A memorial OF A CHRISTIAN LIFE.* wherein ARE TREATED AL such things, as appertain unto a Christian to do from the beginning of his conversion, until the end of his perfection. divided into seven Treatises: the particulars whereof are noted in the page. following. § Written first in the Spanish tongue, by the famous Religious Father, F. Lewis de Granada, provincial of the holy order of Preachers, in the province of Portugall. Imprinted at roven, by GEORGE LOYSELET. Anno Domini. 1599. * THIS memorial OF A Christian life, is divided into two volumes: which contain these seven Treatises. 1 The first Treatise. Wherein is contained an Exhortation unto virtue, and amendment of life. 2 The second Treatise. Of the Sacrament of Pennance, and of the three partes thereof: to wit of contrition, confession, and Satisfaction: with a declaration of the Ten Commandements. 3 The third Treatise. How we ought to prepare ourselves for the receiving of the most blessed Sacrament of the Alter. 4 The fourth Treatise. Wherein are contained two principal rules of a Christian life. The one rule serveth for such christians as begin newly to serve God, and haue a desire to be saved. And the other rule serveth for all professed Religious persons in monasteries, and for such other Christians, as are not contented with the doing of all such things as they know to be of necessity for their salvation, but will endeavour to wade further, and to increase and profit more& more in the way of virtues. 5 The fift Treatise. Of vocal prayer. 6 The sixth Treatise. Of mental prayer: Wherein is treated of the life of our saviour Christ. 7 The seventh Treatise. Of the love of God: wherein consisteth the perfection of a christian life, and therein is also treated of such things as do either help, or hinder the same. TO THE RIGHT honourable, AND counsel, OF the four principal Houses of Court in London, professing the study of the Common Laws of our realm. understanding by good intelligence, of the general well liking, and grateful acceptation, that your Honors and Worships haue had, of the book of Meditations, of the reverend Religious Father F. Lewis de Granada, published of late by me in our English tongue, and dedicated unto you, I haue been thereby much the rather provoked to dedicate also unto you this book of the same Godly Author, A commendation of this book. entitled A memorial of a Christian life: which among all his books of devotion, is accounted most profitable for all sorts of persons: because it containeth all such godly instructions, as are necessary for every Christian, from the time of his conversion, from his sinful life, until he attain unto the perfection of a Christian life. And truly, the method& order that the Author hath taken therein is so excellent, and the doctrine and instructions ●o singularly well treated, for direction both of the learned and unlearned in spiritual life,( wherein the Author hath very discreetly framed his style to serve both their capacities, and especially of the unlearned,) that diuers godly learned divines intending to treat in like manner of the same arguments, haue plainly,& with great humility confessed, that he writeth with such a rare virtuous spirit, and hath such a singular gift in explaining his instructions, and in piercing the hart of a Christian reader, with his zealous godly advises,& perswations, that they haue therefore either a bridged or translated his books, and directed them unto diuers noble virtuous personages, that requested them to treat of those matters. And for mine own opinion, having red a great number of spiritual books in diuers languages,( all worthy certainly of great commendation,) yet could I never find any, whose spirit and wise order of writing hath so well liked my taste, and iudgement, as this godly Authors books, and especially this memorial of a Christian life. In which book he is greatly to bee commended, for that in treating therein of the due reformation of our lives, and consequently of the whole Christian State, he hath followed the godly order of proceeding of S. John Baptist, Mat. 3. ver. 2.6.8 Mar. 1.5.15. Mar. 6.12. Luk. 13.1.5 Luk. 24.47. Acts. 2.38. Act. 19.18. Act. 26.20. Heb. 6.1. and of our saviour Christ,& of all his Apostles, bishops and Priests, in founding the Christian religion in all countries, that haue been converted to the faith of Christ: I mean by preaching to the people, to do Pennance for their sins, and to confess them,& to show fruits worthy of Pennance, by doing austere painful works of Satisfaction for them. And would God, that the late Apostatas, Luther, Zuinglius, Oecolampadius, Caluin, Beza, and other their Schollers, pretending now to be reformers of Christs catholic church in this our corrupt age, had followed the same godly order of proceeding in their manner of preaching Reformation. For in my simplo iudgement, the right assured way to reform christendom, being at this present so far corrupted in every country, is not by force of arms, nor by terror, and constraint of grievous penal laws, for feitures, confiscations, and executions, with terrible deaths: because the christian common wealth in such a general corruption of all estates cannot by any other means bee duly reformed, maintained and preserved, The right assured way to reform christendom but by such as it was at the first founded, and increased. As by the Bishops and Pastors preaching of Pennance, contempt of the world, mortification of the flesh, and giuing themselves apparent good example thereof to the common people, and showing more christian charitable zeal in their deeds, than in their words, which was the godly order of proceeding of the Apostles, and ancient holy Bishops their Successors, in founding and increasing the christian religion in the primitive church. And the like godly order of proceeding for Reformation of the christian State, hath in some ages afterwards been used by S. Benedict, S. Barnard, S. dominic, S. francis, and by all the saints, which haue in their times by their wonderful extraordinary godly example of leading holy penitential lives, in utter contempt of the world,& mortifying their flesh, by continual fasting, watching, praiing, wearing of hair cloth, disciplining and whipping their bodies, and other austere usage thereof, converted many thousands in every country of christendom, some from schism, and heresy, and some from their dissolute licentious careless lives, whereby the whole christian State that seemed in their times in a manner incurable, and unpossible to be reformed, Not one of the ancient Christians that builded our Churches colleges,& other ho●… foundati●… ns, were of the Caluenists religion. did recover a godly reformation,& thereupon devotion hath in such wise generally increased among al christian people, that they haue builded such a number of goodly churches, chapels, monasteries, Hospitals, colleges, and other holy foundations in every christian country, remaining even ●et for the most part until this our time. So as our ●auiour Christ hath been much glorified by the same& the christian Religion held in wonderful admira●ion, even amo●g the Iewes, Turkes, saracens, an● other Infidels, that were otherwise professed deadly enemies unt● it. But we see that the ●●t● Apostatas, L●ther, Zuinglius, Caluin, Beza, and ot●er new preten●ed reformers of Christes Cathol●●ke church, would in no wi●e follow the auncie●t h●lie Bishops, Pastours, and Religions persons,& other saints in their godly order of proceeding for Reformation of the christian State, and therefore their fruits haue proved accordingly. For these late Apostatas, having addicted themselves utterly to discredit all the ancient virtuous bishops, Pasto●rs,& Gouernours of Christs catholic church, in all ages and countries since Christes time, yea and most of the christian doctrines believed and p●ofessed by our ancient holy forefathers, haue maliciouslye endeavoured, by procuring schismatical innovations in religion in diuers countries of christendom,& by infecting the ignorant artificers, and other simplo people, with their new heretical licentious doctrines, to abolish away thereby the catholic religion, and in place thereof to found a new devised politic licentious Religion, Note that in our age, the several for- consisting of manifold different sects, that as professed enemies to al unity,& uniformity in religion among there, by the Prnce in all Monarchies. in all spiritual and ecclesiastical things or causes, of whatsoever sex, Age, or Religion the Prince is, yea, albeit the Prince bee but a succking babe in his or her cradle, and cannot speak, and consequently cannot direct all the Archbishops, Bishops, and Pastors, within his or her monarchy, in government of all their churches in all spiritual, and ecclesiastical things or causes. And in all free cities( where many Magistrates do govern the common wealth, government of the church by many Magistrates in all fre cities. Caluin. in his Institutions. li. 4. Cap. 3. Sect. 8. Beza in his book of divorces page.. 161 Most Caluinists would haue their Churches to be governed by the Ministers and Seniors in every parish Church, exempted from all authority of Bishops Archbishohs Pope, and ●… l others,& ●… one to con●… role them but onely God. ) there the church by the English caluenistes new devised politic doctrine must bee governed by all the same Magistrates that bee governors of the common wealth in those cities. And yet Caluin and Beza, and all the caluinists of the cities of Geneua, Rochel, and of all other calvinistical cities in france and savoy, as also, all the calvinistical Ministers in Scotland, Holland, zealand, flanders, and in all other of the seventeen provinces of the Low Countries, and all the Puritans of England, will haue their new churches governed perpetually in all Monarchies, Cities, towns, and Villages throughout christendom, not by any Prince, Magistrates, or other Gouernours of their commonwealths, albeit they bee calvinists: but only by the Minister, and a Consistory of Seniors, in every several Parish church, which be commonly artificers, and craftsmen, that in regard of their vehement furious zeal unto novelty, and heresy, are specially chosen to bee governors of their new churches. And so every light headed Minister, joined with a few ignorant Sineors men of occupation or husbandry( most parishes having none other) would rule as it were a Pope and so many kings, or rather tyrants in every several parish church, that thereby they may haue free liberty of their loose consciences, daily to devise, coin, and set forth to the common simplo people, new heretical opinions, and innovations in Religion, without any controlment of any Prince, Bishop, Archbishop, or Pope, either for heresy tirranie, or any other wickedness, and none to correct and control them for the same but onely God. Which tumultuous form of gouernmet of every parish church by Seniors, would engender in every country& state, as many schi●maticall factions& sects in religion, as there bee several parish churches,& therefore it is utterly misliked, not onely by all the politic Caluenists of England, and Lutherans of denmark& Swethland, but even also in all the Lutheran Princes countries, and Protestanticall Cities of Germany. Yea, and the city of Zuriche likewise, gualther in his Commentaries upon 1. Cor. notwithstanding they be zealous zwinglians, will in no wi●e admit that disorderly,& contemptible form of government by Seniors, in any of their pretended reformed parish churches, as Gwalter the Minister afformeth. And in all Popular States,( as among most of the swissers, government of the church by all the people equally in all popular States which were a monstrous ●umultuous head of the church without a body. And though such imperfection of equal government by al the people may be permitted in government of some common wealth, ye● the like cannot bee in government of the church in any country, without most horrible confusion to the church. Gen. 4. v. 7. Psa. 83. ve● 11. Psal. 94.8. Mat. 23.37 Luk. 10.42. Acts. 7.51. Rom. 12.21 Ad Philemonem. 14. Apo. 22.17. Caluin vpon S. Mat. 27. Ezech. 18. verse. 24.26 Psal. 5.7. psalm. 50.12.13. Mat. 6. 24. ●… ohn. 8. 34. ●… uk. 7. 37. ●… om. 12. ve. 2. 23. 〈…〉. cor. 3. 16.7. ●… phe. 4. 30. 〈…〉. John. 3. v. 〈…〉. 15. ●… eh. 3.14. Apo. 21. 7.8 ●… he Puri●… ans in their ●… irst reply a●… ainst D. ●… bitgift p. 34. affirm ●… hat it is all ●… ne to haue ●… aith,& to ●… ee Elect of God: but Si●… on Magus ●… eleeued,& ●… et he was ●… ot elected. ●… ee Acts. 8. ●… ers. 22. 24. ●… nd See D. Whitgiftss ●… efence. pa. 611. 243. Mat. 16.17 Si vis ad vitam ingredi serua mandata. and Grysons,) where all the people haue all equal authority, and voices in government of their commonwealths, and do all govern in common, thereby the English caluinists new devised politic doctrine, all the common people must be equally Head of the church, as they are all equally head of the common-wealth, and so no body at all under the head, which were a monster. By means of which new pretended reformation of the gournment of Christes catholic church,( which before our wicked age was not variable in every country and state, but uniform in all christian countries, and states,) the caluinists haue and, and do yet still endeavour fowlie to deform Christes catholic church in all countries and states throughout christendom, with most horrible division of ●undrie sects, and heresies, tending all to a mere confusion, and plain Atheysme, under the gay colour, and deceitful pretence of reforming Christs church in every country and state, according to the purity of the gospel. And to prove moreover, that the wicked intention of these late Apostatas, is utterly to abolish and change the state of Christs catholic church, and not to reform it, it appeareth plainly by their preaching of so many heretical dissolute licentious doctrines in Germany, England, france, Scotland, Holland and Zealand, whereby they began in this our wicked age their new order of pretended reformation of Christs church, not by preaching of Pennance as Saint John Baptist and Christs Apostles, and the ancient godly Bishops their Successors did: but by teaching the people diuers curious heretical new doctrines concerning predestination,& reprobation, and persuading them contrary to the holy scriptures, that man hath no free will: nor that any christian is able with the assistance of the grace of God to keep God his commandements,& that a christian ought not to be afraid of his account for his works at the dreadful day of iudgement: for that as they falsely teach, Christ will not examine the sins of christians at the day of iudgement, but that onely Faith justifieth a man before God, and onely infidelity condemneth before God, and no other sin whatsoever shall condemn any christian, having Faith in Christ, whether it bee sacrilege, incest, murder, adultery, fornication, theft, perjury, usury, nor any other sin, be it never so horrible. And that all the sacrileges, sodomites, incestes, murders, adulteries, thefts, perjuries, and all other horrible sins committed by any of the Elect& Predestinate of God,( as every one of the Lutherans, Caluinists, puritans, and Anababtists heretical sects do assure themselves most certainly to be of that number,) do not at the very same time when they commit them, put them out of the grace and favour of God, and that( as the Puritan Caluinists do affirm) it is all one to haue faith, and to be elect of God:& that therfore every christian ought to beleeue and assure himself most certainly,& infallablie, yea, even as certainly and infallably as he believeth that there is a God, that by his only faith in Christ, he is justified in the sight of God, and is also one of the Elect& Predestinate of God unto salvation. These and other the like condemned heretical doctrines, preached and defended now openly in books and pulpits, by these new pretended reformers of Christs catholic, church haue persuaded an infinite number of christian people, both in our realm of England,& in diuers other countries, to account the way of virtue to be impossible, and consequently not to endeavour to follow the same, and that they are not bound( as our saviour Christ requireth of them in the gospel) to keep God his commandements, nor to be sorrowful for their sins: yea, and withall, that christians need not so long as they haue faith in Christ, to pray daily to God to grant them pardon& remission of their sins: but according to the new doctrine of justification by only faith in Christ,( taught now by these new pretended reformers,) to account the daily saying of our Lords prayer, called the Pater noster,& praying to God daily therein to grant unto christians pardon of their sins by saying daily unto him, dimit nobis, debita nostra: forgive us our sins, to be as vain& as idle a prayer for a faithful christian to pray daily to God, as to pray daily to God to grant him baptism, or any other request, which he is most certainly assured that God hath already granted unto ●im. Forsomuch as christians are now taught by the●e new gay reformers, to believe most certainly& infallibly before they begin to pray to God, by ●aying our Lords prayer, Beza in lib contra Sycophantam ai●… Tam certi sumus nos 〈◇〉 Deo electo quam si presentes aeterno illius consilio interfuissemus. dimit nobis debita nostra, forgive us( O Lord) our sins, that by their only faith in Christ they are already justified in the sight of God, and that they are of the number of the Elect and Predestinate of God to salvation. Whereupon it followeth consequently,( if this their new licentious doctrine were true,) that neither Christs Apostles had any need, nor christian people need not now, so long as they haue saith in Christ, to say daily our Lords prayer, for to pray to God daily therein, to grant unto them pardon and forgiveness of their sins,( according as our saviour Christ himself in the gospel hath commanded them, Mat. 6. ver 12. ) in case they be most certainly and infallibly assured before they begin to pray, that they haue already obtained the same of God, by their only faith in Christ. And therefore let no man marvel, that these new Preachers do never preach to the people, to do pennance for their sins, and to fast and pray for them, In the Printed Englis●… book of disputation with F. Campion in the Tower, in the fourth dayes conference● folio. 102. Dd iiij. Gen. 15. ve. 1.15. Exod. 33. ver. 17.19. 4. Reg. 1. Luke. 1.28.30. Luk. 10.20 Ioha. 14.3. job. 9.28. Rom. 8.17. 2. Cor. 4.10 Gal●. 5.24. 1. Cor. 11.13. Luke. 9.23. 1. John. 2.6. Phil. 2.12. 1. Cor. 9.27 Psa. 118.120. job. 31.14.23. Ioel. 2.11. Amos. 5.18 Mat. 12.36 Mat. 16.27 Lu. 12.4.5. 2. Cor. 5.10 Apoc. 14. ve. 6.7.13. Apo. 22.12 seeing all their Doctrines being wholly grounded upon their new heretical licentious doctrine of justification by only faith,( which new Doctrine they now term to be the soul of their new calvinistical church,) are directly contrary to doing of Pennance, and unto all kind of spiritual exercises of an austere virtuous life, and do breed in all their followers only an arrogant presumption of security of their own peculiar election, Predestination, justification, and salvation, whereby they are moved to sing psalms in their Schi●maticall congregations, and at home, onely to thank God for the same. As though almighty God had revealed unto every Caluinist and Puritan, by such a special divine reuilation, that every one of them is of the number of the Elect, and predestinate unto salvation, as he revealed by a special divine Reuilation unto some few of his saints, as unto Abraham, Moyses, Elias, and to the most blessed Virgin the mother of God, and to the Apostles, that they were Elect and predestinate to be saved: and as though all Caluinists& Puritans were already reigning& triumphing in this mortal life with our saviour Christ in his glorious kingdom of heaven, and need not here in this vale of misery, to mortify their rebellious flesh, and to judge themselves, and to carry daily their cross, and to work their salvation with fear and trembling, as all christians are commanded in the holy scriptures, and as though there were no day of iudgement for christians to expect& fear in regard of their sins. And it is wonderful, that the divell hath so bewitched these Apostatas of our time, that having so arrogantly presumed without any lawful vocation and authority of the gouernours of Christs catholic church, and before they haue reformed their own lives, to pretend to reform all the ecclesiastical state of Christs catholic church, and having proceeded therein with such a new& strange order of preaching of reformation, grounded vpon their new heretical licentious doctrine of justification by only faith, contrary to the order of preaching of pennance, and of confession, of& austerity of life, used by S. John Baptist, In D. Whitgifts defence against the Puritans. page.. 176. See the Puritans Epistle to the church of England, in their second reply against D. Whitgifts defence. The fruits of the caluists religion. and by our saviour Christ, and his Apostles,& the ancient christian Bishops and Pastors of the primitive church, and now perceiving themselves by their own palpable experience, as both the Caluinists and Puritans in England, do in their printed books plainly confess, that the people of our realm are not more sanctified in their lives by their new order of pretended reformation, than they were before their Schi maticall departure from the unity and obedience of Christs catholic church, but are& do daily grow still worse and worse in pride, arrogancy, blasphemy, gluttony, drunkenness, adultery, perjury, usury, detraction, lying, and in al kind of deceitful and false dealing, yea, even unto a contempt of all the holy mysteries of the christian Religion, and to be utterly careless of their own salvation, and to become Atheists, yet will they proceed in their new disorderly manner of reformation of Christs church, and with an intolerable shameful impudency, do so proudly vaunt and brag in vain commendation of themselves, and of their new calvinistical religion, even in a printed English book published of late with privilege against the Puritans, See D. Whitgifts defence against the Puritans. page.. 472. 473. 526. that they affirm therein without blushing, that their new caluenisticall Bishops( notwithstanding they be notoriously known to be exceeding fleshly, and covetous) are for honesty of life, not only to be compared unto, but even also to be preferred before the ancient holy Bishops of the primitive church: And also that no bishops in any age since the Apostles time haue taught and held so sound and perfect doctrine, as their new Bishops in England do at this time, and that their doctrine in England at this day is much more perfect and sound, by many degrees, than it was in any age since the Apostles time: and that the Sacraments be now more sincerely ministered in England, than they were in S. justine, Tertullian,& S. Cyprians time, being so near the Apostles. Whereas, if( as our saviour Christ himself affirmeth) every three must be known, Mat. 12. ver. 33. Luk. 6.44. Mat. 7.19. and judged by his fruit, and every three that beareth not good fruit ought to be cut down,& cast into the fire, verily, if we compare the evil fruits, that haue proceeded in this age from the three of this new calvinistical pretended reformed religion, Wee may judge whether the catholic religion or caluinists religion be good or evil by their fruits, that haue proceeded from them. & professors thereof, with the good gracious Christian fruits, that haue from age to age proceeded from our ancient christian forefathers, who lived& died in former ages in the faith, unity, and obedience of the catholic religion, and haue so manifestly approved it, and glorified almighty God in it by their so manifold good christian fruits, and holy charitable works, having built in all christian countries, so many goodly churches, chapels, and religious houses for the service of God, so many hospitals for reliuing the poor, so many colleges for maintenance of poor mens children in their study for learning, with so many other holy foundations for marrying of poor young Virgins, and for other works of piety,& charity, the which these new pretended reformers of Christs church haue, and do yet endeavour to the uttermost of of their power, to deface, destroy, and pluck down, as supersttious, and hypocritical works, insomuch that all the Estates of our realm perceiving by experience, that their new Bishops& Ministers are not spiritual men, but very worldlings, and no reformers of the Church( as they guilefully promised to our whole realm,) but manifest deformers, destroyers, and pluckers down of the church, and do seek only to enrich themselves, their wives, and children, with the spoil& ruin of our churches, and ecclesiastical livings, haue therefore complained very grievously of them in an Act of Parlaiment lately agreed vpon, and published in print with the full consent of all their said new Archbishops, In the Acts of Parliament, Anno 13. Reginae Eliza. cap. 10. &c. 17. and Bishops that haue accused them therein of many horrible wicked crimes, to the perpetual infamy of them, and of all other their new Ministers, and pretended reformers of Christs church, vide licet, that they haue even now of late yeares not only suffered the ancient palaces, Mansion houses, and other buildings belonging to their ecclesiastical livings, to run to great ruin,& decay, and in some places utterly to fall down to the ground, converting the timber, led, and stones, to their own private lucre, and commodity: but haue also made deeds of gift, and coulourable alenations, and other conuayances of their goods& cattels, in their lives time, of purpose to defeat,& defraud their Successors of their just actions& remedies against their Executors, and Administrators: And haue likewise made long and unreasonable leases, and used corrupt and indirect dealings, in transferring ecclesiastical livings to other uses: And haue granted pensions, and Rents out of them, to the great defacing of the ecclesiastical State, and decay of spiritual livings, and Hospitallitie, and utter impoverishing of all their Successors, and to the evil president, and example for others. All which most shameful dishonest dealings, being evident demonstrations of their evil consciences, and dishonest lives, and consequently of the evil fruits of their calvinistical licentious religion, and being also very far different from the godly devotion, and careful provision of building and maintaining of such a number of churches chapels, monistaries, hospitals, colleges, and other holy foundations, which the ancient godly Bishops& Pastors had, that lived in the primitive church, and in all ages afterward, until these late Apostatas began their new pretended evangelical reformation of the church in this our corrupt age, if I say we will be indifferent Iudges, and give iudgement according to the fruits that haue proceeded from both the religions, we must needs say& affirm, that the ancient catholic religion is a good blessed holy christian three, Luk. 6. ver. 43.44. Non est arbour bona, quae facit fructus malos: neque arbour mala, faciens fructum bonum: vnaqueque enim arbour de fructu suo cognoscitur. for that it hath brought forth in all christian countries, such a infinite number of good christian holy fruits, to the honour and glory of our saviour Christ, and of his dear and loving spouse the catholic church,& that this new calvinistical pretended reformed religion appeareth now evidently to all men, that be not utterly bewitched with their licentious Heresies, to be a cursed evil three, having brought forth even now in the prime, and first springing forth of their new calvinian church, such an infinite number of most horrible stinking pestilent weeds,& of so wicked& scandalous axamples, that it is now manifest even to Hell itself, that our saviour Christ hath cursed that three, I mean their new calvinistical pretended reformed religion, as he did the unfruitful figtree mentioned in the gospel, Mat. 21. vers. 19. because it beareth only leaves of bare words of the gospel, and no manner of good fruit, worthy the name of christian fruit. But what excuse think your Honours and Worships, is now alleged by the schollers of these Apostatas, to withhold them still from reconciling themselves unto the ancient christian religion of our holy christian forefathers? Of late one of their chiefest Ministers in England, treating for Pacification in religion between them and us, in an English book, examined, allowed,& published openly in print in the city of London with privilege, M. edmond Buny Minister, in his Treatise of Pacification. There was never any church before Luthers apostasy, that had the like variable forms of government& like doctrines, and like order of ministration of Sacraments, as the caluinists new eclesiastical church hath at this day. If they can find out a like Church to theirs herein in any former age, I offer to be then a Caluinist. and dedicated unto their Archbishop of york, blameth many of his own fellowes of indiscreet zeal, for urging their separation and departure from our catholic church, and for denying us and them to be all of one true catholic and apostolic church. For that( saith he) otherwise we make ourselves answerable for to find out a several and distinct church from them, from which wee descend, which hath continued from the Apostles age to this present: else( saith he) that needs we must aclowledge, that our church is sprung up of late, or at least since theirs. I protest before God, that I am very heartily glad to understand by this printed English Treatise for a Pacification in Religion, that the new calvinistical Archbishops, and Bishops of England do now at the length so solemnly recant, and utterly mislike the apology of their new church of England, published also in print, both in latin and English, in the first beginning of her majesties reign, with like aduise and allowance of all their new Archbishops and Bishops. In which apology of their new English church, vpon indiscreet zeal, as now it is plainly confessed by them in print,& vpon a despiteful rancour, and envy against the Bishop of Rome, and other catholic bishops, for condemning the chief authors of their new Sects, for schismatics and heretics, and burning diuers of them for the same, they then urged, and protested very unadvisedly, and passionately, to defend their separation and departure from our catholic and apostolic church, as from the church of Antichrist. But being now( God bee thanked) so plainly granted& confessed by them, in an English book allowed and published in print with privilege,& sold openly and freely, now more than a whole year together, unto all our whole realm, for an overture of a Pacification,& Reconciliation in religion between them and us, that our church is the true catholic and apostolic church of Christ, and sithence all the caluinists will needs be accounted now faithful members of our true catholic& apostolic church, and persuade us whether we will or no, that they be neither departed, nor separated, nor divided from our true apostolic Church, notwithstanding their proclaimed manifest schism, and disobedience, with sundry damnable sects and Heresies, and apparent schismatical departure, separation, and division from us, by their new variable government of their churches in every country and state, and new schismatical devised order of ministration of Sacraments, and by their open despiteful railing these many yeares in all their pulpits and books, The Calui●… ists chief ●… xcuse, and ●… mpediment why they ●… efuse a pa●… ification,& reconci●… iation with Christes Ca●… holicke and apostolic ●… hvrch. Ioel. 2. ver. 12. Mar. 2.20 mark. 13.33. against our church, and cruel persecuting of all the Pastours, bishops, Archbishoppes, and other gouernours thereof, yea,& of all others that profess the doctrines of our catholic Religion, calling them all members of the church of Antichrist, and of Satan, as the experience is notorious unto all the world, let us hear yet, what they allege in their Treatise of pacification for one of their chiefest impediments, why they refuse now to join in religion with our true catholic and apostolic church. For that( say they in this Treatise of pacification) among other things they should then bee bound to Confession and Pennance: which things say they are burdensome, and abhorring from mans nature. Let us admit now, that in the regard of the corruption of mans nature they bee so indeed, in like manner as all other spiritual exercises are, that tend to the mortification of our flesh, as fasting, Luke. 5.35. Luke. 18.1. Mat. 12.36 Mat. 16.27 Lu. 12.4.5. 2. corinth. 5. ver. 10.11. mat. 10. ver. 32.33. Luke. 14. ver. 26.33. Mat. 5.44. watching, long prayers, and the fear of our account at the dreadful day of iudgement, and the fear of the pains of hell, and to haue a willing mind to loose all our lands and goods, yea,& our life also, in defence of the honour of our saviour Christ and his catholic religion, and not to bee revenged of our enemies and persecutors, but to pray for them, and love them: all which virtuous acts our saviour Christ in the gospel requireth of all christians, besides their faith, howsoever mans nature abhorreth them, as burdensome unto it. But to comfort now these zealous men, that seem to bee so desirous of unity in one uniform christian faith, and religion among all christians, in all christian countries throughout christendom, and are so greatly hindered in their so earnest desire of a Pacification, and reconciliation in religion, with our true catholic& apostolic church, by reason of them it requireth confession of their sins, and doing pennance for them, which as they say, their mans nature greatly abhorreth, as burdensome unto it: I do assure them, that if we consider mans nature only by itself alone, without the assistance, light, and strength of the grace of God, which reformeth and strengtheneth the frailty and weakene s of our nature, the mans nature of all catholics likewise is generally very prove to favour their licentious calvinistical religion in this respect. For that of all things in the christian religion, our mans nature findeth most difficulty& repugnancy to yield to confess our secret deadly sins to a Priest our Ghostly Father, as to the Vicar of Christ, and to do Pennance for them. And whosoever will diligently peruse the ancient councils, shall find therein, that the ancient christian bishops, and other Gouernours of Christs catholic church in former ages, haue been more troubled in devising good ecclesiastical laws and ordinances, to reform the negligence of christian people, concerning confession of their sins, and doing Pennance for them, than for any other matters appertaining to the christian religion. And as I haue been credibly informed by diuers godly learned Priestes of our Seminaries, that haue travailed of late yeares in diuers parts of our realm, with great christian charitable and apostolic zeal, to convert the Caluinists and puritans from their damnable schism and Heresies, to the faith, unity and due obedience of Christes catholic church, Caluin. adverse. Anabap. In Do. Whitgiftes defence against the puritans. page.. 260.& 74. ( out of which, as even Caluin in his book against the Anabaptists, and Doctor Whitgift in his defence against the puritans do affirm, there is no remission of sins, but men being out of the church do then as they say become divels, and fall from error to error without any stay,) our Seminarie Priestes haue found most difficulty, and repugnancy in converting the schismatics and Heritickes, when they endeavoured to persuade them unto sacramental confession of their sins, and to do Pennance for them. Lutherus in lib. de captiui. babyl. ait homo Christianus etiam volens non potest perdere salutem suam quantiscunque peccatis nisi nolit credere. Because their corrupted mans nature being so frail and weak, and accustomend so many yeares together to presume to be secure& most certain of their election, predestination, justification, and salvation, by their only faith in Christ, and not to bee afraid of their account at the dreadful day of iudgement, for that no other sin but infidelity onely would condemn any christian before God, as their new heretical Preachers haue falsely taught them, what marvel is it, if they haue been, and be still unwilling to confess their sins, and to do Pennance for them, sithence they look onely unto the burden thereof,( as it seemeth to the fleshly consideration of their corrupted mans nature,) and know not as yet the inestimable great spiritual profit that would come unto them thereby? And therefore we may easily conceive, that our godly Priestes haue been exceedingly encumbered these late yeres, to persuade the common people of our miserable country to due reconciliation to the catholic church, by confessing their sins, and doing Pennance for them, sith even the new calvinistical Bishops and Ministers are not ashamed now to aleadge the same excuse, as a principal impediment of their joining in a Pacification in Religion with vs. For say they( in their treatise of Pacification,) confession of sins, and doing Pennance for them, is burdensome, and their mans nature abhorreth it. But unto this their fleshly consideration of the corruption and weakness of mans nature, without any spiritual consideration of the inestimable great light and force of the grace of God, which removeth away the great hardness and difficulty, that is in keeping God his commandements, wee may say unto the calvinists and puritans, as our saviour Christ said unto the Pharisees, Vos secundum carnem iudicatis. You do judge according to the flesh. joh. 8. v. 15 1. Cor. 2.14 And as S. Paul writeth to the Corinthians. The sensual man perceiveth not those things that are of the spirit of God, for it is foolishness to him, and he cannot understand, because they are spiritually examined. And withall, wee must put them in remembrance of those notable sayings of S. Paul to the Romans. They that are according to the flesh, Rom. 8. ver. 5.6.26 are affencted to the things that are of the flesh, but they that are according to the spirit, are affencted to the things that are of the spirit, &c. And that the wisdom of the flesh is death, and an enemy to God, for to the law of God it is not subject, neither can it be. And that the spirit of God helpeth our infirmity. If we had such liberty granted unto us by Almighty God, No other religion but only a licentious fleshly religion will content and persuade the caluinists& Puritans, to agree unto a pacification with Christs catholic church. as to devise and choose such a religion as should be best liking to mans nature,& not burdensome unto us, I see then wee might agree with all the Lutherans, Caluinists, and puritans upon a Pacification in religion. For then should we easily agree together to haue no fasting, no watching, no long prayers, nor any sorrow, confession, nor satisfaction, nor any observation of vows of chastity made to God, nor any loving of our enemies, and persecutors, nor any judging of ourselves, nor any chastising or mortifying of our rebellious flesh, nor any working of our salvation with fear and trembling: but we might then agree together, to lay all vpon Christs cross,& account ourselves as faithful members with Christ, without carrying our cross daily with Christ, and without following his painful footsteps, Luke. 9. verse. 23. 1. John. 2.6. Rom. 8.17. 2. Cor. 1.7. 2. Cor. 4.10 2. tim. 2.11 1. Pet. 2.21 1. Pet. 4.1. and we would then be glorified with Christ, without suffering with Christ,& be secure, and most certain of our election predestination, justification, and salvation, by our only faith in Christ: and no other sin should then condemn any christian, but infidelity only: and then would wee come to church, onely to praise and thank the Lord, with singing some Geneua rhyming psalms, for such a licentious fleshly Religion, as were voided of all painful austere works, and wee might then condemn all the austere penitential lives of S. John Baptist,& of all the holy Heremits, monks, and other saints that were in the primitive church, as foolish and superstitious. The caluinists licentious religion, grounded upon justification by faith only, is not burdensome to flesh and blood. Rom. 8. verse. 13. 1. Cor. 15.50. O how conformable and well liking would such a licentious religion be to mans corrupted nature: And how soon and easily might we then haue such a Pacification in religion o the caluinists& puritans, as would not bee burdensome to flesh and blood, nor abhorring from mans nature? But now forsomuch as the will and ordinance of almighty God is revealed to his church in the holy scriptures, contrary to such a dissolute Pacification in religion, for that therein is signified, that if wee live according to the flesh wee shall die. And that flesh and blood( I mean not their substance, but their corrupt quality) cannot possess the kingdom of God,& that we must mortify and subdue our flesh, to make it obedient unto our spirit, and sith also our saviour Christ hath instituted, and ordained in the holy scriptures, John. 20. ver. 21.22. that wee must confess our sins unto a Priest our Ghostly Father, and do pennance for them, that thereby we may be made partakers( as his faithful obedient members) of the inestimable abundant fruits of his bitter passion and death, for obtaining of remission of our sins. All christians ought therefore to follow precisely his holy will, and ordinance therein, and to pray daily to Almighty God to help us with the assistance and strengthening of his grace, that we may be strong, and able to bear this burden of confessing our sins, and doing pennance for them,& to resist and overcome the great difficulty& repugnancy of our mans nature in the execution thereof: in such wise, that wee may conquer all the inordinate affections, heaviness, and loathsomeness of flesh and blood, and say courageously with S. Paul. Phillip. 4. ver. 13. Gala. 2.20 1. Cor. 6.17 Qui adheret Domin●… vnus spiritus est. Omnia possum in eo qui me confortat. I can do al things in him that comforteth me. And say likewise with him. I live, now not I, but Christ liveth in me. For as he also writeth to the Corinthians. He that cleaveth to our Lord is one spirit with him. In which places of holy scripture we see, that S. Paul maketh no great account of the corruption and weakness of mans nature, when he considereth the inestimable great light, force, and strength of the Spirit, and grace of God, Mat. 7. ve. 7.8.11. which surmounteth it exceedingly in strength without any comparison, and is never denied to any christian, praying duly for the same. And after that a Christian hath obtained the spirit and grace of God, then findeth he verified in himself( as S. John saith) that the commandements of God are not heavy: 1. John. 5.3. Mat. 11.30 2. Cor. 12.9 Sap. 8.21. Phil. 2.13. Rom. 7. ver. 24.25. Rom. 8.37. Mat. 19.17 joh. 15.14. Psal. 118. ver. 32.172 Seruaui man ●… ata tua. and( as our saviour Christ affirmeth) that his yoke is sweet and his burden light, and withall, that as Christ said unto S. Paul. Sufficit tibi gratia mea, my grace is sufficient to strengthen thee, so is the grace of God sufficient to strengthen a christian in such wise, that he may be strong and able therewith to keep God his commandements, in such degree of perfection, as Almighty God requireth of us in this our transitory life, according as the Prophet david did keep them after his conversion, as it is expressly affirmed in one of his psalms. Wherefore I desire the Caluinists& Puritans, in their treating of a Pacification in religion with us, not to haue so great regard to the burden of flesh, and blood, as to debar all christians thereby of Pennance, and Sacramental confession of their sins to a Priest their Ghostly father: but rather to consider with themselves what inestimable spiritual profit cometh unto all christians that devoutly frequent the same. For as the learned divine Caietan saith very well. ●… idi Sum●… ulam Cai●… any de pec●… atis. ●… it. Confes●… jo. Frequens confessio est medicina valde conseruatiua hoins in timore Dei. That is to say, Often confession is a medicine preserving a man very much in the fear of God. Insomuch that by experience it is now found, that look in what countries of christendom sacramental confession to a Priest is abolished, there the whole common wealth( by wanting such a notable and most certain instrument, for correcting and amending the manners and lives of christians) is much more full of all secret, and most horrible sins, then it was in former times before sacramental confession of sins was abolished. And both men, and women, young, and old, are there generally so far corrupted with the custom of sin, that they haue lost all fear of God, and are become so desperate, and shameless in their horrible sins, that they are not ashamed now openly to commit thē,& openly to brag of them. The Protestantes of Germany haue publicly acknowledged their great oversight in debarring their people from using sacramental confession of their sins. And therefore as the famous learned divine Dominicus Soto, Dominicus Soto in Quart. Senten. dist. 18. quest. 1. art. 1. Ghostly Father to the late Emperour Charles the fift reporteth, as a thing done in his presence, the Protestantes of the city of Norimberge in Germany, sent an ambassage to the Emperour, whereby they made humble suit unto him to set forth an imperial Edict, for to constrain the people, to use again secret confession of their sins. For that( as their ambassadors then affirmed) they had found by experience, since the time that the people of their city had ceased to use secret confession of their sins, that all their common wealth abounded with such horrible vices against Iustice, In the Acts of Parliaments. Ann. 5. Reginae Eliza. cap. 8 cap. 9.& ca. 14. Ann. 13 Reginae Eliza. cap. 5. cap. 7. cap. cap. 8. Ann. 23. Reginae Eliza. cap. 7 cap. 8. and cap. 9. And see the puritans Epistle to the Church of England, in their second reply against Do. Whitgifts defence. and other virtues, as in former ages were utterly unknown to their people. And as touching our own country of England, I appeal not only to the grave iudgement, and testimony of all the Iudges, Iustices, and other Magistrates, and Officers, in every shire: but even also unto the manifold, lamentable, and most grievous complaints, of the increase of late yeres of so much false deceitful dealing, and other wickedness specified( with rehearsal of many horrible particulars) in diuers Acts of sundry late Parliaments, enacted, and published in print, by full consent of all the Estates of our realm, yea, and by the consent of all the new Archbishops, and Bishops, who openly agreed and gave their voices in those Parliaments unto those so lamentable complaints, whether all sins of murder, incest, adultery, theft, wilful perjury, subornation of false witness, forging of false evidences, and writings, lying, deceitful dealing, fraudulent banckrupting, slandering, gluttony, delicacy, drunkenness, ruffianlie, and womanly apparel, and all kind of pride, arrogancy, and presumption, haue not much more increased in our realm, since the time that the use of secret comfession of our sins to our ghostly Father hath been banished away from thence. sacramental ●… onfession of our sins to our ghostly Father, is ordained by Christ in his Church as a ●… otable mean for ●… orrecting ●… nd amend●… ng the mā●… ers& lives ●… f Christians. verily, for all catholic countreys all godly wise men be there perwsaded, that whatsoever holinesse, piety,& Religion, haue been by the special favour of God preserved in the Church in this corrupt age, the same for a great part is to bee ascribed unto the Godly use of sacramental Confession of our sins unto our Ghostly Father. And of this point we may al assure ourselves, that in case it were not of such inestimable profit for the salvation of our souls, and such a principal approved bulwark& defence of virtue among Christians, as it is, Satan the enemy of all mankind( who continually envieth, and endeavoureth to hinder our salvation) would never haue laboured so maliciouslie, and earnestly, by his heretical ministers, as he hath done in this wicked time, to deprive al christians of the godly use& benefit therof Now for conclusion, I must humbly desire your honors, and worshipps, not only diligently to read over, but also earnestly to follow the godly instructions contained in this notable virtuous book. wherein the godly Awthor hath excellently well taught us, how to be sorrowful for our sins, and howe to confess them, and make satisfaction for the guilt of temporal pain dew unto them, and with that dew Preparation and order wee must receive the most blessed Sacrament of the altar. And he hath also given us very notable good christian rules for the better direction of our lives. And withall I haue annexed& dispersed in some partes of this book diuers additions, collected out of the best learned catholic books I could find. The which additions in regard of the present general infection of our country with many pestilent heresies, are not only in my opinion, but in the grave Iudgement also of other more wise, and learned men, thought very necessary, for the better explaining,& understanding of the churches doctrine, concerning confssion, and Satisfaction,& diuers causes of conscience. The additions are printed in a distinct several letter from the Awthors book, saving that certain devout prayers only of the Awthors be printed with the same distinct letter. And whatsoever commendations is to be given for the additions, is to be referred unto diuers godly divines, that haue assisted me therein, with their grave learned advises, and corrections. I beeseche almighty God to bless, direct, and confirm all your honers,& worships with a principal spirit, that ye may so live and die in the ancient catholic Faith and Religion of our holy Christian forefathers, that ye may reign also with our saviour Christ and with them, in everlasting glorious felicity in the kingdom of heaven, where never yet came, nor can possibly come, any of the Lutheran, zwinglian, calvinian, Puritan, or other damnable heretical sects, that haue died unrepentant therein, out of the unity, and obedience of Christs catholic Church. From rouen, upon the Holy Feast of the conversion of S. Paul, in the year of our Lord. 1599. By him that desireth as well the salvation of all your Honours,& usurps souls, as of his own soul. RICHARD HOPKINS. THE prologue TO THE CHRISTIAN READER. LIKE AS the tastes and judgements of writers haue been diverse( good Christian Reader) even so the matters and arguments, whereof they haue treated, haue been also diuers. Some there haue been, which being affectionated unto the beauty of eloquence, haue employed themselves to frame a perfect Orator, taking him from his childhood, and leading him through all the steps and degrees of that faculty, until they haue brought him unto the highest perfection of the same. Others haue endeavoured after the like sort to form a perfect Prince, others a captain, others a Courtiour. And thus hath each one travailed to extol and advance that thing with his pen which he most esteemed. Now of this are wee right well assured, that among all the things of this world, there is nothing of greater price& estimation, nothing more excellent& divine, than a perfect Christian. The which as he is ordained unto a supernatural end, so the life which he liveth is also supernatural: for which cause he is called of the Holy Fathers a heavenly man, or an earthly angel. Wherefore sith that our faculties( which are so much inferior to this faculty, as their end is inferior to the end of this) haue had writers which with so great diligence haue set forth whatsoever seemed necessary unto the perfection of them, even from the first beginning until the latter ending, how much more convenient were it that the like diligence should not bee wanting in this heavenly profession, the which as it is of higher dignity than all other professions, so is it a harder matter to apprehended it exactly, and therefore hath more need to bee set forth and written of. Now this is the thing( good Christian Reader) which I haue so many yeares desired: to wit, to see some book that should treat particularly how to form a perfect Christian,& that might contain a brief some of all such things as do appertain unto the profession of this heavenly life. For like as good Artificers do endeavour to haue all such tools and instruments as belong to their occupation, and as those that study any Arte or Science do seek to haue some book wherein is contained whatsoever concerneth that science, that having each thing set in order together in one place, their memory might the less be distracted, even some thought it was very requisite to do the like in this profession, which is the Arte of Artes, and Science of Sciences: to the end that all such as desire to serve almighty God( having this commodity ready framed to their hands) might very easlie find out an instruction and light, to direct their lives, and that the Ghostly Fathers,& catholic Preachers, which are zealous of the Christian common weal, might also haue without any great charge whether to refer their ghostly children, and hearers, and such as come unto them for counsel, to understand whatsoever belongeth to their profession. I know this right well that there want not for this purpose at this day a number of books which do contain very sound and catholic doctrine: howbeit for the greater part of thē they do attend to some one particular matter and will not bind themselves to treat in a small volume of all such matters as do concern a perfect christian life. And albeit that the catholic catechisms( which are sums or abridgements of the Christian Doctrine) do treat of every thing that appertaineth to the same, yet for so much as these haue respect to declare the substance of things, and such as belong to the understanding thereof, the doctrine of such catechisms appertaineth rather to speculation, than to practise: I mean hereby, that such doctrine tendeth rather to give light to the understanding than to move the will unto the exercise& use of virtue. Now for this cause I haue determined with the grace of god and help of the writings of the Holy Fathers, who in diuers partes of their writings haue handled all these arguments, together out of them all this book, wherein is treated of al these matters. What the intention of the Author is in this book. In which book I mean to form a perfect christian, training him throughout the passages and exercises of this life, even from the beginning of his conversion until he come unto the end of perfection. And in doing this I make account that I take it in hand so rough, and unwrought, as if one should hew it down in the wood with his boughs and bark, and should begin to labour vpon it by little and little until he bring it unto his due perfection. For the performance whereof, in the first treatise The first Treatise. I set before him paradise, and hell, and the great benefits which do accompany virtue: and withall the bound duty he oweth to follow the same, that by this mean he may be induced to make a firm determination with himself to forsake sin, and return unto the service of his Lord, and creator. afterwards presupposing this resolute determination in him, forsomuch as the entry unto this way is by the Sacrament of pennance, I teach him in the second treatise The second Treatise. after what sort he ought to do pennance for his sins: where are set forth many considerations, and prayers, that serve to move him to an earnest sorrow and abhorring of the sins& offences of his former life. And there is also an instruction to teach him how to confess himself of them, and how to satisfy almighty God with due satisfaction. After confession, ther followeth the receuing of the most blessed sacrament of the altar,& so ensueth immediately the third treatise, The third Treatise. wherein he is taught after what sort he ought to prepare himself to communicate worthily, and what things are requisite thereunto, with prayers also which are to be said both before and after he hath received the most blessed Sacrament. When he hath received these SACRAMENTES, it followeth forth with that he do amend his life: and therefore I haue adjoined the fourth treatise, The fourth Treatise. which handleth the same matter: And forsomuch as there be some Christians that content themselves with doing only that which is of necessity to be done for their salvation:& some others also that will pass more forward,& walk to perfection,( the which persons not being contented with the charge of the commandements, will lay moreover vpon themselves another charge of such things as are taught in the gospel by way of counsel only,) therfore I haue set forth in that treatise two rules of good life, the one is common for the first sort, the other is straighter and more spiritual for the other sort. And because no man can either begin or persever in good life without the help of the grace of God, the which is obtained by means of prayer, therefore I haue immediately after the instructions& rules of good life treated of prayer. Now whereas there bee two kindes of prayer, the one which is pronounced with the voice, commonly called vocal prayer: the other which is conceived in the mind, commonly called mental prayer: of the first I haue treated in the fifth treatise, The fifth treatise. where are set out many vocal prayers serving for diuers purposes and uses of a Christian mans life: and there are also declared the conditions requisite to a good prayer: but of the second kind, which is mental prayer, I haue handled in the sixth treatise, The sixth treatise. where I treat onely of the matter of this kind of prayer, which is the consideration of the principal mysteries of the life of our saviour Christ,& of the benefits of Almighty God: For as touching the rest that appertaineth to this argument, we haue already treated in our book of prayer and meditation. After all this there remaineth nothing else but to arrive unto perfection,( the which consisteth in the love of God) The perfection of a christian consisteth in the love of God. and of this I haue treated in the seventh and last treatise, The seventh Treatise. wherein all such things are declared as serve to obtain this supreme virtue, as those also which do hinder it. And there be moreover set forth certain considerations, and prayers, wherein he ought to exercise himself for the obtaining of the same virtue. This is now Christian reader the course of all the Christian life, divided into these seven iourneis, whereunto may bee reduced whatsoever this heavenly philosophy teacheth vs. And for somuch as the four first treatises do contain doctrine concering things that ought to be done, and the other three that follow do serve rather for the exercise of prayer, and of the love of god,( the which be such things as a man ought always to haue in his hands) I thought it good therefore to divide this whole book into two volumes: to the end that every man might always carry with him in his bosom the second volume without any great burden, being so necessary as it is for all times and places, and because all these matters are treated here briefly: it seemed to me very convenient to call this book a MEMORIALT, Why this book is called a memorial. as wherein a man useth to writ such things as he hath to do in a brief sort. And yet the briefenes of this book is not such, but that it containeth all such things as seem necessary for the argument of the same. True it is, that the matter of this book is very copious and plentiful, wherein there be many things to be said, and very worthy to bee committed to writing, but these many remain for other writers. And yet in case it shall please almighty God to prolong a little while the time of my life,( which so swiftly runneth away in post, I may thē handle more at large some parts of this book, especially the exhortation to good life, and the rules of good life, and the treatise of the love of God, together with the treatise of the life of our saviour Christ. And albeit, the thing wee pretend here to do,( which is to form a perfect Christian) bee properly the work of the holy ghost, yet nevertheless like as grace excludeth not our travail& industry, but must rather of necessity concur therewith, even so the inward instruction of Almighty God excludeth not the outward teaching of men, Deut. 17. verse. 12. Malac. 2.7. Luk. 10.16. Heb. 13.17. but doth of necessity require the same. The which office particularly appertaineth unto the Priests and Pastours of the catholic Church, unto whom Almighty God referreth us, that they should teach and inform us in his law. And therefore among the Priestly vestments of the high Priestes, there was one that was called the rational, rational. ( the which was put upon his breast) wherein were written these words, Doctrina,& Veritas: doctrine& truth: the which two things should be in the breast of Aaron, Leuit. 8.8. to the end that from thence, as from a principal fountain they might bee derived unto all the others. And this is so principal an office, that Moyses reserved it only for himself, Exod. 18. verse. 19& 10. by the aduise of his father in law jethro, who counseled him to commit all other causes, and temporal affairs unto other iudges, but for such things as appertained unto the religion& service of God, and teaching of the people the Ceremonies of the law, and after what sort they ought to serve& honour Almighty God, that he should reserve that to himself,& because certain Priestes were afterwards negligent in doing this office, almighty God sent unto them one of his Prophetes to tell them these words: Osee. 4. Iere. 30. The igno●ance of ●riestes and ●astorus is a great scourge f God. Esay. 29. verse. 14. because thou hast cast away the science and knowledge of thy law, I will also cast thee away, that thou shalt serve me no more in the office of Priesthood, and for a most grievous punishment Almighty God threatened them by his Prophet Esay these kind of scourges, saying: that by reason of their great sins, he would punish them with a strange and terrible punishment, which should bee, that the wisdom of the wise should perish, and the understanding of the sagest among the people should bee obscured. Now as the want of knowledge in the superiors is here delared to be one of the greatest scourges& terriblest plagues of God: even so also in the want of knowledge in the inferiors, no less plague and punishment of God: The light of ●he understanding is the guide of the christian life. For when the light of the understanding is taken away, which guideth all our doings, and is as it were the principal wheel of this clock, that ruleth and moveth all the Christian life, what may be looked for else, but blindness& ignorance, with other great inconveniences. And that this is the cause thereof, all the holy Scriptures do clearly witness unto vs. Almighty God saith by the Prophet Esay: This people is not wise, Esa. 27.21 and therefore he that created them shall not take pitty upon them, neither shall he that formed them pardon them. And in an other place. Therefore( saith he) was my people made captive, Esay. 5.13 because they had no knowledge, and their nobles died for hunger, and the multitude of them perished for thirst. The very same is confirmed by the Prophet Baruche, saying: that the cause of the captivity of the children of Israel, Baruche. 3 Verse 12. and of their wandring through the lands of their enemies, was for that they had forsaken the fountain of wisdom. And unto this very cause he attributeth the commendation of the Giants, saying: that because they had no knowledge they perished through their ignorance. Baruc. 3.28 For remedy whereof S. Paul writeth unto the Colossians, Clo. 3. v. 16 that the word and doctrine of Christ, should bee plentifully preached among them, and that one should teach another, and admonish them of such things as they ought to do. wherefore sith there is no office( be it never so base) but that it needeth some rules and precepts to haue it well and rightly discharged, how much more need hath this office, being the greatest of all other offices, which is to know how to please and serve almighty God, to obtain the kingdom of heaven, and to prevail against the forces& wily deceits of our enemy the divell? How shall a simplo unlearned man understand how much this matter importeth him, How necessary this book is. if there bee not laid before him the promises and threatenings of almighty God, and the great benefits also for which he is bound to serve him? How shall he know how to confess his sins perfectly, if he be not instructed in the parts of the sacrament of Pennance, and how he ought to behave himself in every one of them? How shall he bee sorrowful and repentant for his sins, if there be not delared unto him the reasons and causes that should move him to be sorrowful for them? How shall he communicate and receive the most blessed Sacrament worthily, to the comfort and profit of his soul, if he be not taught those things that belong thereunto? How shall he know which way to order his life, to obtain virtues, and to eschew vices, if he know not the means whereby he ought to seek for the one, to resist the other, and to understand the temptations and snares of the enemy? How shall he make any prayer that shall be fruitful unto him,& accompanied with such conditions, and virtues: as be required thereunto, if he haue not some instruction to teach him how to pray? How shall he obtain the love of God, if he know not the means whereby it is obtained, and the impediments and lets that do hinder him from it, and the exercises wherein he ought to exercise himself for the obtaining thereof? Of all this light we stand in great need for all these things aforesaid, sithence wee bring them not with us from our mothers womb, but wee are rather born in such wise, that we may well be figured by that man in the Gospel, who was blind from his nativity. joan. 9. What is the office of a preacher? And although it be the office of catholic Preachers to cure this blindness with the light of Gods word: yet notwithstanding these be not every where to be found, neither do all Preachers treat of these so necessary matters, nor yet can they well( speaking generally) descend to such particularities, as this moral doctrine requireth. The which as it is exercised in particular works, so it requireth particular instructions: which manner of teaching is not used in pulpits. And for all these causes, devout holy books are dumb preachers. the reading of devout catholic books is very profitable: for so much as they bee unto us, as it were dumb preachers, which are neither tedious for length, because we may leave them off when we list,) neither do they leave us with a greedy appetite by reason of their briefenes, for that it is in our own power to continue the reading of them so long as wee mind to take profit thereby. The word of God interpnted by the catholic church is very profitable. Now who is able to express the fruits that come of the word of God being interpnted& declared unto us by the catholic Church: sithence it is the light that cleareth our understanding, the fire that inflameth our will, the hammer that molifieth the hardness of our hart, Ierem. 23. verse 29. Psal. 118.130.140. Luk. 24.32 Psal. 118.105. Luke. 1.79. Luke. 8.15. 1. Macha. 12.9. Howe great profit cometh by reading of holy books. the knife that pareth away the superfluities of our passions, the candle that giveth us light in all the passages of this life, the seeds that yeeldeth the fruits of life everlasting, finally, the food& sustenance that sustaineth, delighteth, fatteth, and strengtheneth our souls in God. The which fruits every one may enjoy by reading books containing holy catholic doctrine. To conclude so great is the light and fruit that cometh by reading such books, that we haue seen by experience that many persons haue changed their state of lives by reading of books of devotion. The which persons being afterwards demanded, what should be the beginning, and chiefest cause of this their conversion and change of life, haue plainly answered, that by reading this or that book of devotion their minds were moved so to do. Consider that treasoror of the queen of Ethiopia, was he not reading of Esaie the Prophet in his chariot, Asts. 8.30. at what time Almighty God converted him by the mean of Saint Philip, by taking an occasion of the same reading? And those so notable and, 4. Reg. 22. verse 13. princely works which king josias did in all his kingdom, from whence did they proceed, but only of the reading of a holy book that was sent unto him from the priest Helchias? And that wonderful conversion of Saint Augustine The conversion of saint Augustine. had it not his beginning also by reading of a holy book? He himself writeth in the eight book of his Confessions a thing worthy to be recorded, the which for that it is so notable I haue thought good to rehearse it in this place. A notable history of the conversion of a Courtier. Saint Augustine telleth, that a certain gentleman of afric called Poticianus coming one day to visit him, told him of the wonderful reports that went throughout the world of the blessed holy man Saint anthony: And said moreover, that in an evening when the Emperour was in the city of trevers, occupied about the beholding of certain public games that were there shewed, he with three other Gentlemen of the Court his familiar friends, went abroad to solace themselves in the fields, and two of them went a little a side unto a monks Cell, and finding there a book wherein was written the life of Saint anthony, Hereby ye may see what profit cometh by reading of Saints lives. one of them began to red it, and behold in a a moment he felt his hart so enkindled with a holy love,& moved with such a religious shane, that being in a great agony with himself, he said unto his other companion. dear friend, tell me I pray thee, what is that we go about to obtain by bestowing all this our travail and industry? What do we seek after? To what end do we turmoil ourselves so many yeres, fighting in so many Skirmishes, and bloody battels? Is it possible that wee shall attain to any greater dignity in the Court, than to be in the Emperours favour? And admit that wee do at the length attain thereunto, is there any thing in that state of life that is not very fickle,& dangerous? And yet to come to so perilous a state, by how many other perils must wee pass by the way? But if I will endeavour to obtain the friendship of Almighty God, I may haue it forth with without any further delay. When he had spoken these words, being greatly troubled with the considerations of framing a new kind of life, he cast his eyes very often upon the book, and red forward therein, and by reading, was altogether inwardly so changed, that he resolved fully with himself to forsake all worldly things, as soon after it plainly appeared. For afterwards when he had made an end of reading, and feeling in his hart diuers and sundry vehement motions, at the length with a great sigh he said unto his companion. Now am I at rest and quietness. I haue determined utterly to forsake all our Courtly hopes; and to give myself wholly unto the service of Almighty God, and to remain from henceforth in this place. If thou( my dear friend) be not minded to follow me, yet of courtesy I beseech thee go not about to hinder me therein. The other Courtier answered, that he could not forsake him, neither would he fail to keep him company, considering that there was hope thereby of so great reward. And so these two Courtly Gentlemen began to rear up a spiritual building with charges enough, to wit, with forsaking all things of this world, and only to follow Christ,& that which is no less to bee marveled at, both these two Courtiers had their espouses to whom they were affienced in marriage, who so soon as they understood therof, consecrated themselves unto God, and made a vow of chastity. This History S. Augustine telleth, and this example was of so great efficacy unto himself, that vpon the recital thereof being marvelously moved therewith, he cried out unto a hard certain familiar friend of his saying: what do wee? What is this which thou hast heard. The ignorant rise up, and steal away heaven from us, and wee with all our great learning and knowledge, go up and down drowned in flesh and blood. And being in this alteration, and inward grief, the holy man Saint Augustine saith, that he went into a garden, which he had near unto that place, where he cast himself down underneath a fig three, and with much weeping, and trouble of mind, began to cry out, saying. Psal. 6. And thou O Lord how long? how long wilt thou bee offended with me? shall thine anger never haue an end? Psal. 87. Remember not O Lord our old iniquities! And he repeated very oftentime these words: how long O lord! how long! To morrow, and why not even now out of hand? Wherefore shall not mine uncleanness haue an end this day? And in saying these words with great bitterness of mind, he heard a voice that said: Take, red: take, red. And with that he saieth that he rose up to take a holy book, that lay by him to red thereupon. For he had heard tell of the same S. Anthony, how he hearing the gospel red, which saith. Mat. 19.2 Vade& vinde omnia queen habes, & da pauperibus, mark. 20 21. Lu. 18.22. & habebis thesaurum in caelo,& veni sequere me. That is to say: go thy way, and sell all that thou hast, and give it to the poor, and thou shalt haue a treasure in heaven, and come and follow me: was forthwith resolved to forsake all things of the world, and to follow Christ. The conversion of saint Augustine. Saint Augustine then being moved with this example, but rather with the voice which he had heard, saith that he took the book, and began to red in it. And almighty God powred there so great a light of grace into him, that he forsook all that ever he had in the world, and gave himself wholly unto the service of Almighty God. All this Saint Augustine writeth in his eight book of Confessions: whereby ye may see how many notable conversions even of famous holy men haue had their first beginning by reading of holy books. As here ye see the conversion of those friends of Potitianus, and the conversion of blessed S. Augustine, and the conversion of the same S. anthony, unto the which also might be joined many other conversions, as well of such as are past, as of such as bee presently alive at this day: the which had their beginning of the very same cause. But I leave the rehearsal of these for brevities sake. For undoubtedly the mysteries which the Christian religion setteth forth unto men are such,& so great, and of such force to move their hearts, that I marvel nothing at all, if they make so great changes and alterations in such persons, as do with attention consider them. And this reading of holy books helpeth not only to awake such as are a sleep in sin,( as ye haue seen here before,( but also to keep such as are already awaked from sleeping And therefore the word of God is called in all the holy Scriptures bread, or food, The word of God is called bread or food. because it sustaineth and preserveth our souls in the spiritual life, Deu 8. ve. 3 Sap. 16.26. high. 15.16. Ezech. 3.3. Mat. 4.4. as the material bread sustaineth our bodies in the corporal life. And albeit that this spiritual food hath been at all times very necessary( as the bread of our life) yet is it much more needful now in these our corrupt dayes. For in old time in the primitive Church, the Priestes and Curates were so fervent and careful in preaching of the word of God, that that might suffice to preserve& increase the faithful people in virtue without any other reading: but now alas, the Priestes, and even such as haue cure of souls, do beleeue that they are bound to nothing else, but onely to minister the Sacraments, and to say a mass at their time appointed,& herewith they content themselves for the most part in villages, and towns, Both towns and cities haue in this our corrupt age to many lewd babbling heretical Preachers: but the Author complaineth of the great want of good catholic Preachers. yea, and in some populous cities also. Wherefore the greater the want is that we haue at this day in this behalf, the greater need wee haue to supply the want of good catholic Pastors and Curates, with good and devout books. Take therefore good Christian reader, this small present, the which may in a little volume, and with a small charge supply in part this defect. For it may serve thee for a Preacher, to exhort thee unto good life, for an instruction, to teach thee howe to led a good life: for a confessionall, to instruct thee, how thou oughtest to confess thy sins, and to make due preparation, when thou intendest to communicate, and receive the most blessed Sacrament of the altar: It may serve also for a book of devotion, wherein thou mayest exercise thyself in prayer,& it giveth thee moreover abundance of matter for meditation: in which points are comprehended the some of Christian philosophy. And if this memorial be worthy of commendation, it is for that it containeth matters so universal, that it treateth of all such things as do appertain to all Christians whatsoever they be, as well to the beginners, as to those that haue proceeded further in the spiritual life, and are come to some perfection. And if the fruit that shall be repeated hereof, shal be so great as my diligence and trauile hath been in gathering all these matters together,& in setting them forth in so plain and easy a style, to provoke the appetites of such as are weak( unto whom sometimes I direct my speech) I shall account all my labour and pains to be very well employed. For so much as no bodily labour can be so great, that it may countervail with the least profit that ariseth in spiritual things. THE END OF THE prologue. THE FIRST TREATISE OF THE memorial: WHEREin is contained an Exhortation to good life. Of the punishments which our Lord threateneth unto such as live a sinful life. CHAPTER. I. ONE OF the principal means which our Lord hath used often times to bridle the heartes of men, and to draw them unto the obedience of his commandements, hath been to set before their eyes the horrible plagues and punishments, that are prepared for such persons, as be rebels& trangressors of his law. For although the hope of the rewards that are promised to the good in the life to come, may move v● very much hereunto, yet are we commonly more moved with things that bee irksome unto us, than with such as be pleasant: even as wee see by daily experience, that wee are vexed more with an injury done unto us, than delighted with any honour, and wee are more troubled with sickness, then comforted with health, and so by the discommodity of sickness, wee come to understand the commodity of health, as by a thing so much the better perceived, by how much it is sensibly felt. Now for this cause did our Lord in times past, use this mean more than any other, as it appeareth most clearly by the writings of the Prophets, Why our ●… e ordi●… ly useth ●… r●atnings. ●… eremy. 36. ●… erse. 2. which are every where full of dreadful sayings, and threatenings, wherewith our Lord pretended to put a terror into the harts of men, and so to bridle and subdue them under the obedience of his law. And for this end he commanded the Prophet ieremy, that he should take a white book,& writ in the same all the fastings, and calamities, which he had revealed unto him, even from the first day he began to talk with him, until that present hour, and that he should red the same in the presence of all the people, to see if peradventure they would bee moved therewith to repentance, and to change their former life, to the end that he might also change the determination of his wrath, which he had purposed to execute vpon them. And the Holy Scripture saith, that when the Prophet had done according as he had commanded by almighty God, and had red all those threatenings in the presence of the people, and of the rulers, there arose such a fear and terror among them, that they were all astonished, and as it were bestraught of their wits, looking one in anothers face, for the exceeding great fear which they had conceived of those words. This was one of the principal means that almighty God used with men in the time of the lawe written,& so did he also in the time of the law of Grace: In which the holy Apostle saith, that as there is revealed a iustice whereby God maketh men just, Rom. 1. so is there also revealed an indignation, and wrath, wherewith he punisheth the unjust. For which cause Saint John Baptist, the glorious forerunner of our saviour christ, was sent with this commission,& embassage, to preach unto the world, Mat. 3. verse. 10. Luk. 3.9. that the axe was now put to the roote of the three, and that every three that brought not forth good fruit should be cut down, and cast into the fire. He said moreover, that there was an other come into the world more mighty than he, that carried in his hand a fan, to winnowe and cleanse therwith his flower,& that he would put up the corn into his granard, but the chaff he would burn in a fire that should never be quenched. This was the preaching and embassage which the holy forerunner of our saviour christ brought into the world. And so great was the thunder of these words, and the terror which entred into mens hartes so dreadful, that there ran unto him of all states and conditions of men even of the very pharisees, and Publicans, yea and soldiers also,( which of all others are wont to bee most dissolute, and to haue least care of their consciences,) and each of them for himself demanded particularly of that holy man, what he should do to attain unto salvation, and to escape those terrible threatenings which he had denounced unto them: so great was the fear they had conceived of them. Now this is that( my dear christian brother) which I do at this present in the behalf of almighty God preach unto thee although not with such fervency of spirit,& like holiness of life, yet that which importeth more to this case) with the same truth, and certainty: forsomuch as the faith and gospel that Saint John Baptist preached at that time was none other, but this which we preach at this present. ¶. 2. NOW if thou be desirous to understand in few words, howe great the punishment is, that almighty God hath threatened in his holy scriptures to the wicked, that which may most briefly and most to the purpose be said in this matter is this. That like as the reward of the good is an universal good thing, even so the punishment of the wicked is an universal evil, which comprehendeth in it all the evils that are. For the better understanding whereof it is to be noted, The mise●ies of thi●… life are particular. that al the evils of this life are particular evils and therefore do not torment all our senses generally, but only one or some of them. As taking an example of the diseases of our body, we see that one hath a disease in his eyes, an other in his ears, one is sick in his hart, an other in his stomach, some other in his head, and so diuers men are diseased in diuers parts, howbeit in such wise, that none of all these diseases be generally throughout all the members of the body, but particular to some one of them. And yet for all this we see what grief only one of these diseases may put us unto,& how painful a night the sick man hath in any one of these infirmities, yea although it bee nothing else but a little ache in one tooth. Now let us put the case, that there were some one man sick of such an universal disease, that he had no part of his body, neither any one joint or sense free from his proper grief, and torment: but that at one time and instant he suffered most exceeding sharp pains in his head, in his eyes and ears, in his teeth and stomach, in his liver and heart,( to bee short) in all the rest of the members and joints of the body, and that he lay after this sort stretching himself in his bed, pained with these griefs and torments, every member of his body having his particular torment, he I say, that should lye thus pained and afflicted, howe great torment and grief of mind( think ye) should he sustain? O what thing could any man imagine more miserable& more worthy of compassion? Surely if thou shouldst see but a dog so tormented in the street, his very pains would move thee to pitty him. ●… owe the damned are tormented in hell. Now this is that( my dear christian brother, if any comparison may bee made between thē) which is suffered in that cursed horrible place of hell, not only for the space of one might, but everlastingly, for ever& ever. For like as the wicked haue offended Almighty God with all their members and senses, and haue made armor of them all to serve sin, even so will he ordain that they shall all be there tormented each one of them with his proper torment. There shall the wanton and lecherous eyes eyes. bee tormented with the tirrible sight of divels: The ears ears. with the confusion of such horrible cries, and lamentations as shall there be heard: The nose Nose. with the intolerable stench of that filthy and loathsome place: The taste, Taste. with a most ravenous hunger& thirst: The touching, Touching. and all the members of the body, with extreme could and fire: the imagination, Imagination. shall bee tormented by conceiving of griefs present: The memory, memory by calling to mind the pleasures past: The understanding, understanding. by considering what benefits are lost, and what miseries are to come. This multitude of punishments, the holy scripture signifieth unto us, when it saieth, that in hell there shall be hunger, thirst, Math. 1●… Psa. 10. weeping, wailing, gnashing of teeth, swords double edged, spirites created for revengement, serpentes, worms, scorpians, hammers, wormwood, water of gaule, the spirit of tempest, and other things of like sort. Whereby are signified unto us, as in a figure, the multitude and dreadful terror of the most horrible pains, and torments that bee in that cursed place. There shall be likewise darkness, both inward and outward, both of body& soul: far more obscure than the darkness of egypt, Exod. 10. which might be felt even with hands. There shall be fire also, and not as the fire here that tormenteth a little and shortly endeth, but such a fire as that place requireth, which tormenteth exceedingly, and shall never make an end of tormenting. Now if this be true, what greater wonder can there be, than that they which beleeue and confess this for truth, should live with such a strange negligence, and carelessness as they do? What travail& pains would not a man willingly take to escape even one only day, yea one hour, the very least of all these torments? And wherefore do they not then to escape the euerlastingnes of so great pains, and horrible torments, endure so little a travail, as to follow the exercise of virtue. Surely the consideration of this matter were able to make a man besides himself in case he would deeply weigh it. The damned haue no kind of comfort, or hope of any ease or end of their most horrible torments. And if among so great a number of pains there were any manner of hope of end, or release, it would bee some kind of comfort: But alas it is not so: For there the gates are fast shut up from all expectation of any manner of ease, or hope. In all kind of pains and calamities that bee in this world, there is always some gap lying open, whereby the patient may receive some kind of comfort Sometimes reason, sometimes the weather, sometimes his friends, sometimes the hearing that others are troubled with the very same disease, and sometimes at the least, the hope of an end may cheer him somewhat. only in these most horrible pains and miseries that be in hell, all the ways are shut up in such sort, and all the havens of comfort so embarred, that the miserable sinner cannot hope for remedy on any side, neither of heaven nor of the earth, neither of the time past or present, or of the time to come, neither yet by any other means. The damned souls think that all men are shooting darts at them, and that all creatures haue conspired against them,& that even they themselves are cruel against themselves. This is that distress, whereof the sinners do lament by the Prophet, saying: Psal. 17. verse. 6. The sorrows of hell haue compassed me round about, and the snares of death hath besieged me. For on which side soever they look or turn their eyes, they do continually behold occasions of sorrow, and grief, and none at all of any ease, Mat. 25. verse. 10. or comfort. The wise virgins( saith the evangelist) that stood ready prepared at the gate of the bridegroom entred in, and the gate was forth with locked. O locking everlasting! O enclosure immortal! O gate of all goodness, which shall never any more be opened again! As if he had said more plainly, the gate of pardon, of mercy, of comfort, of intercession, of hope, of grace, of merit, and of all goodness is shut up for ever, Exod. 16. and ever. six daies and no more was Manna to bee gathered, but the seventh day, which was the sabbath day, there was none to be found,& therefore shall he fast for ever, that hath not in due time made his provision aforehand. provver. 20. The sluggard saith the wise man will, not till his ground for fear of could, therefore shall he beg his bread in summer,& no man shall give him to eat. And in another place he saith: provver. 10. he that gathereth in summer is a wise son, and he that giveth himself to sleeping at that season, is the son of confusion. For what confusion can there bee greater than that which that miserable covetous rich man suffereth, who with a few crumbs of bread that fell from his table, might haue purchased to himself abundance of everlasting felicity and glory, in the kingdom of heaven. But because he would not give so small a thing, he came to such an extreme necessity, that he begged, yea and shall for evermore beg, but onely one drop of could water, and shall never obtain it. Who is not moved with that request of this infortunate damned person, who cried. O father Abraham, Luke 16. haue compassion vpon me, and sand down Lazarus unto me, that he may dip the tip of his finger in water, and touch my tongue, for these horrible flames do torment me exceedingly. What smaller request could there be desired than this? He durst not request so much as one cup of water, neither that Lazarus should put his whole hand into the water, nor yet( which is more to be wondered at) did he request so much as the whole finger, but only the tip of it, that it might touch his tongue,& yet even this alonely would not bee granted unto him. Whereby thou mayst perceive, how fast the gate of all consolation is shut up, and how universal that interdict& excommunication is, that is there laid vpon the damned, sith this rich gluttton could not obtain so much as this small request. So that wheresoever the damned persons do turn their eyes, and on which side so ever they stretch forth their hands, they shall not find any manner of comfort, be it never so small. And as he that is in the Sea choked, and almost drowned under the water, not finding any stay whereupon to set his foot, stretcheth forth his hands oftentimes on every side in vain, because all that he graspeth after is thin,& liquid water, which deceiveth him, even so shall it fare with the damned persons, when they shalbe drowned in that deep sea of so many miseries, where they shall strive and struggle always with death, without finding any succour, or place of stay, whereupon they may rest themselves. Now this is one of the greatest pains wherewith they bee tormented in that cursed place. For if these torments should haue their continuance limited but for a certain time, though it were for a thousand, yea a hundred thousand millions of yeres, yet even this would be some little comfort unto them. For nothing is perfectly great in case it haue an end. In hell shall be no end of torments. But alas, they haue not so much as this poor& miserable comfort, but contrariwise their pains are equal in continuance with the eternity of Almighty God,& the lasting of their misery, with the eternity of Gods glory. As long as almighty God shal live, so long shall they die,& when almighty God shall cease to be God, then shall they also cease to be as they are. O deadly life! O immortal death! I know not whether I may truly term thee either life or death. For if thou be life, why dost thou kill? And if thou be death, how dost thou endure? Wherefore I will call thee neither the one, nor the other: for so much as in both of them there is contained somewhat that is good, as in life there is rest,& in death there is an end,( which is a great comfort to the afflicted:) but thou hast neither rest, nor end. What art thou then? mary thou art the worst of life, and the worst of death. For of death thou hast the torment without any end, and of life thou hast the continuance without any rest. Almighty GOD hath spoiled both life and death of that good which they had, and hath put in thee, that which remained to be a punishment for the wicked. O bitter composition! O unsavoury purgation of our Lords cup! of the which all the sinners of the earth shall drink their part. Psa. 74. Now in this continuance, in this eternity, I would wish that thou my dear christian brother, wouldest fix the eyes of thy consideration a little while, and that as the clean beast cheweth her cud, even so thou wouldest chew and weigh this point within thyself with great deliberation, and to the intent thou mayest do it the better, consider a little the pains that a sick man abideth in one evil night: especially if he be vexed with any vehement grief, or sharp disease. mark how often he tumbleth, and tosseth in his bed, what disquietness he hath, how long and tedious one night seemeth unto him, how duly he counteth all the houres of the clock, and how long he thinketh each hour of them to be, how he passeth the time in wishing for the dawning of the day, which notwithstanding is like to help him very little towards the curing of his disease. If this then be accounted so great a torment, what a torment shall that be( trow ye) in that everlasting night in hel, which hath no morning, nor so much as any hope of any dawning of the day? O darkness most obscure! O night accursed, even by the mouth of Almighty GOD, and of all his saints! That one shall wish for light, and shall never see it, neither shall the brightness of the morning arise any more. Consider thē what a kind of torment shall that bee, to live everlastingly in such a night as this, liing not in a soft bed,( as the sick man doth) but in a hot burning furnace, foaming out such tirrible raging flames? What shoulders sh●ll bee able to abide these horrible heats? O how it maketh me even to tremble and quake, onely to think of it! If it seem unto us as a thing intolerable to haue only some part of our feet standing vpon a pan of burning coals for the space of saying one Aue Maria, what shall it bee( trow ye) to stand body and soul, burning in the midst of those everlasting hot raging fires in hell, in comparison whereof the fires of this world are but painted fires? Is there any wit or iudgement in this world? Haue men their right senses? do they understand what these words do import? Or are they peradventure persuaded that these are only fables of poets? Or do they think that this appertaineth unto them, or else that it was ment only for others? None of all this can they say. For somuch as our faith assureth us most certainly herein. And our saviour Christ himself, who is the everlasting truth crieth out in his gospel, mat. 24.35 mar. 13.31 saying: heaven& earth shall fail, but my word shall not fail. ¶ 3. The pains of hell continue evermore in one degree. OF THIS misery there followeth another as great as it, which is, that the pains are always continuing in one like being,& in one same degree, without any manner of intermission, or decreasing. All manner of things that are under the cope of heaven do move& turn round about with the same heaven,& do never stand still at one state or being: but are continually either ascending, or descending. The sea and the riuers haue their ebbing, and flowing. The times, the ages, and the mutable fortune of men, and of kingdoms, are evermore in continual motion. There is no fever so fervent that doth not decline, neither grief so sharp, but that after it is much augmented, it doth forth with decrease. To be short, all the tribulations& miseries are by little and little worn away with time,& as the common saying is, nothing is sooner dried up than tears. Only that pain in hell is always green: Onely that fear never decreaseth: only that extremity of heat knoweth not what is either evening, or morning. In the time of Noes flood Almighty God reigned forty daies, and forty nights continually without ceasing upon the earth, and this suficed to drown the whole world, but in that place of torment in hell there shall rain everlasting spears, and darts of fury upon that cursed land, without ever ceasing so much as one onely moment. And this is so true, that according to S. Thomas opinion, Summa S. Tome. 12. quest. 87. Artic. 5. i● responsione ad tertium argumentum even the pains which shall bee there given for venial sins shall be likewise everlasting, as well as those pains which be there prescribed for deadly sins. For although infinite punishment be not due unto venial sin, yet because in that state of damnation, there is no absolution, or discharge of any debt,( for that the time of paying& satisfying is then past) therefore shall the pain due unto venial sin continue evermore in one same state, and shall never cease. Now what torment can be greater, and more to be abhorred, than continually to suffer after one like manner, without any kind of alteration or change? Though a meate be never so dilicate, yet in case we feed continually thereupon, it will in very short time bee very loathsome unto us: for no meate can be more precious& delicate, than that Manna was, which Almighty God sent unto the Children of Israel in the desert, and yet because they did eat continually thereof, it made them to loathe it, yea and provoked thē to vomit it up again. The way that is all plain( they say) werieth more than any other, because always the variety( yea even in punishment) is a kind of comfort. Tell me then of good fellowship, if things that be pleasant and savoury, when they bee always after one manner are an occasion of loathsomeness and pain, what kind of loathsomeness will that bee, which shall bee caused by those most horrible pains and torments in hel, which do continue everlastingly after one like sort? What will the damned and cursed creatures think, when they shall there see themselves so utterly abhorred and forsaken of almighty God, that he will not so much as with the remission of one venial sin mitigate somewhat their torments? So great shall the fury and rage be, which they shall there conceive against him, that they shall never cease continually to curse and blaspheme his holy name. ¶ 4 unto all these pains, there is also added the pain of that everlasting consumer, which is the worm of conscience, The worm of conscience. whereof the holy Scripture maketh so oftentimes mention, saying. Esaie. 66. verse. 24. Their worm shall never die, and their fire shall never bee quenched. This worm is a furious raging despite, and a bitter repentance without any fruit, which the wicked shall always haue in hell, by calling to their remembrance the opportunity and time they had, whiles they were in this world, to escape these most grievous and horrible torments, and how they would not use the benefit thereof, and therefore when the miserable sinner seeth himself thus tormented and vexed on every side,& calleth to mind how many dayes and yeares he hath spent idly in vanities, pastimes, and pleasures, and how oftentimes he was advertised of this peril, and how little regard he took thereof, what shall he think? What anguish and sorrow shall there be in his heart? hast thou not red in the gospel, that there shall be weeping, Luke. 13. & wailing, and gnashing of teeth. Now these and others the like shall be the causes of this so great and excessive grief. For the better understanding hereof, being a matter of so great importance, I will give thee a like example. Gen. 41. Let us call to mind the History of joseph, and that great famine which continued for the space of seven yeares in Egypt, before which famine( as the holy Scripture saieth) the abundance of corn in the other seven yeares before was so great, that it might be compared with the sands of the sea, and exceeded all measure. But after that these seven yeres were ended, there followed other seven yeres of so great barrenness, and dearth, that even in the first year of them, all the people of Egypt came before King pharaoh, crying out and saying: Gen. 47. give us somewhat to eat. The king sent them to joseph, who required of them, al the money they had,& gave them for the same corn sufficient for that year. When that was consumed and spent, they returned the year following unto joseph, saying: give us to eat: what? Wilt thou suffer us to die for hunger in thy presence, because wee haue no more money to give the? To whom he answered: deliver unto me all your herds of cattle,& for the same I will give you corn in exchange, sithence you haue no more money left. After that they had delivered unto him all their cattle,& that their provision was also spent, they came again to him the next year, saying: now thou knowest my Lord that we haue no more money nor cattle to give thee,& that there remaineth nothing else but onely our bodies& lands, how canst thou suffer us to die here for hunger in thy sight? Our persons& our lands which are only left of all our substance are thine, buy us as slaves for the King,& give us( if it be thy pleasure) corn to ●ow the land that it lye not untilled,& desolate, when they are all dead that should till and inhabit it. By this mean came joseph to buy all the land in Egypt, for every one sold his possessions by reason of the great extreme famine which they suffered. This is the history, now let us take that out of it that serveth to our purpose. Tel me then I beseech thee, what a grief was it unto these miserable men, when they remembered themselves of those seven plentiful yeares past, and saw well with howe little money they might haue provided corn before hand, yea, and haue laid up also and gathered great treasures,& enriched themselves during their lives? How justly might they lament and reprove themselves, saying. O how unfortunate& cursed men are we, that might so easily haue provided for this dearth,& procured abundance for ourselves during our lives,& would not! If we had not been admonished of this before hand, thē perhaps our negligence might haue had some excuse, but being thereof advertised so long time before, and knowing that he would surely tell the truth of things to come, that had foretold the truth of things present, and seeing with all, what speed& diligence the kings purveyors made to gather together,& lay up all the corn they could get, the which was sufficient to give us to understand what wee ought to haue done in that behalf, and yet for all this to be so slothful, and careless as we were, what excuse can wee haue? O how much worth would that bee unto us at this present, which then we despised and contemned? What riches might we now get with the same corn which we did then wilfully cast away? Where was our iudgement at that time? Where were our senses and wits become, that wee would not use the benefit of so great an opportunity? These and such other more grievous accusations spake those wretched men against themselves, and it seemeth that they stood all that time as men in utter despair& trouble of mind, musing upon their great misfortune, and negligence. But tell me now my good Christian brother, what is all this in comparison of that which wee here speak of, but as it were a shadow compared with the truth. That famine in Egypt endured only for seven yeares, but this in hell shall endure everlastingly: That found a remedy though with great difficulty& charge, but for this there shall never be any remedy found: That might be redeemed with money and cattle, but this can never bee redeemed with any manner of exchange. this punishment can not bee pardonned. This pain cannot bee exchanged. This sentence cannot be revoked. To conclude those men of egypt, after that the seven yeares were once ended, began to lift up their heads, and to come out of their misery: But in hell whosoever once entereth to bee punished, shall never know again what rest and ease meaneth. Now if they then notwithstanding all this were during that time somuch afflicted,& vexed, in how much worse case shal he be, that shall see himself in hell fire so horibly tormented, and vexed, and that without all hope of remedy? O if thou knewest, and wouldest consider, how every one of them shall there stand tormenting, and renting himself, weeping& wailing, and saying. The lamentation of a damned person. O miserable and unfortunate wretch that I am! what times, and what opportunities haue I suffered to pass in vain? A time there was, when with one cup of could water I might haue purchased unto myself a crown of glory, and when also with such like necessary works of mercy in relieving the poor, I might haue merited life everlasting? wherefore did I not look before me? How was I blinded with things present? how did I let pass those fruitful yeares of such abundance, and did not enrich myself? Yet if I had been brought up amongst Infidels and Pagans,& had believed that there had been nothing else, but onely to be born,& to die, thē might I haue had some kind of excuse, and might haue said that I knew not what was forbidden me. But for so much as I haue lived among Christians, and was myself one of them, and held it for an article of my belief, that the hour should come, when I should give up an account, after what order I had spent my life: for somuch also as it was daily cried out unto me by the continual preaching and teaching of Priestes, and Religious persons in the catholic Church, whose advertisements many following, made preparation in time, and laboured earnestly for the provision of good works, whose life also and example was a greater proof of that which they spake: for somuch I say as I made light of all these examples, and threatenings, and persuaded myself very fond, that heaven was prepared for me, though I took no pains for it at all, what deserve I that haue thus lead my life? O ye infernal furies, come and rent me in pieces, and devour these my bowels, for so haue I justly deserved! I haue deserved to bee hunger staruen for ever, seeing I would not provide for myself while I had time. I deserve not to reap, because I haue not sown. I am worthy to be destitute, sith I haue not laid up in store. I deserve that my request should now bee denied me, sith when the poor made request unto me, I refused to relieve them. I haue deserved to sigh& lament in vain, so long as God shal be God I haue deserved that this worm of conscience should gnaw my entrails for ever,& ever, by representing unto me the little pleasure which I haue enjoyed,& the great felicity which I haue lost,& how far greater that was which I might haue gained, by foregoing that little which I would not foregoe. This is that immortal worm that shall never die, but shal lye everlastingly gnawing their entrails which is the terriblest pain that can be. ¶ 5. thou wilt peradventure bee amazed( good Christian Reader) in reading so many kind of pains in hel, as haue been here described. And now thou art persuaded that there can bee added unto this no more than hath been said. But surely the mighty arm of God wanteth not force to chastise his enemies more, and more. For all these pains that wee haue hitherto rehearsed, are such as do appertain generally to all the damned: but besides these general pains, The particular pains of the damned. there are also other particular pains, which each one of the damned shall there suffer in diverse sort, according to the quality of his sin. And so according to this proportion, the haughty& proud The proud. shall there bee abased and brought low to their great confusion. The covetous The covetous shall be driven to miserable necessity. The glutton The glotton. shall rage with continual hunger, and thirst. The lecherous The lecherous. shall burn in the very same flames which they themselves haue enkindled, and those that haue all their life-time hunted after their pleasures and pastimes, shall live there in continual lamentation and sorrow. But because examples are of very great force to move our harts, I will bring onely one for this purpose, whereby somewhat of this matter may the better be perceived. It is written of a certain holy man, that he saw in spirit the pains of a licentious& worldly man in this sort. First, The pains of hell revealed to a Holy man he saw how the divels that were present at the hour of his death when he yielded up his ghost, snatched away his soul with great rejoicing, and made a present thereof unto the Prince of darkness, who was then sitting in a great chair of fire, looking for the coming of this present. immediately after that it was presented before him, he arose out of his seat, and said unto the damned soul, that he would give him the pre-eminence of that honourable seat, because he had been a man of honour, and was always very much affencted towards the same. Incontinently after that he was placed therein, crying, and lamenting in that honourable torment, there appeared before him two other most ugly divels, and offered him a cup full of most bitter and stinking haviour, and made him to drink and carovie it up all perforce, saying: it is meet sithence thou hast been a lover of precious wines, and banquets, that thou shouldst likewise prove of this wine, whereof all we do use to drink in these parts. immediately after this, there came other two, with two fiery trumpets, and setting them at his ears, began to blow into thē flames of fire: saying, this melody haue we reserved for thee, understanding that in the world thou hast very much delighted with minstrelsy, and wanton songs. And suddenly he espied other divels, laden with vipers, and serpents, the which they threw vpon the breast and belly of that miserable sinner, saying unto him, that for somuch as he had been greatly delighted with the wanton embracings& lecherous lusts of women, he should now solace himself with these refreshings, in stead of those licentious delights& pleasures, which he had enjoyed in the world. After this sort( as the Prophet Esay saith) when the sinner is punished, Esay. 47. there is given measure, for measure, to the end that in such a great variety and proportion of punishments, the order and wisdom of Gods iustice might the more manifestly appear. This vision hath almighty God shewed in spirit to this Holy man for our advertisement, and instruction, not that in hel these things are altogether so materially done, but that by them we might in some manner understand somewhat of the variety and multitude of the pains, which bee there appointed for the damned. Whereof I know not how some of the Pagans haue had a certain knowledge: for a Poet speaking of this multitude of pains, affirmed, that although he had a hundred mouths,& as many tongues, with a voice as strong as iron, yet were they not able to express the names only of thē. A Poet he was that spake this, but truly therein he spake not like a poet, but like a Prophet& Euangilist. Now then if all this shall assuredly so come to pass, what man is he that seeing all this so certainly with the eyes of his faith, will not turn over the leaf, and begin to provide for himself against that time? Where is the iudgment of men now become? Where be their wits? Where is at the least their self love, which seeketh evermore for his own profit, and is much afraid of any loss? What may it bee thought that men are become beasts, that provide only for the time present? or haue they peradventure so dimmed their eye-sight, that they cannot look before them? hearken saith Esaie, O ye deaf, and ye blind, open your eyes that you may see? Esay. 42. who is blind but my seruant? And who is deaf but ye unto whom I haue sent my messengers? And who is blind but he that suffereth himself to be sold for a slave? Thou that seest so many things wilt thou not see this? Thou that hast thine ears open, wilt thou not give ear hereunto? If thou beleeue not this, how art thou a Christian? If thou beleeue it, and dost not provide for it, how canst thou be thought a reasonable man? The difference between an opinion& imagination. Aristotle saith, that this is the difference between an opinion, and imagination: that an imagination alone is not sufficient to cause a fear, but an opinion is: For if I do imagine that a house may fall vpon me, it is not enough to make me afraid, unless I beleeue or haue an opinion that it will bee so indeed: for then it is sufficient to make me afraid. And hereof cometh the fear that murderers always haue, by reason of the suspicion they conceive at their enemies that then do lye in wait for them. If then the opinion and only suspicion of danger is able to cause the most valiant and courageous to fear, how is it that the certainty and belief of so many and so great tirrible miseries, which is far more sure than any opinion or knowledge, doth not make thee to fear. If thou perceauest that for these many yeares past thou hast lead a licentious& sinful life, and that at the least according to present iustice thou art condemned to these horrible torments in hell: If I may also probably conjecture, that there is no more likelihood of the amendment of thy life to come, than thou hast shewed hitherto after so many yeares past, how happeneth it, that running headlong forwards into so manifest a danger thou art nothing at all afraid? Especially considering the sinful state wherein thou livest, and the horrible pains and torments, which do attend for thee, and the time that thou hast lost, and the endless repentance which thou shalt haue therefore in the most horrible torments of hell. Assuredly it passeth all common sense to consider that there should be such wilful gross blindness in men. OF THE glory OF THE blessed Saints in heaven. CHAPTER. II. TO THE end there might want nothing to stir up our mindes unto virtue, after the pains which Almighty God threateneth unto the wicked, he doth also set before us the reward of the good. Which is that glory, and that everlasting life, which the blessed saints do enjoy in the kingdom of heaven: whereby he doth very mightily 'allure us to the love of the same. But what manner of thing this reward& what this life is, there is no tongue neither of Angels, nor yet of men, that is sufficient to express it. Howbeit that wee may haue some kind of savour,& knowledge thereof, I intend to rehearse here even word for word, what S. Augustine saieth in one of his meditations, speaking of this life. S. August. medita. 22. O life( saith he) prepared by Almighty God for his friends, a blessed life, a secure life, a quiet life, a beautiful life, a clean life, a chased life, a holy life, a life that knoweth no death, a life without sadness, without labour, without grief, without trouble, without corruption, without fear, without variety, without alteration, a life replenished with all beauty,& dignity, where there is neither enemy that can offend, nor delghte that can annoy, where love is perfect, and no fear at all, where the day is everlasting,& the spirit of all is one, where almighty God is seen face to face, who is the onely meate whereupon they feed without any loathsomeness. It delighteth me to consider thy brightness, and thy treasures do rejoice my longing hart. The more I consider thee, the more I am stricken in love with thee. The great desire I haue of thee, doth wonderfully delight me, and no less pleasure it is unto me, to keep thee in my remembrance. O life most happy! O kingdom most truly blessed! where there is no death nor end, neither yet succession of time: where the day continuing evermore without night, knoweth not any mutation: where the victorious conqueror being joined with those everlasting quires of angels, and having his head crwoned with a garland of glory singeth unto Almighty God one of the songs of Sion! O happy, yea and most happy should my soul bee, S. August. medit. 25. if when the race of this my Pilgrimage is ended, I might be worthy to see thy glory, thy blessedness, thy beauty, the walls, and Gates of thy city, thy streets, thy lodgings, the noble citizens, and thine Omnipotent KING in his most glorious majesty. The stones of thy walls are precious. Thy gates are adorned with bright pearls. Thy streets are of very fine excellent gold, in which there never fail perpetual praises. Thy houses are paved with rich stones, wrought throughout with zaphiries, and covered above with massy gold: where none entereth in that is not clean, neither doth any abide there that is defiled. Faire and beautiful in thy delights art thou O jerusalem our Mother! None of those things are suffered in thee, that are suffered here. There is great diversity between thy things, and the things that we do continually see in this miserable life. In thee is never seen neither darkness, nor night, neither yet any change of time. The light that shineth in thee cometh neither of Lamps, nor of the moon, nor yet of the bright glistering stars, but God that proceedeth of God, and the light that cometh of light is he that giveth clearness unto thee. even the very king of kings himself keepeth continual residence in the midst of thee, compassed about with his officers and seruants. There do the Angels in their orders and quires sing a most sweet& melodious harmony. There is celebrated a perpetual solemnity and feast, with every one that cometh thither, after his departure out of this pilgrimage. There be the orders of Prophetes. The blessed company of heaven. There is the famous company of the Apostles. There is the invincible Army of Martyrs. There is the most reverend assembly of Confessors. There are the true and perfect Religious persons. There are the holy Virgins which haue overcome both the pleasures of the world, and the frailty of their own nature. There are the young men and young women, more ancient in virtue, than in yeres. There are the sheep,& little lambs, that haue escaped from the wolves, and from the deceitful snares of this life. And therfore do now keep a perpetual feast each one in his place, all alike in ioy, though different in degree. There charity reigneth in her full perfection. For unto them God is all in al, whom they behold without end, in whose love they be al continually inflamed, whom they always love, and in loving do praise, and in praising do love, and all their exercises consist in praises, without weariness, and without travail. O happy were I, yea and very happy indeed, if at what time I shall be loosed out of the prison of this wretched body, I might bee thought worthy to hear those songs of that heavenly melody, song in the praise of the everlasting King by all the citizens of that so noble city! Happy were I, and very happy, if I might obtain but a little room among the Chaplens of that chapel, and wait for my turn also to sing my Alleluia: if I might be nere unto my king, my God, my Lord, and see him in his glory, even as he promised me when he said! O father, John. 17. this is my last determinate will, that all those that thou hast given unto me may be with me, and see the glory which I had with thee before the world was created. Hitherto are the words of S. Augustine. Now tell me( good Christian reader,) what a day shall that bee, that shall shine in thy house,( if thou lead thy life in the fear of God,) when after the course of this Pilgrimage, thou shalt pass from death to immortality, and in that passage when others shall begin to fear, thou shalt begin to rejoice,& lift up thy head, because the day of thy deliverance is at hand. Come forth a little( saith S. jerome S. jerome. unto the virgin Eustochia) out of the prison of this body, and when thou art before the gate of this tabernacle, set before thine eyes the reward, that thou hopest to haue for thy present labours. Tell me, what a day shall that be, when the blessed virgin mary accompanied with all the companies of Virgins shall come to receive thee, and when even our Lord himself thy spouse, with all his Saints, shall come and meet thee in the way, saying unto thee. Arise, Cantic. 2.10, 11, 12: and make hast O my beloved, my delight, and my turtle dove, for now the winter is past, and the tempestuous waters are ceased,& flowers begin to appear in our land. How great ioy shall thy soul then receive when it shalbe at that time presented before the throne of the most blessed trinity, by the hands of the holy Angels,( especially by that angel to whom thou wast committed, as to a faithful keeper,) and when this angel with all the rest shal declare thy good works,& what crosses, tribulations, and injuries, thou hast suffered for Gods sake. Saint Luke writeth that when holy Tabitha, Act. 9. the great alms giver was dead, al the widows and poor folk came about the Apostle S. Peter, showing unto him the garments, which shee had given them, wherewith the Apostle being moved, made his prayer unto almighty God, for that so merciful a woman, and by his prayers he raised her again to life. Now what a gladness will it be to my soul, when these blessed spirites shall take thee in the midst among them,& placing thee before the Consistory of almighty God, shal report thy good works, The Angels rehearse our good works before God. & rehearse by order, thy almsdeeds, thy prayers, thy fastings, the innocency of thy life, thy suffering of wrongs and injuries, thy patience in afflictions, thy temperance in diet, with all other virtues, and good works, that thou hast done in all thy life. O how great ioy shalt thou receive at that time for all the good works that thou hast done? How clearly shalt thou there understand the value and excellency of virtue? There the obedient man shall talk of victories. There virtue shall receive her reward, and the good shall be honoured according to their merit. moreover, what a pleasure will it be unto thee, when thou shalt see thyself to bee in that sure haven, and shalt look vpon the course of thy navigation, which thou hast sailed here in this life: when thou shalt remember the tempests wherein thou hast been tossed, the streights through which thou hast passed, and the dangers of Theeues, and Pirates, from whom thou hast escaped? There is the place, where they shall sing that song of the Prophet, Psal. 93. which saith. Had it not been that our Lord had been mine helper, it could not be but that my soul had gone into hell: especially when from thence thou shalt behold so many sins as are committed every hour in the wo●●d, so many souls as do descend every day into hell, and how it hath pleased Almighty God, that among such a multitude of damned persons, thou shouldst be of the number of his elect, and one of those to whom he would grant such exceeding great felicity and glory. Besides al this, what a goodly sight shall it be to behold the feasts,& triumphs, which they daily celebrate with their new brethren, who having conquered the world, and finished the course of their Pilgrimage, do enter in there to be crwoned with them! O what a ioy will it be to see those seats filled up, and that city builded, and the walls of that noble jerusalem repaired again! With what cheerful embracinges shall the whole Court of heaven entertain them, beholding them when they come loaden with the spoils of their vanquished enemy! There shall those valiant men and women enter with triumph, which haue together with the world conquered the weakness of their own frail nature. There shall the innocent Virgins enter, which haue suffered martyrdom for Christs sake, with double triumph over the flesh, and the world, adorned also with garlands of lilies,& roses vpon their heads. There shall also enter daily many young men, and children, which haue vanquished the tenderness of their young yeares with discretion& virtue, and shall receive the reward of their pure virginity. There shall they find their friends. There shall they aclowledge their Masters. There shall they know their Parentes, and embrace one another with sweet and friendly kisses, and rejoice with them at their glorious entry and felicity. O how sweet and savoury shall the fruit of virtue then be, although for a time before, her roots seemed very bitter! Sweet is the cold evening after the hot sunny day: sweet is the fountain to the weary quarreler: sweet is rest and sleep to the tired seruant: but much more sweet is it to the saints in heaven, to enjoy peace after war, security after peril, eternal rest after their pains, and travails. For then are the warres at an end. Then need they no more to go al armed both on the right and on the left side. The children of Israell went forth armed towards the land of promise, Exod. 13. but after the land was conquered they laid down their spears, and cast away their armor, and forgetting all fear and turmoil of war, 3. Reg. 4. each one under the shadow of his pavilion and harbour, enjoyed the fruit of their sweet peace. now may the eyes sleep there; that haue been wearied with continual watching. Now may the watching Prophet come down from his standing, Abac. 3. that did watch and fix his feet upon the place of the sintinell. Now may the blessed Father Saint jerome S. jerome. take his rest, who in his watchinges made no difference between dayes and nights, beating himself upon the breast in devout prayers, and fighting courageously against the violence and force of the old Serpent. There is no more fear of invasion by the terrible armies of the bloody enemy. There is no place for the subtle crafts of the lurking Viper. There cannot arrive the deadly sight of the venomous basilisk, neither yet shall the hissing of the ancient Serpent bee heard there, but onely the soft breathing air of the holy ghost, wherein is beholden the glory of almighty God. This is the Region of peace, and place of security, situated above all the elements, whither the clouds and stormy winds of the dark air can not come O what glorious things haue been spoken of thee, O city of God! Psal. 86. Blessed are they( saith holy Tobias) that love thee,& enjoy thy peace. O my soul praise our Lord, tub. 15. for he hath delivered jerusalem his city from all her tribulations. Happy shall I be if the remnant of my posterity might come to see the clearness of jerusalem. Her gates shal be wrought with Zaphires,& Emraldes, and all the circuit of her walls shall bee built with precious stones. Her streets shall bee paved with white and polished marble, and in all parts of her territory shall bee sung Alleluia. O joyful country! O sweet glory! O blessed company. Who shall be these so fortunate and so happy that are elected for thee. It seemeth a presumption to desire thee,& yet I will not live without the desire of thee. O ye sons of Adam, a race of men miserable blinded and deceived. O ye scattered sheep wandring out of your right way. If this be your sheepcote, whether go you backward? What mean ye? Why suffer ye such an excellent benefit to be wilfully lost for not taking so little pain? If labour and travail bee requisite hereunto, surely from henceforth I desire, that all the labours& pains of the world were laid vpon me. A godly desire. Let all sorrows power down vpon me as thick as hail. Let diseases vex me. Let tribulations afflict me. Let one persecute me, an other disquiet me. Let all creatures in the world conspire against me. Let me bee made a laughing stock to all men,& a refuse to the world: yea let my life bee wholly consumed with griefs, and my yeares with weeping, and lamentation, so that after this life I may rest myself in the day of tribulation, and bee thought meet to haue a place among that blessed people, which are adorned& beautified with such inestimable glory in the kingdom of heaven. Now then O thou foolish lover of this miserable world, go thy way, seek as long as thou wilt for honours, and promotions, build suptuous houses,& palaces: purchase lands and possessions, enlarge thy territories, and dominions: yea command if thou wilt whole Empires, and worlds: yet shalt thou never be so great as the least of al the seruants of Almighty God, who shall receive that treasure, which this world cannot give,& shall enjoy that felicity, which shall endure for evermore. Thou with thy pomp, and riches, shalt keep company with the rich glutton, butted in the deep pit of hell: but the devout spiritual man, shalbe carried up by the holy angels with poor Lazarus into Abrahams bosom. Luke. 16 OF THE BENEFITS WHICH our lord promiseth to give in this present life to such as live a just and Godly life. CHAPTR. III. PERADVENTVRE thou wilt now say that all these things before rehearsed bee rewards and punishments, that are promised only for the life to come: and that thou desirest to see some thing in this present life, because our mindes are wont to bee much moved with the sight of things present. Well to satisfy thee herein, wee will likewise give thee here thy hands full even of this thou dost to earnestly desire. For although our lord do reserve the best wine, and the most delicate dishes until the end of the banquet: yet he suffereth not his friends to be utterly destitute of meate and drink in this tedious voyage. For he knoweth very well, that they could not otherwise hold out in their journey. And therefore when he said unto Abraham: fear not Abraham, Gen. 15. for I am thy defendor, and thy reward shall bee exceeding great: by these words he promised two things, the one for the time present, that was to bee his safeguard and defence in all such things as might happen in this life: and the other for the time to come,& that is, the reward of glory, which is reserved for the next life. But how great the first promise is,& how many kindes of benefits and favours are therein included, no man is able to understand, but only he, that hath with great diligence red the holy scriptures, wheerin no one thing is more often repeated,& set forth, than the greatness of the favours, benefits,& privileges, which almighty Ged promiseth unto his friends in this life. proverb. 3. hearken what Salomon saith in his proverbs, as touching this matter. Blessed is that man that findeth wisdom: for it is better to haue it, than all the treasures of silver and gold, be they never so excellent and precious,& it is more worth, than all the riches of ●… he world,& whatsoever mans hart is able ●… o desire is not comparable unto it: the length of daies are at her right hand,& riches and glory at her left: her ways bee pleasant,& ●… ll her passages are quiet: she is the three of ●… fe to all those that haue obtained her,& ●… e that shall haue her in continual posses●… ion shalbe blessed. Keep therefore O my ●… on the laws of almighty God,& his coun●… else: for they shal be as life to thy soul,& ●… weetnes to thy taste. Then shalt thou walk ●… afely in thy ways, and thy feet shall not ●… nde any stombling blocks. If thou sleep ●… ou shalt haue no cause to fear,& if thou ●… ke thy rest, thy sleep shalbe quiet. Now this is( good Christian brother) the sweetness& quietness of the way of the godly. But the ways of the wicked as far different, as the Holy Scriptures do declare unto vs. The paths& ways of the wicked( saith Ecclesiasticus) are full of brambles, Ecclesi. 21 Ecclesi. 40 & at the end of their journey are prepared for them hell, darkness and pain. Dost thou think it then a good exchange to forsake the way of Almighty God for the way of the world: sith there is so great difference between the one and other, not only in the end of the way, but also in all the steps of the same? What madness can be greater, then to choose rather with one torment to gain an other torment, than with one rest to gain an other rest. And that thou maiest more clearly perceive the excellency of this rest, and what a number of benefits are presently incident thereunto, I beseech thee hearken attentively what even Almighty God himself our Lord hath promised by his Prophet Esay to the observers of his law, in 〈◇〉 manner with these words, as diuers interpreters do expound them. Esaie. 58. When tho●… shalt do( saith he) such and such things which I haue commanded thee to do there shall forthwith appear unto the●… the dawning of the clear day, that is the son of iustice,) which shall drive away all the darkness of thy errors, and miseries, and then shalt thou begin to enjoy true and perfect salvation, and the iustice of thy good works shall shine as it were a candle before thee, and the glory of our lord shall compass thee on every side. Then shalt thou call vpon the name of our Lord, and he will hear thee. Thou shalt call, and he will say, behold I am here present, and ready to grant thee whatsoever thou shalt haue need of. Then in the midst of the darkness, tribulations, and vexations of this life, the light of Gods favour shall shine vpon thee, which shall comfort thee,& thy darkness shall be as the noon day,( for our Lord will so ordain that the very calamities, and withall even the very falls of thy sins past, shall be an occasion unto thee of greater felicity.) And he will give thee always true peace and quietness in thy soul, and in the time of famine and dearth, he will sand thee plenty, and abundance, and thy bones shall bee delivered from death,& from the everlasting fires, and thou shalt be like a garden of pleasure, and like a fountain of water, that never ceaseth running. Of thee will he make a buildding( which lay for many yeres before desolate) in such sort that it shall stand steadfastly, and endure with such foundations from generation to generation. And if thou shalt take pains in sanctifying my feasts, not misspending them in lewd exercises, nor yet in fulfilling thine own will against mine, but shalt observe with all diligence, and care, all such things as I haue commanded thee this day, thē shalt thou take delight in our Lord,( whose delights excel all the delights of the world,) and I will lift thee up above the height of the earth, that is, unto a most happy state of life, whereunto all the treasures of fortune or of human nature can not reach. Finally, I will give thee afterwards plenty and abundance of that precious inheritance, which I haue promised unto jacob thy Father, which is the felicity of glory, for the mouth of our Lord hath spoken it. All these in a manner be the words of almighty God by the Prophet Esaie. Now these are the benefits which Almighty God hath promised to his seruants. And albeit some of them bee for the time to come, yet are some of them to bee presently received in this life. The great reward that virtuous persons do receive even in this present life. As that new light& shining from heaven: that satiety and abundance of all good things: that assured confidence and trust in almighty God: that divine assistance in all our prayers& petitions made unto him: that peace& tranquillity of conscience: that protection and providence of almighty God: that garden of delights( which is the verdure& beauty of grace:) that fountain which never wanteth water,( which is the provision& sufficiency of all things:) those heavenly delights that do excel al the delights of the world,& that eleuation of spirit whereunto no strength or power of nature is able to aspire. All these are the gracious gifts,& favours which almighty God hath promised to his seruants in this present life. They all are the works of his mercy, effects of his grace, testimonies of his love,& blessings which he of his fatherly providence sheweth towards thē. Vpon every one of which there is so much to be said, that the brevity of this volume will not suffer me to treat particularly of every point: But to be short, all these benefits do the godly enjoy, both in this present life, and in the life to come. And of all these are the ungodly deprived, both in the one life, and in the other. Whereby thou maiest easily perceive, what difference there is between the one sort and the other, seeing the one is so rich, and the other so poor and needy. For if thou ponder well all these words before declared,& do likewise consider the state and condition both of the good, and of the wicked: thou shalt find, The difference between the state of the good& the wicked. that the one sort are in the favour of Almighty God, and the other in his displeasure. The one be his friends,& the other his enemies: the one be in light,& the other in darkness. The one do enjoy the company of angels, and the other the filthy pleasures and delights of swine. The one are truly free, and Lords over themselves, and the other are become bondslaves unto satan, and unto their own lusts, and appetites. The one are joyful with the witness of a good conscience, and the other( except they be utterly blinded) are continually bitten with the worm of conscience evermore gnawing on them. The one in tribulations stand steadfastly in their proper place, and the other like light chaff are carried up and down with every blast of wind. The one stand secure& firm with the anchor of hope, and the other are unstable, and evermore yielding unto the assaults of fortune. The prayers of the one are acceptable, and liking unto God, and the prayers of the other are abhorred, and accursed. Psal. 115. The death of the one is quiet, peaceable,& precious in the sight of God, and the death of the other is unquiet, painful, and troubled with a thousand frightes, and terrors. To conclude, the one live like Children under the protection and defence of Almighty God,& sleep sweetly under the shadow of his pastoral providence,& the other being excluded from this kind of providence wander abroad as straide sheep without their shepherd, and master, lying wide open to all the perils, dangers, and assaults of the world. Now then( my dear brother) if a virtuous life bee accompanied with all these benefits, tell me I pray thee of good fellowship, what is the cause that should with draw thee, and persuade thee not to embrace such a precious treasure? What art thou able to allege for excuse of thy great negligence. To say that this is not true, it cannot be admitted, for so much as thou seest that all is grounded upon the word of God, Esaie. 64. and the testimonies of his holy Scriptures. And to say that these are but small benefits thou canst not, for somuch as they do exceed( as we haue before declared) all that mans hart can desire. 1. Cor. 2. To say that thou art an enemy unto thyself, and that thou dost not desire these benefits, this cannot be said, considering that man is even naturally a friend to himself, and the will of man hath ever an e●e to his own benefit, which is the very object or mark that his desire shooteth at. To say that thou hast no understanding or taste of these benefits, it will not serve to discharge thine offence, forsomuch as thou hast the faith and belief thereof, though thou hast not the taste. For the taste is lost through sin, but not the faith, and the faith is a witness more certain, Faith is a more certain witness than all the witnesses& experiences ●… f the world. more secure, and better to bee trusted, than all other experiences,& witnesses in the world. Why dost thou not then discredit all other witnesses with this one assured testimony? Why dost thou not rather give credit unto faith, than to thine own opinion, and iudgement? O that thou wouldest make a resolute determination to submit thyself into the hands of almighty God,& to put thy whole trust assuredly in him! How soon shouldst thou thē see all these Prophecies fulfilled in thee. Then shouldst thou see the excellency of these divine treasures: thē shouldst thou see how stark blind the louers of this world are, that seek not after this high treasure. To bee short, then shouldst thou see upon what good ground our saviour inviteth us to this kind of life, saying: Come unto me al ye that travail and are loaden, and I will refresh you. Mat. 11. Take my yoke vpon you, and you shall find rest for your souls: for my yoke is sweet, and my burden is light. almighty God is no deceiver, nor false promiser, neither yet is he a great boaster of such things as he promiseth. Why dost thou then shrink back? why dost thou refuse peace, and quietness? why dost thou despise the gentle offers and sweet callings of thy pastor? How darest thou despise& banish away virtue from thee, which hath such prerogatives& privileges as these bee,& with all confirmed& signed even with the hand of Almighty God. 2. Para. 9. The queen of Saba hard far less things then these of Salomon, and yet shee travailed from the uttermost partes of the world to try the truth of those things, which she had heard. And why dost not thou then hearing such notable, yea and so certain news of virtue, adventure to take a little pains to try the truth& sequel therof. O my dear Christian brother, put thy trust in God, and in his word, and commit thyself boldly without all fear into his arms, and unloose from thy hands those trifling knots, that haue hitherto deceived thee, and thou shalt find that the merites of virtue do far excel her famed, and that all which is spoken in praise of her is nothing, in comparison of that which shee is in deed. THAT A MAN OVGHT not to defer his Repentance& conversion unto God from day to day, considering he hath so many debts to discharge, by reason of the offences committed in his sinful life past. CHAPTR. IIII. NOW then if on the one side there be so many and so great respects that do bind us to change our sinful life, A sinner ●… ught not to ●… elay his ●… onuersion ●… unto God. and on the other side, we haue not any sufficient excuse why wee should not make this exchange: I beseech thee tell me, how long time wilt thou tarry until thou fully resolve to do it. turn thine eyes( O my Christian brother) and look back a little vpon thy life past, and consider that at this present of what age soever thou be, it is high time, or rather the time is well near past to begin to discharge some part of thine old debts. Consider that thou which art a Christian, regenerated in the water of Holy baptism, which dost aclowledge Almighty God for thy father, and the catholic Church for thy mother, whom shee hath nourished with the milk of the gospel: to wit, with the doctrine of the Apostles, and evangelists,& that which is more, even with the very bread of Angels,( which is the most blessed Sacrament of the altar) consider I say, that all this notwithstanding thou hast lived even as loosely, and dissolutely, as if thou hadst been a mere Infidel, that had never any knowledge of Almighty God. And if thou deny this, then tell me what kind of sin is there that thou hast not committed? what three is there forbidden, that thou hast not beholden with thine eyes? what green meadow is there in which thou hast not( at the least with desire) feasted thy lecherous lust? What thing hath been set before thine eyes, that thou hast not wantonly desired? What appetite hast thou left vnexecuted, notwithstanding that thou didst beleeue in almighty God, and that thou were a Christian? what wouldest thou haue done more, if thou hadst not had any faith at all? If thou hadst not looked for any other life? If thou hadst not feared the dreadful day of iudgement? What hath all thy former life been, but a web of sins, a sink of vices, a way full of brambles, and thorns, and a froward disobedience of almighty God? With whom hast thou hitherto lived, but onely with thine appetite, with thy flesh, with thy pride, and with the goods& riches of this transitory world? These haue been thy gods, these haue been thy Idols, whom thou hast served, and whose laws thou hast diligently obeied. Make thine account with Almighty God, with his laws and with his obedience, and peradventure thou shalt find, that thou hast esteemed him no more than if he had been a God of straw. For it is certain, that there be many Christians, which believing that there is a God, are induced to sin with such facility, as though they believed that there were no God at all,& do offend no whit less though they beleeue that there is a God, than they would do if they believed that there were none at all. What greater injury, what greater despite can there be done, than thus to contemn his divine majesty? Finally, thou believing all such things as Christes catholic Church doth beleeue, hast notwithstanding so lead thy life, as if thou were persuaded that the belief of the christians were the greatest fables or lies in the world. And if the multitude of thy sins past,& the facility that thou hast used in committing them do not make thee afraid, why dost thou not fear at the least the majesty& omnipotency of him, against whom thou hast sinned? Lift up thine eyes, and consider the infinite grea●nes& omnipotency of that Lord, whom the powers of the heauens do adore, before whose majesty the whole compass of the wide world lieth prostrate, in whose presence all things created are no more than chaff carried away with the wind. Consider also with thyself, how unseemly it is, that such a vile worm as thou art, should haue audacity so many times to offend& provoke the wrath of so great a majesty. Consider the wonderful and most terrible severity of his iustice, The terrible severe iustice of almighty God against sinners. and what horrible punishments he hath used from time to time in the world against sin, and that not only vpon particular persons, but also vpon Cities, Nations, kingdoms,& provinces: yea, vpon the universal world, and not onely in earth, but also in heaven, and not only vpon strangers and sinners, but even vpon his own most innocent son, our sweet saviour Iesus Christ, when he took upon him to satisfy for the debt which they owed. And if this severity was used vpon green and innocent wood, Luke. 23. verse. 13. & that for the sins of others, what then will he do vpon dry and withered wood, and against those that are loaden with their own sins. Now what thing can be thought more unreasonable, than that such a vile wretched weak dwarf as thou art, should be so saucy& malapert, as to mock with so mighty a Lord, whose hand is so heavy, that in case he should strike but one stroke upon thee, he would at one blow drive thee down headlong into the deep bottomless pit of hell without all remedy. Consider likewise the great patience of this our merciful Lord, The great patience of Almighty God. who hath expected thy repentance so long, even from the time that thou didst first offend him,& think that if after so long patience and tarrying for thee, thou shalt still continue thy lewd and sinful life, abusing thus his mercy, and provoking him to further indignation, and wrath he will then bend his bow, and shake his sword, Psal. 7. and rain down upon thee even sharp arrows of everlasting death. Consider also the profoundness of his deep judgements, The profoundness of the deep iudgments of almighty God. whereof wee red and see daily so great wonders. Wee see how king Salomon himself, after his so great wisdom, and after those three thousand parables, and most profound mysteries, uttered by him in his book called Cantica can●●orum, was forsaken of Almighty God, 3. Reg. 11. and suffered to fall down, and adore Idols. Act. 8. We see how one of those seven first Deacons of the primitive Church, which were full of the holy Ghost, Apoc. 2. became not only an heretic, but also an Arch-heriticke, and a father of Heresies. Many daily fall out of the catholic Church, and from virtuous life, into schism& heresy, and into a dissolute wicked life. Wee see daily many stars fall down from heaven to the earth, with miserable falls, and to wallow themselves in the dirt, and to eat the meat of swine, which sate before at Gods own table, and were fed with the very bread of angels. If then the just and righteous for some secret pride, or negligence, or else for some ingratitude of theirs be thus justly forsaken of almighty God, after they haue bestowed so many yeares in his service, what maiest thou look for that hast done in a manner nothing else all thy life time, but only heaped sins, vpon sins, and hast thereby offended almighty God most grievously. Now if thou hast lived after this sort, were it not reason that thou shouldst now at the length give over, and cease heaping sin vpon sin,& debt vpon debt, and begin to pacify the wrath of almighty God, and to disburden thy sinful soul? Were it not meet that that time which thou hast hitherto given to the world, to thy flesh, and to the divell should suffice, and that thou shouldst bestow some little time of that which remaineth to serve him, who hath given thee all that thou hast? Were it not a point of wisdom after so long time, and so many great injuries, to fear the most terrible iustice of almighty God, who the more patiently he suffereth sinners, the more doth he afterwards punish them with great severity and iustice? were it not meet for thee to fear thy long continuance so many yeares in sin, and in the displeasure of almighty GOD, procuring thereby against thee such a mighty adversary as he is, and provoking him of a merciful loving father, to become thy severe terrible judge, and enemy? Were it not meet to fear, least that the force of evil custom may in continuance of time bee turned into nature, and that thy long vicious usual manner of committing of sin, may make of a 'vice a necessity, or little less? Why art thou not afraid least by little and little thou mayst cast thyself down headlong into the deep pit of a reprobate sense, Rom. 1. whereinto after that a man is once fallen, he never maketh account of any sin, be it never so great. The patriarch jacob said to Laban his Father in law: Gen. 30. these fourteen yeares haue I served thee, and looked to thine affairs. Now it is time, that I should look to mine own, and begin to attend unto the affairs of mine own household. Wherefore if thou hast likewise bestowed so many yeares in the service of this world, and of this frail transitory life, were it not good reason, that thou shouldst now begin to make some provision for the salvation of thy soul,& for the everlasting life to come? There is no thing more short, nor more transitory, than the life of man, and therefore providing so carefully as thou dost for all such things as bee necessary for this life, which is so short, why dost thou not provide likewise sōewhat for that life that is to come, which shall endure for ever& ever, THE conclusion OF ALL THE PREMISES. CHAPTER. V. IF NOW all this be so, I beseech the then( O my dear Christian brother) even for the bitter passion of our sweet saviour Christ to remember thyself,& to consider that thou art a Christian, and that thou believest assuredly for a most undoubted truth whatsoever thy faith instructeth thee. This faith telleth thee, that thou hast a judge above, that seeth all the steps and motions of thy life: Mat. 12. verse. 36. And that certainly there shall a day come, when he will require an account of thee, even of every idle word. This faith teacheth thee, that a man is not altogether at an end when he death, but that after this temporal life, there remaineth an other everlasting life,& that the souls die not with the bodies, but that whiles the body remaineth in the grave until the general day of iudgment, the soul shall enter into another new country, and into a new world, where it shall haue such habitation, and company as the faith and works were, which it had in this life. This faith telleth thee also, that both the reward of virtue, and the punishment of 'vice, is a thing so wonderful, that although the whole world were full of books, and all creatures were writers, yet should they all be wearied, and the world come to an end, before they should end their description, and make a perfect declaration what is comprehended in each one of these points. This faith informeth thee also, that the debts and duties which wee owe unto almighty God are so great, that albeit a man had so many lives as there bee sands in the sea, yet would they not suffice, if they were all employed in his service. And this faith likewise telleth thee, that virtue is such an excellent treasure, that all the treasures of the world,& that mans heart can desire, are not to bee compared unto it. Wherefore if there bee so many and so great respects that do invite us unto virtue, how cometh it to pass that there be so few louers and followers of the same? If men be moved with gain, and commodity, what greater commodity can there bee, then life everlasting? If with fear of punishment, what punishment can be greater, than everlasting horrible torments in hell fire, world without end? If with bonds of debts, and benefits, what debts are greater, than these, which we owe unto almighty God, as well for that he is which he is, as also for that which we haue received of him? If the fear of perils do move us, what greater peril can there bee than death, the hour thereof being so uncertain, and the account so straight? If thou be moved with peace, liberty, quietness of mind, and with a pleasant life,( which are things that all the world desireth) it is certain, that all these are found much better in the life that is governed by virtue and reason, than in that life, that is ruled by the affections, and passions of the mind: forsomuch as man is a reasonable creature,& no beast Howbeit in case thou account all this as not sufficient to move thee thereunto, yet shall it not suffice thee to consider that almighty God so abased himself for thy sake, that he descended from heaven unto the earth, and became man? And whereas he created the world in six daies, he bestowed thirty and three yeares about thy Redemption, yea and was also content for the same to loose his life. almighty God died that sin should die, and yet for all this do we endeavour that sin might live in our hearts, notwithstanding that almighty God purposed to take away the life of sin with his own death? What shal I say more? Assuredly of reasons we haue shewed enough,& enough, if this matter were to be discussed by reason: For I say this, not onely in beholding almighty God himself vpon the cross, but whithersoever we turn our eyes, wee shall find that every thing crieth out unto us, and calleth upon us to receive this so excellent a benefit: For there is not a thing created in the world,( if we do well consider it,) but doth invite us to the love and service of our common Lord and saviour. Insomuch that look how many creatures there bee in the world, so many preachers there are, so many books, so many voices, and so many reasons, which do call us unto almighty God. And how is it possible then that so many callings as these are, so many promises, and fastings, should not suffice to bring us unto him? What might almighty God haue done more than he hath done, or promised more than he hath promised, or threatened more than he hath threatened, to draw us unto him,& to pluck us away from sin,& yet al this notwithstanding, how cometh it to pass that there is so great( I will not say arrogancy but) bewitching of men, that do beleeue these things to bee certainly true, and yet be not afraid to continue ●l the daies of their life in deadly sin? mark these words. yea to go to bed in deadly sin, and to rise up again in deadly sin, and to embrew themselves in every kind of sin? And this is done in such sort, so without fear, so without scruple of mind, so without breaking of one houres sleep, and without refraining from any one delicate morsel of meat for the same, as if all that they believed were dreams, and old wives tales, and as if all that the Holy evangelists haue written were stark lies. Tell me now thou desperate traitor, tell me I say, thou firebrand prepared to burn in those everlasting and revenging horrible fires of hell, what wouldest thou haue done more than thou hast done, in case thou hadst been persuaded that all were mere lies which thou hast believed? For although I see well, that for fear of execution of the Princes laws, thou hast somewhat bridled thine appetites, yet can I not perceive that for any fear of Almighty God thou hast refrained thy will in any one thing: neither from carnal pleasures, nor from taking reuenge of thine enemies, nor from backbiting& slandering thy neighbours, nor yet from fulfilling thy inordinate lusts& desire, in case thine ability served thereunto. Tell me thou blind gross bussard,& frantic fellow, what saith thy worm of conscience unto thee, whiles thou art in such afond security, and confidence, continuing in such a dissolute wicked life, as thou dost? Where is now become the understanding, iudgement, and reason, which thou hast● of a man? Why art thou not afraid of so horrible, so certain, and so assured perils, and dangers? If there were a dish of meat set before thee, and some man( albeit he were a liar) should say unto thee that there were poison in that dish, tel me, durst thou once adventure to stretch out thy hand to take a taste thereof, though the meat were never so sauerie, and delicate, and he never so great a liar that should bear thee thus in hand? If then the Prophets, if the Apostles, if the evangelists, yea, if almighty God himself do cry out unto thee and say. Take heed thou miserable man, 4. Reg. 4. for death is in that kind of meat, and death lieth lurking in that gluttonous morsel, which the divell hath set before thee, how darest thou reach for everlasting death with thine own hands, and drink thine own damnation. To what use puttest thou in this mean while thy wits, thy iudgement, and the discourse and reason, which thou hast of a man? where is their light? where is their force? sith that none of them do bridle thee any whit from thy common usual vices. O thou wretched and mad careless caitiff, bewitched by the devil, adiudged to everlasting darkness, both inward& outward, and so dost go from one darkness to the other! Thou art blind to see thine own misery, insensible to understand their perdition, and harder then any Adamant to feel the hammer of Gods word! O a thousand times most miserable thou art, worthy to be lamented with none other tears, than with those wherewith thy damnation was lamented, when it was said: O that thou knewest this day the peace, Luke. 19. quietness, and treasures, which almighty God offereth unto thee, that do now lye hidden with thine eyes! O miserable is the day of thy nativity, and much more miserable is the day of thy death: for somuch as that shall be the beginning of thine everlasting damnation! mark. 14. O how much better had it been for thee never to haue been born, if thou shalt be damned in the most horrible torments of hell for ever,& ever? The wicked Christians shalbe punished in hell more grieu ouslie for their wicked lives than the infidels. Rom. 1. How much better had it been for thee never to haue been baptized, nor yet to haue received the catholic faith, if through the abusing therof by thy wicked life, thy damnation shalbee thereby the greater. For if the light of reason only sufficeth to make the heathen Philosophers inexcusable, because they knowing God in some degree did not glorify him, nor serve him( as the Apostle saith:) how much less shall he be excused, that hath received the light of faith, and the water of baptism,& doth every year open his mouth to receive even almighty GOD himself in the most blessed Sacrament of the altar, and every day heareth his doctrine in the catholic Church, if he do nothing more, than those Pagan Philosophers haue done. Now what other thing may we infer of the premises, but briefly to conclude, that there is none other understanding, none other wisdom, none other counsel in the world, but that setting aside all the impediments& cumbersome ways of this life, wee follow that only true and certain way, whereby true peace and everlasting life is obtained? hereunto are we called by reason, by wisdom, by law, by heaven, by earth, by hell, and by the life, death, iustice, and mercy of Almighty God Hereunto are we also invited very notably by the holy Ghost, speaking by the mouth of Ecclesiasticus in this wise. Ecclesi. 6. My son hearken to instruction even from the first yeares of thy youth,& in thy latter daies thou shalt enjoy the sweet fruit of wisdom. Approach unto it as one that ploweth, and soweth, and with patience expect the fruitful increase which it shall yield unto thee. The pains that thou shalt take shall be but little, and the benefits that thou shalt quickly enjoy shal be great. My son harken to my words, and neglect not this my counsel which I shall give thee. Put thy feet willingly into her fetters, and thy neck into her chains Bow down thy shoulders, and carry her vpon thee, and bee not displeased with her bonds. Approach near unto her with all thy hart, and follow her ways wirh all thy strength. seek for her with all diligence, and she will discover herself unto thee. And after that thou hast found her, never forsake her. For by her shalt thou find rest in thy latter daies, and that which before seemed painful, will afterwards become pleasant unto thee, and her fetters shall be a defence of thy strength, and foundation of virtue, and her chain shall bee a robe of glory. For in her is the beauty of life,& her bonds are the bonds of health. Hitherto be the words of Ecclesiasticus: whereby thou mayst in some degree understand, how great the beauty, the delights, the liberty, and riches of true wisdom are, which is virtue itself, and the knowledge of almighty God, whereof we do entreat. But if all this be not sufficient to mollify thy stony hart, lift up thine eyes,& fix thy mind not vpon the waters of the world, which vanish away, but behold that Lord, who is vpon the cross dying, and satisfying for thy sins. There standeth he in that form which thou seest, with his feet nailed fast looking for thee, with his arm spread abroad to receive thee,& with his head bowing down, to give thee, as to an other prodigal son new kisses of peace, and atonement. From thence he calleth thee( if thou couldst hear him) with so many callings,& cries, as there be wounds in his whole body. hearken therefore unto these voices( O my dear Christian Brother,)& consider this well with thyself, that if his prayer bee not heard that hearkeneth not unto the cries of the poor, how much less shall he bee heard that maketh himself deaf to such cries as these are? wherefore if thou bee now determined to hearken unto these cries, and dost fully resolve with thyself to change thy sinful life, and to do true pennance indeed for the same, it shall be declared unto thee in the treatise following, after what sort it ought to be done. THE END OF THE FIRST TREATISE. THE SECOND TREATISE OF THE SACRAMENT OF PENNANCE. Of the cause and necessity of the Sacrament of Pennance. AL the children of Adam are born( as the Apostle affirmeth) the children of wrath, Ephe. 2. verse. 3. through the sin of our first parents, Adam, and eve: and therefore all mankind descending from them were justly excluded from entering into the kingdom of heaven, None can enter into the kingdom of heaven, unless they be regenerate by che Sacrament of baptism. John. 3.5 The Sacrament of baptism is the first beginning of Christianity, and the first gate into the kingdom of heaven. Note the solemn promise& covenant wee made in our baptism with Almighty god. Mat. 19. verse. 17. Mat. 11.30 2. Cor. 12.9 Colo. 4.13. 1. joh. 5.3. very few Christians do keep their covenant made with Almighty God in their baptism, but do break his Commandements. whereinto none of them can now enter, but such onely, as either in act, or at least wise in will,& desire, are regenerate,& born new again, by means of the Sacrament of Bapti me. According as our saviour Christ himself very plainly affirmeth in the gospel of S. John, ●aying: unless a man be born a new of water& the spirit, he cannot enter into the kingdom of God. This Sacrament of baptism is( as it were) the first beginning of christianity, the first entrance into the catholic church of Christ, and unto all other sacraments,& it is the first gate unto the kingdom of heaven and by the same sacament wee receive such singular grace, as that thereby we are cleansed from all manner of sin, and pain dew unto the same, delivered from the bondage& power of the devil, restored unto innocency, incorporated into Christ as his members, reconciled into the grace and favour of almighty God, and made his adoptive sons, and coheirs, and inheritors with our saviour Iesus Christ of the kingdom of heaven. And this inheritance of everlasting glory with our saviour Iesus Christ we be assured to enjoy, in case we do faithfully keep our solemn promise made and couenaunted in our baptism with almighty God: which couenante& promise was not only to believe all the articles of the Christian faith, but also to renounce the devil and al his works, the world, and all his pomps, the flesh, and all her inordinate lusts, and concucupiscences, and to keep the commandments of almighty. God which every christian may be able to keep, being assisted with the force and strength of his grace, and with the virtues and gifts of the holy ghost, wherewith our soul is wonderfully illuminated, ●anctified, adorned, armed, and strengthened, in the ●acrament of baptism. But( alas) living as we do in the tempestuous sea of this miserable frail transitory life, where we be continually assaulted& tempted with our fierce enemies, the devil, the world, and the flesh, very few of us do after our baptism sail safely with the ship of innocency, and iustice, wherewith wee promised to serve almighty God all the dayes of our life: but do ●ometimes turn our face away from his eruice, and be negligent to fight manfully under his standard against the level, the sworn enemy of almighty God,& of almankind, and do play the parte of fal●e traitors, and rebels, and run unto our enemies side, by breaking the commandements of almighty God, and fulfilling the wicked works of the level which is done by every deadly sin whereby we become again the bondslaves of the level, and traitorous enemies unto almighty God, and consequently do thereby deserve to be deprived for ever of his grace,& favour,& of all glory, and felicity, which he hath prepared for his obedient faithful children▪& also to be damned everlastingly in the most horrible pit of hell fire, which he hath prepared for the level, and al his rebellious adherents. Now notwithstanding this so heinous ingratitude of his rebellious seruants, almighty God( who is the father of mercies, and the God of all consolation,) hath not quiter shut up the founteins of his graces against them, nor utterly debarred them of the multitude of his mercies, Apoc. 3.20. verse. 20. but is ever crying and calling unto them in this life to remember their solemn promise, and covenant, made by them unto him in their baptism, which they haue so wickedly broken, and to consider their present damnable state, and to return with a penitent heart unto him. And he is always ready to offer them his helping hand, Psal. 94. verse. 8. Rom. 10.21 Heb. 4.7. 1. Cor. 2.16 Mat. 23.3. and to pluck them out of the great raging waves of deadly sin,( wherewith they be in so great danger of iminente drowninge in hell fire,) in case the very sinners themselves do not harden their hartes, when they hear his voice, but will give ear thereunto, and with a contrite and humble hart return unto him again, and very thankefullie accept his graces which he so lovingly offerth unto them. The Sacrament of Pennance is a remedy fo● sinners after baptism. This remedy for sinners after baptism our saviour Christ hath provided by institutinge the sacrament of pennance, which S. jerome and other learned divines do very aptly term a second parte after shippewracke: whereby all sinners may with the help and assistance of the grace of God save themselves from drowning everlastingly in the most horrible pit of hel fire, and be reconciled again to the favour of almighty God. Who so co●mitteth any deadly sin after baptism, cannot attain to salvation without the Sacrament of pennance. The necessity of the sacrament of pennunce to a Christian, presupposeth that he hath fallen into deadly sin after baptism. John. 3.5. Luke. 13.3. Mat. 4.17. Mar. 1.15. And here it is diligently to be noted, that like as none can attain unto salvation without the Sacrament of baptism,( either in act, or at least wise having a will, and desire therof, when he wanteth means, and opportunity to receive it:) even so no christian committing any deadly sin after baptism can attain unto salvation without the sacrament of pennance,( either in act, or at least wise having a will and desire unto it, when he cannot fully perform all the partes of it.) And so it appeareth in the holy scriptures, that our saviour Christ hath commanded these two sacraments( of baptism and pennance,) with like bond of necessity, and with like threatening and penalty of everlasting damnation. For as he said in S. John of the sacrament of baptism. unless a man be born again of water,& and the spirit, he cannot enter into the kingdom of God even so likewise hath he said in the gospel of S. Luke of the sacrament of pennance, which he purposed afterwards to institute: unless ye haue pennance ye shall all likewise perish. And also in the gospel of Saint matthew he saith: do pennace, for the kingdom of heaven is at hand. And moreover it appeareth in the gospel of Saint mark, that he began his preaching unto the people with requiring them to be penitent for their sins saying, be penitent,& believe the gospel: whereby our saviour Christ propounded unto them both these two points equally as a necessary precept: to wit, to bee penitent for their sins: and to believe the gospel. Now forsomuch as a man sinneth against almighty God in three manner of ways, that is to say, with his hart, with his tongue, and with his wotkes, therefore against these three manner of sins our, Lord hath ordained the sacrament of pennance: which containeth in it three principal parts: to wit, contrition, 1. Contrition. confession, 2. Confession. and satisfaction. 3. Satisfaction. For considering that sin is first of all engendered in the hart, Mat. 15. verse. 20. from whence( as our saviour affermeth) do issue evil thoughts, and other wickedness that defile a man, therfore contrition of hart is first required. And because sin is also committed with the tongue. therefore it is required that the sin be confessed with the tongue. And because sin is also fulfilled with work, Mat 3.8. therfore satisfaction unto almighty God with painful works( which Saint John Baptist termeth fruits worthy of pennance) is likewise necessary required of all sinners. THE PROLOGVF. AMONG all the evils that are at this day reigning in the world, there is none more to be lamented, than the manner that many Christians do use in making their Confession of their sins, at such time as our holy mother the catholic Church commandeth the same. For( excepting such virtuous and devout catholics as live in the fear of God, and haue due regard of the salvation of their souls,) we see what evil preparation many others do make, when they intend to take the benefit of this Sacrament of Pennance: How confession is abused by many evil Christians for want of repentance and examination of their consciences. & how rashly without any repentance of their sins, and without any examination of their consciences they come to the Priest to make their confession. Whereupon it ensueth, that so soon as they haue made their confession, and communicated, they return agaime immediately unto their accustomend wicked life,& scarcely is the holy Passion week of pennance fully ended, but they return again out of hand unto the same filth, wherein they wallowed themselves before, and so they return back again, provver. 26. 2. Pet. 2. after the manner of dogges to eat that which they had before vomited up. This is assuredly a great contempt of almighty God, of his catholic Church, and of his Priestes and Sacraments, and it seemeth that they use it as an ordinary custom to go once every year at Easter to dally, and mock with almighty God, for they desire him at that time of pardon for all such sins& offences, as they haue before committed against him, and do protest an amendment of their life,& yet do they out of hand begin a fresh to offend him more grievously than before. The punishment that these persons do deserve, is even such as almighty God ordaineth for them, which is the greatest that can be devised:& that is, to suffer them to mock on after this sort all the daies of their life, even until the hour of their death,& then it happeneth unto them, as it is wont to those that haue never done true pennance until that time, the end of whom( to speak ordinarily) shall be as the Apostle saith, according to their works, 2. Cor. 11. for which they never did true Pennance, but always false and counterfeit Pennance. As our Lord himself lamenteth by the Prophet ieremy, sayrng: Note the end of such as bee not truly repentant for their sins. ieremy. 3. verse. 10. They turned not unto me with all their harts, but with lying: and here he calleth lying that false and feigned Pennance, that such persons do counterfeit, which seemeth in apparance to be Pennance, and is not indeed. Wherewith they deceive not almighty God, but themselves, in that it seemeth to them that they haue done true Pennance, whereas in truth, all that they haue done is nothing else but feigned and counterfeit,& therefore without any fruit. Now if any man haue a desire to convert himself earnestly, and with all his hart unto almighty God, and to do true Pennance indeed, we shall here declare unto him in few words, what order he ought to observe in this behalf, intending to set before his eyes the most common& general advices, which the holy Doctors of the catholic Church do give concerning this matter. The which advises, although to the learned divines they are sufficiently known, yet to the unlearned and simplo people( for whose instruction this, book is ordained) they are not so well known. And therefore it is meet that they should be advertised of them. The Sacrament of Pennance containeth three partes Contrition, Confession, Satisfaction And because this sacrament of pennance containeth three parts,( which be Contrition, Confession,& Satisfaction: we will brieftly declare what is to be done in each of these parts, that the Pennance may bee true& perfect in all respects. OF THE FIRST PART OF the Sacrament of Pennance, which is Contrition, and of the means whereby it is obtained. CHAPTR. I. he THAT desireth unfeignedly and with all his hart to convert himself unto Almighty God, he that understandeth the vanity of this world, and the bound duty he oweth unto the service of his Creator, Earnest sorrow for sin is the first gate, whereby to enter again into the grace and favour of God. Psal. 5●. verse. 1●. Contrition hath two principal partes. and Redeemer, and is fully resolved to return unto him,& with the prodigal son to repair home again unto his Fathers house, must understand that the first gate whereby he must enter in, is Contrition. For this is one of the most precious sacrifices that wee are able to offer unto almighty GOD, according as the Prophet david saith: A sorrowfmll mind is a Sacrifice unto God, and a contrite and humble hart thou O Lord wilt not despise! This Contrition containeth two principal partes. The one is a Repentance for the sins past, and the other is a firm& determinate purpose of amendment in time to come. What Contrition is. The reason hereof is, because Contrition( to speak properly) is a detestation & abhorring of sin above all things that may be hated,& abhorred, in regard that it offendeth the majesty of almighty God. And therefore he that conceiveth this so earnest detestation and hatred against sin, doth as well abhor the sins past, as those that are to come, because his divine majesty is offended both with the one, and with the other: We must be sorrowful for our sins past:& also constantly determine to eschew them hereafter. S. August. But as concerning the sins past,( sithence they are done, and cannot be recalled,) he must sorrow& lament, that he hath committed them. And for such sins as may come hereafter,( which are in his own free will& power,) he must make a full and constant determination with himself to eschew, and avoid them. whereby it appeareth plainly that( as Saint Augustine saith in his book of the medicine of Pennance) it is not sufficient for a man to please God by changing his former sinful life, and by avoiding in time to come the sins past, but it is very needful also, that he make SATISFACTION for them with the sorrow of Pennance, with the bewailing of humility, with the Sacrifice of a contrite& humble hart, and with the works of mercy. And so according hereunto, the first thing that a true penitent ought to procure, is to haue sorrow and repentance for his sins, doing the same, that the holy Penitent did, Esaie. 38. verse. 15. Note for what cause a man should principally bee sorrowful for his sins. who said: I will call to mind before thee all the yeares of my life, in the bitterness of my soul. And this sorrow and bitterness ought not principally to be, for that by his sins he hath deserved hell,& lost heaven, with all other benefits which are lost thereby,( although to bee sorrowful for this cause bee good also:) but for that by his sins he hath lost almighty God, and hath offended him most grievously. And as almighty god deserveth to be loved& esteemed above al things: even so reason would that we should bee more grieved for the loss of him in the world,& for offending him, than for all other things in the world. For the greater the offence is, the greater grief is required, and the greatest loss ought most of all to bee lamented. True it is, that the mercy of our Lord, and the desire he hath of our salvation is so great, that though the grief and sorrow bee not fully answerable to the sin committed if it bee balanced after this sort, yet the virtue of the Sacrament of Pennance being joined therewith,( which giveth grace to the receauer, in case there be found none impediment in him to hinder the same,) shall suffice to restore him again to salvation, and this is the cause that moveth the learned divines so commonly to say, In .4. Sent. dist. 17. q. 2 The virtue of the Sacrament of the law of grace. that the Sacraments of the law of grace make a man of attrite to become contrite: For like as a candle newly put out, which is as yet smoking, is with a small blast lighted again,& having before lost his light is quickly revived, and so of a dead candle cometh to bee a lively burning candle: even so the soul which with the virtue of attrition, to wit, with some sorrow and grief for the sins committed) standeth yet as it were smoking, although not enkindled, None but God onely knoweth howe great the attrition should be that may suffice when it is joined with the sacrament of pennance, to make a man of attrite co●trite. S. Thom. in 4. Sentent. distin. 17. when the blast and virtue of the Sacrament of Pennance cometh& joineth therwith, then beginneth it altogether to take light, and where before it was dead, it reviveth, and receiveth light again: but how great this attrition or sorrow of mind for sin ought to bee, that should attain to this degree, it is not granted to any mortal man to know: but the knowledge thereof belongeth only to that Lord, from whom nothing can be hidden. Here it is likewise to bee noted for the comfort of the weak, and scrupulous, that this sorrow and grief for sin, which is here required, is not so of necessity, that it bee always as other sensible griefs are( which are in the sensible part of our soul, S. bonaven. in 4. sent. dist. 17. & are afterwards resolved into tears:) for there may be true repentance& sorrow of mind without any such outward show, when our will detesteth and abhorreth sin above all things that may be detested and abhorred. The which earnest detestation of sin is often times conceived of penitent sinners without weeping,& without this outward manner of sorrow: but how and by what means this kind of repentance and sorrow for sin ought to bee procured, it shall bee declared hereafter in his proper place. A penitent must haue a firm determination never to offend God by committing any deadly sin. The love of God must be the principal cause to move us to forsake sin. The second part(& very principal also) which is requisite unto this contrition, is to haue a firm and resolute purpose never to offend almighty God any more in any thing that is a deadly sin. And this resolution likewise( as I said before of sorrow and grief) must not be principally intended either for heaven, or hell, or else for any other peculiar interest or commodity of our own, but for the love of God. As wee see that the honest wife purposeth fully in her mind rather to die a thousand deaths, than she will once consent to break her promise, and faith, which shee oweth unto her husband. And this shee doth, not so much for fear of punishment or for hope of commodity, which she looketh for at his hands, as for the pure love she beareth unto him. And yet nevertheless it must needs be granted that to fear hell, or to desire heaven, are not to bee reproved, but are very profitable, and laudable, yea and a gift of God also. And as a man is bound to haue a resolute purpose,& intent, The penitent must intend to forsake his old deadly sins, otherwise his comfession and the absolution of the Priest bee nothing available unto him. to eschew all deadly sins that are to come, so is it necessary also, that he separate himself from his present sins, and do forsake them, if they bee deadly sins: for otherwise his confession should bee no confesion, but a sacrilege, and an injury unto the Sacrament, and so consequently both he that confesseth, and the priest that giveth him absolution, should be both guilty of sacrilege,& should dishonour the sacrament of Pennance. And a confession made in this wise should not be any remission of his sins past, but a further augmentation& increase of other new sins unto them. Wherefore he that will not make of this medicine a poisō, nor abuse that to his own damnation which almighty God hath ordained for his help,& remedy, let him endeavour above al things to sequester and keep himself from all kind of deadly sin, The usurer must also leave his usury,& he that hath kept a Harlot must also leave her, and do so no more. if he bee entangled therewith. And therefore he that beareth any malice or hatred against his Neighbour, must put away his malicious mind,& be heartily reconciled unto him, yea& speak unto him again, if he haue forborn the same, when it may bee feared that by not doing thereof some notable scandal or offence may ensue thereby: which must be well considered by the iudgement of the discreet Ghostly father. As for example, in case that he who did thee an injury desired pardon of thee in the Court( as we term it) of conscience, and thou didst deny it him: by this denial thou didst offend him, and provoke him to conceive malice and anger against thee. Likewise he that withholdeth any other mans goods against the will of the owner, is bound to restore them unto him again forth with,& mark well, that I say forthwith: for in case he be able to pay forthwith: he is bound to pay forthwith unto him,& it is not sufficient to say that he purposeth to restore such goods in time to come, The penitent must make restitution out of hand. or to bequeath them to the true owner in his last testament, in case he be able presently to do it: but he must do it out of hand, although by such restitution& repayment, he shall cast himself far behind hand, and thereby come to necessity. And this restitution ought to be done out of hand, and without delay, then especially, when the right owner to whom it is due standeth in such, or like necessity of it himself. And for somuch as touching this bond of restitution or repayment out of hand much is to bee said, because much craft and deceit is used now a daies, by reason of unwilling and naughty restorers, therefore who so will haue a secure& quiet conscience, let him ask counsel of such godly and learned men, as are able to direct him safely from such dangerous deceits. He must also understand, that not only he that stolen or embeseled goods away is bound to restitution, but even he also, that was the occasion thereof, either by accompanying, counsayling, consenting, or by receiving the malefactor as a malefactor into his house, or by buying of any suspected person, or by receiving such into his house, or else by not resisting and prohibiting the damage that was done, being such a person, as both ought& might haue done it: for all these& every one of them are bound to make restitution in solidum, that is, for the whole) unto him to whom the injury was done. And in case one of them do restore the whole, all the rest are then bound to restore again so much unto him, as he( deducting his own part) hath disbursed or them all. Restitution of famed. Soto de iustitia& jure. lib. 5. quest. 10. Artic. 1. Quod detractio non dicitur respectu veritatis, said respectu famae. Restitution of honour. I may not publish to others any secret fault of my neighbour, though it be true: because his famed is thereby hurt, unless of charity I discover it to such as may correct him: or else do it by due order of lawe. And in like manner as there is restitution of goods, so is there also restitution of famed. As if I haue published abroad any grievous and secret crime or fault of my neighbour. And so likewise in their restitution of honor& estimation: as if I haue done him any injury either by word, or dead. In the first case I am bound to restore to him his good name, and famed, by speaking some good words in his commendation, whom I had before disgraced, when any commodity may thereby ensue unto him. In the second case it is very necessary to satisfy and content the person offended, either by sending to ask him forgiveness, or by recompensing the injury, or by both, if the case do so require, according to the iudgment of his ghostly father: so that we haue here three kinds of restitutions, one of goods, another of famed,& the third of honor and estimation. In every one of which points it is meet for every man to consider well what he is bound of duty to do for the discharge of his conscience. Those men also that do use any dishonest or filthy communication, or haue any evil purpose, or lewd affection, it is necessary that they purge themselves of that pestilence, if they mean to enjoy the grace of this Sacrament of Pennance. And it is not enough to remove their hart from sin, if they remove not withall the cause and occasion of the said sin: The occasion of sin is to be avoided. for otherwise the sin will hardly be avoided. In which point many deceive themselves, who with the only purpose and intent not to fall into the like sin hereafter persuade themselves that they are safe, and secure,& do not consider that the seed of the sin remaineth in their house, which in time will begin to bud out, and spring again afresh. And therefore S. Bernard S. Barnard. saith: wilt thou every day keep company with women, and yet bee accounted chased? well, admit thou so be, yet canst thou not avoid at the least the blemish of an evil suspicion: for if thou so do, I say that thou art a scandal unto me,& therfore take away the matter,& the cause of the scandal: for it is written, Matth. 18. woe bee to him, by whom any scandal ariseth: But that is much more to be feared, which the same Saint Barnard saith in a Sermon upon the Canticles, in these words: peradventure it is a greater miracle for a man to dwell with a woman, S. Bernard. and not to loose his chastity, than to raise one up again from death to life. If thou canst not do that which is less, how shall I beleeue that thou art able to do that which is greater? The penitent must remove away out of his house& company the harlot with whom he hath offended. For this cause then it is meet that thou remove away from thee all occasions of sins, especially if thou haue already once broken the vail of shamefastness, and opened the way to wiekednes: For so long as this gate remaineth open, it is a thing impossible,( speaking morrally) so to stay the wickedness, but that it will pass stil forward. If thou say that it is very hard for thee to avoid this occasion, for that thou must in so doing put out of thy house such and such persons, to whom thou art much beholding, and hast great need of them to do and atende unto thine affairs: hereunto I know not what other answer to make, but even with the saying of our saviour, who saith. Math. 18. mark. 9. If thy foot or thy hand be occasion unto thee of offence, cut off thy foot and hand, which giveth thee this occasion. For it is better to go to heaven maimed, and lame, than with two feet, and two hands to go into hell. I see well, that this is a very hard remedy: but like as there bee some corporal diseases that cannot be cured but, with iron& fire, by cutting away sometimes one member to save all the rest of the body: even so I confess, that there are some spiritual diseases that cannot otherwise be healed, but with such like sharp medicines as these be. And therein the law of God is not to bee blamed,( which is most just& sweet,) but thou thyself, that hast broken the veil of shamefastness, and hast opened a gap to sin and wickedness, and hast provoked a wild raging beast, which was enclosed within her own den, where thou hast no feet to fly away, nor place to retire thyself: and therefore it skilleth not, if thou do now pay that thou hast deserved, and gather fruit according to the seed thou hast sown: It skilleth not I say, if thou take some great pain to drive away thine enemy out of thy house, sith thou thyself hast opened the gate, and given her an entry therein. This is that which appertaineth unto the two principal partes of Contrition. Now will we treat of the means, whereby this virtue of Contrition is obtained, and especially of the first part thereof, which is, how to procure sorrow, and repentance for the sins past. OF THE principal means whereby Contrition is obtained, and especially of the sorrow for the sins committed. CHAPTR. II. he THEN that desireth earnestly& with all his heart to obtain this precious jewel of Contrition, must understand, that the first mean for the obtaining thereof, Perfect Pennance is the gift of God. is to demand the same of almighty God, with all the humility& instancy that is possible. Because for a man to repent himself of his sins as he ought to do indeed, proceedeth of a very special grace and gift of almighty God, and is a work that exceedeth all the power and force of mans nature, and the reason hereof is, for that the nature of man remaineth now through original sin out of the uprightness, and natural order, in which almighty God created it: For he created it upright, and lifted up unto God by love: but sin hath crooked it, and inclined it down to herself, that is unto the love of visible things, which it loveth and esteemeth more than Almighty God,& therefore like as a man that is born with a crooked back from his mothers womb, cannot find any natural medicine, or virtue, that is able to restore him again to his natural streightnes: even so also our will being born with this kind of deformity,& spiritual crookedness, there is nothing able to strengthen it again, and to direct it unto God, by causing it to love God above all things, but onely the same Lord that hath created it. Now then as a man cannot haue this love of God above all things, but by God himself: so likewise can he not haue the sorrow for sin above all things for the love of him, but by the special help of God himself: for somuch as of the one followeth the other. And therefore our Lord saith in the gospel: No man can come unto me unless my father draw him. John. 6.44. To come unto Christ, is nothing else but to love him above all things,& to be sorrowful for our sins more than for all other things in the world,& such love and sorrow no man can haue of himself as it is requisite to be had, unless it be given him by almighty god: now for almighty god to grant this benefit unto a sinner, is the greatest grace,& the greatest benefit that he can possibly grant him. for although it be a greater benefit to give glory than grace: yet it is a greater matter to pluck and help a man out of sin, and to set him in state of grace, than after that he is placed in grace, Summa. S. Thomae. 1. 2 quest. 113. art. 9. to give him glory, being a far greater distance from sin to grace, than from grace to glory. Wherefore S. Thomas treating of the works of almighty God, saith: that the justification of a sinner is a greater work, The justification of a sinner is a greater work, than the creation of the world. than the creation of the world. Forsomuch as all the being of the world, is none other, but a good thing limited with an end,( for so be all things that are created:) but the justification of a man is a participation of the divinity& glory of God, which is an infinite good thing. We ought to demand of God contrition, and sorrow for our sins with great humility& instancy. Mat. 15. verse. 22. Mar. 7. If this then bee a work of God, and so great a work, and mercy of him, it followeth, that wee ought to demand the same of him with all the humility, and instancy that is possible, continuing in this request with that godly woman of Canane, who said: O son of david haue mercy upon me: for my daughter( which is my soul) is sore vexed by the divell. And although our Lord do show himself at the first somewhat severe& rigorous,( as he did to that woman,) yet let us not therefore give over the enterprise, nor bee discouraged in that our demand. For to this end did he show himself so severe to that woman, that by her example we might learn not to mistrust when he sheweth himself in like sort unto us, but that we should rather persevere as she did, and then shall wee undoubtedly obtain that which shee obtained. 2. Tim. 2. Heb. 10. 1. Cor. 1. 1. Thes. 5. For almighty God,( as the Apostle saith) is faithful,& can not deny any man his lawful request. And to help that this prayer to almighty God for Contrition, may be done with the more facility, there are placed hereafter certain devout prayers, and considerations, to the end, that such as know not how to speak with almighty God for themselves, and to declare unto him their necessity, may by means of these prayers, the better signify their mindes, and require of him this gracious gift. The second mean to obtain Contrition, and sorrow for our sins, The second mean to obtain Contrition. is for a man to keep a Parliament within himself in time and place convenient, and to consider all such things as may provoke& incline him to get this repentance,& sorrow for his sins. For the more he shall consider the causes that may move him thereunto▪ the more clearly shall he perceive, how much it importeth him to lament and bewail his miserable state: for nature hath not without cause ordained, that the very same sense that serveth us to see, should serve us also to weep, sith of the one followeth the other: For he that seeth well, can weep well: that is to say, he that knoweth how to consider his sins as they ought to be considered, knoweth also how to bewail them as they ought to be bewailed. Wherefore let the sinner open his eyes,& fix them first upon the multitude of his sins, and afterwards vpon almighty God against whom he hath sinned: for each of these considerations will tell him, how good cause he hath to sorrow and bewail his sins. OF THE CONSIDERATIons, that may help us to conceive sorrow and hatred of our sins: and first of the multitude of them. CHAPTER. III. NOW TO stir up and provoke thy soul to conceive this sorrow and grief for thy sins, How sorrow and grief for our sins may be procured. thou must first of all set before thine eyes all the course of thy life past: to wit, all the sins that thou hast committed in the same, and withall how thou hast abused all the benefits& graces which thou hast received of almighty God. What sin is. And because sin is a swerving out of the way from the chiefest felicity,& from the end for which man was created of Almighty God, let him first consider this end and so shall he more clearly see how far he hath strayed from the same. The end wherefore Almighty God created man in this world, was not assuredly to sow corn, to build faire houses, or to heap riches together,& so to purchase lands, dignities,& promotions, therewithal to live in pleasures, and delights, The end wherefore God created man. The gifts of God unto man. ( as the works of certain worldly men do give us to understand: but to know God, to love God, and to keep his Commandements, that a man may thereby obtain the chiefest felicity, for which he was created. In consideration hereof he gave him a law, Law. to wit, his commandements, wherein he should live, and Grace, Grace. whereby he might observe his law,& sacraments, Sacraments. by means whereof it might bee ministered unto him, and teachers Teachers that might instruct him therein,& inspirations Inspirations. that might provoke him thereunto, God himself. &( that which is far more than all this) he gave even himself to be the price and remedy of all his sins. For this end he gave him likewise the gifts of nature, which bee life, health, strength, gifts of nature. the powers of the soul, the senses, and members of the body, to the end that he should apply all these in the service of him, who had bestowed them upon him, and for this very same end, he also provided for him the goods which are commonly called the goods of fortune, Goods of fortune. that with them he might sustain his own life, and relieve the necessity of others,& thereby procure and merit to himself everlasting glory in the kingdom of heaven. Note for what end Almighty God bestoweth his benefits vpon vs. These and other the like are the benefits and helps, which almighty God hath given thee, to the end, that by means of them thou shouldst love him, know him, and employ them in his service. Consider now then with thyself, how thou hast used all these great benefits, and how thou hast observed all these laws and conditions. And first if thou look to the end for which almighty God created thee,& dost consider well the end, that thou hast had in the whole order, and course of thy life, thou shalt clearly see, how thou hast gone astray, and how far off thou hast wandered from the same: For he created thee for himself, that is, to the end that in him thou shouldst employ all thy understanding, memory, and will, and that thou shouldst repose in him all thy love, faith, and hope: but thou as one unmindful of all this, hast wholly employed thyself vpon transitory and base creatures, and despised thy creator, applying, and attributing that unto them, which was due unto him alone. Them hast thou loved, desired, and adored: In them hast thou reposed thy faith, thy hope, and thy comfort: vpon them hast thou fixed all thy quietness, delight, and contentation. In doing whereof thou hast given that unto creatures, which appertained properly unto the Creator, and hast employed that vpon earthly things, which ought to haue been employed vpon heavenly treasures. By this mayst thou also perceive, how lewdly thou hast fulfilled the chiefest of thy bonds: to wit, the first commandement of almighty God, which appertaineth to this end. If thou deny this, then consider how mindful thou hast been of this Lord, in that thou hast passed over in a manner all thy whole life, without ever calling him to mind: how ungrateful thou hast been for his benefits, in that thou hast rendered unto him such slender thankes for them: how little account thou hast made of his Commandements, in that thou hast so oftentimes transgressed thē: how little love thou hast born towards him,( who hath deserved somuch to bee beloved,) in that thou hast born so great love to the vile and trifling toys of the world: And to be short, how little fear thou hast had of the great pvissance of his majesty, in that thou hast feared so much the vain worms of this world. Consider also how oftentimes thou hast sworn and forsworn by his holy name in vain, tearing, and renting it in thy filthy mouth, and using it as a testimony to confirm all thy falsehood and lies. Consider likewise how thou hast sanctified the holy feasts which were ordained to glorify and praise him,& to bewail thy sins past: whereas thou hast stood waiting for them to none other end, but only to add sin unto sin, and so to solemnize feasts unto divels. Consider moreover what honor and reverence thou hast given to thy natural Parents, and to thy spiritual fathers, which are thy Prelates& superiors: sith thou hast so little esteemed all their laws and Commandements: and what brotherly love thou hast shewed towards thy neighbour: sith thou hast so oftentimes even for very trifles, and matters of no weight, disdained him, quarreled with him, reviled him,& wished his death. Consider furthermore, how thou hast preserved thy body and soul from the vices of the flesh: sith thou hast so many times in works, in words, in thoughts, in desires,& in voluntary pleasures, defiled thyself in this filthy puddle, and so hast profaned the temple, which almighty God had sanctified for himself: Now who can express the dissolute wantonness of thine eyes, the filthiness of thy thoughts, the dishonesty of thy words, thy braveries, thy pastimes, thy scoffing, thy flouting, thy proud behaviour, and conversation, and the deceitful practices,& inventions of thy lewd dealings? But what shall I say of thy falsehood& covetousness, sith thou hast esteemed,& adored no one thing more than thy money, reposing therein thy last end, in that thou didst serve it, love it,& diddest that for it, which ought to haue been done for almighty God alone. Now as touching the licentious losenes of thy tongue, thy slanders, detractions, infamies, injuries, flatteries, curses, and lies, who were able to declare thē? sith in a manner al thy practices& dealings haue been exercised therein. Besides the ten commandments, examine also the seven deadly sins,& thou shalt see in howe many of them thou hast offended. How great hath been the ambition, presumption, vain glory,& pride of thy hart? How intolerable the boasting and vaunting of thy words, and vanity of thy works? How exceeding thy malice, thy anger, thy envy, thy gluttony,& the pleasures of thy body? And withall, thy dullness, and irkesomenes to all goodness, and thy promptness,& laziness to al mischief and wickedness? Peruse likewise the works of mercy, both corporal, and spiritual, and consider how small account thou hast made of thē: and how little regard thou hast had of the necessity, and miseries of others, being so careful as thou hast been to provide for thyself. And now to enter into the benefits& gifts of almighty God, tell me I pray thee, how hast thou used them? the life which he hath given thee, wherein hast thou bestowed it? thy wit, thy strength,& other gifts of nature, wherein hast thou employed them? thy goods, thy lands, and thine other temporal substance, wherein hast thou consumed them? For if thou wilt speak plainly the truth, thou must needs say, that thou hast wasted them vpon vanities, and trifles, which haue offended almighty God: So that of the benefits which thou hast received of him, thou hast made weapons to fight against him: and with what things thou waste bound to do him greater service, with the same thou hast committed greater sins: taking an occasion of thē to offend him more grievously, whereas indeed they should rather haue provoked thee to haue loved him with greater affection. To bee short, thou hast lived in such sort, as if thou hadst been bound nothing at all to Almighty God: as if thou hadst never received of him any benefit at all, or as if thou hadst created thyself, and didst not depend of him. He therfore that hath eyes to see al these miseries, and to understand how far astray he hath wandered in all his ways,& how lewdly he hath fulfilled all these bonds and Commandements, hath not he good cause( trow ye) to bewail and lament, yea and to resolve himself wholly into tears also, with the consideration of these so great offences? What sense hath he, that is not moved herewith? Who is he that can lament, and will not lament at this? unless he bee such a one, as seeth not how great waste and hauoke he hath made of all the riches and treasures of his soul. THE SECOD CONSIDERAtion: wherein is declared what things are lost by a deadly sin.¶ 2 WHEN thou hast considered the multitude of thy sins, consider forthwith what is lost by them: to the end, that thou maiest by this mean see how great thy losses haue been, and how oftentimes the same losses haue happened. For this consideration may peradventure move thee unto sorrow and repentance for thy sins. And surely sorrow can not be more conveniently bestowed in any other matter, than in being sorrowful for our sins, for as S. Cbrisostome Saint Chri●… tome. saieth: There is no loss in the world that can be recovered with sorrow and grief of mind, but onely the loss that cometh by sin: wherefore in all other matters it is unprofitably bestowed, saving in this case alone. He then that will endeavour to obtain this wholesome& medicinable sorrow, let him consider with all humility and attention, what is lost by committing one deadly sin,& so shall he see, what good reason he hath to be sorry for the same. For first by a deadly sin is lost the grace of the Holy Ghost, What is lost by committing one deadly sin? which is one of the greatest gifts that almighty GOD can give to a creature in this life. Thereby is lost all the charity, and love of God, which goeth always in company with the same grace. And if it be thought so great a loss to loose the favour of an earthly Prince, ye may well conceive, how far greater loss it is to loose the favour of the KING both of heaven& earth. Thereby are likewise lost the virtues infused, and the gifts of the holy Ghost,( although neither faith nor hope are lost,) wherewith the soul was beautified,& adorned in the sight of God, and also armed and fortified against all the power and forces of the enemy. Thereby is also lost the title& interest to the kingdom of heaven: which title proceedeth likewise from the grace of God: forsomuch as by grace is given glory( as the Apostle saith.) Rom. 6. thereby is lost likewise the spirit of adoption, which maketh us the sons of God, and imparteth unto us the spirit and mind of sons towards him. And together with this spirit is lost thereby the loving entertainment due unto sons, and the fatherly providence which almighty God hath of those whom he receiveth for his Children, which is one of the greatest benefits that may be possessed in this life. moreover, thereby is lost the peace and tranquillity of a good conscience, together with the blessings and consolations of the holy Ghost. And withall thereby is lost the merit and fruit of all the good works that a man hath done in all the time of his whole life until that very hour. In like manner, thereby is also lost the participation of the benefits of al the whole catholic Church, which no man then enjoyeth in such sort as he did when he was in the state of grace. what is gained by a deadly sin. All this is lost by one deadly sin, and that which is gotten thereby, is that a man( until he repent and be reconciled with almighty God) remaineth condemned for ever to the horrible pains of hell, and during the time that he shall continue in deadly sin, he remaineth as then canceled out of the book of life, and whereas before he was the son of God, he is by a deadly sin become a bondslave of the devil, and whereas before he was the temple and habitation of the most holy trinity, he is thereby become a den of theeues, and a neast of cockatrices. Among all which losses, the greatest& that which is most to bee lamented is the losing of almighty God: because this loss is the roote and cause of all other losses: What is it to loose Almighty god For to lose God is a refusing to haue God for his special father, governor, pastor, defender, and helper, in all his necessities, and to cause him of a merciful father to become an enemy,& a rigorous judge. Now he that hath lost such a precious treasure as this is, were it not convenient that he should lament and bee sorry for his so great loss? rejoice not O Israel( saith the Prophet,) be not so merry as the rest of the people: Ose. 9●▪ 1. because thou hast committed fornication against thy God. The host of the Tribe of Dan marching on a time to besiege a city, entred into a house that was in the way, and stolen an idol of silver which they found therein, and the owner understanding thereof followed after them, making great lamentation for the loss of this idol, the theeues demanded of him why he wept: to whom he answered and said: Iudict. 18. verse. 24. ye haue stolen away my God from me, and yet do ye now demand of me why I weep? now if this miserable infidel made so great lamentation for the loss of his God of mettall, which he himself had made, thinking that he had just cause to weep& sorrow so grievously for such a loss as that was: how much more ought a Christian man weep,& lament, knowing undoubtedly that so often as he committeth a deadly sin, he looseth not a false God, which he himself hath made, but the true everlasting God, which hath made all things, both in heaven and earth. Now then sith this so great benfit, with all the rest, are lost by one deadly sin, consider with thyself, whether he hath not good cause to be earnestly sorry at the very hart, that hath lost so many benefits, so great riches, and such an everlasting glory, and hath cast himself down headlong into such a great sea of miseries? why should not he lament, and be wholly confounded& ashamed of himself that hath fallen voluntary after this sort into so many calamities? Open thine eyes O miserable soul( saith holy Anselmus, S. Anselmus. The state of the soul before sin. ) and consider what thou hast been heretofore, and what thou art now: where thou hast been heretofore,& where thou art now. Thou hast been the spouse of the highest Lord: Thou hast been the temple of the living GOD: Thou hast been a vessel of election: Thou hast been the bridebed of the everlasting KING: Thou hast been the throne of the true SALOMON: Thou hast been the Sister of Angels, and the inheritor of the heauens. All this thou hast been, and so often as I repeat, and say, thou hast been, thou hast been, so often hast thou need to sorrow and lament. Now what a wonderful great change is this? What change is made in a man by committing one deadly sin. The spouse of almighty God is become the harlot of satan: the Temple of the holy Ghost is changed into a den of theeues: the vessel of Election, into a vessel of corruption: the Bride bed of Christ, into a stinking puddle of swine: the seat of almighty GOD, into a chair of pestilence: the sister of Angels, into the fellowship of divels: And shee that flew a loft as a dove in the air, creepeth now as a Serpent, hissing upon the earth. wherefore O thou miserable soul, All creatures do bewail a sinner. lament and be sorry for thyself, sith the heauens do weep for thee, sith the angels do bewail thee, sith the catholic Church mourneth for thee,& sith al the Saints do lament thy state. Phillip. 3. S. Paul bewaileth thee with tears, because thou hast sinned, and hast not done Pennance for such wickedness as thou hast committed. The Prophetes weep full bitterly for thee, because they see the fury of Gods terrible iustice coming fiercely vpon thee. And ieremy the Prophet sheddeth more tears for thee, Ierremy. 22 than for the ruinous walls of jerusalem: because he seeth the noble Israel fallen down from heaven, and the daughter of Sion to haue lost all her beauty. THE THIRD CONSIDERAtion, of the majesty and goodness of almighty God, against whom wee sin.¶ 3. IF thou wilt now step one foot further, and consider the greatness of the majesty& goodness of Almighty God, against whom thou hast sinned, thou shalt here also find greater matter of sorrow,& grief: For it is certain, that the greater the parsonage is that is offended, the greater is the offence, that is committed against him. Whereupon it followeth, that if the person offended be of infinite dignity, the offence committed against him, must also bee infinitely grievous, as it is indeed. Wherefore the more a man shal consider, and understand the exceeding greatness of the majesty of almighty GOD, the more shall he penetrate and understand the malice and heinousness of his own sin. Lift up thine eyes therefore on high, and behold( if thou canst) how great the nobility, the riches, the dignity, the wisdom the beauty, the glory, the goodness, the majesty, the benignity, and power of this Lord is: and how much all creatures are bound unto him: and hereby shalt thou understand in some degree the heynousnes of thy sins, which thou hast committed against him. But among all these excellencies and perfections of almighty God, the consideration of the wonderful goodness of his divine majesty is wont to bee of greatest force to move the hearts of true Penitents: The consideration of the goodness of God is of greatest force to move a sinner to repentance. especially to him that hath already some experience and knowledge thereof. The goodness of almighty GOD as it may be known by many other means, so is it known principally by the inestimable benefit of the Incarnation and Passion of the son of God, and by the institution of the most blessed Sacrament of the Altar, wherein he offereth himself daily for us,& doth comunicate himself unto us,& dwelleth in our company. The goodness of almighty God, may also bee somewhat more particularly understood, by considering the manner of the loving treyting, which this Lord useth towards his elected friends, whom he visiteth oftentimes with so many and so great consolations, with such great and special favours, with so great light, with such abundance of peace, and spiritual comfort, that many times the weakness of mans nature is not able to sustain the force of so great consolations. And according hereunto it is written of one of those Holy fathers in the wilderness, that being sometimes at his prayers he was wont to say. O Lord, with draw a little the waves of thy consolations. And at another time he said. O Lord separate thyself a while from me: for I cannot abide the exceeding greatness of thy sweetness. Now such a one is Almighty God, and such are the favours, loving kindness, and benefits, w●ich the godly are wont to receive of so noble, good, gracious, sweet and merciful a Lord. For it is not to bee merueiled at, that he should give them to drink of the cup of his delights, who for their sakes hath drunken the cup of his most bitter Passion. He then that setteth before his eyes this so great goodness of Almighty God, and calleth to mind how oftentimes he hath offended him, hath he not good cause( trow ye) to be sorry, and to lament, yea,& to wish that all the members of his body were eyes, to weep and bewail this so great ingratitude? S. John Climacus. Saint John Climacus writeth of one of those ancient monks, who having committed a certain fault, demanded licence of the father of the monastery to go into the house of the penitents,( which was called a prison,) to do Pennance for that sin. And having obtained the said licence,( although against the Fathers will, because his fault required mercy,) the grief which his soul there felt was so great, for that he had offended such a Lord, and the knife of sorrow so pierced his hart,( which charity had made sharp) that in the space of eight dayes he yielded up his soul unto almighty God. Consider thou thē with thyself, how great this sorrow must be, that was able in so short a time to bereave him of his life. But such is the inward feeling which those do conconceaue of sin, whose eyes it pleaseth Almighty God to open, that they may see the exceeding great malice, which is in the same. Now then if this holy penitent sorrowed& lamented somuch for the committing one of only deadly sin: how much more ought he to sorrow and lament, that hath consumed the greatest part of his life in heaping sins vpon sins, and in multiplying evermore offences against almighty God. THE fourth CONSIDEration: of the great injury that is done to Almighty God by a deadly sin.¶ 4 CONSIDER also( besides the premises) the great injury that is done to almighty GOD by sin, that thou mayst thereby understand how much thou oughtest to bee grieved there with: For as often as we sin, this iudgment passeth secretly in practise within our harts although we do not perceive it: of the one side there is set before us the profit of sin,( which the delight or commodity for which we do sin:) and of the other, the offence which wee commit against almighty God, whose friendship is lost by that deadly sin. So that almighty God is put in one balance, and the commodity that cometh by sin in the other, and man being placed in the midst, resolveth with himself rather to lose the friendship and favor of almighty God, than the pleasure or commodity which he thinketh will come unto him by sin? What thing now can be more horrible than this? What thing can be more vnseemelie for that so great a majesty, than to prefer so base a thing before him? What thing doth more resemble that wicked fact of the Iewes, who when they had the choice offered unto them, whether they would haue Christ or Barrabas: Mat. 27. answered that they would rather haue Barrabas, than Christ? What other thing else is this, but( so far forth as our wicked act can extend) to take away from almighty God his crown, and glory, which is due to him alone as to the last end, and to attribute the same unto a mans own sinful commodity or pleasure? For whosoever doth more esteem his own pleasure than God, and doth prefer it before God, he depriveth God thereby( somuch as lieth in him) of that dignity which is due unto him as to the last end, and giveth it to his pleasure, which is al one, as to take away the crown from the Creator,& to give it to his creature. What thing can bee more horrible than this? almighty God commandeth even the heauens themselves, that they should wonder hereat, saying by his Prophet ieremy: Wonder O ye heauens at this matter, and let your gates fall down with wonder: for two evils haue my people committed: they haue abandoned me, who am the fountain of liuelie water, and are gone to drink of a broken conduit, that is not able to hold any water at all. he then that shall consider how many thousand times he hath done this injury unto almighty God, how can he but tremble and quake for fear? How can he but desire that his eyes were become riuers of tears, that he might weep and bewail both day and night for his so great offences? Consider therefore O thou miserable sinner, against whom thou hast sinned,& wherefore thou hast sinned: whom thou hast forsaken, and whom thou hast taken: what thou hast lost, and what thou hast gained, and bee ashamed of thyself now whilst thou hast time, that thou be not confounded hereafter everlastingly at the day of Gods iudgement. THE FIFT CONSIDERATIon: Of the hatred that Almighty God beareth against sin.¶ 5. FOR THE obtaining of this holy sorrow and hatred of sin, it will help thee very much to consider deeply with thyself, the great hatred that almighty God beareth against sin: the which is so great, Howe great hatred God beareth against sin. that no mans understanding is able to comprehend it,& it is also very certain, that if of all the understandings created there were made one understanding,& of all the tongues in the world one tongue, all this were not able to express, nor to understand the exceeding greatness of this hatred. The reason hereof is manifest: for it is clear, that the better a man is, the more he loveth that which is good, and abhorreth that which is wicked. Wherefore almighty God being good, God beareth infinite love to goodness: and infinite hatred against sin. Mat. 25. and not only good, but also infinitely good: it followeth that he must needs bear infinite love to goodness, and infinite hatred against wickedness: and therefore the one he rewardeth with everlasting glory, and the other he punisheth with everlasting torments, and with deprivation of infinite felicity. moreover it is certain, that almighty God abhorreth sin so much as it deserveth to be abhorred: that is, according to the malice, and deformity that is therein. The malice of sin is infinite. And this malice being infinite,( for that it is against almighty God, whose majesty is infinite,) it followeth, that the hatred& abhorring which Almighty God conceiveth against sin must needs be also infinite. But for the better understanding of the greatness of this hatred, it shall serve very well for our purpose to consider deeply some of the most terrible punishments that almighty God hath at times sent into this world for sin: The severe punishments used against sin declare, how much God hateth and abhorreth it. Esay. 14. 2. Pet. 2. to the intent that( for so much as by the works the hart is known,) we may come to understand by these punishments of almighty God for sin somewhat of the greatness of the hatred which he conceiveth against sin. Tell me then, what a terrible punishment of almighty God was that vpon that most beautiful angel Lucifer, and vpon all his complices, sith that for on only sin so noble& so excellent a creature as he was, became the most horrible and foulest fiend in hell?& being so familiar afrend as he was with almighty God, became the greatest of his enemies? Gen.. 3. What a punishment of almighty God was that likewise vpon our first father Adam,& all his posterity?& that also, when al the whole universal world was drowned with the water of the flood? and that of those five cities, Gen. 7. Gen. 19. 1. Reg. 3. which were burned with flames of fire form heaven? And that of Hely for his negligence, 1. Reg. 15. 2. Reg. 12. in not chastising his sons? And that of Saule for his disobedience? And that of david for his adultery? Daniel. 4. Act. 5. And that of Nabuchodonozor for his pride? And that of Ananias, and Saphira, for their covetousness? To conclude, what a terrible iudgement is that of the most horrible pains of hell, Math. 25 that shall endure for ever and ever, which is the proper punishment for sin? But above all this, how great was that punishment, and satisfaction which almighty God laid vpon the shoulders of his own onely begotten son our sweet saviour Iesus Christ, for the sins of the world? That punishment is much more to be wondered at, than all the others, considering the infinite dignity of the person vpon whom it was executed. Each one of these so terrible punishments if they bee considered attentively with all their parts, and circumstances, will help us very much to understand the wonderful rigour of Gods iustice,& the great hatred which he beareth against sin: by means of which consideration the fear of GOD shall bee stirred up in our hearts, and with all an earnest sorrow and abhorring of all sins. Forsomuch as in very deed they deserve to be abhorted somuch as almighty God himself doth abhor them. And although neither thou nor any other man is able to conceive so great a hatred against sin as almighty God doth: yet at the least abhor sin so much as is possible for thee to do, and pray always unto Almighty God, that it may please him to increase in thee this hatred and abhorring of sin: for therein consisteth a very great part of true Pennance, and of Christian iustice. THE sixth CONSIDERATIon: Of death, and of that which followeth after the same.¶ 6. LIKEWISE the calling to remembrance of the pains of hell, which bee so horrible, The consideration of death withdraweth us from sin. )& of the universal last iudgement, which shall be so rigorous,)& of the particular iudgement immediately after each mans death,( which every hour looketh for us) should move us by all reason to conceive sorrow and fear for our sins: sith that each one of these things by themselves do threaten such great terrible calamities to him, that shall be found guilty of any one deadly sin. And the less time we haue to live in this world, the nearer we are thereunto: For when this time of departing out of this world shall come,( and surely every man ought to think that it is very near unto him,) what shall the sinner do? What shall he say? What shal he think? For then every wicked man may truly say: O my soul, now is the time expired of thy pride, of thy vanities, of the delights, and pleasures of thy flesh, the which thou hast loved more than God,& unto whom thou hast been more obedient than to God: sith that for them thou hast so oftentimes offended God! where are ye now my vanity, and pride? Whether are ye fled O my delights and pleasures? What haue ye given me? What haue ye left me in possession for so many yeares employed altogether in your service? For your sakes haue I lost everlasting life. For you haue I offended almighty God. For you haue I lost heaven, and gained Hell. For you haue I lost infinite benefits, and haue deserved to be a perpetual companion of the devils. Tell me now, what is that which ye haue left me in recompense of so great miseries, and calamities? If this then will thus assuredly follow at the honre of death if all these prickinges and remorse of conscience for thy sins; shall at that time bite and gnaw thy hart,( and peradventure all in vain:) how much better were it for thee to suffer now presently these prickings,& remorse of conscience for thy sins, to thy great profit and commodity,& to enter into iudgement now presently with thyself for thy sins, to the end that thou bee not at the hour of thy death judged for them of almighty God? especially considering that the Holy Scripture forewarneth and assureth us, 1. Cor. 11.31. that in case wee shall judge ourselves, we shall not be judged. THE seventh CONSIderation: Of the benefits of almighty God.¶ 7. The consideration of the great benefits of of almighty God causeth a man to refrain from sin. but ABOVE all these considerations, it shall increase this abhorring& sorrow for thy sins, to consider the multitude of the benefits of almighty God. For the more profoundly thou shalt consider how beneficial almighty God hath been towades thee, the more confusion and shane shalt thou conceive against thyself, when thou seest thine own ingratitude, and lewd misdemeanour towards him: For by this way the Prophets used many times to induce the people of God to bewail and lament their sins,& with this kind of persuasion began Nathan the Prophet to aggravate the sin of david, 2. Reg. 12. when before that he would reprehend him of his sin of adultery, which he had committed, he first declared unto him the great graces, favours, and special benefits, which he had received of almighty God. Now in like sort maiest thou call to remembrance the multitude of the benefits of almighty God towards thee: The benefits of God towards man-kind. & especially the benefits of thy creation, conversation, redemption, baptism, vocation, divine inspirations, preservation of thee from dangers, and miseries, with other innumerable benefits, which our Lord hath mercifully bestowed vpon thee: For if thou be able to cast this account aright, thou shalt find, that all things which are in heaven or in earth are his benefits, and that all the members and senses of thy body, are his benefits, and that all the motions which thou hast of life are his benefits, to be short, that the bread which thou eatest, the ground which thou treadest vpon, the Sun which giveth thee heat, and the heaven which yeeldeth thee light, with other things, are his benefits: and to comprehe●d all in one word, all things in this world( be they benefits, or miseries,) are his benefits: For all these benefits hath he created for thee, and from all these miseries hath he delivered thee, or at the least, from the greatest part of thē: for certain it is, that there is no kind of misery that any man suffereth, but that an other may suffer the same. Now what thing is more to be lamented, than that thou hast lived so long time in such a great forgetfulness, and ignorance of such a loving lord, in whose arms thou wast embraced, of whose breasts thou wast nourished, by whose spirit thou didst live, whose shining son gave thee heat, whose providence governed thee? to be short in whom thou didst move, Act. 17. live, and hadst thy being. What greater wickedness could there be, than to continue so long time in offending him, who always continued in doing thee good? and to commit so many lewd acts against him, who hath bestowed so many benefits upon thee? But above all this, what greater iniquity could there be devised, than to offend him, who hath trauiled for thy sake so many ways: fasted so many& so long fasts, shed so many tears, made so many prayers, suffered so many injuries, taken so great pains, sustained so many dishonours, so many infamies, so many, yea and so great torments? For it is most certain, that all these he suffered for thy sins, as well to satisfy for them, as to give us to understand the great hatred he beareth against thē, sith he took so great pains to destroy them. Consider therefore, whether thou hast not good cause to mollify, yea, and to resolve thyself wholly into tears, sith thou hast so oftentimes with thy sins buffeted a fresh, whipped, and crucified such a most loving and merciful Lord, who hath suffered all this for thy sake? Now then when a man considerth on the one side this so wonderful mercy,& bountifulness of almighty God towards him, and on the ot●●r side, his own so great ingratitude and rebellion against God, let him turn unto him with a contrite and humble heart, and let him say this prayer following. A prayer to stir up in the soul a compunction, and sorrow for her sins. Chapter. 4. O Thou only begotten Son of almighty God, great and wonderful are the benefits, O Lord, which I haue received of thee: thou hast raised me from the mire and dust of the earth, and hast created my soul of nothing after thine own Image, and likeness, and hast made it capable of thy glory. Thou hast given me understanding, memory, will, free choice, with all my other members, and senses, to the end that with them I might know thee, and love thee. Thou hast preserved me even whiles I was yet in my mothers womb, that I might not there die without the holy water of baptism. Thou hast patiently born with me a long time, after so many deadly sins, even until this present hour, whereas others having less offended than I,( because thou didst not expect their repentance so long a time as thou hast done mine,) are now peradventure tormented in the most horrible burning fire of hell. Besides all this, it was thy pleasure to become man, and to be conversant among men for my sake: and for me to be afflicted, punished, troubled, and covered all over with a bloody sweat, to be taken, bound, buffeted, and spit vpon, to be despised, blasphemed, reviled, and appareled in mockery with white and red garments. For my sake thou wast contented to be torn with whips, crwoned with thorns, smitten with a reed, and to haue thine eyes covered with a veil, to be condemned to death, and to be led to the place of execution with that heavy cross vpon thy shoulders, whereupou thou wast nailed with great and sharp nailes, set between two theeues, and reputed among the wicked, given to drink bitter gaule, and vinegar, and in the end put to a most cruel and shameful death. In this wise O Lord with so many intolerable troubles& pains hast thou redeemed me: and I a most vile& wretched sinner, showing myself unthankful for all these benefits, haue so oftentimes smitten thee again vpon the face,& haue so often with my sins crucified thee, that I haue deserved that all creatures in the world should rise up in arms against me,& be revenged of me, for the great injuries which I haue done unto thee. But what shall I say besides all this of the abusing of the holy Sacraments,& of the medicines, which thou hast ordained for me with thy most precious blood? Thou hast washed me, and received me as one of thine in the holy Sacrament of baptism: there was I made thy son by adoption, and consecrated as thy temple, anointed as a Priest, as a King, and as a warlike soldier, that should always fight against the divell thine enemy. There thou tookest my soul to be thy Spouse, and gavest me all such beautiful ornaments as were requisite for that so excellent a dignity. Now what haue I done with all these precious jewels, which thou hast bestowed vpon me? Alas most miserable vile sinner that I am, what diligence or care haue I taken to preserve these treasures? Thou hast taken me for thy son, and I haue made myself a bondslave to sin. Thou hast consecrated me for thy temple,& I haue made myself an habitation for the devil: Thou gau●st me armor,& didst bind me to be thy true Knight,& I haue run to thine enemies side: Thou hast made me a King, and I haue rebelled against thee, with the kingdom which thou gau●st me: Thou hast espoused my soul unto thee in perpetual charity,& I haue loved vanity more than truth, and esteemed a creature more than the Creator. It were reason( O my Lord) that I should now begin to weep& bewail, sithence I haue committed such heinous sinne● against thee. This sorrow and grief for my sins is the thing which thou hast so long time looked for at my hands, even from the time that thou first gavest me life: for this hast thou so oftentimes called me, born with me, punished me, chearished me, and sought by all means to draw me again unto thee: thou hast looked& tarried for me,& I haue abused thy patience: thou hast called me,& I haue stopped mine ears, and would not harken to thy calling: thou hast given me a long time to do pennance for my sins,& I haae consumed it in pride and vanity: thou hast stricken me,& I haue not felt it: thou hast chastised me,& I would not receive thy correction: thou hast taken great pains& travail to make me clean, and yet is not the rustines of my vices scoured away, no not with fire. The more I haue been chastised,& cherished by thee, the more hath mine hart been hardened: showing myself unthankful towards the one,& rebellious towards the other: but yet for all this, O my most loving Lord, sithence thou hast suffered for my sake so many things,& hast given me in commandement that I should never despair, nor mistrust thy goodness: I therefore refer myself wholly to thy mercy, and do beseech thee to grant me grace to amend my life, that from this time forward I may please thee,& serve thee in such sort, that I never separate myself from thee any more, but that I may continually remain in thy grace& favor, world without end. Amen. HERE FOLLOWETH AN Other devout prayer, to desire pardon and remission of our sins. Chapter 5. O Most mighty Lord& Creator of al things, when I think with myself how grievously I haue offended thine infinite majesty with my sins, I wonder at mine own folly: when I consider what a loving and bountiful father I haue forsaken: I accurse mine ingratitude: when I behold how I am fallen from such a noble liberty, into such a miserable bondage, I condemn myself for an unconstant fool,& know not what other thing I may set before my eyes but only hel& damnation: forsomuch as thy iustice from which I cannot fly, putteth a great terror into my conscience: But contrariwise when I consider thy great mercy which( as the Prophet witnesseth) exceedeth all thy works, Psal. 144. then do I feel forthwith a fresh and pleasant air of hope, to refresh and strengthen again my weak and sorrowful soul. Wherefore should I than despair to obtain pardon of him, who hath so oftentimes by the writings of the holy Prophets invited sinners to Pennance? saying: I desire not the death of a sinner, Eze. 18. Eze. 33. but that he should live, and be converted. moreover thy onely begotten son, our sweet saviour Iesus Christ, hath revealed unto us by many parables, how ready and willing thou art to grant pardon to all such as are penitent for their sins. almighty God is ready to pardon all such as be penitent& sorry for their sins. Luke. 15. This he signified unto us by the jewel lost, and found again: by the strayed sheep, and brought home again vpon the shepherds shoulders: and much more by the comparison of the prodigal son, whose lively image I aclowledge in myself: For I am he, that haue most unjustly forsaken thee my most loving father, and haue riotouslie cousumed all my substance, and by obeying the appitites of mine own flesh haue disobeyed thy commandements, and by breaking of them haue fallen into the most filthy prison of sin, and am brought to extreme misery, out of which I know none other that can help me, but only thou O my almighty God whom I have haue forsaken. receive therfore O lord the humble that desireth pardon of thee, whom thou hast so patiently looked for, even until this present hour. Alas I am not worthy once to lift up mine eyes towards thee, or to call thee father: but for so much as thou art a true father in dead, may it please thee to look vpon me with thy fatherly eyes: for thy only sight raiseth the dead,& it is that which causeth al those that wander out of the way to return again to themselves, for this repentance of sorrow for my sins I had not had, if thou haddest not first cast thine eye vpon me. When I went wandring a far of from thee, thou diddest look down even from heaven vpon me,& diddest open mine eyes that I might see myself, and take a view how full fraught I was with so many sins: and even at this instant thou comest to receive me again giuing me knowledge, and mindfulness, of mine innocency, which I haue lost. I do not request thy most sweet embrasings, and kisses nor the rich garment that was wont to cloth me: neither yet the ring of my ancient dignity: I seek not to be received into the state& dignity of thy sons: but thou shalt do much for me, in case it may please thee to number me among thy bondslaves,& so to mark me with thy sign, and to fetter me with thy chains, that I may never run away from thee: again it shall never grieve me to be in this life one of the most abject slaves in thy house, so that I may never be separated from thee. harken therefore unto me I beseech thee, O most merciful Father,& grant me the favour of thine only begotten son, and the remedy of his most grievous passsion and death. grant me also thy spirit that it may cleanse my heart,& confirm it in thy grace, and favour, that through mine ignorance, I do never return again into my late banishment, from whence thy mercy hath called me back. To thee O my Lord be all honour, and glory, world without end. Amen. ANOTHER NOTABLE devout prayer, The Ghostly fathers shall do well to counsel some of their penitents to say this prayer, either before they come to Confession, or before they do ●… ommuni●… ate, to pro●… oak them ●… hereby to ●… e more sor●… owfull for ●… eir sins. to desire pardon for our sins. This prayer the Penitent ought to say( before he go to Confession) with all the attention,& devotion that is possible: that Christian I mean, which desireth to obtain Contrition and pardon for his sins: for herein he shall clearly goody, how much he is bound to almighty God, and how great repentance he ought to haue, for that he hath offended such a Lord. WHO shall give moisture to my head, and fountains of tears to mine eyes, and I will bewail both day and night my sins,& mine ingratitude against almighty God my creator? There are many things of great efficacy, O most omnipotent Lord, to stir and provoke the heartes of men to compunction, and to cause them to come to the knowledge of their sins: but there is no one thing so effectual, as to consider the greatness of thy goodness, and the multitude of the benefits which thou hast shewed even towards sinners themselves: and therefore that my miserable soul may in this wise be confounded, I will begin O Lord, to rehearse some part of the benefits, and some part of my wickedness, that hereby it may more clearly appear, what thou art, and what I am: what thou hast been towards me,& what I haue been towards thee. A time there was, O Lord, when I had no being at all, and thou gavest me a being,& didst raise me up from the slime of the earth,& didst make me after thine own image and likeness. even from my Mothers womb thou hast been my God: for so much as from the first beginning of my being until this present day: thou hast been my father, my saviour, my defender, and all my comfort: thou hast there formed my body& al my senses: thou hast created my soul with all her powers, and even until this very instant thou hast preserved my life with the benefits,& cherishings of thy providence: al this was but little considering thy mighty power: for although the same in itself was was very much( in respect that it was all:) yet forsomuch as all the same was to thee without any cost or charge, to make me the more bound unto thee, thou wouldest bestow upon me some thing that should cost thee full dearly, and therefore thou camest down from heaven unto the earth, to seek me out, through all those ways whereby I had lost myself: Thou hast honoured my nature, with thy humanity: Thou hast delivered me out of captivity, by thine own imprisonment: Thou hast plucked me out of the power of the devil, by putting thyself into the hands of sinners: Thou hast destroyed my sins, by taking vpon thee the shape and form of a sinner. It was thy blessed will and pleasure to bind me with this grace, to make me in love with thee with this benefit, to strengthen my hope with these merits, and to cause me utterly to abborre sin, by showing unto me what thou hast done to destroy sin: Thou hast cast hot burning coals upon the dead coals of my heart, to the intent that by such a multitude of benefits as are included in this benefit I should love thee, that hast done so much for me, and hast discovered thy so great and special love unto me. Thou seest me here O Lord redeemed: but what should it haue holpen me to bee redeemed, in case I had not been baptized? Among such a multitude of Infidels as are dispersed throughout the whole world, it was thy blessed will, that I should be in the number of thy faithful catholic Christians, and one of those to whom belongeth so happy a lot, as to be thy son, regenerated by the water of Holy baptism: there was I received for one of thine, and there was that wonderful accord solemnized and agreed vpon between thee and me, that thou shouldst be my God, and I thy seruant: thou my father,& I thy son: and that so wee should contend together, thou in doing to me the works of a father, and I in rendering unto thee the services, and obediences of a child. What shall I say of the other Sacramentes which thou hast ordained for a remedy of my miseries, providing a medicine for my wounds, with the precious blood of thine own wounds? Notwithstanding now all these kinds of succours and helps, my wickedness hath been so great, that I haue lost this first grace of innocency: and thy mercy hath been so abundant, that thou hast forborn me until this present hour. O my hope,& only refuge! How can I without tears call to mind, how oftentimes death might haue taken me out of this world, in all these times so lewdly spent, and yet did not! How many millions of souls are now perhaps burning in the most horrible torments of hell fire, for smaller sins than some of those which I then committed, and as yet am I preserved by thee, from burning in that most horrible fire! what should haue come of me, if thou O Lord hadst taken me out of this life at that time, as thou tookest others? What a terrible iudgement should haue been prepared for me, in case thy iustice had found me in that damnable state with my grievous sins so newly committed against thee? Who was he that held hy hands at that time, from doing of iustice vpon me? Who was he that entreated for me when I was fast a sleep? who ovid the punishment of thy fury at that time, when I through my sins provoked the same? What sawest thou in me, that it pleased thee to make my state& condition better than theirs, whom death took away in the midst of their licentious dissolute wantonness, and perilous heats of raging youth? At that time did my sins cry out against me, and yet it pleased thee to stop thine ears, and not to hear them. My wickedness increased daily against thee, and yet did thy mercy increase daily towards me. I continued in committing of sins against thee, and thou in looking for my repentance: I in running away from thee, and thou in seeking by all means to find me. I always laboured to offend thee, and thou wast never weary of tarrying for my conversion. And as though my sins had been services, and not offences, I did even in the midst of them receive from thee many good inspirations, Apoc. 3. and many merciful rebukes, which did reprehend and condemn my dissolute and sinful life. How oftentimes hast thou called me, and inwardly cried unto me, saying: jeremy. 3. thou hast committed fornication with as many Louers as thou wouldest, yet return unto me, and I will receive thee? How many times hast thou called me with these, and other the like loving speeches: yea, and sometimes feared me also with terrors,& fastings, by putting me in mind of the danger of death, and of the rigour of thy Iustice? How many catholic preachers& ghostly Fathers hast thou ordained, to the end, that with their devout sermons and godly counsels, they might awake me, and help me out of my wicked damnable estate of life! How oftentimes hast thou pursued me, not onely with words, but also with works, sometimes alluring me with benefits, and sometimes chastising me with punishments, laying in wait for me all manner of ways,( as the hunters do when they follow their game) that I should not fly away from thee. Now what recompense can I make thee O Lord for all these benefits? For in that thou hast created me, I owe unto thee all that I am: forsomuch as all is thine own handy work. In that thou hast preserved me, I owe unto thee all my being and life: for somuch as thou dost wholly sustain it: and whereas thou gavest thyself as a ransom for my redemption, what haue I now remaining to bestow vpon thee? If I had all the lives of men, and of Angels, and should offer them up all unto thee in Sacrifice, what were all this in comparison of one drop of that most precious blood, which thou hast shed for me? Now who shall give tears to mine eyes, Iere. 9. Esay. 5. that I may bewail mine unthankfulness for so many benefits? Help me O Lord at this present, and give me grace, that I may know how to confess mine unjustice against myself. I am that unfortunate man, which( although it hath not so appeared) am thy creature,& made after thine own image and likeness. aclowledge O Lord, this figure which is thine, remove away that which I haue done,& thou shalt find that handieworke, which thou hast made with thine own most merciful hand. I haue employed all my forces in seeking how to displease thee, and with the very works of thine own hands haue I offended thee. My feet haue been swift to al mischief, and my hands busily exercised in covetousness. Mine eyes haue been licentious in gazing after vanities,& mine ears always harkening after lies. That most noble part of my soul which hath eyes to see thee, I haue turned away from beholding thy glorious beauty, and haue fixed it vpon the fading flowers of this miserable transitory life. That part also, which should haue meditated upon thy commandements, hath studied both day and night, how to get opportunity to transgress thē. Now if my understanding hath been employed after this sort, what is to be thought of my will? Thou hast, O my God, offered unto my will the delights of heaven, and it hath exchanged heaven for earth. It hath opened the arms( which thou didst consecrate for thyself) to the love of creatures. This is O Lord the recompense, that I haue made for thy benefits:& these are the fruits, that my senses haue brought forth, which thou hast created. Now what answer shall I make, O Lord, when thou shalt enter into iudgement with me, and shalt say unto me: I haue planted thee as a vine chosen out of many good plants, Iere. 2. Esay. 5. and how art thou thus perverted, and become so wild? If thē I know not what to answer to this first demand, what answer shall I make to the second, as touching the benefit of thy preservation? Thou hast preserved him, O Lord, with thy providence, whose study was onely bent to none other thing, but wholly to transgress thy law, to persecute thy seruants, to scandalise the catholic Church, and to fortify the kingdom of sin against thee: thou hast moved the tongue that did blaspheme thee: thou hast governed the members that haue offended thee: and thou hast given sustenance to him that hath served thine enemies in battle against thee at thine own cost& charges: so that I haue not onely been unthankful for thy benefits, but haue also with the very same benefits made armor to fight against thee: thou hast appointed all creatures to do me service, and I haue been enamoured with all them,& haue committed adultery with thē all: forsomuch as for the love of them I haue so oftentimes offended thee. I haue born greater affection to the gifts, than to the giver,& where I should haue taken occasion to aclowledge thine excellent beauty, I blinded myself with the sight which I beholded,& would not lift up mine eyes to consider how far the Creator excelleth in beauty the creature: thou hast given me all things to the end that I should give myself wholly unto thee,& I haue taken the commodity of them all, and yet I never gave thee either the glory, or the tribute, which of duty I was bound to give thee. They were always obedient at my Commandement,( because thou hadst given them so in charge,) and I always attended to offend thee, for whose sake each thing was ready to do me service: Thou hast given me health; and the divell hath carried away the fruit thereof: Thou hast given me strength, and I haue employed it in the service of the devil thine enemy. What shall I say? How is it, that so many kindes of miseries, and afflictions, which I saw in others, were not sufficient to persuade me, that all their calamities were thy benefits to me: forsomuch as thou hadst delivered me from them all? Art thou only he to whom it is lawful for us not to be thankful for a benefit received? Who is so privileged that he ought not to show himself thankful unto him of whom he hath received a benefit? If the fierceness of Lions, and Serpents be tamed with benefits, how is it that thy manifold benefits are not able to make me tame, in such sort that I might some times say with the Prophet: jer. 5.24. Let us fear our Lord, who sendeth us water down from heaven in due season, both in the morning and evening, and giveth us abundance of al good things every year: undoubtedly O lord, it was a sufficient demonstration of thy bounty and excellency, in that thou hast born so long with me, being so wicked as I haue been,& there need no further testimonies to declare thy goodness. And if the account which thou shalt demand of me for these things that cost thee so little shall be so strict, and rigorous: what account shall that be, which thou shalt require of me for those things that cost thee thine own most precious blood? How haue I perverted all thy counsels? How haue I defaced( so much as lay in me) al the holy mystery of thy incarnation? Thou hast made thyself man to make me a God: and I( loving mine own vileness) haue made myself a beast, and the son of satan. Thou hast abased thyself down into the earth to exalt me up to heaven: and I, unworthy of such a vocation( being not deserved of my part,) would not take notice thereof, nor aclowledge it, but continued still drowned in the filth of mine own vileness, and baseness: Thou hast delivered me out of thraldom, and I returned unto it again. Thou hast raised me from death to life, and I returned to embrace death again: thou hast incorporated me with thee, and I returned to join myself again with the devil, neither were such excellent benefits of thine able to cause me to know thee, nor such demonstrations of love able to 'allure me to love thee, nor such merits able to provoke me to trust in thee, nor yet such iustice as was executed upon thee for my sake, to make me afraid of thee. Thou hast humbled thyself even to the dust of the earth, and I haue very fond advanced myself aloft,& am puffed up in mine own pride: thou wast contented to stand naked vpon the cross for my sake, and all the whole world is not enough to satisfy my covetousness. unto thee which art the God and Creator of all things, were given buffets, and blows, and I which am a sillie worm of the earth do greatly disdain, in case any man do so much as touch mine apparel. What shal I say, O my saviour, but that the mercy and love that thou hast shewed towasds me, hath been so great, that it pleased thee to suffer death, thereby to destroy sin in me, and I presuming overmuch in that thy goodness and love, haue taken encouragement by the same to sin against thee. Now what blasphemy can be greater than this? I haue taken occasion of thy goodness to continue in my wickedness. I haue been moved to sin by the very same mean that thou wast moved to destroy sin. After this sort haue I perverted thy counsels,& haue made the inventions of thy mercy, to serve the wicked inventions of my malice. Because thou art so good, I imagined that I might be evil. And because thou didst bestow upon me so great benefits, I concluded that I might commit against thee great offences: So that even the same medicine which thou hast ordained against sin, I made a provocation unto sin: And that sword which thou gavest me to fight against sin, I yielded it up into the hands of sin, that it might bereave me of my life. To conclude, thou didst suffer death as a mean for thee to haue the sovereignty over the quick, and the dead: to the end that( as the Apostle saith) those that live may not live now to themselves, but to thee, 2. Cor. 5. which didst die for thē: 4. Reg. 9. 3. Reg. 21. but I as the son of jesabel haue used thy very death as a mean to spoil thee of thy goods, by running away out of thy service, and making myself a very bondslave unto the divell thine enemy. Now what is he worthy to haue, that hath played such a villainous and traitorous part? If the dogges devoured the flesh of jesabel for the like offence, how is it, that my flesh remaineth yet untouched, having committed the same offence? Rom. 7. And if the Apostle detested so much the malice of mans heart, for taking occasion of the law to transgress the same lawe, how much greater malice is this of mine, to take occasion occasion of grace, to overthrow the same grace? O most meek and patient Lord in suffering such stroke and buffets, as thou didst for sinners, but much more patient in suffering after this sort the sinners themselves! But what? will this so great patience endure any long time? I see what thou saist by the Prophet Esay: I haue holden my peace and kept always silence, Esaie 42. and haue suffered much: but now I will speak as a woman that were travailing in child-bearing. Hebr. 6. verse. 8. Esaie. 5.6. I see that the earth which after reign yeeldeth no fruit is excommunicated, and accursed,& I know that the Vine, which being duly manured, and tilled, yeeldeth wild fruit instead of good grapes is by thine own order and appointment utterly destroyed& forsaken. Now then O thou foolish and fruitless branch, how cometh it to pass, that thou didst not fear the voice of the great wise husbandman, which cutteth off from the vine the branch that beareth no fruit, ●… ohn. 15.2. and casteth it into the fire? How can he be thought to haue had any iudgement, that feared not such terrible judgements? How deaf was he become, that gave not ear to these callings? What a dead sleep was he in, that was not awaked with the thundering of such terrible fastings? This earthly mansion did greatly delight me, though it were so unworthy a lodging for my soul,& I took very great pleasure to stand among the pricking thorns. The fire of my passions burned me: the thorns of my appetites pricked me: the distractions of my thoughts rented my heart in sunder: the worm of my conscience was ever more gnawing me: and all this I dreamed to be liberty and quietness, and these so great miseries I termed peace. O how far haue I been deceived in the knowledge of myself,& how rebellious haue I been against thee O Lord, whom of duty I ought continually to haue served. Now what shall I do, O my almighty God: Alas what shall I do? Psalm. 138 I know certainly, that I am unworthy to appear in thy presence, or once to lift up mine eyes to behold thee: But whether shall I go? where shall I hid myself from thee? what? art thou my father, and the father of mercies, which haue neither measure, nor end? For although I haue refused to be thy son: yet hast not thou hitherto refused to be my father: and although I haue committed such grievous offences, as for the which thou mightest condemn me: yet hast not thou lost the means whereby thou maiest save me. What else may I then do, but cast myself down at thy feet, and beseech thee of mercy? whom else shall I call upon, or who can succour me, but thou alone? Art not thou my Creator, my maker, my governor, my redeemer, my deliverer, my king, my pastor, my priest, and my sacrifice? To whom then shall I go, or whether shall I fly, but unto thee? If thou refuse me, who will receive me? If thou forsake me, who will defend me? aclowledge O my most merciful Lord, this feelie strayed sheep, that returneth now again unto thee. If I come full of scabs and wounds, thou canst heal me again. If I be blind, thou canst restore me to my sight again. If I be deade, thou canst raise me up again. If I be filthy, thou canst make me clean again. Thou shalt sprinkle me O Lord with hyssop,& I shall be clean. Thou shalt wash me, Psalm. 50. and I shall be whiter than snow. Thy mercy is greater than mine offences. Thy pity is more than my wickedness, and thou art able to pardon more sins than I am able to commit. Wherefore despise me not, O Lord, neither look unto the multitude of my sins, but unto the multitude of thy mercies. To thee, O thou my most merciful lord, I make my humble supplication, that livest and reignest for ever and ever, world without end. Amen. OF THE GREAT COMMOdities,& fruits, that ensue of true Contrition, and earnest sorrow for our sins. CHAPTER VI. THESE are, good Christian reader, the prayers, and considerations, that may help us to attain unto this so great grace of Contrition. And in this part I haue stayed the longer, because to haue Contrition for our sins is the key and foundation of all the other parts of Pennance, Contrition for our sins, is the key& foundation of pennance and of all our profit in the spiritual life. Wherefore these prayers ought to be red with as great devotion, close recollection of mind, and preparation, as is possible, choosing with all a fit convenient time,& a solitary place for the same: For oftentimes it chanseth, prayer maketh an alteration in our soul. that like as one that beginneth to pray without devotion, doth afterwades find it: even so he that beginneth to red some of these prayers or cosiderations, without Contrition, may in the midst of his prayers obtain it: For as wee read that our saviour was transfigured( as saint Luke writeth) whiles he was praying: Luk. 9. Mat. 17. Mar. 9. even so many times whiles we be at our prayers, there are wrought many changes in our souls, and wee obtain that at the end of our prayers, The end of prayer is better than the beginning. which at the beginning we had not:& therefore it is commonly said, that the end of prayer is better than the beginning. Now so soon as the Penitent sinner( whether it be by this mean, or by any other,) obtaineth the spirit of true Contrition, forthwith at that very instant is the grace of the holy ghost restored unto him, and the same spirit is given unto him to be his teacher, director, and governor of his life: to the end, that it may like a wise and faithful Pilot, guide him safely unto the haven through the raging waves of the tempestuous sea of this life. At that very time also he is forthwith united by charity unto our saviour Christ, as a lively member to his head: to the end, that being incorporated with him, he may be made partaker of the influences of his grace,& of the merits and pains of his death, and of his most holy life. Then is he likewise received and adopted for the son of God, name an inheritor of his kingdom, and treyted as his son: For then almighty God taketh such care and providence for him, as he is wont to do for those whom he so receiveth for his sons. Then doth the merciful Father receive again his prodigal son into his house, Luke. 15. and commandeth, that he be appareled with the first garment of grace, and giveth him the ring of the secrets of his divine wisdom: to wit, a new knowledge that is given unto him of things appertaining to almighty God, which is hide from worldly eyes. At that time do the heauens rejoice, and the angels sing praises unto almighty God, Luke. 15. verse. 7. and a solemn feast is celebrated in that supreme Court for the conversion of their new brother. And all creatures that were sorrowful before for the offences committed against the Creator,& for the loss of his creature, are then in great ioy, and gladness, and do sing most sweetly Alleluia, for that he is now reconciled and restored again unto his grace and favour. And among them all, the good pastor that had taken such pains in seeking out his strayed sheep,& in carrying him home vpon his shoulders to his sheepecote, inviteth now unto him all his friends, and neighbours, and saith unto them: rejoice ye all with me, for I haue now found again my strayed sheep that was lost. Luke. 15. And here it is to be noted, that the greater the contrition and humility of the penitent sinner is, the greater disposition he hath thereby to receive a more high grace, and it is wont to be a sign of greater mercy shewed unto him: For as in buildings, when the foundations are laid very deep, wee understand thereby, that the work shall be of very great height, and the three that casteth his roots very deep into the earth; groweth commonly bigger than others: even so likewise the more that that most high sovereign Lord preventeth a man with greater humility,& repentance for his wicked life, it is a sign, that he disposeth him unto higher grace. Psa. 88. ve 15. The Prophet saieth, that iustice and iudgement are the preparations for the seat of almighty God. It appertaineth to iudgement to examine the cause,& to iustice to execute the sentence. Now the soul that doth both the one,& the other: I mean, that entering into iudgement with herself, doth forthwith humbly aclowledge the offence shee hath committed, ( which was in despising her Creator, for the delight of the creature) and according to this iudgement doth execute the sentence( which is, that he that hath thus dishonoured almighty God, do humble and dishonour himself, yea& abase himself even to the dust of the earth, and that he that hath taken inordinate delight in creatures, do lament and chastise himself very sharply for his delight,) such a soul I say, prepareth herself to be the seat of almighty God, and the habitation of that divine wisdom, which will make his dwelling place in her. S. Bernard saieth, S. Bernard. God hath one foot of fear:& another of love. that Almighty god hath two feet: the one of fear, the other of love:& when he intendeth to enter into a soul, his manner is, first to put into it his foot of fear,& afterwards his foot of love:& the greater the fear is that goeth before, the greater is the love commonly that followeth after. 1. Reg. 2. Deut. 32. tub. 13. Our Lord( saieth the Prophet) killeth,& giveth life, he bringeth into hell,& plucketh out again. For this is the wont, and usual manner of this Lord, that after that sinners are come to haue so great fear& sorrow for their sins, that they seem already to bee in hell for the same, he then mercifully delivereth them out from thence, and raiseth them up again, and sendeth them so many great comforts, and consolations, as the multitude of their griefs and sorrows was great, which they had before. Wherefore( O my good Christian brother) when thou shalt perceive thyself thus troubled with these assaults of mistrustfulnes, be not therefore dismayed, but think then with thyself, that there is ministered unto thee a strong purgation, to the end that therwith thou maiest recover thy health more perfectly: and that thou art washed with such a strong water, to the end thou shouldst remain more pure,& clean: and that thou art heated with such a hot burning flamme, to the end it may scour away from thee all the rustinesse of the vices, that haue sticked so long unto thee. Then oughtest thou to call vpon almighty God with the Prophet, saying: O Lord thou hast moved the earth& troubled the same: Psal. 39. restore that again which is broken, sith thou didst move it,& immediately thou shalt see that verified in thyself, which the Prophet saierh: The earth trembled, Psal. 75. and was in quiet, when almighty God arose to give iudgement: For when thou thyself( being moved thereunto by almighty God) shalt begin to give that iudgment vpon thyself,( as we haue before declared, then shall the earth of thy soul tremble with the fear and terror of the iustice of almighty God. Howbeit afterwards it shalbe quieted again, with the peace, and confidence, which our lord of his mercy will sand unto thee, Esaic. 4. Our Lord useth commonly in the conversion of sinners to sand them first a terour and fear of his terrible iustice: and afterwards he comforteth them again with the spirit of love, and with confidence in his mercy. 3. Reg. 19. which washeth away the filthiness of the daughters of Sion, and taketh away the blood from among them, with the spirit of iudgment, and with the spirit of heat, to wit, by striking first a terror into the soul with the spirit of iudgement, and with the fear of the iustice of almighty God: and afterwards by comforting the soul again with the spirit of love, and with confidence in his divine mercy. Elias heard first the thunder& trembling of the earth, and the tempestuous winds that shaked the hills: but after the tempest, there followed a sweet and pleasant air, in which almighty God came himself. This is the order that is commonly wont to be kept in the conversion of fouls: which is even the same that our Lord observed in the sanctification of the world, which received first the law and afterwards the gospel. And conformable unto this order, the soul must first feel in itself the operation and rigour of the law, The Law feareth. The gospel comforteth. Exod. 19. & afterwards the peace and consolation of the gospel. The operation of the law is to strike a terror, and to fear, as it was signified by the fear wherewithal it was first given vpon the Mount sinai: Act. 2. Mat. 5. But the operation of the gospel is to comfort and to encourage as it did, when it was given vpon the day of Pentecost vpon the Mount zion. He then that intendeth to come unto this Mount, must first pass by the other Mount: that is to say, he that will receive the spirit of love, must first feel the spirit of fear: And he that will feel in his soul the operation,& consolation of the gospel, must first pass by the operation, and fear of the law: And unto the soul that is thus disposed, there are promised and offered all the graces, and treasures of the gospel. As the Prophet signified, when speaking in the person of our saviour Christ he said: Esay. 61. Luke. 4. The spirit of our Lord is in me, for he hath annoynted me with his grace, and hath sent me to preach unto the meek, to the end that I might cure them, that had their heartes wounded, and declare unto them that are in captivity, redemption:& to them that be prisoners liberty:& that I should comfort the afflicted,& strengthen such as do bewail zion,& that in steede of ashes I should give them a crown, and in steede of bewailing, the oil of comfort,& in stead of their spirit of sorrow& affliction a mantell of praises. Consider now here, by how many kindes of metaphors the works of the law, and of pennance, are signified on the one side, and the works of the gospel and of grace on the other side,& how the one are promised for the other. wherefore whosoever seeketh to enter into Christes palace, How wee must enter into Christs palace. and into the Seller where the precious wines of the true Salomon are, he must understand, that the gate whereby we must enter in, is by the bitterness of penance,& by affliction with pains and tribulations. And in case he go about to enter in by any other way, he shall be guilty of burglary,& theft. And therefore( my good Christian brother) ascend up first with the spouse unto the hill of mirre,( which is the bitterness of sorrow& mortification,) and thou shalt hear forthwith those words that follow. Cantic. 3.7. Thou art wholly beautiful O my dearly beloved, and no manner of spot is in thee. True it is, that sometimes it so falleth out that our Lord changeth this order, and preventeth them whom he mindeth to draw unto him: first, with blessings of sweetness, to the end they should not retire, and shrink back with the stroke of mistrustfulnes, and terror of Pennance, but after that they be once encouraged, and confirmed with those pledges of his mercy, he then sendeth immediately unto them a spirit of great sorrow and fear: after which followeth again the grace of peace and consolation, whereof wee haue spoken before. This hath our Lord himself signified, speaking with the soul of a true penitent by the Prophet Osee, Osee. 2.14. saying: Behold I will give her suck from my breast, and will led her into the Desert. I will speak unto her hart, and will give her the valley of anchor,( which signifieth trouble,) that it may open unto her the way to hope, and there shall she sing in such sort as she sung in the dayes of her childhood: so that first here is given to the soul, the milk of spiritual sweetness, and afterwards the valley of anchor, which is the trouble and bitterness of Contrition: and this being done, there do follow out of hand the songs of her childhood, which are the reioycinges, and praysinges of the soul, receiving inwardly the pledges of new love,& grace, which our Lord sendeth unto her, as it were a pledge of Matrimony,& the first fruits of his glory. And it is much to be noted, that this very order which we haue here declared,& is commonly observed in the changing of life, and in departing from sin to grace, The order that our Lord commonly observeth in exalting a soul from a lesser grace to a higher grace. is also generally observed in the ascending from a lesser grace to a greater grace: for when our Lord intendeth to exalt and lift up a soul unto greater things: first, he disposeth her with mourninges, desires, fears, and sorrows, and with affliction of spirit, and trouble of body, that so he may bestow his gifts vpon her: meaning thereby, that this rayme and tempestuous winter, should always go before the pleasant and fruitful summer of his gifts, and graces. And the greater that the graces shal be, the greater are the afflictions, and desires, which are wont to go before, to dispose the soul to receive the same graces. Let no man therefore despair, nor be discomforted, when he shall see himself afflicted after this sort, but let him rather take the same for a pledge& sign of new graces,& favours, which our Lord intendeth to sand unto him. OF CONFESSION OF our sins to our Ghostly Father. Accipite spiritum sanctum, quorum remiseritis peccata remittuntu● eis,& quorum retinueritis, retenta sunt. John. 20 22. Multi credentium veniebant confitentes,& annunciantes actus suos. Act. 19.18. That it is no dishonour but an honour to almighty God, that Christian Bishops and Priestes do forgive, and retain sins in the Sacrament of Pennance, according to our saviour Chrtsts Commission granted unto them. §. 1. IT appeareth in the Holy Scriptures, that the Iewes under pretence that almighty God only forgiveth sins, objected blasphemy even unto our saviour Christ himself, whilst he was conversant here in earth, for that he forgave sins. sins, whatsoever christian seeketh afterwards in such wi●e for remission of his sins of almighty God alone, by means of our saviour Christ, as that he believeth not that Christs Priests haue full Power and commission from our saviour Christ, to forgive and retain sins, or contemneth, or wilfully refu eth, or neglecteth the same power,& commission: such a wicked christian shall not obtain remission of his sins of almighty God, nor haue any benefit of the merits of the Passion, and death of our saviour Iesus Christ, or of any of his sacraments: Note that Christs ordinance is that all Christians that sin deadly after baptism must haue absolution of their sins of his priests but offendeth almighty God most grievously by breaking and perverting our saviour Christs own will and ordinance, which he hath appointed to continue for ever in his catholic Church. And this holy ordinance of his is, that all christians should humbly ●ubmit themselves unto his Priestes, and make confession unto them of all their deadly sins committed after their baptism, and haue absolution of them of his Priestes, according to the commission and power, which he hath given unto them in ministering the sacrament of Pennance: whereby the virtue of the me●its of his most bitter passion and death, is imparted in the catholic Church unto all humble penitent, and obedient catholic Christians, and to none other. The old heretics called Nouatians( as appeareth in the ecclesiastical history, Socrates li. 7. Hist. Ece. cap. 21. S. Amb. lib. 1. de penitentia cap. 2. ) denied also that christian Priestes haue any commission or power from our saviour Christ to forgive or retain sins in the church after baptism: and they made even the same pretence then, as their schollers do now at this day, that they would attribute this honour to almighty God alone to forgive sins, and that they would confess their sins to him only: which heresy was then abhorred and condemned by all the Bishops and Pastours of Christs catholic Church, and written very earnestly against by Saint Cyprian, Saint Ambrose, Pacianus,& other holy ancient renowned fathers: whose books and writings against the Nouatians haue ever afterwards been approved in all ages among all christians throughout christendom, and not one book of the Nouatians hath remained to the posterity, nor can be seen at this day. S. Ambro. lib. 1: de peniten.. ca. 2. And S. Ambrose proveth unto the N●uatians, that catholics do honour Christ, in obeying humbly his commission,& commandement, by seeking for absolution of their sins, at his Priestes hands, and that the Nouatians by contemning, and resisting Christs commission granted therein unto his priests, do greatly dishonour Christ. S. August. Hom. 49.50 Tomo. 10. And S. Augustine in like manner confuteth that heresy of the Nouatians,( wherewith as it seemeth some of his own flock within his Dioces were infected,) and saieth these words unto them. do ye such Penance, as is wont to be done in the Church, that the Church may pray for you. And let no man say: I do Penance secretly: I do it before God alone: God which hath to pardon me, knoweth well that I repent in my hart: John. 3.5. Act. 2.38. Act. 22.17. 1. Cor. 6.11. Gal. 3.27. Ephe. 5.26.27. Tit. 3.5. 1. Pet. 3.21. council. mileuitanum. Can. 2. S. cyprian. Epist. ad januarium,& caeteros Episcopos Numid. S. Aug. Tom. 7. contra duos Epi. pelag. lib. 3. Cap. 3.& contra justorum pelag. lib. 6. Cap. 4.& Tomo. 8. Psal. 50.& tract. 3. in joan& lib. 4 de baptismo Cap. 22. Epi. 108. S. Nazianzenus ora. in sanctum lauachrum. S. Ciril. Hierosol. in catech. S. Chri. Hom. 24 in joan. If this be all, then in vain was it said unto the Priests: whose sins ye shall loose in earth, they shall be loosed in heaven: Then in vain were the keys given to the Church. Thus far be S. Augustines words. Now whereas it is evident in the holy scriptures, and also in the Nicene creed, and in the books of the ancient holy Fathers, that by mean of the sacrament of baptism( as by an instrumental cause) all our sins are truly washed away, I do greatly marvel, why it should not as well be accounted by the heretics a dishonour to Almighty God, that Christian Priestes do baptize, and wash sinners of their sins in the Sacrament of baptism, as they account it a dishonour unto him, that Christian priestes according to his own commission do absolve sinners of their sins in the Sacrament of penance. For it cannot be denied, but that al christians since Christes ascension to this day haue believed, and confessed, that there is no remission of sins but in the catholic Church: nor ordinarily otherwise than by the ministery of the priestes of the said catholic Church. And that like as when wee be received and incorporated into Christs Church it is necessary that we haue remission of original sin, and of all our actual sins by means of the Sacrament of baptism, according to Christes institution thereof: who said not only, who so shal beleeue, shalbe saved: but who so shall beleeue,& be baptized, shalbe saved: Mar. 16.16 John. 3.5. John. 20.22 23. Christes Priests haue as good and plain commission from Christ to absolve us from our sins by the sacrament of Pennance, as they haue to wash us of our sins by the Sacrament of baptism. Saint Ambros. lib. 1. de peniten- Cap. 7. even so when we sin deadly after baptism, it is necessary also, that those deadly sins be forgiven us by means of the sacrament of Pennance, instituted by our saviour Christ to that end. Wherefore sith the ministery of Priestes is used in both the sacramentes, for imparting by them unto us remission of our sins, and sith priestes haue as good warrant, commission and power from our saviour Christ, and as plainly expressed in the holy scriptures, to impart unto us remission of our sins by the sacrament of penance, as they haue by the sacrament of baptism,( which be as it were two conduit pipes to derive unto us the virtue of the merites of our saviour Christes passion, and death,) what should move the heretics to account the ministry of Christes Priestes to be a more dishonour unto our saviour Christ in ministering the one Sacrament unto us, than in ministering the other? And Saint Ambrose in his time made the very same demand of the novatian heretics: asking them why it should be more dishonour to almighty God, or more impossible, or more inconuenient for priestes to forgive sins hy the sacrament of penance then by the sacrament of baptism, sith it is the holy ghost that forgiveth sins by the Priestes office and ministery in both the s●cramentes? Ad hereunto this one notable reason, that sith almighty God without any dishonour at al to himself giveth virtue and force to the dead element of water to purge sins in the ●acrament of baptism, and useth that element as his instrument in imparting to us thereby Remission of our sins, he may much more use in the sacrament of penance for the same effect the ministerial office of a man, being a reasonable creature, whom he hath thereby called to the high office of priesthood,& hath thereby appointed him to be a dispensator of his mysteries, and graces towards vs. And if some wrangling puritan Caluenist will here cavil, and aye, that they do also deny, that almighty God v●eth water as his instrument in the ●acrament of baptism to the remission of sins: I refer thē then unto sundry places of the holy Scripture● inculcating most evidently this verity: John. 3.5. Act. 2.38. Act. 22.17. 1. Co. 6.11. Ephe. 5.26.27. Tit. 35 1. pet. 3.21. but especially let them note that notable place of Saint paul to the Ephesians in the fifte chapter, verse. 26.27. Where our saviour is said to be mundans ecc●esiam s●am lauachro aquae in verb●, vt exhiberet ips● sibi gloriosam ecclesiam, non habentem maculam, aut r●gam, aut aliquid huiusmodi, said vt sit sancta,& ●mmaculata. That is to say: clen●●ng and washing his Church by the laue●●f water in the word, that he might present to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it may be holy, and unspotted. Where you see evidently, that the Apostle expresseth our saviours instrument wherewith he washeth his Church from al ●pots of sins, to be the laver of water, to wit, the water of baptism. I refer them also to the ancient holy doctors of Christes Church& namely to Saint Augustine de Baptismo contra donatistas: and to Saint Ambrose vpon this place who presuppo●e it as a thing very manifest, and clear, that baptism washeth away our sins. And the calvinists in denying this truth show themselves to be more wicked, and absurd, than the novatian heretics were. Wherefore let no christian deceive himself with this deceitful pretence of the heretics, but haue due regard herein to his own salvation. Saint jerom ad demetr. ad Cap. 6. For the Sacrament of penance is the second table or board after shipwreck,( as Saint jerome calleth it)& whatsoever christian sinning deadly after baptism will not take hold of this second table shall undoubtedly perish everlastingly,& be damned in Hell fire because he contemneth, and wilfully neglecteth Christes commission ordained for his salvation. S. August. Epist. 180. And accordingly Saint Augustine speaking of both the sacramentes, saieth▪ It is a pitiful case, when by the absence of God his Priestes men depart this life, aut non regenerati, aut ligati: that is, either vnbaptized or not absolved from their sins, but bound, because such shalbe excluded from everlasting life, and everlasting damnation followeth them. Saint Victor. lib. 2. de persecutione Vandalica S. cyprian Epist. 54. And Saint victor telleth the most lamentable complaint of the catholic people in his time, when the Priestes were banished by the Arian heretics,& how they said then one to another: Who shall baptize these infants? Who shall minister penance unto us, and loose us from the Bonds of our sins? And Saint cyprian, very often, and namely in his fifty four epistle calleth it a great cruelty, and such as Priestes shall answer for, to suffer any man that is penitent for his sins, to depart this life without this Absolution, and reconciliation. Because( saieth he) the law-maker himself our saviour Christ hath granted, and ordained, that things bound in earth, shall also be bound in heaven, and that those things there be loosed, which were loosed here in the catholic Church. So that vpon all the premises we may well conclude, that sith christian priestes haue our saviour Christes own commission and authority plainly specified in the gospel to warrant them for absolving all penitent sinners of their deadly sins committed after baptism, it is a great malice& folly in the heretics, to account it any dishonour at all to almighty God, that christian priestes do obediently perform and execute our saviour Christes Commission therein. Of the commission, power, and authority, given in the gospel by our saviour Christ himself, to his Apostles, and to bishops and Priestes, their successors, to absolve,& retain sins. §. 2. but the heretics will here demand some place of scripture, whereby it may appear that Priestes haue commission and power from our saviour Christ, to absolve and retain sins. I answer that it appeareth most evidently in the twentieth chapter of Saint Iohns gospel, that our saviour Christ after his Resurrection gave to his Apostles and their successors, full commission and power to forgive and retain sins. Note I beseech you these plain words of our saviour in that chapter. As my Father hath sent me, John. 20.22.23. I also do sand you: when he had said this, he breathed vpon them. And he saieth unto them: receive ye the holy Ghost: whose sins ye shall forgive, they are forgiven them:& whose sins ye shall retain, they are retained. In which words the Christian reader must diligently note, Mat. 28.18.19. that like as when our saviour after his Resurrection gave commission and power to his Apostles, and their successors, to preach and baptize throughout the whole world, the first made mention of his own commission and power, which he had received therein as a man of his Father: even so after his Resurrection also before he instituted the sacrament of pennance, John. 20.2.23. and gave to his Apostles& their successors commission& power to forgive sins, least the wicked should afterwards demand, by what commission they took vpon them to exercise so high an office, and function, he sheweth first his fathers commission given unto him as man, and then in plain words he imparteth this power unto his Apostles, and to Bis●oppes and Priestes their successors, to forgive& retain sins. So that who so now after this so plain commission of our saviour Christ granted unto his priestes to forgive sins, doth make any doubt, whether his priests haue power( as ministers of God) to forgive sins by the same mean they call into doubt( as the wicked Iewes did) whether our saviour Christ could forgive sins: Math. 9.5. Marc. 2.5. luke. 5.21. John. 20.21.22& 23. and whether he had any such commission& power granted unto him as man by his Father. And here for the satisfying of some Readers, I think it convenient, to examine a little, how fond or rather maliciously the heretics of our time do endeavour to avoid this manifest text of our saviour Christs commission granted unto his Apostles, Note the heretics new devised interpretation of Christs commission granted to his Apostles,& their successors: videl. that to remit sins, is nothing else but to preach the gospel. & their successors, to remit sins in the sacrament of pennance, by giuing a false gloze unto the text, and interpreting this commission of remitting sins, to be nothing else, but only a commission to preach the gospel: that so they might bring all remission of sins to only faith, and exclude all sacraments, sacrifice, prayers, and other ordinary means, appointed and left by our saviour Christ in his catholic church to that end. And this is the foundation,& principal bulwark of their other new erroneous doctrines, and lately devised calvinistical religion, for establishing whereof they little care to fall into manifold gross,& most horrible absurdities. First therefore, that this commission given by our saviour Christ here in the twentieth chapter of S. John unto his Apostles, and their successors, signifieth not the Apostles authority or commandment to preach the gospel, it appeareth very plainly: forsomuch as that commandment of Christ unto them to preach the gospel, was given in other manner, by other very plain and express words in the holy scripture. As in S. Math. 28.19. Euntes ergo docete omnes gentes: that is. Going therefore teach ye all Nations. Mat. 28.19. Mar. 16.15 And in S. mark. 16.15. Euntes in mundum vniuersum, predicate evangelium omni creatura: that is▪ Going into the whole world, preach ye the gospel to all creatures. Secondly, we must note, that this commission given by our saviour unto his apostles,& their successors in the 20. chap. of S. John, doth not signify that one special kind of preaching Pennance to remission of sins: for he that preacheth penance to a multitude of people,( as S. John Baptist did) doth not thereby remit the hearers sins. Neither did our §auiour Christ himself remit the Iewes sins by his preaching unto them, many of them having the more sin, in that they heard, and yet obeied not the gospel: But this remitting of sins, whereof our saviour Christ speaketh in this 20. cap. of S. John, was such, that thereupon remission in heaven proceeded, or was joined. Is it probable that our saviour would ever haue said to his apostles, unto whom soever ye preach Penance, or Remission of sins, they shall haue Remission of their sins in heaven? Oftentimes wee see that repentance followeth vpon good preaching, and so doth it sometimes also vpon many mens& womens good counsel, and aduise: yet were it a strange speech to say, that every man and woman that giveth good aduise unto another forgiveth his sins. Thirdly, this form of speech here, of remitting of sins, is usual in the holy scriptures: and signifieth not preaching of forgiveness of sins, but actual forgiveness of sins. As when Christ said to the man sick of the palsy, and to Mary Magdalen. Remittuntur tibi peccata tua. Thy sins are forgiven thee. And in S. matthew 12. verse 32. Luke. 5.20. Luke. 7.48. Mat. 12.32 Luk. 12.10. jac. 5.15. And in Saint Luke. 12. verse 10. Non remittetur ei, neque in hoc saecu●●, neque in futuro. And in S. james Epist. 5. ver. 15. si in peccatis fuerit remittentur ei. And in a hundred such like places. By all which it appeareth very plainly, that the new devised wrangling evasion of the heretics is foolish and perverse, in that they would wrest the meaning of our saviour Christs commission, granted to his apostles, and their successors, to forgive sins, to be nothing else, but only a commission to preach the gospel unto sinners: whereas our saviour meant thereby( according as it hath ever been since, believed& practised in all ages in Christs catholic church) that it was a plain commission given by him to his apostles& their successors actually to forgive sins in the sacrament of Pennance. Fourthly, the Prophets preached also to sinners to repent their sins, and to beleeue, that by the messiah they should haue Remission of their sins: and yet the ancient Holy Doctors of Christes church believed and taught, that Christ gave to S. Peter, and to the other Apostles, a far higher power of forgiving, and retaining sins than the prophets had. And it is very strange, that any wise man can be so far abused by heretics, as to think, that only to declare to sinners in a sermon, that their sins be forgiven them, was that so great and excellent reward, which our saviour Christ promised so solemnly before his Passion to S. Peter, for his so notable confession of him to be the son of God: Mat. 16.19 for which our saviour promised him in recompense, that he would give unto him the keys of the kingdom of heaven:& that whatsoever he should bind in earth should be bound in heaven, &c. Surely, the ancient Holy Doctors of Christes Church, would never haue so highly extolled this power of the keys of the kingdom of heaven, Mat. 16.19 Mat. 18.18 John. 20.23 of binding& losing in earth, of forgiving and retaining sins, which our saviour gave to S. Peter, and to the rest of the Apostles,& their successors, neither would they haue been in so great admiration of the great office, and high dignity, that christian Priests haue thereby, in case it were no more, but only to declare to sinners in a sermon, that their sins be forgiven them by believing the gospel. Fiftly: In the words of Christ in the twentieth chapter of Saint John this is further to he noted, that at what time after his Resurrection, and before his Ascension into heaven he gave unto his Apostles power, and commission to forgive sins in eatth, he breathed vpon his Apostles,& gave unto them the Holy Ghost, by an outward sign. Now I demand what need was there to give the Holy Ghost so extraordinarily at that time to all the Apostles for this only effect, to declare in a sermon to a sinner, that his sins be forgiven him: for although our saviour gave not then the holy Ghost so fully unto them for all purposes, as he did afterwards at whitsuntide: Quest. no.& veter. testamenti. quest. 93. contra epist. parmeniani. lib. 2. ca. 11 S. Cirillus. lib. 12. cap. 56. in joh. yet for the grace of the sacrament of Orders( as S. Augustine saith) and that none hereafter should doubt of the power of christian Priests in forgiving of sins, the Holy Ghost was then purposely given unto them for the exercise of the same power. Wherefore, if any will yet doubt of the Priests power therein, he must needs consequently deny the Holy Ghost to be God,& not to haue power to forgive sins. Saint ciril saieth: It is not any absurd thing, or any inconvenience at all, that they forgive sins, who haue the holy Ghost: For when they forgive or retain sins, the Holy Ghost forgiveth or retaineth sins in them, and that they do two ways: first in baptism,& afterwards in Penance: S. chrysostom also declareth the true meaning of Christs words, and of his commission, power, and dignity, given to Priests in the gospel of S. John. chap. 20. And because his words be notable, I will rehearse them at large. Thus he saith. 8. Chrisost. lib. 1. de Sacerdotio. They that dwell in the earth, and converse in it, to them commission is given to dispense those things that are in heaven. To them it is given to haue this power, which almighty God would not to be given either to angel, or Arke-angell: For to them it is not said: John. 20. whatsoever ye shall bind in Earth, shall be bound in heaven: and whatsoever ye shall loose in Earth, shall be loosed in heaven. The earthly Princes indeed haue also power to bind, but the bodies only: but that binding of Priestes which I speak of, toucheth the very soul itself, and reacheth even to the heauens. Insomuch that whatsoever the Priestes shall do beneath. The very same doth almighty God above, and the sentence of the seruant our Lord doth confirm. And indeed what is this else, but that the power of heavenly things is granted by God unto them. Whose sins soever( saith he) ye shall retain, they are retained. What power I beseech you can be greater than this. John. 20.21 22.& 23. The father gave all power to the son: but I see the same power delivered altogether by the son unto them. These be saint Chrisostomes own words, grounded vpon the true sense of Christs commission, granted unto his apostles, and to Bishops and Priests their successors in the twentieth chapter of saint John. And the same sense of Christs commission signified in those words, hath been allowed by all the ancient holy Fathers, and practised accordingly in Christs catholic church in all christian countries: wherefore the late Holy general council of Trent hath confirmed the same true sense and meaning of Christs commission, and condemneth al other false interpretations of them in these words. council. Trident. saess. 14 in doctrina de sacramento peniten●. cap. 1. And our Lord did then specially institute the sacrament of Pennance, when being raised from the dead, he breathed vpon his Disciples, saying. receive ye the Holy Ghost, whose sins ye shall forgive, they are forgiven: and whose sins ye shall retain they are retained: By which so notable fact, and plain words, the consent generally of all the Fathers hath evermore understood, that a power of forgiving and retaining of sins, was communicated unto the Apostles, and their lawful successors, for reconciling of the faithful that be fallen after baptism. And the Nouatians ( who in times past, obstinately denied the power of forgiving of sins) the catholic Church hath with great reason rejected, and condemned as heretics. Wherefore this Holy council allowing, and receiving this true meaning of those words of our Lord, condemneth the fond interpretations of those men, which against the institution of this sacrament, do falsely wrest those words unto a power of preaching the word of God, and declaring the gospel of Christ. This confirmation of the true sense of Christes words by all the learned Fathers in the late holy general council of Trent is sufficient for al faithful obedient catholiks, knowing that our saviour hath commanded us, humbly to obey the Gouernours of his catholic church, saying: Luk. 10.15. he that heareth you, heareth me: and he that despiseth you, despiseth me. That in sacramental confession it is not sufficient for a penitent sinner to confess to his Ghostly Father in a general sort, that he is a sinner: but he must also confess unto him all his deadly sins in particular wise. §. 3. THE heretics to shift off sacramental confession of their deadly sins unto their ghostly father, will seem sometimes to grant, that Priests haue commission and power from our saviour Christ, both to absolve sinners of their sins, and also to retain their sins. Which COMMISSION and POWER( say they) the PRIESTS may exercise when all sinners do in a common prayer according to the new Geneua manner make a common general confession of their sins with the whole congregation in a general sort, saying, or singing all aloud these words: I am a sinner, and that then the priest may absolve all the whole people together in the church of all their sins. And therefore( say they) it is superfluous for every sinner to confess unto his Ghostly Father his deadly sins, by specifying them in particular wise unto him. I answer, that this general manner of confession of sins, in saying I am a sinner, is not sufficient to obtain remission of every particular offence, but that every penitent sinner ought to specify in particular wise in his confession unto his Ghostly Father all his deadly sins that he remembreth. And that for diuers reasons, and for the avoiding of diuers great inconveniences,& absurd errors, whereof some of the most importance I will here aledge. The Ghostly Father knoweth not the secret wounds of our souls, unless wee confess thē particularly unto him. For first, the Ghostly Father is appoynted by Christ to be here in earth a spiritual judge, surgeon, and physician of the wounds of a sinners soul: and I think all men will grant, that it is not sufficient for one that hath in a battle received ten, or fifteen or eighteen wounds in several parts of his body, to tell his surgeon in a general sort, that he is wounded in his body; but he must show unto him all his wounds in particular wise, one by one, in all parts of his body: to the end that the surgeon may duly consider, and judge of all the woundes particularly, which be more grievous, and more hard to be cured, and accordingly apply several plasters unto each of the woundes: because no good surgeon or physician useth one plaster for all kindes of wounds, nor one potion, or purgation for all kindes of diseases. And in our case it is to be noted, that sacramental confession unto a Priest ought to be used as a judicial act, to the end that the Priest being judge under Christ of the sinners conscience, may be able to judge rightly thereof, whether to absolve or retain his sins: and whether to apply to him comforts or fastings: and how to give him medicinal penances, and counsel, according as he shall judge by intelligence had in sacramental confession unto him, of the number, difference, heinousness, and continuance of every sinners deadly sins, and of the several state and order of their lives, and present disposition of their consciences. None can rightly judge, but by knowledge of the particulars. Pro. 12.17. And forsomuch, as none can rightly judge without knowledge of the cause: because iudgement is an act of prudency, which cannot be done in due manner, but by knowledge of the things in particular that are to be judged,( according as Salomon saith. He that iudgeth what he knoweth, is a judge of iustice:) Therefore I say, that a general confession only in saying to a Ghostly Father, I am a sinner, without specifying the deadly sins in particular, is no sufficient knowledge for the Ghostly Father to judge rightly of every sinner, that demandeth absolution of him, whose sins are to be remitted, and whose sins are to be retained. Secondly, if such a general confession by every sinner to his Ghostly Father were sufficient to require thereby absolution of him without specifiing unto him the particular sinful acts, If a general confession were sufficient, then the ghostly Father should be enforced to absolve al sins, and retain none. then this great absurdity would follow, that our saviour Christ did in vain& to no purpose give this power of binding and losing of sins to his apostles,& their successors, because the Priest not knowing by the sinners confession, his particular sinful acts, whereunto binding or absolving is due, must then of necessity use either one maner of absolution of all sinners, or one maner of binding of al sins. And then every blasphemer, murderer, adulterer, periurer, theft, usurer, &c. making one like manner of general confession unto his ghostly Father as others did, would require of his ghostly father to absolve him also in like sort as he did others, without doing any maner of penance or restitution at all for any of his secret and most horribie deadly sins of blaspemie, murder, adultery, perjury, theft, usury, &c. otherwise he would accuse his ghostly father of partiality used towards him: sith his confession was made as all others were, that is in a general sort, with these words, I am a sinner. And so all Priestes should be inforsed to absolve al sinners of their sins, and to retain no sins:& so their commission and power to retain sins: should be in vain, and could not be exercised: which is contrary to our saviour Christes own commission given to them in the gospel of Saeint John, John. 20.21.22.& 23. where he maketh mention, aswell of the Priestes power to bind and retain sins, as of their power to loose and forgive sins. thirdly wee must note, that this general maner of confession in saying I am a sinner, is a common saying as well to all holy men, as to all wicked horrible malefactors. And the more just and holy a man is, the more he continually considereth and abhorreth his own sins, and the greater sinner will he at all times confess himself to be. provver. 24.16. Now albeit the most just christians do ordinarily sin seven times in the day in venial sins, which do not exclude them from the grace of God, yet all christians do not alike committe deadly sins. For all christians be not so heinous sinners as wicked Cain, Iudas, Herod, Al Christians do sin, but some more grieuosly than others Simon Magus,& other blasphemers, murderers, adulterers, common sleeves, usurers, perjured persons, &c. Neither yet be all christians of so innocent just and holy lives, as our blessed lady the Mother of God, or as the Apostles, and other holy Sainctes were. And therefore for every sinner to confess in these general words only I am a sinner is no sufficient notice to the Ghostly Father to be able to judge, what christians are more heinous sinners than others: and whose sins to absolve,& whose sins to retain, according to Christes commission granted to him to that end. Fourthlie, we must also consider, that as it appeareth very plainly in the holy scriptures, Note that al sins be not a like heinous before God. Mat. 5.22. Mat. 11.15. Mat. 12.32. John 19.11. One kind of deadly sin is more heinous befor●… God, than an other kind of deadly sin. all sins be not a like before God. As for example, the speaking of an idle word( which is only a venial sin) is not so heinous before God, as for a man to speak blasphemy against the holy Ghost, or to murder his Father, or to committe incest, or adultery, or to rob a man of all his goods which bee most horrible deadly sins. And certain it is also, that one kind of deadly sin is more heinous before God, than an other kind of deadly sin. As murder is more heinous in his kind than theft: and incest more heinous than adultery: and adultery more heinous than fornication: and heresy, and blasphemy, and to sin against the holy Ghost are more heinous before God in their kindes, than all the other kindes of sins. And every kind of deadly sin requireth a several discreet consideration& iudgement in the ghostly father, what wholesome penances& counsel are most fit& convenient for curing of thē. For as one medicine will not serve for al diseases of the body: so likewise one manner of penance& Ghostly counsel will not conveniently serve for the curing of all kindes of deadly sins, being so different both in malice, scandal, infection, and heinousness. And withall the several state of life, and disposition of one sinners conscience, be so diverse one from an other, that a more mild medicine will serve for the curing of one sinner, than will serve for another. Because one sinner conceiveth more inward grief and remorse of conscience for his sins than another. And that sinner that hath committed either adultery, robbery, usury, perjury, or fornication, but only once or twice in all his life, is sooner reclaimed,& cured, than another that hath committed those deadly sins very often times, or hath continued in a manner all his whole life in them, many yeares together and therefore as the deadly sins haue been committed more often,& in more several kindes, and haue been more heinous, more scandalous, and of longer continuance in some penitent sinners, than in some others: so the Ghostly Father by hearing every penitent sinner confessing his deadly sins particularly unto him,& by discreet noting of greater compunction& sorrow for the committing of them in some sinners, than in others, may thereby discern, how to enjoin diuers sorts of penances, and how to be more austere, and more mild therein to some penitents, than to others, according as his wisdom and discretion shall judge most fit and convenient, for every penitent sinner. S. jerome. supper Maet. cap. 16. And so S. jerome expounding the words in saint matthew, speaking of the keys of the kingdom of heaven, saith: That then the Bishop or Priest knoweth who is to be bound, and who is to be loosed, when he heareth the variety of sins: Otherwise the ghostly Father by hearing only the general maner of confession: I am a sinner: 1. Tim. 5.22. 1. Timot. 5.22. 2. Co. 10.8. Sinners conceive no shane by making a general comfession of their sins saying only I am a sinner. without specifying unto him any particular deadly sins, shall judge very blindly, and at Randon, and absolve many sinners that are not to be absolved, and so communicate with other mens sins, and abuse the power unto destruction, which he hath received unto edification. Fiftly besides all these great inconveniences,& absurdities, the very sinner himself by his general confession to his ghostly father, saying only I am a sinner, shall loose a wonderful great benefit, which otherwise he might haue( as by common experience is tried) by the shane he should conceive, in case he specified in particular wise all his deadly sins in sacramental confession to his ghostly father: as his secret adulteries, fornications, thefts, usuries, perjuries, &c. For what shane it is to a man to confess in general words, either to his Ghostly Father or to all others, that he is a sinner, which all holy men will at all times more willingly and earnestly confess, than the most wicked malefactor that is? and also an other great spiritual profit cometh ordinarily unto sinners by particular rehearsal in confession of their deadly sins, which cometh not so ordinarily unto them by a general manner of confessing them. And this profit is that the very shane which commonly penitent sinners haue of confessing their deadly sins in particular wise to their ghostly father, procureth thereby greater motions of sorrow, and compunctions of mind in them, especially in hearing their ghostly fathers godly counsel, and aduise, against their deadly sins, which they haue confessed particularly unto him, and it provoketh thē to be more afraid, and to make a more firm, and resolute determination not to fall into the same deadly sins again, knowing that then they must of necessity specify them again particularly and plainly in their next confession to their ghostly father& that otherwise their very confession is not only void, but also wicked,& sinful, in case they do wittinglie conceal therein any one of their deadly sins from their Ghostly father. The consideration whereof is a great bridle to withhold all such as haue any sparkle of the fear& love of God from committing any deadly sin. But this great spiritual profit with many others begotten and learned only by experience in devout frequenting of sacramental confession: for want whereof the heretics of this our corrupt age are grown altogether so malicious, so wilful, and so blind herein, that they neither haue any knowledge, sense or feeling, to conceive, or understand, what inestimable spiritual profit cometh by humble confession of all our deadly sins in particular wise to our ghostly Father. That it is as necessary to confess to our ghostly father, as well our secret deadly sins, as our public notorious deadly sins. And that it is both convenient and also neceslary, that penitent sinners do ordinarily confess their secret deadly sins in secret wise to a Priest alone. §. 4. IT appeareth by the premises, that in the sacrament of pennance there is a iudgement: wherein the priest by virtue of our saviour Christes commission doth the office of a judge: and the sinner is the guilty person that is to be judged by him: and that this is a secret iudgment in the court of conscience, where the sinner hath none other accusers, but only himself, and therefore it behoveth, that he do first accuse himself particularly of all his deadly sins unto the Priest his Ghostly Father, that he may afterwards exercise his office of iudgement, in absolving the sinner from his sins, in case he be capable of absolution, otherwise to retain his sins, if he repent him not of them,& will not promise to leave hereafter his deadly sins: as his heresies, schisms, adulteries, perjuries, slanders, thefts, usuries, fornications, &c. and to make restitution of his evil gotten goods to the right owners, the sinner being then unworthy to be absolved from his sins: so that the iudgement in heaven followerh and approveth this iudgement on earth. S. jerome in Epist. ad Heliodorum. And as saint jerome saith, Priestes having the keys of the kingdom of heaven judge after a sort, before the day of iudgement. Now the heretics will not seem to be unwilling to grant public confession, of public notorious sins to the whole church: but they utterly deny, that confession of sins ought to be made in secret wise to a Priest alone, or that wee are bound to confess our secret deadly sins to the church, or to a priest, either publicly, or secretly. And this secret manner of confession to a priest alone,( commonly called auricular confession,) the heretics be moved to deny, with a malicious wily intention to make an entry, thereby to deny afterwards all manner of confession of secret deadly sins, either publicly to the hearing of the whole church, or secretly to a priest alone. The heretics mali●● i● chiefly against Confession of secret deadly sins. For in case they might once obtain this point, that none other confession of deadly sins is either convenient, or needful, but only public confession to the open hearing of the whole church, thē by the lawe of nature would they easily infer thereupon, that it is not convenient to bind us to confess publicly abroad unto a multitude our secret deadly sins. And so would they take away out of the church, as well all public confession, as secret confession of secret deadly sins. Now the catholics on the other side do first lay their foundation by proving, that it is as necessary to confess our secret deadly sins to our ghostly Father to haue absolution of them, as well as our public notorious sins. And this foundation being laid, thē it easily followeth thereupon by good collection, that it is most seemly and convenient for penitent sinners to confess their secret deadly sins in very secret wise to a christian priest alone to haue absolution of them. Wherefore, let us first prove this principal foundation: Note, that we offend God, as well with our secret sins, as with our public sins. Exod. 20.17. Isay. 1.16. Mat. 5.28. Rom. 7.7. jac. 1.15. Mat. 15.19. John. 20. videlicet that it is as necessary for us to confess to our ghostly father, as well our secret deadly sins, as our public notorious deadly sins. And thus I prove it. For we offend Almighty God not only with our public notorious deadly sins, but even also with our secret deadly sins committed only by consenting thereunto in thought. And so our saviour affirmeth in the gospel, that whosoever shal see a woman to lust after her, hath already committed aduowtrie with her in his hart. And in an other place he saieth, that the evil works proceed from the heart, as evil cogitations, murders, aduoutries, fornications, thefts, false testimonies, blasphemies, and that these are the things that defile a man. Now sith secret deadly sins do defile the hart of man, and consequently do shut the kingdom of heaven from al that committe them: and sith our saviour hath in the gospel of Saint John given a full ample commi●sion and power to his apostles and their successors to absolve al deadly sins both public, and secret, without any manner of restraint or limitation to public notorious sins only: and sith it appeareth hereby, that it is the will and ordinance of our saviour Christ, that all christians that committe any deadly sins either publicly or secretly after baptism, should haue remission of them by means of the iudgement and absolution of his Priestes and sith the ghostly Father must judge of the evil works by their original causes: and sith when the deadly sins are secret, the Ghostly Father cannot come to the knowledge of them, but only by the sinners own reueiling,& confession unto him: therefore I conclude, that al maner of deadly sins, as well secret as public, are of necessity to be confessed by every penitent sinner to his Ghostly Father. For otherwise, The Ghostly Father can not know secret deadly sins, but by the sinners own confession of them. how can the ghostly Father know secret deadly sins, but by the sinners own confession? can he possible discern only by looking vpon the sinners face, how many kindes of deadly sins he hath secretly committed in thought, word, and dead and how often times he hath committed them? or can the ghostly Father or any other mortal man know by any other mean, but by the sinners own confession, what horrible malice, of heresy, blasphemy, pride, envy, desire of reuenge, and howe many adulterous concucupiscences, &c. Haue lain festering in the sinners hart, and how long time they haue continued therein, unless the ghostly father should haue some revelation thereof from heaven? If then the ghostly Father cannot come to the knowledge of these secret deadly sins, but by the sinners own confession: and without his confession of them, he cannot be duly absolved of them: and without absolution of thē by a christian priest the sinner cannot haue the kingdom of heaven opened again unto him, in case by contempt, or wilful negligence he die without absolution: what a madness is it then in the heretics to deny, that penitent sinners are bound to confess to their Ghostly Fathers their secret deadly sins, the absolution of them being as necessary for them, as the absolution of their public notorious sins. certainly, our ancient holy christian forefathers used to confess unto christian Priestes, not only their public notorious sins, but their secret deadly sins also: yea even such secret deadly sins, as they offended almighty God only in thought: as most plainly appeareth in an ancient holy council, Concilium Cabilonense. 2. Can. 32. tempore Caroli Magni. holden in the time of the most christian Emperour, Carolus Magnus: wherein it was ordained, that forsomuch as a man consisteth of two substances: to wit, of the soul, and of the body, and sith he offendeth God, not onely by external act of his body: but even also by only consenting unto the evil motions of his soul, that therefore sinners should confess unto the priests, not only such sins as they commit by their body, but such sins also as they offend God by only thought: and that the priest should make diligent enquiry of their Ghostly children of the sins committed by each part, vt ex vtrisque plena sit confessio: That is to say: To the intent that of them both, there may be a full confession. And it is also to be noted that complaint is made in this very Canon of that holy council, for that diuers christians in that time did not make a full confession in this wise to the priests: which moved those ancient holy Fathers assembled in that council to ordain this Canon for due reformation thereof. Now as touching the heretics common malicious railing against secret auricular confession of deadly sins to a priest: I do greatly marvel, why any man of wisdom& gravity should reprehend the same: sith whether the confession of our deadly sins to a Priest is to be made secretly, or publicly, privily, or openly, it is but accidentary, Dominicus Soto, in 4 senten. dist. 18. quest. 1. Artic. 1.& quest. 2. Artic. 6. & not of the substance of sacramentell confession. And yet I affirm, that for the due maintenance& continuance of a religious observation in the church of sacramental confession of all secret deadly sins, it is not only very seemly, and convenient, but also very necessary: both for the penitent sinner,& also for the priest his ghostly father, that ordinarily it be done in secret wise to a priest alone, If secret deadly sins should not be secretly confessed, few or none would confess them, and then Christs commission were in vain,& to no purpose. & not openly to the hearing of all the people in the church: for sith our nature very much abhorreth to discover publicly unto others our most shameful heinous secret deadly sins, as secret blasphemies, heresies, treasons, murders, incests, adulteries, fornications, robberies, usuries, perjuries, &c. which may procure derision, reproach, hatred, reuenge, infamy, and terrible punishment by laws unto us, very few persons or none could be induced but with extreme violence, to make open confession of them to the hearing of al the people in the church: and therefore the providence of almighty god disposing all things sweetly, according to every mans nature and necessity, hath likewise provided,& ordained in the gospel for the security of all penitent sinners, that they should make secret confession of their secret horrible deadly sins in a secret Court of conscience to a Priest alone, Vide in opusculis Caietani. Tract. 21. de Sigillo confessionis. Quod confessor tenetur occultam servare deliberationem confitentis se omuino occisurum Summum pontificem,& quod in nullo casu, etiam infectionis Haeresis, licet reuelare peccatum in confessione detectum. Mat. 11.30. S. Chris. lib. 3 de Sacerdotio:& in sermone, de poenitentia. lo. 1. Epist. 78. ad vniuersos episcopos per campaniam, camnium,& Picenum, constitutos. and as it were only to Almighty God himself: for otherwise this yoke and burden of sacramental confession were to be intolerable, and contrary to our saviours own saying. My yoke is sweet, and my burden light, in case penitent sinners should be constrained by any commandment to confess publicly to the open hearing of all their neighbours,& of the whole parish church where they inhabit, their most horrible secret deadly sins, to their open shane, reproach,& infamy, and to the great danger of most grievous punishment, yea, and of most terrible death by the laws for them. The great inconveniences whereof saint chrysostom well considered, when he counseled penitents not to confess publicly their secret deadly sins to their companions, that might upbraid them of them, but to confess them secretly to almighty God only, meaning unto his Priests only, as his vicars appointed by him for the same: For so he meaneth, otherwise he should speak contrary to himself in diuers other places of his own works: where he sheweth that penitents must confess their sins to christian Priestes, and that they haue power to purge the leprosy of the soul. And the ancient holy learned Pope lo the great banished also by a decree a like evil custom practised in some parts of Italy, where the penitents were enforced unto a public confession of their sereet deadly sins, and to haue them recited openly out of a libel, or paper, to the open hearing of all the whole church. And the reasons alleged by Pope lo in that Decree for banishing that evil custom are: for that( saith he) it is sufficient to confess the guilt of the con●ciences unto the Priestes, by the secret means of confessions, and especially least many penitents should be with drawn from using the remedies of penance, whilst either they be ashamed, or afraid, to publish their secret grievous sins to their enemies, by whom they may be troubled therfore by the laws. And he concludeth, that that confession is sufficient, which is made first to God, and afterwards to the Priest▪ by means of secret confession: and he affirmeth also, that more sinners may be provoked unto pennance, if the conscience of the penitent that is to make confession be not published unto the ears of the people. That our saviour Christ in the gospel of saint John Chapter 20. hath bound and commanded all christians, that commit any deadly sins after baptism, to confess thē to a christian Priest, to haue Absolution of them. §. 1. NOW let us answer unto a common principal objection of the heretics, affirming that though our saviour Christ in the gospel of saint John chap. 20. hath given commission and power unto Bishops, and Priestes, as successors of the Apostles, to forgive, and retain all sins, both public, and secret: yet say they, wee cannot show any place in the gospel, where our saviour Christ commandeth penitent sinners to confess their deadly sins unto a priest. We answer, that even in that very place of S. Iohns gospel, all christians are also commanded by our saviour Christ to confess all their deadly sins unto a christian priest, to haue absolution of them. For according to the rule of al law, and reason, who so granteth any commission or power to any person, granteth ( inclusively) therewith unto him those things without which he can not well and duly exercise his commission. And so our saviour in granting to his Apostles and their Successors, commission and power to forgive and retain sins, hath not only thereby given unto thē power to hear the confessions of sinners, and to judge of their sins, whether to absolve or retain them, but hath also thereby ( implicit) bound and commanded al christians, that commit any deadly sins after baptism, to come and confess them unto a christian priest, if they will haue absolution of them. For sith it is certain by that place of the Gospel of Saint John, that our saviour Christ hath ordained, that the priestes Iudgement and absolution of sins in the Sacrament of penance must bee used as an ordinary mean for all christians to haue absolution and remission of al their deadly sins committed after baptism: and sith that Priestes cannot duly absolve sinners of their secret deadly sins unless the sinners do discover& confess them particularly unto Priestes, it followeth, that in that our saviour hath given authority to his apostles and their Successors, to absolve sinners of their sins, he hath thereby also ( inclusively) instituted, ordained, and commanded, that all christians shall confess their deadly sins unto them, to haue absolution of them●. Because without confession of them by the penitent sinners, there can be no due absolution of them by the priestes& so Christes commission granted to his apostles, and their successors, to absolve, and retain sins, should be otherwise ridiculous, voided,& to no purpose, in case christians were not bound and commanded to confess their deadly sins unto a christian priest. For imagine this case, that none would confess his sins to the priestes, for that they were persuaded, that they are not bound thereunto by any commandment of Christ in the gospel: would not this commission and power of our saviour Christ, granted unto priestes, to absolve, and retain sins, seem ridiculous, and to be given thē in vain? This commission I say, Math. 16.19. John. 20.21.22.23. which was so solemnly promised by our saviour before his passion, and performed and given by him after his Resurrection, with so great solemnity, with so many circumstances, with alleging first his Fathers commission granted to him as man to forgive sins, and with so solemn a ceremony of breathing vpon his Apostles, and giuing unto them the holy Ghost. Wherefore, sith this blasphemous objection of the heretics cannot be defended, but with a most horrible contumelious accusing our saviour Christ, God and man, of want of due providence and wisdom, wee must of force grant, that he hath by this commission ( implicit) bound,& commanded all christians, of necessity to confess all their deadly sins to his priestes, to haue absolution of them: and that otherwise they cannot be absolved of their sins. We red, that the Priests in the old lawe had commission,& authority, Leuit. 13.2 2.& 3 to discern& judge between leapre,& leapre, when the law said to thē, judge of lepers. But to what purpose had that commission been to the Priests to judge of lepers, in case the people had not been bound and commanded also, by the ●… e commandment, to present themselves,& ●… ew their diseases unto the Priestes? and so the ●… maundement extended as well to the people, ●… iscouer and show their diseases unto the priests as it extended to the Priests, to discern and judge between leapre, and leapre. So likewise, when our saviour said in the Gospel of Saint John to his Apostles, John 20.21. and their successors, in this sense: examine and judge the sins of Christian people, and either absolve, or retain their sins: in the same commission is also contained an other commandment of Christ to sinners, that they ought to di●couer, and confess their deadly sins to the Priestes, to the end the Priestes may discern, whether to absolve or retain their sins. Math. 28.16. again, when our saviour commanded his apostles, and their successors, to baptize, was it not his will, and commandment also unto others, to come and present themselves to be baptized? likewise when he commanded his Apostles, Marc. 16.15. and their successors, to Preach, was it not his will, and commandment also unto others to hear their Sermons? Yes doubtless: for otherwise Christs commandement to his apostles, and their Successors, to baptize, and Preach, were in vain, and to no purpose. even so in our case, when our saviour Christ commanded the apostles, and Bishops,& priests, their Successors, to absolve and retain sins, it had been a very vain commandment, if in the same an other commandment and bond unto sinners had not been included, and that is, that in those words, sinners are commanded by our saviour Christ to discover& confess their deadly sins to a christian priest, whereby they may be absolved of them. And it cannot be said, that those words of Christ are only spoken by way of counsel unto sinners: for the words following, quorum retinueritis, John. 20.23. retenta sunt. Whose sins ye shall retain, are retained, do plainly prove, that they be words of commandment unto sinners, to confess their deadly sins to a Priest, to be absolved of thē. For what other thing is it for priestes to retain sins, but for priests not to remit and absolve sinners of their sins. And so the most probable sense of those words of Christ to the apostles, and their Successors is, whose sins ye shall not remit, and absolve, according to the commission and power I haue given unto you, they be not remitted, and absolved. And then sith without asinners confession of his secret deadly sins to a priest, he cannot judge whether to absolve, or retain his sins, it is manifest unto all that be not wilfully blinded with malice against Christian Priestes, that in these words of our saviour Christ in the 20. chapter of the gospel of Saint John a commission is not only given therein to Priestes to absolve, and retain sins, but also a commandment is further included therein unto al sinners, that will be absolved from their deadly sins, that they must of necessity discover and confess them in particular wise unto a Priest, their Ghostly Father. And therefore the ancient Holy Father Saint basil Siant basil. saieth very notably. Inquest. Compend. 288. Necessarium est confiteri peccata iis, quibus administratio misteriorum dei concredita est. That is to say. It is necessary to confess sins unto them, to whom the dispensation of the mysteries of God is committed. In which words the discreet reader may note that S. Basil saith, necessarium efl &c. that it is necessary to confess our sins unto a priest,& if it be necessary, as S. Basil affirmeth agreeable to the aproued iudgement,& continual practise of it in Christs church, thē are we bound of necessity to do it& not to give credit to any caluinist, or any other heretic, that shall say it is not necessary. That no heretic could ever yet show, or can possibly name any ecclesiastical Canon, Constitution, or Decree, made by any of the Popes, or by any General or provincial council, since the Apostles time, whereby it may be proved that secret confession of deadly sins to a Priest, had his first original institution thereby. And here it is declared, that the general council of Lateran, holden under Pope Innocentius the third, did not first institute it: but only ordained for the circumstance of the time of coming to confession, at the least once every year. §. 6. AND for a further manifest proof that sacramental confession to a Priest of all deadly sins committed after baptism, was instituted and commanded by our saviour Christ, it appeareth very plainly by the continual use and practise of it in the whole catholic Church of Christ, in all christian churches, and countries in the world, and in all ages since the Apostles time. Insomuch that no Lutheran, Zuingliā, Caluinist, puritan, or any other heretic in the world, is able to name any one Ecclesiastical canon, constitution, or decree, made by any of the Popes, or by any general or provincial council, whereby it may be proved, that secret confession of deadly sins to a Priest had his first original institution,& practise thereby. And though some heretics either of malice, or ignorance, do commonly allege in their fond lying books, and sermons, that sacramental confession to a priest, was not practised before the general council of Lateran, Concilium Lateran. general, sub Innocentio. 3. Can. 21. holden in the time of Pope Innocentius the third: wherein was Decreed; that all christians should confess their sins at the least once in the year to their own Pastor, or by his licence to some other Priest: vpon which words the heretics do very lewdly infer, that confession of sins to a Priest was then first instituted: wee and all others that haue any regard unto sincere dealing in treating of matters of religion, cannot but greatly marvel at this their most shameful wicked impudence: For that general council of Lateran Decreed only for the circumstance of the time of coming to confession: Note that the general council of Lateran decr●ed as well for the time of receiving the most blessed Sacrament of the altar, as for the time of confession. because christians had waxed then very negligent, and careless, in frequenting confession of their sins to their Ghostly Fathers. As also that general council of Lateran in the very same Decree, ordained for the like cause, that all christians should receive the blessed sacrament of the Eucharist once at the least every year, and that at Easter. And the heretics may with like impudent lying as well affirm, that the receiving of the Blessed Sacrament of the Eucharist was then first instituted by the same general council of Lateran, as to say, that confession of sins to a Priest was first instituted by that council: whereas that general council of Lateran, Decreed onely( as I haue said) for the time of receiving the Eucharist every year at Easter, as it did only for the time of confession of sins at the least once every year. And the heretics cannot deny, but that before that general council of Lateran, council. wormac. Can. 25 council. Cabilon. very many Decrees were made in diuers more ancient councils concerning confession of sins to a priest, as by the council of worms: Can. 8. council. Cabilonen. 2. Can. 32.33.34. council. Turon. Can. 22. council. Rhemen. Can. 12.&. 16. C●ncil Constantinop. 6. general. Can. 102. Concili Ancyranum. Can. 23. council. L●odicen. Can 2. Consil. Tutonense primum, Can. 7. council. Toletanum primum. Can. 6. and before that, by four other councils holden in france: and also by the sixth general council holden at Constantinople: All which holy councils prescribed, and ordained, what great care Priestes should take in examining duly the causes and differences of sins, and in applying spiritual medicines unto penitent sinners after their confession for the curing of them, according to the quality and grievousness of the sins, and the earnest sorrow and compunction of the sinners: and long before all those councils were the three ancient councils of Ancyranum, Laodicense, and Turonense, wherein mention is made of confession, and of pennance to be appointed unto penitent sinners for certain grievous sins. And withall, in the first Toletane council it was ordained, that no Religious woman should haue any familiarity with her Ghostly Father, whom that ancient council calleth her Confessor: Whereby it appeareth, that at that time Religious women had a peculiar Confessor, to whom they confessed their sin. And likewise in a council holden at Aquisgrane, council Aquisgrane. Can. 1. in the year of our Lord. 742. whereat the Emperour Charles the great was present. It was Decreed, that every captain in war might haue one priest with him, that might judge in confession of sins, and enjoin pennance for them: which Decree is yet very religiously observed at this day by the mighty King catholic of spain: who appointeth for every band of souldiers one priest to hear the souldiers confessions. And it is also affirmed in another ancient council, council. Cabilonen. 2. Can. 45. holden likewise in the time of the said most christian Emperour charles the great, that confessions of sins both to God,& to Priests, were both used in the church in his time, and the heretics if they had any fear of God, would confess this most manifest truth, the which such of them as be learned do well know, that besides al these ancient approved councils, even Gratian,( who collected the decrees, Gratian. in distinct. de penitentia. Petrus Lombardus, lib. 4 sent. dist. ●8. Hugo de sancto victore. lib. 2. de sacramentis. P. 14. Cap. 8. S. Bernard. Sermone 2. in die Petri,& Pauli,& in Sermone ad milites Templi. & lived in the time of the Emperour Lotharius) was before the time of Pope Innocentius the third,& consequently before the general council of Lateran, and so was Petrus Lombardus, Hugo de sancto victore, S. Bernard,& diuers other excellent learned writers in divinity,& that all these make as plain mention in their books of sacramental confession of all deadly sins to a priest, as the general council of Lateran doth: and that it was generally practised, and allowed by all the Bishops, Pastours, and Gouernours of Christs church, in their times:& that none but infamous condemned heretics, did then mislike with it:& also Anonius, or as some call him Amonius, an ancient Historiographer, affirmeth in his history, that when the Emperour Lodwicke the first called Ludouicus pus was sick, he confessed himself every day: and this godly Christian Emperour was almost 400. yeares before Pope Innocentius the third, Saint jerom supper Mat. cap. 16. or the general council of Lateran. And S. jerome likewise saieth, that Priestes do loose or bind,( audita peccatorum varietate) having heard the variety and differences of sins. And withall it appeareth most plainly in the life of the ancient holy Doctor saint Ambrose, Saint Ambrose heard confessions above 1200. yeares ago. written by Paulinus Nolae Episcopus, that auricular confession( I mean secret confession of sins to a priest) was used in the church in his time: which is above twelve hundreth yeares ago: for Paulinus writeth, that when any came to saint Ambrose to confession, to receive pennance of him for his sins, he used to weep so earnestly, whilst he heard the penitent sinner confessing his sins, that he caused the sinner himself thereby to weep:& that he told our Lord only such sins as were confessed unto him, unto whom he prayed for them that came to confession unto him. In which words it appeareth very plainly to all readers that be not wilfully blind, that penitent sinners used to confess their sins in secret wise to Saint Ambrose alone. heretical Preachers do preach many impudent lies in their Sermons. Wherefore, it is apparent, that those lewd preachers do most wickedly deceive the ignorant simplo people, that preach unto them at Poulscrosse in London, and in other places, that secret confession of sins to a priest was first instituted by Pope Innocentius the third, in the General council of Lateran. But this most impudent refuge the heretics are now enforced to catch hold of, because( as I haue said) they are not able to name any one Canon, See in D. whitgiftes book of defence against the puritans Reply. pag. 103. 104. 351 352. 539. that the calvinists do allow and urge this Rule of Saint Augustine, against the puritans to maintain that the office of an archbishop and that the feasts of Christmas, Easter, and Pentecost, came by tradition from the Apostles sith they haue been generally in use in al Christian Churches,& their first institution is otherwise unknown. Summa S. Thom. 1.2. queen. 91. ar. 4. Et plaud. in 4. Sentent. di. 7. queen. 2. decree, or constitution, of any of the Popes, or of any general or provincial council to prove when secret, confession of sins to a priest was first ordained, commanded, and practised in the church since the Apostles time. And because the heretics, cannot name any canon, decree, or constitution of the first beginning, Institution, and practise thereof since the Apostles time, the catholics do infer hereupon, to the great grief of al heretics, but especially of the Puritans, that it came from age to age, by Tradition from Christ, and the Apostles: according to Saint Augustines approved Rule in his. 118. Epistle ad januarium. Whereof it followeth, that sith confession of sins to a priest hath been universally practised in al christian churches throughout al countries in christendom, and the original institution, beginning and first practise of it doth not appear to be commanded in any age since the Apostles time, that therefore according to Saint Augustines rule it came from age to age, by tradition, from Christ and his apostles. And for the better clearing of this point I request the Lutherans, Zwinglians, calvinists, puritans, &c. for the honour of God, and for the salvation of their own souls, to lay away all their malice against Christes Priestes, and to consider advisedly of this one argument following: which is, that sith no humane power was able to command and enforce sinners to make confession of their inward secret deadly sins to a priest, therefore they must needs grant, that it was donne by divine power, and commandment. And thus I prove it. For( as Saint Thomas very well affirmeth) a man cannot make a lawe but of those things only, whereof he can judge: but the iudgement of a man cannot extend unto the inward motions, and acts, that be secret, but only unto the outward acts that do appear: according as our Lord said unto samuel. A man seeth those things that do appear, 1. Regum. 16.7 1. Cor. 4.5. but God looketh into the hart: Wherefore as no humane power is able to command such a confession of sins, the transgression whereof it is not able to punish, so no lawe of man can punish a sinner for not confessing to a priest his inward secret deadly sins, which are not outwardly discovered, and known by word writing, or deed: because no mortal man is able to see them within the sinners heart, and consequently no man is able to accuse a sinner of concealing his secret deadly sins in his confession from his ghostly Father. And therefore it were absurd to imagine, that any lawe of man would command sinners to confess their secret deadly sins to a priest., being not otherwise bound thereunto by the law of God. The general practise of secret Confession of sins to a Priest in all Christian Churches, must needs proceed at the first of a Commandement. And yet the heretics cannot deny, but that the original practise of confession of secret sins to a priest in the catholic church proceeded at the first of a commandement: forsomuch as all christians generally in all churches throughout all countries in christendom, haue heretofore universally used, to make confession of their secret deadly sins to a priest, and do still at this day use it in all catholic countries. And it is apparent, that of all things that the christians do, this confession of our most shane full secret deadly sins to a priest is of most difficulty: For nothing is more contrary to our corrupt& proud nature, than to accuse ourselves even of small faults, but especially of most horrible secret sins, which by all means possible we seek to hid, and excuse, that we may not be found falty in them. again, experience teacheth us, that such things as are of difficulty to be done, wee be hardly induced to do them, even when they are commanded: for though some few persons do them, yet will not all generally agree by any uniform consent thereunto, unless they be persuaded with divine authority. Now who is of so little wit, and iudgement, as once to imagine that so many popes, cardinals, archbishops, bishops, pastours,& religious persons, with all other of the learned clergy, We may not imagine that all our holy Christian Forefathers so many ages together were stark fools, and that a few late upstart Apostata heretics, as friar Luther friar Buzer, Caluin,& Beza, were the only wise men and had only the spirit of God. and withal so many christian Emperours, kings, Dukes, earls, Barons, with all the Magistrates, and common people, throughout all italy, germany, france, spain, England, Scotland, Ireland, Polonia, hungary, Sweueland, denmark, and in all other countries in christendom, would haue used in all christian churches, at the least every year at Easter, by a uniform general consent, so many ages together, this secret confession to a priest, of all their secret deadly sins, as of their secret blasphemies, murders, aduowtries, fornications, thefts, perjuries, &c. unless they had firmly believed, that they were commanded thereunto by our saviour Christ himself. moreover, I wish that such as be wise& grave men among our aduersaries, would duly consider also of the foresaid decree that was made for prescribing the time of coming to confession, commanding all Christians to confess their sins, at the least once every year to their own Pastor &c. Let them duly consider I say, how this decree was made by the only Gouernours of Christes Church assembled in the fore-saied famous great general council of Lateran, holden in the time of Pope Innocentius the third, in the year of our Lord, Of the general council of Lateran holden anno domini. 1215. 1215. being the most notable General council for number of Bishops, and other learned divines, that ever Was in all Europe. Where were present the two patriarkes of Constantinople and jerusalem, lxx. Archbishoppes, as well of the greek Church as of the latin Church, and 400. bishops, twelve Abbots. 800. Priors, besides, many other great learned divines:& also the Ambassadors of both the Empirs of Rome, and of Grece, and of the Kings of England france, spain, jerusalem, Ciprus, &c. Which Decree those so godly and learned Fathers( being the only Gouernours then of Christes Church, Math. 28.20. John 14.16. John. 16.13. 1. Tim. 3.15. and consequently according to his own solemn faithful promise evermore inspired, assisted, and directed with his Holy spirit in their decrees,) would never haue made, and so straitly commanded unto all christians, unless they had believed for most certain, that before that general council of Lateran all christians were commanded, and bound thereunto. For whereas Satan until that time had been bound for a thousand yeares, and began then to be loosed, and permitted to trouble more and more Christes catholic Church, with many horrible Heresies of Berenga●ius, Waldenses, &c. who were the first fathers in some errors of the calvinists new devised religion: and the love and service of God waxing then generally could and the manners of christians declining to worse, and worse, insomuch as it appeareth by the said Decree, that the christians began to neglect to come either to confession, or to receive the most Blessed Sacrament of the altar, those godly learned Fathers would never haue laid at that time such a burden vpon al christians by any new commandment, in case they had not been commanded, and bound thereunto before that Decree: neither would it otherwise haue been received consented unto,& put in practise, by so uniform and general consent, of all Archbishopes, Bishops, Pa tors, Preachers, Doctors, and all other christians, both of the spiritualty, and temporalty, throughuot all Churches, Secret Confession of secret deadly sins to a Priest would not haue been pract●sed in all Churches& Countries throughout christendom if it had not been commanded S. Thomas in 4. Senten dist. 17. queen 3. Art. 1. quest. 5. Summa S. Thom. 3. P. in addit. queen. 6. art. 6. Durandus. in 4. Sent. dist. 17. quest 9. Dominicus Soto in 4. Senten. dist. ●8. quest. 4. art. 5. universities, and countries, in christendom. Wherefore, sith the original practise in al churches, and countries throughout christendom, of secret confession of ecret deadly sins to a Priest, came at the first by a commandment, and it could not be commanded by any humane power, it is most certain, that the commandment thereof was made at the first by a divine power, and lawe I mean, by commandment of our saviour Christ himself after his Resurrection, as appeareth in the 20. chapter of Saint John. Insomuch, that( as the learned divines Saint Thomas, Durandus,& Dominicus Soto do affirm) the Church cannot by any means dispense with any christian touching the substance of the commandment of sacramental confession, but that every sinner is bound of necessity to confess his deadly sins to a priest, if he will haue Absolution of them. But as touching the circumstance of the time of confession: I mean of coming to confession once every year because that time is prescribed onely by a decree of the general C●uncel of Lateran, the Church may vpon good consideration dispense therein with some christians for a longer time. As for example: The Church may dispen●e with a holy Hermit that liveth in wilderness, far from al company, and conversation of men that he need not come to sacramental Confession, but once in two or three yeares. But the church can not dispense with him or any other christian never to confess his deadly sins to a Priest, no more than the Church can dispense with any never to be baptized. For such a di●pensation were directly contrary to or saviours will and commandment, John. 20. revealed and declared unto his Church in the holy Scriptures. An answer to the heretics common objection, that King david made no sacramental confession of his sins: And that saint Peter, Mary Magdalen, and diuers others had their deadly sins forgiven th●m by our saviour Christ, without sacramental confession of them to any of the apostles: with a declaration why no mention is made in the acts of the apostles, that the Apostles themselves made sacramental confession of their sins after Christs Ascention. And here also it is proved, that the christians used in the primitive Church to confess their sins to Christes Apostles, and other christian pri●stes, to haue absolution of them. §. 7. AND as touching their other fond objection, that King david, saint Peter, Mary Magdalen,& the adulterous woman, had their deadly sins forgiven them without sacramental confession of them to any priest, or apostle: This I may well term a fond objection, because their sins were committed and forgiven them before Christs Passion, and before he had either instituted or commanded sacramental confession: For it was instituted and commanded by him after his Resurrection●, council Trident. Sess. 14. Chap. 1.& Can. 3. as appeareth in the 20. chapter of saint Iohns gospel. And with all it is to be considered, that such things as were done by our saviour Christ himself unto those persons by special privilege, ought not to be drawn in consequence for others. For Mary Magdalen, Christ might give unto sinners tho effect of the Sacraments, without the Sacraments: but Bishops, and Priestes cannot so do and the adulterous woman, and saint Peter,& the thief vpon the cross,& diuers others, had their sins forgiven them by our saviour Christ himself, who by the high excellent power which he had, being both God and man, might confer and give unto sinners the effect of his sacrament without the sacraments. But his apostles, and their successors haue their commission and power herein limited, and restrained, to be exercised only in ministering of Christs sacraments: I mean hereby, in washing of sinners of original sin by the sacrament of baptism,& in absolving of sinners of all their deadly sins committed after baptism by the sacrament of penance. Why no memtion is made in the acts of the Apostles, that the Apostles used sacramental Confession of their sins. And whereas some do marvel, why in the acts of the apostles no mention is made, that the apostles used sacramental confession of their sins after Christs ascention into heaven: I answer, that as many other things that they did be there also omitted: so might this also be omitted vpon this good consideration because the Apostles after that they were once confirmed in grace, by coming of the Holy Ghost vpon them, committed no deadly sins, but only venial sins: which are not of necessity to be confessed in sacramental confession. And yet it is plainly recorded in the acts of the apostles, that S. paul heard the confessions of very many penitent sinners at Ephesus that were christians, and believed in Christ: whereof express mention is there made in these words: Multique credentium veniebant confitentes& annunciantes actus suos: That is to say. Many of them that believed came confessing& declaring their deeds. Act. 19.18 Which was not only a general manner of confession, as to say to S. paul, Saint paul heard the confessions of many Christians at Ephesus. See in the new Testament published in English,& printed in rheims. I confess unto you that I am a sinner: but the text mentioneth, that they confessed moreover, yea, and declared every one of them to S. paul their own proper sinful deeds: as it is very well noted, by M. Doctor Allen against the caluinists, in his marginal annotation vpon this place, in the acts of the apostles. Now S. paul heard the confessions of many sinners at Ephesus, as an apostle of Christ,& as one of them to whom it was said by our saviour Christ after his resurrection: Whose sins ye shall forgive, they are forgiven: and whose sins ye shall retain, they are retained. And in consideration of Christs institution& commandement of confession of our sins unto his apostles, and their successors, S. paul signified to the Corinthians, John. 20.23 1. Cor. 11.28.29. that every one of thē must first prove himself, before he receive the most blessed Sacrament of the altar. The which proving of a mans self, the continual custom& practise of it, above fifteen hundreth yeres in the catholic church of Christ, Probet autem seipsum homo:& sic de p●ne illo e●●t,& de calice bibat. Qui enim manduc●t& bibit indign, judicium sibi manduc●t,& bibit non d●iudicans Corpus Domini. 1. Cor. 11. ●8. 29. 1. John. 1.9. jac. 5.14.16. S. james requireth Christians when they be sick to call for the p●●ests of the Church, and to make Confession of their sins unto them. hath ever interpnted, ●o be by meane● of examination of a mans own conscience, whether he be in any deadly sin:& afterwards to confess all his deadly sins unto a Priest, to be absolved of them, before he come to receive the most blessed Sacrament: and that who so presumeth to communicate without such proving of himself, hath been accounted by the whole consent and general practise, of all christians in former ages, since Christs time, to communicate unworthily, and to be guilty of the body& blood of our Lord, yea, and to eat and drink( as S. paul saith) iudgem●nt to himself, for not discerning the Body of our Lord. And saint John also saith in his first Epistle, that if we confess our sins, God is faithful and just, to forgive us our sins. And saint james sheweth likewise very plainly, that the practise of sacramental confess ion of sins in the time of sickness unto Priestes, was among christians in the apostles time: for after he had said in his Epistle: If any be sick among you, bring in the Priestes of the Church, &c. then he saith. confess yourselves one to another: meaning thereby, that the christians when they fall sick, should confess their sins to the Priests of the Church, whom he required they should call for, in the time of sickness. And Saint james meaning was not, that they should openly confess all their public and secret sins to every one of their neighbours, when they were sick, as the Caluinists do vainly imagine: as their secret blasphemies, murders, robberies, adulteries, perjuries, &c. For that were very unseemly, and very dangerous, and vnconuenient to be required ordinarily of all Christians, either in their sickness, or health. And it were contrary to the wise counsel of Ecclesiasticus, where he saieth. Non confundaris consiteri peccata tua,& ne subijcias te omni homini pro peccato. That is to say: Eccl. 4.15. Be not ashamed to confess thy sins, and do not submit thyself to every man for thy sins. That in the catholic Church no more is required of penitent sinners in sacramental confession, but only to confess the number of their deadly sins, and the circumstances that do greatly aggravate them, so far forth as they can with dlilgent examination call thē to their remembrance. And that this is not impossible to be done, as the heretics affirm, to dissuade Christians from sacramental confession of their sins. §. 8. THE last and most principal objection of the heretics is, that it is impossible to number all our sins, in confession, because the Prophet david saieth, Delicta quis intelligit. Psa. 18.13 That is, who knoweth his faults? And therefore they say, that confession of all our sins being impossible, is neither needful, nor required of vs. I answer that the Prophet david in those words speaketh only of the malice, profundity, and incertainty of mans heart, falling oftentimes into many sins through carelessness, and negligence, that he is uncertain whether in the iudgement of almighty God he be worthy of love, or of hatred. Eccl. 9.1. And also in those words david speaketh only of faults, meaning thereby venial sins,& not deadly sins, unless they be of more ignorance committed. Neither doth he precisely signify therein an impossibility, but only a difficulty. And withall those words be no more against confession of sins that is to be made to a Priest, than they be against confession of sins that is to be made unto Almighty God. Because in both cases it is requisite, that the sinner do conceive an earnest sorrow and compunction in his heart for every one of his deadly sins that he hath committed, and can by due examination of his conscience call to his remembrance, otherwise he hath not true contrition. Now most of the heretics being ignorant of the doctrine of the catholic Church concerning confession of sins that is to be made to a Priest, do falsely slander it among the simplo and unlearned people, as though the Church required of penitent sinners to confess to their Ghostly Fathers the number of al their venial sins, which ordinarily cannot be donne. Because ordinarily the just man sinneth seven times in the day, provver. 24.16. to wit in venial sins. Whereas in truth, the Churches doctrine is, that though it be well done to confess our venial sins, yet forsomuch as they do not extinguish charity, Wee are not bound of necessity to confess our venial sins in Sacramental Confession, but only our deadly sins Summa. S. Thomae. 3. parte. quaest. 87. artic. 3. and consequently do not cause us to loose the grace of God, wee are not bound of necessity to confess them to a Priest to haue absolution of them. And the Church hath diverse other remedies, whereby we may be purged of them. But we are bound of necessity to confess al our deadly sins in sacramental confession to our Ghostly Father, so far forth as after due examination of our consciences we can call them to mind. And if we forget any of them, they be then included in our confession, and forgiven in the absolution, in case our forgetfulness, proceedeth not of wilful negligence:& our mind is determined to confess them when they come again to our remembrance. And let no man think, that either almighty God, Neither God nor the Church do command us things that be impossible to be fulfilled. or the Church do require us to perform this or any other commandment that is impossible to be fulfilled. For sith this commandment is given to men, and of humane actions, which be subject to our own power, and ability, it were absurd to imagine, that we should be bound by precept to confess such sins, as either wee cannot remember, or else a good conscience after due examination of himself is fully persuaded to be no sins at al. So that the catholic church requireth no other confession of sins, but such as is possible to humane ability, and frailty: neither yet doth it reject any other confession of sins, but such as is donne by hypocrisy, malice, or negligence: council. tried. Sess. 14. in doctr. de peniten. cap. 5. & accordingly the late holy general counsel of Trent hath determined in these words. It is also a wicked thing to say, that comfession, which is commanded to be made in this maner is impossible, or to call it a butchery of Conscience. For it is well known, that there is nothing else required of penitents in the Church, but that every one when he hath diligently examined himself,& preached all the creeks and secret corners of his conscience, do confess those sins, whereby he remembreth he hath offended deadly his Lord, and God. And the rest of his sins, that come not to his mind, thinking diligently of the matter, are understood to be all generally included in the same confession. For which we may faithfully say with the Prophet. O Lord cleanse me from my hidden sins. Psal. 18.13. The Conclusion. Thus far be the words of the holy general council of Trent. Now for Conclusion of this discourse of sacramental confession, I desire all christians to be careful of the salvation of their souls:& sith our saviour Christ hath given full power& commission to his priestes in the twentieth chapter of Saint Iohns gospel, to absolve penitent sinners of all their sins committed after baptism, and hath thereby instituted and commaund●d confession of sins unto his priestes, as a part of the Sacrament of Pennance, whereby the virtue of the merits of his bitter Passion and death, are imparted to all penitent sinners for remission of their sins, that do humbly obey his holy will, and ordinance herein, let not the heretics malicious despiteful railing withdraw any christian from confessing his sins unto Christes priestes, under a fain●d pretence that it is a dishonouring of God: whereas it is in very dead a great honour unto God, when wee do humbly obey his holy will and ordinance herein. And it cannot be any di●onour or injury at all to God, when the sins of sinners are either washed away or remitted by priestes, that are called and appointed thereunto by God, and when the same i● done in administering unto sinners the Sacramentes of baptism, and Pennance, which are instituted and ordained by God himself to that end. John. 1.33. And let them diligently note and consider, that as the holy scriptures do affirm that it is Christ that baptizeth, Mark. 2.5.10. Luke. 5.24 joh. 20.23. As the holy Scriptures affirm that Christ baptizeth& forgiveth sins: So they affirm that Ch●istes Apostles and their successors haue commission from Christ to baptize& fo●giue sins also. The words of abs●lution used by priests in a●sol●ung penitent sinners of their sins in sacramental Confession. 1. Cor. 4.1. 2. Cor. 5.18. 2. Cor. 2.10. God useth the ministery of the divels to execute his iustice vpon sinners, and useth bishops and Priests as his instruments and means to exercise his mercy,& to Communicate his graces,& remission of sins unto penitent sinners. and yet the Apostles and Priests do also baptize( and the calvinistical Ministers cannot deny, but that in baptizing a child, they themselves use to say: I baptize thee,& do account that saying of theirs no dishonour at all unto Christ,) so the Holy Scriptures do affirm also, that both Christ forgiveth sins, and that the Apostles, Bishops, and Priestes their successors do also forgive sins, as the Ministers of Christ, and dispen●ators of his mysteries, according to his own commission plainly specified in the twentieth chapter of Saint Iohns gospel. And so the Priests when they absolve penitent sinners of their sins in the Sacrament of Pennance do use to say. Dominus noster Iesus Christus te absoluat,& ego authoritate ipsius te absoluo ab omnibus peccatu tuis, In n●mine Patris,& filii,& Sp●ritus Sancti. That is to say: Our Lord I●sus Christ absolve thee, And I by his authority do absolve thee from all thy sins, in the name of the Father,& of the son, and of the Holy Ghost. And this ministerial power of Christes priestes is insinuated by saint paul in these words. Sic nos aestimet homo vt M●nistros Christi,& dispensatores Misteriorum Dei. That is to say: So let a man esteem us as the Ministers of Christ, and dispensators of the mysteries of God. And in an other place he saith▪ D●dit nubis Ministerium reconci●iationis. That is to say▪ He hath given us the ministery of reconciliation. And likewise when Saint paul absolved the Corinthian after he had enjoined him a long time Pennance for a grievous deadly sin which he had committed, he saieth, that he forgave him his grievous sin in the person of Christ. We see that almighty God doth many things by second causes, which he useth as his instruments to fulfil his holy will, and ordinance, in diuers respects towards his creatures. As for example To exercise his iustice, and to punish the wicked, he useth the ministery of the divels, and wicked spirits: And again to exercise his mercy and to communicate his graces, and remission of sins unto penitent sinners, he doth it by means of his bishops, and Priestes, the successors of the apostles. And as in heaven he is served by angels: so in earth he useth the service of Priestes to minister his Sacramentes unto all Christians. And all tendeth unto his honour, and glory, being all ordained by himself for his own service, and to accomplish his holy will, and ordinance:& to signify the greatness of his incomprehensible mercy, and goodness: and withall the wonderful majesty, and omnipotency of his mighty power. But because the divell knoweth what great spiritual profit cometh unto christians by means of humble confession of their sins unto Christes Priestes, he maliciously envying their salvation, hath stirred up many heretics in this our corrupt age to bring Christs Priests and his holy sacraments into great contempt among the common ignorant people, to the intent they should neglect and contemn those means, which our saviour Christ hath ordained for remission of their sins, and for their salvation. Wherefore, let us that be catholics bless ourselves daily from hearkening unto the divels wily deceits, uttered by his crafty malicious ministers. And let us not neglect to frequent most humbly confession of our deadly sins unto Christs priestes, that we may haue their absolution of them, according to Christes own commission granted very amply unto his apostles and their successors, in the twentieth chapter of saint Iohns gospel. And let us ever honour and glorify Almighty God, ( qui dedit potestatem talem hominibus.) Who hath given such power unto men. Of the second parte of the Sacrament of penance: which is confession. Of seven things that are to be observed in Confession. THE I. CHAPTER. NOW that wee haue treated of the first part of Pennance, Here the author himself beginneth to treats of Confession. which is Contrition for our sins, let us speak of the second part, which is Confession of our sins. he then that mindeth to make a full and perfect confession of his sins as he ought to do,( which is a thing that very few know how to do,) after that he hath provided for that which we declared heretofore as touching Contrition, he must observe also these rules following. The first advertisement, that he ought to examine his conscience very diligently before he come to Confession. §. 1. THE first is, that he take a time before he come to Confession to examine his conscience, and to call to his remembrance all his deadly sins past: especially if he haue discontinued any long time from confession. In which examination( as a holy Father writeth) he ought to attend with the like diligence, and care as he would do in a right grave and weighty matter, and of great importance: Forsomuch as this is certainly a matter most weighty, Confession is of very great importance. Diligent examination is necessary before confession. & of greatest importance, of all other affairs, and businesses in the world And this diligence in examination of his conscience before he come to Confession is so necessary, that when it wanteth( in case the ghostly Father supply not this want) the Confession so made shall be no Confession and to no purpose, or effect: even in like sort, as that Confession should be, wherein the sinner doth willingly, and ofset purpose leave out of his Confession some deadly sin vnconfessed. For as the Holy Doctors affirm: No deadly sin is to be omitted witting in confession. All cometh to one end, either of set purpose to leave out some deadly sin vnconfess●d: or to make his Confession so negligently, and with so sl●nder examination before hand, rhat it were not possible, but that some one deadly sin, or rather many deadly sins must of force be left out vnconf●ssed. This is a thing that should be preached abroad, and cried out with loud voice in the open streets: forsomuch as very many persons are so foully deceived herein, that they accustom themselves to come to confession unto their Ghostly Father without any manner of examination, or premed●tation of their sinful life before hand. The which persons( besides the sacrilege which they commit,) are bound to make their Confession again, as if they had ofset purpose concealed some deadly sin: forsomuch as in this case forgetfulness of their deadly sins excuseth not, S. bonaventure in 4. Sent. dist. 15. supper literam. but doth rather accuse such a one, because r●commeth not of any defect of nature, but of manifest negligence of the same person. Wherefore to avoid these inconveniences, a man ought( as wee haue said,) before he come to Confession, first to prepare himself, and to examine his conscience diligently. The manner of examining our consciences before confess●on. And the manner& order of this examination may be by perusing the ten commandments, and the deadly sins, the which he ought to consider eu●ry one, how oftentimes he hath sinned in each of them, by thought, word, or deed, with all the other circumstances that happened in the sin: I mean, when the circumstances be such, as of necessity they ought to be confessed, whereof wee will treat particularly hereafter. The second advertisement, that he ought to confess the number of his deadly sins. §. 2. It is requisite to confess the number of the deadly sins, and it is not sufficient to say, I haue committed such a deadly sin oftentimes, or very many times, but he must tell how often if he remember them. THE second aduise is, to remember when he cometh to Confession, to declare the number of his deadly sins: to wit, how oftentimes he hath committed such, or such a deadly sin: For if this number be not declared by him to his Ghostly FATHER, the CONFESSION is not full and perfect. And in case he do not well remember the number of them distinctly, yet at the least let him give a guess thereof, as near as he can possibly, more, or less, according as he shal be able to remember himself of thē. And if it so happen also, that he cannot remember himself near to any certain number of thē, as if it were a deadly sin that continued a long time, as enmity, or a sin of the flesh: let him then declare unto his ghostly Father, how long time he hath continued in the same deadly sin: for hereby the ghostly father may give a conjecture with in little, more or less, of the number of the deadly sins, that he might commit in such a time. But in case it be a deadly sin that hath not this continuance, but was committed oftentimes,( as perirrie, slandering, speaking evil of his neighbors, cursing, or such like,) and he cannot call to mind, how oftentimes he hath offended therein, let him declare to his Ghostly Father at the least whither he hath accustomend to offend in that kind of deadly sin, so often as occasion and opportunity was offered unto him to commit the same: or if he did at any time upon remorse of conscience refrain himself,& make resistance against it: for by this means, at leastwise his ghostly Father( being his spiritual physician) may come to understand the disposition of his patient, and so give him medicines to cure and help him accordingly. The third advertisement: Of the circumstances of the deadly sins that are necessary required to be confessed. ¶ 3. AND it is not sufficient to confess the kind and number of the sins only, The circumstances of sins are to be confessed when they do greatly aggravate or change the kind of sin. but it is necessary also to confess and specify the circumstances of them, when they are such as haue a special repugnancy against some of the Commandements of almighty God, or of his catholic Church: or else when they do very greatly aggravate the sin, although the kind thereof be not thereby changed: for albeit that the act of deadly sin is but one thing, yet notwithstanding, it may be accompanied with some wickedness of such quality, that of very necessity the same ought also to be Confessed. As for example: If one had stolen armor, with intent to kill another man, to take away his wife from him: here it is manifest, that although this be but one only act, which is to rob, and consequently but one only sin,( because it is no more but one act) yet nevertheless this act hath two other wicked offences annexed unto it, which be, that he had a will& intent to commit murder, and adultery: the which are contrary to those two Commandements: thou shalt not kill:& thou shalt not desire another mans wife: Exod. 20. verse. 17. Mat. 5.28. wherefore these kind of circumstances, which do so aggravate the sin, must of necessity be confessed. What circumstances are not to be Confessed of necessity. But as for other kind of circumstances that be of this quality, as speaking evil of others in the Church, or committing a sin vpon a Fasting day, or vpon a Holy day, these circumstances of the place or time, are not of necessity to be confessed: although by way of counsel they shall do very well to confess them also, as they do confess their venial sins. And forsomuch as it is a matter of some difficulty to know the difference between the one kind of circumstances,& the others, I will therefore set forth such circumstances, as most commonly we are bound to declare in comfession. First, in sins of the flesh it is necessary to declare in Confession the circumstances of the person with whom thou hast offended: what circumstances night to be ●onfessed. Though all ●hese be deadly sins, yet some of thē be more grievous and more horrible before God ●han others. The desire to commit a deadly sin is to be expressed in Confession. for as the qualities of the persons be diverse, so be the sins also diverse: as for example, to sin with a single woman is simplo fornication: with a Virgin it is whoredom: with a married wife, it is adultery: with thy near kinswoman, it is incest: with a person that is religious,& consecrated unto God by vow of chastity, as Nunnes, &c. it is sacrilege, or spiritual adultery. And therefore such circumstances ought always to be declared in this sin of the flesh, not only when it is committed in act, but also when it is by only thought, and desire: forsomuch as before almighty God all is one manner of sin. Likewise, both in this kind of sin of the flesh, What scandal or offence ougbt to be Confessed. and in all others, the circumstances of giuing of scandal, or offence to others ought to be declared. And by this word scandal, we understand in this place, in case he haue given occasion by any wicked dead, Scandalum est dictum, vel factum minus rectum occa●●onem spiritualis ruinae prebens▪ vide Summam Sancti Thome. 22. queen. 43. Artic. 1. He giveth scandal to others, that provoketh an other to go to schismatical prayers or Sermons: or to break any of the Fasting daies: or to red any heretical book. or word, whereby an other might fall into deadly sin: as he that soliciteth a woman to sin, or a man to play at unlawful games, or putteth another in mind to be revenged vpon his adversary: wherefore, in all sins of the flesh, besides that we haue here said, he ought also to declare in his Confession, if he haue laboured to induce the other party to sin, or else if shee did willingly offer herself thereunto: for in the first th●●● is ● scandal,( which is a grievous sin,) 〈◇〉 the second there is no scandal. He ought also to consider, if when he committed a deadly sin, it were done in such a place,& before such persons, as that by the evil example which he gave, it might be a vehement occasion unto others to do the like. As if a man of authority should eat flesh without any necessity in the holy time of lent, or vpon any other fasting daies commanded by the church, or else should commit some other offence in the presence of such persons as might thereby think themselves licenced to do the like. For in this case it shalbe necessary for him to confess this circumstance of the scandal,& evil example, which he hath given. This point ought very much to be noted of all Noblemen, and Gentlemen, A good note for all superiors, parentes,& maisters. & such as be householders,& do keep seruants, and use gaming in their houses: likewise of all Fathers,& Mothers,( whose works and words their children do commonly observe as laws:) for the children& seruants do take those things to be lawful, yea and commendable for them to do, which they haue seen before practised by their Parents,& Maisters. King Saule slay himself with his own sword, 1. Reg. 13. the which thing when his page. that carried his spear after him perceived, he drew out his own sword also,& slay himself likewise therewith, persuading himself, that he did not evil in doing the same act, which he saw the King his master do before him, although it were thereby to kill himself. The circumstance also of the holy place is needful sometimes to be declared in comfession,& chiefly in three cases: The circumstance of the holy place. which be theft in a holy place: effusion of mans seed, or of mans blood: when either the one or the other is done there with sin: because each one of these by reason of the place, It is a heinos sin to make any wicked vow, or oath, or to perform them, being contrary to any of the commandements of God, or of his catholic church. changeth the kind of the sin,& causeth it to be sacrilege, which is a more heinous sin. Likewise, if a man haue promised by vow or oath to do, or not to do some thing, being bound to the contrary of his foresaid wicked vow, or oath, by the express commandment of almighty God:( as he is bound not to kill, not to commit fornication, not to continue in schism, or heresy,) if he shall afterwards do contrary to God his commandment herein, in fulfilling of his wicked vow, or oath, he is bound to declare in his confession the circumstance of his wicked vow, or oath which went before: for this circumstance maketh that which was one sin in one respect to be another sin also in another respect. The fourth advertisement: That we are bound to confess but only the kind of the deadly sin ¶ 4. THE fourth aduise is, that having performed so much as I haue declared concerning the number, and other circumstances of the deadly sins, there remaineth nothing else to be Confessed, but only the kind of the deadly sin: that is, the name of the deadly sin: as theft, fornication, adultery, or such like. whereupon may be inferred: first, that it is not necessary in the Connfessing of a deadly sin, How to confess a deadly sin. to make rehearsal of the whole history: but it is sufficient to declare the name of the sin, and how oftentimes he hath committed the same, without any declaration of the whole history, as it passed. The which point if the penitents would diligently mark, they might very easily, and briefly make their Confession of a great number of deadly sins, by reducing them al to their kinds, or names. As to say, I haue fifteen times robbed, killed, committed fornication, adultery, perjury, &c. And for the better understanding how to do this, let a man consider, when he intendeth in his Confession to declare unto his ghostly Father a history of such sins as he hath committed, what the cause or causes be that moveth him to make so long a rehearsal: which is to accuse himself of some sinful wicked deeds that happened therein: and let him cull and pluck these out of the whole corps of the history, and accuse himself of them: and thus doing, he shall accuse himself in his Confession as he ought to do. But if for want of knowledge he cannot so do, let him then accuse himself as orderly as he can: For almighty God requireth no more of any man, than he knoweth, and is able to do. Note. Whereupon may likewise be inferred, that it is not necessary to specify in Confession particularly in what manner or order the sin was committed, especially when it is a sin of the flesh, but it shall suffice to declare( as we haue said) the kind or name only of the said sin: and albeit this matter be very loathsome, and filthy, yet entreating of the remedy of our filthiness, it shall be needful to put us a little in remenbrance of our filth,& thereby somewhat to offend the clean& chased ears of the gentle Christian readers, by declaring this point more particularly at large. How to confess sins of the flesh. For the better understanding whereof it is to be noted, that a dishonest sin may be committed either by thought, or by words, or by touching, or else by the very dead doing. If the act Act. be done indeed, it is sufficient to tell the name of the act: as to say, I haue committed adultery, or incest, or simplo fornication so many times, without any farther declaration of those particularities, which are understood, when the kind or name of the act is declared. If it were by touching, Touching. it is sufficient to say, I have touched dishonestly so many times, Note, that the penitent must not in any wise name the person with whom he sinned. such a kind of person,( as a single woman, or a virgin, or a married wife, &c.) without adding other particularities, unless by the touching there followed some thing that might change the kind of the deadly sin. If it were by words, it shall suffice to say, I haue spoken filthy words, words. and such as provoked to sin, or to delight myself therein, and not to say, I haue spoken these and these words. If it were by thought, Thought. it is sufficient to say, I haue had a dishonest thought, and I haue consented, or I haue taken delight, or haue stayed or continued a long time in the same, without any special declaration, as to say, I haue thought vpon such and such a thing, as some do use in Confession, to their own great shane,& without any necessity of the Sacrament of Pennance. All these things are so clear& manifest, that it were but superfluous to treat of thē, if we saw not the contrary used by so many: but there be some persons so rude, and given so much to stumbling, that they haue need of a Candle to see the way at noon day. Neither ought such as are scrupulous to seek any other order in declaring their sins: because it is sufficient to declare them in that order, which the holy Doctors do affirm to be sufficient:& therwith they ought to content themselves, sith they are bound to no more. The fift advertisement, In what manner we ought to confess such sins as we commit in thought. ¶ 5. How to judge of evil thoughts when they he sins, and when not. AND because it is a special great difficulty to confess sins of the thought, I will likewise briefly declare, how this should be done: For the better understanding whereof it is to be known, that in an evil thought a man may behave himself after one of these four ways: to wit, either by endeavouring speedily to repel it a way from him: or by staying himself in the same for a short time: or by determining to put it in practise: or at the least by continuing willingly,& of purpose in taking delight therein. An evil thought speedily repelled is no sin. As touching the first manner: that is, when he endeavoureth speedily to repel away the evil thought from him, it is a clear case, that therein is no sin, but a merit,& reward: and therefore it requireth no confession. And albeit this resisting and striving against the evil thought should continue all a whole day, so that a man do strive& resist manfully against it, therein is no sin, but even a reward and merit. 2 As touching the second maner, that is, Gening consent to an evil thought is a deadly sin. Summa S. Thome 1.2. quest. 20. art 3.&. 4. Et pew. 2. de malo. arric. 2. ad 8. Continuing willingly in an evil thought and taking delight therein a deadly sin. when he stayeth himself in the evil thought for a short time, it is a venial sin: which is more or less grievous, according as the continuance or staying in the same thought was more, or less. The manner of confessing this sin is to say: I accuse myself, that I haue had a dishonest thought either of anger, or of hatred, or of lechery, &c.& I haue not put the same evil thought away from me with such speed as I ought to haue done but haue stayed myself in it for a time. 3 As concerning the third manner, that is, when he giveth his consent unto the evil thought, and determineth to put it in practise,& execution, although afterwards he do it not indeed, it is clear, that it is a deadly sin,& of the same kind, as if it had been performed& executed in act. For( as the learned divines affirm) the outward act addeth nothing essentially unto the inward. 4. As concerning the fourth maner, that is, when one continueth willingly, or suffereth himself to continue in thinking& taking delight in an evil thought: as how to be revenged, or vpon some other filthy& dshonest thought, although he intend not to put it in execution, yet it is likewise a deadly sin, which by the learned divines is called( delectatio morosa, a lingering delight: which is, as they are wont to say: Though I drink not in the tavern, yet I take delight therein. This is a kind of sin, wherein for the most parte those are wont to fall, that are vicious,& dissolute persons and such as take great pleasure in their own sensual delights. For although this be not a consenting unto the act of the sin, To give full consent unto the delight of an evil thought is a deadly sin. yet is it a consenting unto the delight therof:& a man putteth himself thereby in manifest danger to give his consent unto the act of the sin. This is to be understood, when a man perceiveth his evil thought, and yet doth, not endeavour to drive it away from him. Note. For in case when he perceiveth it, he do forthwith labour to roote out this firebrand from his mind, then shal it be no deadly sin: because he considered not what he thought: but yet it is a venial sin, because he ought to haue been more careful& circumspectly in taking heed to his thoughts. And this manner of sin may happen in al kind of deadly sins, though it do chance more ordinarily in sins of the flesh, of hatred,& of desire of reuengment, which be commonly more fiery, more sticking,& more hardly to be removed away, than other sins be. Into this sin are al vicious and dishonest persons wont to fall, who when they know no way how to accomplish their filthy desires, yet do they so much as their power is able to extend: that is, they turn& wallow themselves in thinking vpon the filthiness of the delight, especially when either in respect of their credit,& estimation, or by reason of restraint of their liberty, they are past all hope ever to put their filthy desires in execution. Those persons also are in great danger of falling into this sin, that are entangled with the dishonest affection of other persons, by reason of the great force that this affection hath to subdue and conquer the hart, and to bring it in subiection to the thing which it loveth. And therfore their is nothing more daungerous than to suffer such an affection to haue any entry into our minds: because it is as much as to entertain in our house a most cruel tyrant, a destroyer of innocency, and a stirrer& provoker of infinite sins. Such wooers also are in very great danger of falling into this sin, A note for wooers. as be too vehement and fervent in their wooing,& dealing for marriage: for although the delits of them that are married be lawful after that they are married, yet are they not so before marriage. Because the delight is present,& the marriage is to come, the which may many ways be letted,& therefore such delight is not lawful as is taken at that time: I mean before the marriage. Now that we haue understood these four differences of thoughts, it shalbe an easy matter to know how to confess thē: by declaring, whether the penitent stayed himself in the evil thought, or consented thereunto, or whether he had any lingering delight therein, by continuing willingly in taking delight in the same evil thought. Nauarr. in Manuali, de ●ratione,& Horis Cano●icis. Cap. 7. ●umer. 11. ●age. 122. Note, that many persons there be, that purpose not to hear mass vpon some sunday, or holy day: or not to do some other thing which they are commanded to do under pain of deadly sin: And yet if such persons afterwards change their evil purpose, and do hear mass, or fulfil other things that they be commanded, they haue thē no care to confess unto their ghostly Father their former evil deliberate purposes. As also very many therebe, that purpose to go to heretical service, to fight, to commit adoulterie, or fornication, or theft &c. or do purpose not to fast, when they be bound there unto, not to pay their detbs, &c. the which persons in case they change their minds, and do not go to heretical service, nor fight, nor commit adultery, nor fornication, nor theft, nor omit to fast, to pay their debts, &c. they haue no care afterwards to confess those evil purposes unto their ghostly Father. Such persons be in a miserable case, Exod. 20. verse. 17. Esay. 1.16. Mat. 5.28. Mat. 15.19 Rom. 7.7. jac. 1.15. council. Trident. Sess. i 4. Cap. 5. & Can. 7. as doctor Nauarr termeth them. First, because it is certain that al those former inward evil purposes be deadly sins, and do make us the children of wrath,& the enemies of God: forsomuch as they be of the same kind as the external evil works that proceed of them:& therfore( caeteris paribus) they be as evil as the external evil works are. And second lye, for that it is certain also, that wee are bound to confess to our Ghostly Father all our deadly sins, that we can call to our remembrance, yea, though they be but purposed and consented unto only inwardly in thought, and were never executed outwardly in act. The sixth advertisement: that we ought to preserve the famed of our neighbour in Confession. ¶ 6. THE sixth aduise shalbe, that the penitent do take diligent heed to preserve the good name and famed of his neighbour, The penitent must take heed that he disclos● not the sins or names of others in hi● Confession. confessing his own sins in such order, that in nowise he do discover the sins of others, or speak of any one person by name. But let him only say: I haue sinned with a married wife, or with asingle woman, &c. And in case the circumstance of the person shalbe such as the ghostly Father may thereby understand whom he meaneth, then ought he to seek for that time some other ghostly Father, that knoweth not the person, and so he may avoid this inconvenience. And if he cannot possible so do, thē( the ghostly father being such a person) he may well confess unto him this circumstance: because this is not properly a diffamation, but a declaration of his own sin. Let him beware likewise, that in his Confession he excuse not his own sins: The penitent ought to excuse his own sins. nor yet charge himself with more than is true: neither yet utter that which is doubtful for certain, nor such things as are certain for doubtful: but let him declare each thing in his place as it was indeed, without either adding or diminishing. The seventh and last advertisement: That the Penitent ought to be very careful to haue a good Ghostly Father. §. 7. THE last aduise shall be, The penitent ought to be careful to haue a good Ghostly Father. An ignorant Ghostly Father is a guide to led one to hell. that for the better fulfilling of the premises, he be as careful and diligent to seek out a good physician for his soul, as he would if he were sick for his body: sith this is a matter of far greater importance: for to seek out an ignorant Ghostly Father, is as much to say, as to seek for a certain guide to bring one to hell: Forsomuch as if the blind led the blind( as our saviour saith) both shall fall into the ditch. Mat. 15.14 S. Chrisost. And those that be careless, and negligent herein, are in great peril, and danger. For as Saint chrysostom saieth: Ignorance excuseth not them, that had opportunity and means to find, in case they had had a will to seek For if truth be salvation and life unto them that know it, it is not meet that truth should seek for any man, but that it should be sought for of all persons. Of certain cases, wherein the Confession is of no value, or effect,& that then it ought to be iterated,& a new confession made again. THE II. CHAPTER. six cases wherein the confession made is to be iterated. AND to the end that it may more clearly appear of what importance each one of these things before declared is, it shall do well to make mention here briefly of the most common cases, in which the Confession is of none effect,& therefore must of necessity be iterated,& made again. The confession is of no value when the penitent doth of purpose hid from his Ghostly father any deadly sin. The first is, when the penitent maketh a lie in his Confession in a matter of deadly sin. The second is, if in his Confession he did willingly conceal and hid from his Ghostly Father any deadly sin: as murder, adultery, theft, fornication, perjury, or any other deadly sin. This is to be understood, when the penitent is persuaded, that the sin which he hath so concealed is a deadly sin: for if he took it not for a deadly sin, but afterwards it cometh to his knowledge that it is one in dead, then it is sufficient for him to accuse himself thereof, without any further repeating of the whole Confession again. And albeit that the ignorance were such that it ●ould not excuse the penitent from sin at the time of his concealment, yet not withstanding it sufficeth to excuse him from this new bond. The third case is, if having been a long time from Confession he hath not examined his conscience before he cometh thereunto: for in this case forgetfulness excuseth not the penitent, but doth rather accuse him the more, as wee haue before declared. The fourth case is, when the penitent mindeth not to leave or forsake the deadly sin wherein he hath offended: as to forsake heresy, schism, adultery, fornication, theft, usury, enmity, reuenge, or any other deadly sin wherein he liveth: or when he intendeth not to make restitution of such goods or lands, as he ought to restore. The fift case is, when the penitent is excommunicated, and procureth not to be. first absolved from the Excommunication The sixth case is, when the ghostly Father being ignorant, and the penitent himself also is not learned, there are notwithstanding great and weighty matters to be discussed in his confession: for in this case it can not be, but that some errors will happen that haue need of a further cure, as we haue before declared. And it is to be noted, that in every one of these cases wherein it is necessary to iterate the Confession, if it be done with the selfsame Ghostly Father it is not needful to repeat all those sins afresh, which he Confessed at such a time, in case the Ghostly father be mindful of them: but it shalbe sufficient to say, I accuse myself of all those sins, which at such a time I confessed unto you my Ghostly Father: and besides those sins, I accuse myself of such& such a deadly sin, for which I am now bound to iterate this Confession. And because many for good cause may fear, least they haue had peradventure some of these foresaid defects in their former Confessions, Note this counsel. therefore it seemeth to me very good counsel, that every one do once in his life make a general Confession in a very exact and diligent manner, that therewith he may reform, and put away all these defects, and negligences, and haue from that time forwards greater diligence, and care of himself, than he had before. Now it shall do well for help of memory, that we set forth a brief memorial of deadly sins, to the intent that thereby the penitent may more easily examine his conscience, and prepare himself for this Sacrament of Pennance, which is the first of the advises, that we haue before specified. Howbeit this we will do, not by discovering infinite kindes of exquisite sins,( as many use to do,) but by rehearsing the most common and ordinary sins that are wont to happen. Sanctus Vincentius, in Dominic. 19. Post Trinitat. Aliqui dicunt, Interrogate me: quia non record or de aliquo peccato: vel habeo malam memoriam:& mentiuntur primo statim loco. said si Confessor interrogaret: quid scitis de tali vicina vestra, &c. non solum dicerent peccata ipsius mortalia, said etiam quantumuis venialia. That is to say: Some persons do say to their Ghostly Father, I pray you ask me some questions of my sins: for I do not remember any sin, or else I haue an evil memory, and they make a lye even at their first beginning: But if their Ghostly Father should demand, and say unto them, what know you of such a woman your neighbour, &c. then would they tell, not only her deadly sins, but her venial sins also. A MEMORIAL OF sins to he●p the memory of such persons especially, as do seldom times in the year make Confession of their sins to their Ghostly Father. Accipite spiritum sanctum, quorum remiseritis peccata remittuntur eis,& quorum retinueritis retenta sunt. John. ●0. 22. Multi credentium veniebant confitentes,& annunciantes actus suos. Act. 19.18. Accusations in the beginning of Confession. FIRST of all let the Penitent accuse himself, that he cometh not with such preparation unto this Sacrament of Penance as he ought to do, that is to say: for that he hath not such sorrow and repentance for his sins, neither yet such a firm and determinate purpose, utterly to forsake them as he ought to haue. And for that he hath not used such diligence in examining of his conscience,& in calling to his mind such sins as he hath committed, as he ought to haue done. And for that he hath not had his mind so closely recollected vpon the day that he received the most blessed Sacrament of the altar, as well before as after receiving, as he ought to haue had. And for that he hath not fulfilled his pennance enjoined him with such expedition and devotion, as he ought to haue done. And for that he hath not performed altogether so fully such things as his ghostly Father commanded him to do. And here it sh●ll do well to declare if his ghostly Father gave him particularly in charge to make restitution of any thing, or to p●rforme any vow, or to forsake some special sin, or to avoid any dangerous occasion of falling thereinto, which he hath not done. These things ought to be declared, to the end, that the Ghostly father may thereby better understand, how to behave himself herein with the penitent. This done, let him begin to confess his sins in such order as followeth. THE I. COMMAVNDEMENT. Thou shalt honour Almighty God above all things. S. August. CONSIDERING( as S. Augustine saith) that almighty God is to be honoured with the three theological virtues: which are Faith, Hope, and Charity: It shall be expedient to treat here of such sinful acts as wee may commit against these three virtues. A●cusations touching Faith. And comformably hereunto, let the penitent accuse himself: First as concerning Faith. If he haue doubted in any article of the catholic Faith: for he that doubteth in any point of the catholic Faith, is an Infidel: yea,& though he doubted not, yet if at leastwise he haue wavered or staggered never so little in any doctrine of the catholic Religion, it is a venial sin. If he haue gone about to search curiously in any matter apperteyn●ng to the catholic Faith. As if he would beleeue such things only as might be proved by reason. Against Witch●s,& Witcheraf●e Nauarr. in Manuaeli. If he haue believed in dreams, divinations, south-sayings, lots, or witchcrafts: or if he haue used, or counseled others to use any of these things. Note, that it is a deadly sin, Confessari●rum. cap. 11. number. 31. Deut. 18.10.& 11. Leuit. 19.31. Nauarr. ib. number. 30. Exod. 22.18. Leuit. 19. ●1. Leuit. 20.6.27. Franciscus Pegna in suis Commentariis in Ambrosium de vignate supper tractat: de heresi. qu. 12. art. 1. Nū. 115. foll. 41 S. Thom. in 4. Sent. dist. 34. quaest. 1. artic 3. Soto in 4. Sent. dist. 34. queen. 1. artic. 3. Sebastianus Medices in Summa peccatorum part. 1. quaest. 24. Tit Incantatores.& quaest. 27 Tit Malefici. Et Nauarr: in Manualli Confessariorum. Cap. 11, number. 29. silvester. Tit. Maleficium. number. 8. in opusculis Caietani. Tomo 2. Tract. 12. de malificiis& vide Summulam Caietani. Tit. Maleficium. to ask any egyptians( as they term them) or any others, what fortune they shal haue, in case they demand it with a mind to believe what they answer therein. Note that i● is a deadly sin also, to ask or cau●e others to ask of such as they term diviners, soothsayers, wise-men, or wise women, for the finding out of any things stolen, or for any other secret or to seek to know the same with lots, dice, cards, or with a siue, or astrolabe. Note that it is a deadly sin likewise to consult with any witches: to exercise their witchcraft, about any thing. And note also, that it is not lawful to seek to undo, or dissolve one witch-craft with an other witchcraft, albeit the witch of herself do offer to dissolve or undo it. Because witchcraft is in his own nature, evil, and therefore ought not to be admitted, though it would dissolve the former witchcraft. Forsomuch as evil things ought not to be done, to the end that any good thing should come thereof. And the Diuelles do never keep promise with any man, or woman, but to their destruction. And note, that Franciscus Pegna in his learned commentaries vpon the treatise of heresy made by Ambrosius de Vignate, affirmeth, that it was condemned as an error by all the learned divines of Paris, An. Dom. 1318. to hold, that it is lawful to dissolve one witchcraft with another witch-craft. And so it is generally condemned by all learned divines. Howbeit it is lawful to dissolve witch-craft by lawful means. And the best remedy is by true penance: by devout receiving the most blessed Sacrament by earnest prayers both by him-self, and by other godly devout persons: by almsdeeds, and fasting: by holy-water and by the allowed exorcisms of the catholic Church. And( as the learned divine Caietan affirmeth) it is lawful al●o to desire an other to dissolve witchcraft by any one simplo unloosing or dissolving of the knot of hairs, or other things, wherewith the enchantment or witchcraft is contained: so that a due foresight be had therein beforehand▪ to give a special charge to such as shall unloose the knot of enchantment, and be withall suspected to use any witchcraft or enchantment at other times, that in no wise they do dissolve it with any invocation of diuelles, or by any manner of witchcraft, but simply and only to unloose or dissolve the said knot. And note well, that this particular act, to wit, only to unloose or dissolve the said knot, or other sign of witchcraft, must be precisely specified, and ought not to be left at Randon to the free choice of the party that is requested to dissolve the witchcraft: I mean hereby: that when I or any others are bewitched,& I do understand, that such a man or woman knoweth how to dissolve the witchcraft, I may not request ●uch a one with these general words only: I pray you help to dissolve the witchcraft for that were to request a witch to dissolve the witchcraft by al such ways and means as pleaseth the witch. But if any do know that the witch-crafte done already vpon any man, or beast, consisteth in any knot bound in some parte about them, it i● no sin to desire such a person that knoweth the same to undo or dissolve the said knot. For herein is not exercised any invocation of devils, or other devilish operation, but only an humane act, which any other person could do, in case they knew in what place that knot were. And moreover note, that it is a deadly sin to believe that the effect which proceedeth of the operation of witches, inchaunters, or soothsayers, doth come by virtue or force of the word●, or things which they apply to bring them to pass yea although health of body be procured: I mean, when the things they apply thereunto do of their own nature want such virtue to produce such an effect for the divell in that case procureth such an effect by other natural causes, which he applieth for the same end, upon some wicked covenant agreed upon between the witch, and him, either in express words, or by privy& secret insinuation. And the witches are foully deceived, The allowed exorcists in the catholic Church be assisted with divine power, in enforcing, and conjuring divels out of such as are possessed with them. Against carrying of any unknown Characters names, or figures. Siluest. Tit. superstition. num. 10. 4. Nauarr. in Manuali confessariorum. Ca. 11. Num. 34. A●milla Tit. So●tilegium. Num. 3 Sebastianus medices in Summa peccatorum. part. 1. queen. 16. Tit. breuia. Martinus Arles: tract. de Superstitionibus: number. 4. Ambrosius de vignate: in tract. de Haerefi. queen. 4. number, 47& 49.& Franciscus pegna, in suis Commentarjis in eundem tractatum. in that they be persuaded, that they are able to compel the divels inexercising of their witchcraft. For no man, or woman,( unless they be assisted with divine power) are able with any art to call up, or hold the divels against their wills, or to compel them to do any work. But the divels, to the end they may 'allure men and women to credit them,& deal with them, do feine that they be addicted to obey their wills, and constrained to do as they command them: which is but a malicious wily deceit of them, to bring them more and more into his most wicked snares. If he haue given credit unto, or carried about him any writing, containing any superstitious names, with obscure unknown characters, names,& figures. Note, that he that put●th his confidence in cariing about him any names in writing, firmly believing: that by means thereof he shall never be hurt in wars, nor in fighting, nor die a sudden death, nor perish by water, or fire, sinneth deadly, unless he or s●ee be so simplo, as ignorance may excuse them. For such names haue no force by any natural virtue, or by any divine or ecclesiastical ordinance to produce such effects. And as concerning figures, and characters, they do not work naturally unto any thing: forsomuch as a figure is not the beginning of any natural action. In like manner it is unlawful to carry superstitiously any prayers, wherein it is written, that who so carrieth about him this prayer, or place of Scripture, or shall say it thrice, or seven times, shall not perish by water, or fire, nor by any sudden death. For these be Idle inventions of some greedy covetous printers, or of other private superstitious persons, and not grounded up on any ordinance of the catholic Church. But it is lawful to say according to the devout use of catholic Christians, five, ten, or fifteen times, or more, or less. the Pater noster,& Aue Maria, and the creed of the Apostles, to the service, reverence, and honour of almighty God, hoping thereby to move h●s goodness,& mercy to grant me, or my friends such or such a lawful request, either spiritual, or temporal: or to deliver me or them from some trouble, if it be his holy will. And it is also lawful to carry any Holy relic of a saint, or any divine praier●, or words: so that respect be had therein only to the reverence, and honor of God, and of a devotion to honour the Saint whose Holy relic I reverence, and whose prayers and protection I hope in God to haue against the devil and his members, and all their wicked devises. And it is lawful also to carry crucifixes,& other Blessed Holy things, for such godly devout ends,& purposes, as the Church hath instituted and ordained them, to wit for increase of devotion and of the service of God. Summa. S. Thomae. 2.2. But note diligently, that S. Thomas,& other learned divines do affirm, that it is unlawful to carry any writing containing any names, Quest. 96. Art. 4. Nauarr. in Manuali Confessariorum. cap. 11. Num 34. silvester Tit. superstition. Num. 10. 4. Sebastianus medices in Summa peccat. part. 1. Quest. 16. Tit. Breuia. unless these four conditions following be observed, and do concur therein. 1. First, the names must be known, intelligible,& holy: I mean, taken out of the holy Scriptures, or the name of some saint. 2. Secondly, there must be none other character or sign contained therein, but the sign of the cross. 3. Thirdly there must not be any falsehood, or vanity contained in the writing, or any thing appertaining to the invocation of divels: as the names of beelzeebub Satanas, and such like, which necromancers and witches do use. 4. Fourthlie, they must put no maner of confidence in the manner of writing of them, neither yet in the matter wherein they be written as in virgines parchment( as they term it) nor yet in the time of writng it, as when the Sun riseth, or whilst the gospel is read, or vpon such a festival day: nor in the manner of binding or folding of it, as with so many threads, and by a virgin, or such like follies, which neither tend to the honor of God, nor serve to any natural effect. In like manner it is unlawful to beleeue that herbs gathered vpon the Ascention day, Against Superstitious observation of dayes. Siluest. Tit. superstition. number. 10. 4. Nauarr. in Manuali Confessariorum. cap. 11. Num. 36. or Saint John Baptists day, or before the Sun-rising, haue more virtue, than if they were gathered the next day, or week following: or when the Sun goeth down: or to observe one day in the weke or year more than another in taking of a iourney-sauing that it is good not to travail vpon sundays: and holy daies, unless it be vpon necessity,& after that we haue heard mass: but all these other be superstitious abuses, and ought to be sharply reprehended by the bishops, Pastours, Preachers and ghostly Fathers, sith the divell deceiveth very many, and especially simplo women with these superstitious follies. If he haue done any devotion to any evil or vain end: as for example, that one might die, or to such like effect, &c. Of blasphemy. As concerning blasphemy in matters of Faith, let him accuse himself, if he haue blasphemed Almighty God, or any of his Saints. If he haue been angry with almighty God, or hath murmured or complained of him for such adversities, and troubles, as he hath sent unto him, as though he were not just, or merciful. If in his rage he haue desired his own death, or wished that Almighty GOD would take him out of this life. Of Hope. As concerning Hope, let him bethink himself, if in his troubles, and adversities, that haue happened unto him, he haue had such a confidence and trust in almighty God, as he ought to haue had, together with such a strength, and consolation, as ordinarily a lively confidence, bringeth with it. If he haue contrariwise put all his confidence in creatures, or in the favours, helps, and succours of the world. If he haue mistrusted to obtain pardon for his sins, or amendment of his life. If he haue persecuted such catholics as do come to Confession, hear mass, receive the most blessed Sacrament of the altar, and be devout in their prayers, or if he haue mocked, scorned, or grudged at them: or if he haue encouraged others to do the same. If he haue hindered the conversion of any others from heresy, or schism, Against coming to any schismatical prayers, Sacramentes, or preachings Num. 16. vers. 29. Psal. 25.5. Mat 18.17 Rom. 10.7. 1. Cor. 11.19. 2. Cor. 6.17. Ephe. 5.11 2. The. 3.6. Tit. 3.10. 2. John. 1. vers. 10.11.14. or from reconciling themselves to the due obedience of the catholic Church. If he haue communicated, or haue been present with any heretics, or schismatics, or any of their prayers, sacraments or preachings: or haue compelled, counseled, or encouraged any others thereunto: or if for fear▪ or any other cause, he haue consented unto any outward act of schism, heresy, or other infidelity, albeit in his mind he believed the contrary. Note, that not only by the holy Scriptures, but also by the holy Canons of the Apostles, and by the ancient holy councils of Laodice, Carthage, and diuers others, all Christians are straitly prohibited from coming to the assemblies of heretics, where they exercise their Schismatical prayers, Sacramentes, or threatenings. And whosoever cometh unto such schismatical and heretical assemblies, seeming in apparance for fear of penal laws, imprisonment, or other worldly respects, yea, or for any cause whatsoever, to be there as one of thē,& to pray among them, committeth thereby a grievous deadly sin. And note, that by no human dispensation it can be made lawful, to pray in any assembly of heretics, or schismatics, or to be present at their prayers, or sacraments, as one of thē. Canon. Apost. 63 council Laodicen Canon, 33. council. Carthag. Canon. 72. vide Ambrosium de vignate, in tractatu de Heresi. queen 15. de-Shismaticis Num. 177.& Franciscum-Pegna, in sins commentariis. et Simancas. in Cathol. Institu. Tit. 58. de Schismaticis Num. 6. Et Paulum ghirlandum in tract. de Hereticis,& eorum peni.. And note diligently also, that though such diss●mblers as come to schismatical service do secretly protest among many catholics, that notwithstanding their dissimulation they beleeue inwardly in their hearts as other catholics do, yet in very deed they give great scandal and offence to many catholics: and do openly signify by their continuance in going to schismatical service,( which includeth in it diuers wicked acts tending directly against the catholic faith) that either they be atheists, or else do beleeue many wicked Hertical opinions, tending directly to Athesme, and to the utter defacing, and overthrow of the catholic Religion. As that salvation may be obtained out of the catholic Church among heretics,& schismatics: That Christians are not bound to ob●y their chief Bishop, &c. That there may be a society, participation, and agreement, between the faithful,& unfaithful: light, and darckenesse: Christ,& belial: which is directly contrary tō Saint Pauls Doctrine. 2. Cor. vers. 14.15. That there is more than one holy catholic Church: which is directly contrary to the very article of our creed. That out of the catholic Church the Sacramentes be lawfully and duly ministered: And also that they do allow, and beleeue the heretical opinion of the old condemned heretics called Helchesaite: who taught that it is lawful for a christian in time of persecution to deny his faith with his mouth, so that inwardly in his heart he do beleeue as the catholic church doth. The●e and diuers other like heretical opinions do these dissemblers seem openly to protest and beleeue, to the great scandal of many Christians. A confutaon of the common excuses of Shismatickes. But these dissemblers do commonly excuse themselves, for that the new devised schismatical service consisteth for the most part of psalms, and chapters, collected out of the holy Scriptures:& for that they omit such heretical prayers as be in that new service, contrary to the catholic faith. I answer that though the new schismatical service contained no heresy at all in it,( as it is full stuffed therewith, and with manifold heretical translations,& rhymes,) yet in that it is schismatical, I may no more be present at the same, than at the service and prayers of the Iewes, and of the Arrian heretics: the Iewes using none other prayers in their service, but only the psalms, or other prayers taken out of the old Testament, and said in their Hebrew tongue: and the Arrians, puritans, Anabaptists, and al other heretics, praying also in their assemblies with singing of psalms, taken out of the holy Scriptures. Note well. Howbeit it is not sufficient, that the psalms and prayers which either the Iewes, heretics, or schismatics do use, be good in themselves, to cause other Christians to commend their use of them, and to participate with them therein: but the prayers must be accompanied with all their due circumstances. Among which, the chiefest be, that the prayers be made in charity, in unity of christians,& in the catholic Church, out of which all particular Assemblies are the Synagogues of satan: and all works good of themselves donne by them, whether it be almsdeeds, 1. cor. 13. vers. 12.& 13. Fasting, suffering of martyrdom for the Faith of CHRIST, or praying with the tongue of Angels, do profit them nothing at all, according as Saint paul affirmeth. And as touching their other common excu●e of coming to schismatical ●eruice only for fear of losing otherwise their Off●ces, lands, and Goods, and undoing their wives, and Children: this excuse will not serve before Almighty God, John. 12. vers. 42.43 but is utterly condemned in the Gospel of S. John: where certain principal personages of the Iewes are grievously reprehended, for that though they believed in Christ, yet they durst not confess Christ openly for fear of the Iewes, least they should be put out of the Sinagoue. And S. John giveth this terrible sentence of their wicked dissimulation, that they loved the glory of men, more than the glory of God: John. 12. ver. 43. whereas both they and we all ought to love God above all things, and to prefer the glory of God, before our lives, lands, goods, offices, wife, children, and all other glory of the world. And forsomuch as our saviour Christ commandeth us in the gospel, not to fear them that kill the body: Mat. 10. ver. 28. Luke. 14. ver. 26. wickedness may we fear them that take away our goods, offices, and lands. And in another place he saieth. If any come to me, and hateth not his Father, and Mother, and Wife, and Children,& brethren, and Sisters, yea, and his own life besides, he cannot be my disciple. Luke. 14. ver. 33. And he concludeth in the same chapter with these words: So therefore every one of you that doth not renounce all that he possesseth, cannot be my disciple. For this cross is laid now vpon us by Almighty God to prove us, whether we will prefer our worldly goods, wife, and children, before the keeping of his commandements. And in S. matthew he protesteth, Mat. 10. v. 32.33 that who so shall confess him before men, he will c●nfesse him before his Father which is in heaven. And that who so shall deny him before men, he will deny him also before his father which is in beauen. In which words it is to be noted, that our saviour affirmeth it to be a denying of him before men, not to confess him before men, when the necessity of our neighbour, and the glory of God requireth it. And in our case, all dissembling catholics that come to the Schi●maticall service of heretics, do not only not confess Christ before men, but do openly deny him before men▪ forsomuch as the whole world at this day, both catholics and heretics, especially in all such countries as any Heresies be permitted, do account the abstaining from coming to schismatical service to be the most principal external sign and protestation of a true faithful catholic: and the coming to the same, to be in common iudgement, either an apparent comforming of the dissemblers conscience unto the heretics wicked proceedings: or else an evident external sign, that the dissembler in going thither contrary to his own conscience hath no true love, or zeal to the ancient catholic religion. And if such dissemblers notwithstanding their wicked dissimulation can be partakers with our saviour Christ of his everlasting glory in the kingdom of heaven, then were Christs Apostles, Martyrs and Confessors far deceived, that were willingly content to endure so many vile reproaches, contumelies, imprisonments, whippings, confiscations of lands and goods, and most cruel torments, and death, rather than they would once yield their consents to dissemble with any of the Pagan Emperours, or with any Iewes, Turkes, heretics, or other infidels, in any one point that might sound against the glory of Christ, or of his dear Spouse the catholic Church. Note also, that the learned divines affirm, Against marrying with an heretic. S. Hier. cont. Louiniā. li. 1. Soto. in 4. sent. dist 39. Soto in quest. ●a●t. 2& 4. Siluest. Tit. Matr●monium Num ●o Naua●r. in manuali Confessari●rum. Cap. 22. Num 49 ●eua●dentius in Ruth. Cap. fol. 61. council. Flibert. can. 16. council. Lao. dicen. can●o.& 31. council Constant. 6. Gener. Cap. 72. Tit. 3. vers. 10.2. Thess. 3.6.1. Cor. 11.19.2. Cor. 6 17.2. John. 1. vers. 10.11.14. Math. 18.17. that if a catholic do marry with an heretic, though the marriage do hold, yet the catholic committeth thereby a deadly sin, by reason of the great danger of infection with either schism, or heresy, that may come thereby unto him. And the Parents, guardians, Tutors, Executors, and all others that be any furtherers thereof, or might haue let it by lawful means, and did not, but consented thereunto, do also sin deadly. For such marriages be prohibited by diuers ancient holy councils: And sithence in the holy Scriptures wee be very earnestly commanded to avoid the company of heretics,& neither to eat with them, nor to receive them into our house, nor yet to say Aue unto them: but to account them as Ethnikes, and publicans: wickedness is it lawful for a catholic to haue, or promise to haue such a continual conversation, familiarity, dwelling, eating, and lying in bed together with an Heritike, as man and wife by marriage do solemnly promise to haue during their lives: Whereby the catholic should be in great danger with all his children and household to be infected with schism, and heresy: or else( in case both the husband and his wife be zealous each of them in the profession of their own Religion) there will then ensue great contention, quarrels, enmity, yea, perhaps fighting,& murdering al●o between them and their children, servants, kindred, and friends, for diversity of Religion, and manifold other quarrels, that will incidentlie grow thereupon. If he haue endangered himself to offend almighty God, by doing, or counseling any thing, whereof he doubted whether it were a deadly sin, or no. THE II. COMMANDEMENT. Thou shalt not take the name of thy Lord God in vain. If he haue sworn falsely, Of swearing. knowing that it was false in dead, or doubting whether it were so, or no: or else if he took no great care, whether that which he swore were either, true, or false. If by swearing he hath promised any thing that is lawful, and hath not fulfilled his promise, or had not any intention to perform it at the time when he swore. If he swore threatening his Children, or seruants, not minding to do as he swore: that is also a deadly sin. nevertheless if afterwards it shall be thought better to pardon, and show mercy to them, than rigour, and severity, he is not bound to fulfil his oath. If in swearing he hath threatened such as were not his seruants, to do any thing against them that was a deadly sin: this is a If he haue sworn never to do some good dead:( as never to lend, never to trust, never to say or hear mass, never to preach, never to receive a Priest into his house,& such like:) this oath bindeth not. No more more doth this that followeth, to wit, if he swear to commit some evil fact. ●udic. 11. ●ers. 30. Math. 14.7.9. Act. 23 12. council illerden. Can. 7. Conc●l. Toletanum. 8. Can. 2. S. Ambros. lib. ●. de officiis. Vide Summam. S. Thome. 2.2. quest. 89. artic. 7.& quest. 98. art. 2. in responsione ad primum argumentum. Quod ille qui ●utat sefactu●um aliquid illicitum, iurando incurrit periurium, propter defectum justitiae: said si non impleat quod iurauit, in hoc periurium non incurrit: quia hoc non erat tale quid, quod sub iu●amento cadere posset. Et silvester. Tit. de iuramento quarto. number. 1. Quod iurans de mortali, peccat mortaliter, iurando,& seruando. Et vide Summulam Casetani, de peccatis. Tit. periurium. Et Soto, de i●stitia,& inre: lib. 2. qu. 4 artic. 3. Et Naua. in Manuali confessariorum. Cap. 12. Nū. 3. Note that( as it appeareth in jeremy. cap. 4. vers. 2.) three things be required in every oath to haue it lawful: to wit, truth: Iudgement and Iustice: And in case any of these three do want in an oath, it is a sin. And note likewise, that by daily experience we see, that many simplo ignorant persons are foully deceived with the like absurd erroneous opinion as wicked King Herod was, who( as it appeareth in the gospel) was per●waded, that it is lawful to perform an unjust oath: and that a man is as well bound to perform an unjust oath, as a lawful oath, whereas all Learned divines do uniformly agree, according to the Holy Scriptures, and the iudgement of the ancient councils and Fathers, That an oath ought neither to be any impediment to hinder any virtuous Act, nor any bond to further any wicked Act. And therfore if in the heretical country of Germany, an oath be ministered unto me, to present truly the names of all catholics within such a parish, town, or shire, and the intention of ministering this oath, is to know thereby tho●e catholics,& so to punish them, by imprisonment, or banishment, or by execution of some penalty or forfeiture vpon them for their Religion: First if I take this oath to do so unjust an Act, the very taking of the same wicked oath being contrary to Iustice( as the learned schoolmen term it) Secundum quid perjury in me: Albeit I haue a purposed mind to present truly the names of al the catholics. And the reason why it is thus termed perjury, is for that the oath being taken to do an Act against Iustice is applied unto an evil matter, which I am bound by the Lawe of Charity under pain of incurring a deadly sin utterly to detest, withstand, and falsify. And therefore, sith by the Lawe of Charity I am bound to do contrary to my said oath, and in no wise to perform it, but to make it a false oath, it is all one, as if I had ●worne falsely: I mean hereby, it is as heinous a deadly sin, as if I had sworn with a mind not purposing to perform my oath. Secondly, I am not bound to perform that unjust oath, but I am bound to break it: sith by performing that unjust oath I should also committe an other deadly sin, by being an occasion and mean that catholics should be unjustly punished by heretics: which is against Charity. Thirdly I am not bound to perform that unjust oath: because I should thereby show myself to be a favourer and aider of heretics, in furdering of their heresies. Let him in like manner accuse himself, of the oaths of cursing,& banning,( which are very common:) As, a vengeance take me, or such a kind of death chance unto me: of these must he accuse himself, if he be faulty therein. If he be accustomend to swear oftentimes: the which is a very perilous thing, by reason of the great danger wherein he liveth to swear sometimes falsely. If he haue omitted to rebuk or correct his Children, or seruants, when he understood that they were accustomend to swear, or to lye. If he were the cause that others should swear falsely, ( as in suborning false witnesses, or any of the jury to give a false verdict:) or that an other should not fulfil the lawful oath which he hath sworn. Note, that in this our wicked age generally throughout England, and especially among Free-holders, Lodouicus Granatensis in 3. Concione de penitentia. S. Thom. Quodlibet. 1. quest. 9. artic. 18. Soto, de Iustitia,& jure. lib. 8. queen. 2. art. 3. in 4. conclusione. Silnester. Tit. Periurium. number. 2. that be empaneled vpon enquestes, perjury is accounted a light offence, and is commonly required by one friend of another in ●utes of Law. whereas S. Thomas,& this godly author F. L. de Granada, and other learned divines do affirm, that if we haue regard only to the kind of the sin of perjury, and to the object of it, it is a more grievous deadly sin than murder. Because the sin of murder is directed against men, but the sin of perjury is directed against Almighty God, whom the perjured per●on calleth to be a witness of his falsehood. In consideration whereof, the holy ancient Pope Eutychianus required, that the very same penance should be enjoined for perjury, as was for wilful murder. And withall, that 'vice of perjury was accounted ●o horrible, and so greatly detested by all our ancient holy christian forefathers, council. Matisco. can. 2. that in an ancient council it was ordained, that who so solicited any other to give false witness, or to be perjured, should never be afterwards admitted to communicate, S. Chri●… ost. Homil. 9. in acta. and receive the most blessed sacrament of the altar, until the very end of his life. And Saint chrysostom was so careful that none of his flock should fall into perjury, that he used to expel all such out of his Church, and to forbid them all communicating therein, as used to swear vpon light occasions. And would to God, that all catholic Bishops and Pastours would follow his godly example, and then would there not bee so much swearing and forswearing by every lewd fellow, as we see so universally used in this our corrupt time. Summa. S. Thom. 2.2. quest. 98. artic. 2. Sebastianus Medic is. in Summa peccatorum part 1. queen. 31. Tit. periurium. And moreover note, that( as S. Thomas affirmeth) the perjured person doth thereby give to understand, either that almighty God will be a witness of lies, and falsehood, or that almighty God knoweth not the truth,& therefore perjury is a great irreverence, and contempt of almighty God, and contrary to the virtue of Religion, whose office is to give reverence unto him. See against perjury, and the wicked custom of swearing. Exod. 20. verse. 7. Leuit. 19.12. Deuter. 5.11. 2. Reg. 21.1. Psal. 14.4. Psal. 23.4. Sapien. 14.25. Ecclesia. 23.9.& 12. ieremy. 7.9. Zachar. 5.3. Zachar. 8.17. Malach. 3.5. Mat. 5.33.34. 1. Timoth. 1.10. jac. 5.12. As touching vows, if he haue broken any vow. And note that in this corrupt age many dissolute Priestes, monks, Friers, and Nunnes, Of vows. Deuter. 23. vers. 21.22& 23. Psal. 75.12. Ecclesia. 5. ver 3.& 4. Sap. 8.21. Mat. 19.12. luke. 11. vers. 9.10. John. 16.23. 1. Cor. 7. vers. 7.32 33.34.37 38.& 40 1. Cor. 10& 13. haue most horribly broken their vows by persuasion of heretics, in cloaking their sacrilegious adultery,& incest, with the holy name of marriage: whereas they had vowed before freely, and voluntarily, unto almighty God perpetual chastity during their lives, and had married themselves unto our saviour Christ by that solemn vow: by reason of which marriage they are as well barred from all other marriage, as he that is already married to one wife, which can not join in marriage during her life with an other. And in case the holy ancient Ecclesiastical Ordinances might haue been executed in this our corrupt time, that were made for due observation of perpetual continency in all the clergy, to the intent they should( as good spiritual Pastours ought to do) give holy example to al their flock, of mortefying the lusts of their flesh, 2 Cor. 3. ver. 5.& 6 Phili. 2.13. Phili. 4.13. 1. Timoth. 5.& 12. and contemning the transitory earthly riches of this world,& so attend wholly to the service of God, by employing their whole mindes, study, travell,& time, in continual prayer, Meditation, Contemplation, Fasting, Watching, Preaching, ministering the holy sacraments,& in other holy spiritual exercises, without any hindrance therein by the common worldly impediments of Wife, Children, Midwifes, jades, Cradelles, Wenches, and so manifold other worldly appurtenances as be incidently required for the continual careful maintenance, and provision of them,( not convenient, nor seemly for spiritual Pastours,) I am fully persuaded, that our dissolute licentious Bishops and Priests, should not so easily haue beguiled Women to mary with thē, contrary to the laws of the Church, as they haue donne. council. Tolet. 3. can. 5. council. His. palense. Can. 3. council. Tolet. 9. can. 10. For so much as all such Women were accounted by our ancient Holy Christians Forefathers ●o vile, and infamous, that it was ordained in diuers anncient Holy councils, that they should be sold for Bond slaves, and that the price gotten for thē should be bestowed vpon the poor. And by another Holy council it was also ordained, that their children should never inherit any thing that appertained to their parentes, but remain Bond slaves for ever unto the same Church, where the Priest their lewd Father committed that scandalous ignominy. If he haue deferred the fulfilling of his vow any long time. If he haue vowed to do any wicked act or not to do any good dead: neither of these two wicked vows do bind us to the performance of them. Let him also consider well, if his vow be such as may lawfully be changed, that it be done with great prudency: taking aduise therein of his ghostly Father: and that it be changed into some other thing, which is at the least as great as the former, or rather greater: for otherwise the changing of it were not well done, when it may be done in this manner. THE III. COMMANDEMENT. Thou shalt keep Holy the sabbath day. IF HE haue not kept the sundays, and Holie-daies, but haue done, or commanded to be done any servile work vpon the same dayes, unless it were some little thing. If he haue omitted to hear mass throughout vpon every sunday, every Cbristian is bound to hear Mass every sunday,& holy day in the year. & Holiedaie, being not letted by any lawful cause: it is a deadly sin. If he haue not been at the time of mass,& other divine catholic service,& in holy places, with such devotion, and reverence, as he ought to haue been. Or if he haue been there talking, gazing, or laughing: which was otherwise than became him. If he haue not provided that his Children and seruants should hear mass upon every sunday, and holy day. Lodouicus Granatensis. in concione. 3. de penitentia. in 3. precept. decalogi. pag. 61. If he haue spent all the whole sunday or holy day, in pastimes, game,& vanities. Note, that it is very lamentable to consider the corrupt manner that most Christians do use in this wicked age in sanctifying the holy festival dayes for whereas they be instituted by almighty God to this end, not so much that men should sanctify the festival dayes, as that they themselves should be sanctified vpon these holy dayes, they be so far off from procuring sanctification vpon these holy dayes, that ordinarily they are worse occupied upon holy daies, than in other common work daies, consuming most part of the holy daies in playing at dice, tables, cards, bowls, &c. and so do offend almighty God more vpon holy dayes, than vpon other dayes. If he haue been negligent in hearing of sermons: The Author meaneth such sermons as are preached by catholics, and not by schismatics or heretics. If being excommunicated he haue been present at catholic divine service, or haue received any sacrament during that time. THE IIII. COMMANDEMENT. Thou shalt honour thy Father and thy Mother. IN this Commandement is treated: first, of the duty, care, and diligence, which Children ought to use towards their Parents, and Parents towards their Children. Secondly, of the duty, which servants do owe to their Maisters,& Maisters towards their seruants. Thirdly, of the charge, which Prelates & Pastors ought to haue over their flock, and parish: and of the duty which the parishioners do owe to their prelates,& pastours. Fourthly, of the duty of the wife towards her husband: and of the Husband towards his wife. fiftly, of the sons in law towards their Fathers in law: and of the Fathers in law towards thier sons in law. For al this runneth( as it were) by one rule. And here likewise the penitent must examine himself, how he hath behaved himself towards his Elders, and Benefactors. Of the duty of children. Now according hereunto, let the son first examine himself: If he haue despised, or not honoured, or haue spoken any evil words by his Father, or Mother. If he haue disobeied them in matters that were just. But note, that I am not bound to obey my Parents, or superiors, when they command to do any thing that is unjust, and ungodly: as to go to any schismatical service, Act. 5. ver. 29. &c because I ought chiefly to obey almighty God, and his laws& Commandements. If he haue not succoured his Parents, in their necessity. If he haue been ashamed of his parents, by reason of the baseness of their family, or poor estate. If he haue not performed the last will,& Testament of his Father and Mother. If he haue wished their deaths, to enjoy either their lands, or goods. Likewise, let the Parents consider: If they haue been careful over their chidrē to wit, Of the duty of Parents. whether they haue taught thē catholic prayers, and instructed them in the catholic doctrine. And especially to know the Apostles Creed: the ten Commaundemments: our Lords prayer:& the Salutation of the most blessed Virgin: and whether they haue used such diligence and careful circumspection as they ought to preserve them in this wicked corrupt time from all infection of schism, and heresy. If they haue reprehended, and chastised them when they did such things as they ought not to haue done: or when they haue kept vnthriftie and lewd company. If they haue kept them ocupied in some kind of exercise, to the end, they should not become idle loiterers, and vagabonds. If they haue brought them up with overmuch delicacy, and pleasure, suffering them to haue their own wills,& to fulfil all their appetites. In like manner the Maisters must observe the same towards their seruants, Of the duty of Maisters towards their servants. & al others that be under their government: especially in using great diligence,& careful circum●pection, to preserve them from al infection of schism and heresy,& to haue them instructed in al nessarie catholic doctrine. Let them consider also: if they haue provided competentlie for al things necessary for them. If they haue been careful to see them cured of their diseases, and haue caused them in their sickness to receive the holy Sacraments. If they haue suffered them to use the company of dishonest men, or women: or to live in any other deadly sin, being able otherwise to haue remedied it. As touching Godfathers, and Godmothers, Of Godfathers, and Godmothers. it is diligently to be noted, that according to the iudgement of diuers councils, and of S. Augustine,& S. Thomas, that who so is Godfather, or Godmother unto any in baptism, council. Arelatens. sub Carolo Magno. Can. 19. council. Magunt. sub Carolo Magno. Can. 47. council. taketh vpon them the office of an instructor, that is to instruct their Godchildren in necessary doctrine of the catholic religion. And therfore they be bound to haue a care of their instruction therein, especially if necessity do urge it: As it doth in time and place, where the child baptized is brought up among heretics, or schismatics: but where the Children be brought up among catholics, Collinion. cap: 4. S. Aug. in quodam ser. Pasch. Summa S. Thom. 3. part. quaest. 67. artic. 8. then may the Godfathers and Godmothers be well excused of this care, presuming that their Godchildren are then diligently instructed by their christian catholic Parents. Howbeit, in case at any time they perceive the contrary,& that their Godchildren do want a good catholic instructor, than are they bound to their power to take care, and to provide for the salvation of their spiritual children: for they must remember that they be spiritual Parents unto their Godchildren, and are bound as sureties for thē in their baptism, that they shalbe well instructed in al necessary doctrine of the catholic religion. Many Godfathers, and Godmothers be very negligent in performing their bound duty herein, especially in such places as are infected with schism and heresy, and therefore Preachers, and Ghostly Fathers, ought to admonish them thereof. As touching guardians of wards, &c. it is to be noted, Of guardians. Of Wards. that who so compelleth any of his children or wards to marry with another person against their own free will committeth a deadly sin. S. Antoninus. part. 3. Tit. 3. Cap. 4.§. 5. & Nauarr. in Manuali Confessariorum. cap. 25. Num. 8. And note likewise very diligently, that by the holy general council of Trent, all such persons are Excommunicated ipso facto, Conc. tried. Sess. 24. de refor. matrimonii. cap. 9. Sebast. Med. in sum. peccat. par. 2. Pa. 103.& 300. Nauarr. Manuali Conf. cap. 27. num. 150 as do use any manner of compulsion unto any under their government,( as to their wards, or any other,) either by threatening, or by exacting any manner of penalty, or by any other means, directly, or indirectly, whereby to compel them to marry with some certain person, whom they prescribe unto them. For such covetous guardians, &c. do violate and infringe the free liberty that ought to be in the holy Sacrament of matrimony, and do most horriblie abuse it for their own private luere, and, commodity, to the utter vndooing of their wards and of them that be married in such forcible manner unto them: whereof there be very many lamentable experiences in every shire of England. between Stepfathers, or Stepmothers, and sons in law, or Daughters in law, let them consider, if there haue been between any of them any malice, envy, or evil words: or if they haue desired one anothers death, to haue their goods or lands. between married folk, let the Husband The Husband. consider, if he haue evil treated his wife, by word or dead, and if he haue provided her of all necessaries. Likewise the wife, The Wife. if shee haue misused her Husband, by disobeying him, or by giuing him any occasion to break his patience, and to bee moved to Anger. Howbeit in case the Husband command his wife to go to any heretical service, or to commit any other deadly sin, she ought not to obey him therein. If she haue been jealous over him without any just cause. The subject must consider, Of the obedience of subiects. Acts. 5. vers 29. if he haue disobeyed his Magistratess or any of their laws and commandments, being not repugnant unto any of the commandements of God or of his catholic Church. If he haue despised the Magistrates in his heart. If he haue murmured or complained of them. If he haue judged rashly of their doings to some evil purpose, by saying that they did their things vpon passions, or sought their own lucre, and gain, or some other worldly respect. If he haue dishonoured either by word or dead, such persons as are placed in government, and office. If he haue contemned, or not used due reverence unto aged persons:& if he haue mocked, and jested at them. If he haue been ingratful unto his Benefactors, by forgetting their benefits: or( which is worse) if he haue rendered unto them evil for good. THE V. COMMANDEMENT. Thou shalt not kill. AS touching the soul: let him first examine himself, Of spiritual murder. if he haue spiritually slain his neighbour, by persuading him to schism or heresy, or by provoking him, or giuing him any counsel, or occasion, to sin deadly: which is a sin of scandal, or offence. If he haue accompanied him, or favoured him, or helped him in doing any wicked act. As touching the body: if he haue killed, Of bodily murder. or procured, or desired the death of his neighbour: and if he haue prayed unto God that he might die. If he haue born any deliberate purposed hatred against any man, having a desire to be revenged of him: and how long time he hath continued in this malicious mind. If he haue refused to speak to any person, to whom he was wont to speak, and hath thereby given Scandal, or offence to his neighbour. If he haue been any occasion of factions, or haue favoured them. If he haue threatened any with evil speeches, not being under his government. If he haue forgiven such persons( at least wise in the Court of Conscience,) as haue humbly desired pardon of him. If having offended others by word, or dead, he haue desired forgiveness of them, either by himself, or by some other: And if he haue made sufficient amendes for such injuries, and offences, as he hath done unto them. Howbeit note, that if I haue born hatred secretly in my mind against another, and haue not made any show thereof by any outward sign, in this case I need not to ask forgiveness of him,& it is better to conceal it from him, Ludouicus. Granatensis, ●n concione de peni●entia. in 5. precept. decalogi. pag. 71. least by discovering it unto him, he be moved thereby to conceive the worse of me, and to suspect at an other time that I do seeretly bear the like hatred towards him. THE VI. COMMANDEMENT. Thou shalt not commit Fornication. ALbeit that in all sins offence may be committed by Thought, word, or deed, yet in this sin of the flesh, it doth more usually happen than in any other. And in what manner soever of these three kindes he shall offend, the quality& circumstance of the person with whom he offended ought to be expressed.( As whether it were with a Virgin, or a single loose Woman: or with another mans Wife: or with his near Kinse-Woman, &c.) according as we haue before declared. How we may sin by thought. Now according unto this order: First as concerning Thoughts, let him confess, If he haue been negligent in resisting forthwith his dishonest thoughts. If he haue consented unto his dishonest thoughts, desiring to put them in execution, in case he had opportunity thereunto. If he haue continued any time in taking a lingering delight in his dishonest thoughts being well advised what he did. As concerning words: If he haue spoken any filthy& dishonest Words, Of dishonest words. taking pleasure and delight in such kind of talk. If he haue solicited others unto sin, either by words, or letters, or by means of some third person. As concerning deeds, Of deeds. and acts: If he haue offended in this sin of the flesh by the actual doing of the fact indeed. If he haue sinned by kissing wantonly, or by dishonest touching, either of himself, or of any other person. If he haue willingly procured any pollution. Of Pollution. And if the pollution happened unto him in his sleep, then the iudgement thereof( to wit, when it is a sin) must be according to the cause that went before,& according to the grief, or pleasure, which he had after the same. If he, or shee haue donne any thing to provoke others unto sin: as by tricking and trimming themselves wantonly in apparel, by painting their faces, by jetting up and down in open places, or by gazing in the streets, or at windows, to 'allure others to behold them. If he haue solicited to violate the chastity of others, by gifts, or by promises, true, or false, or by any other means. If he haue not shunned and avoided the occasions of this sin of the flesh: as daungerous company, and conversation, and dwelling together within one house: which is the greatest of al other occasions. If he haue red any dishonest books, that might provoke him to this sin of the flesh. If he haue not armed himself with Fasting, prayers, going to Confession,& receiving the most Blessed Sacrament of the altar, and with other spiritual remedies, when he perceived himself very much tempted with this sin of the flesh. Of married folk. Let married folk also confess, if they haue not paid the one to the other the debt of matrimonial Iustice. If they haue sought by any means to hinder the fruit of generation. If they haue kept the order,& natural use, in the act of matrimony If they haue procured any pollution otherwise out of the natural use. If he haue had any carnal knowledge with his wifes kinswoman within degrees prohibited: which is an impediment, that letteth the Matrimony, if it happened bebefore the marriage. But in case it were afterwards, then he cannot require the debt of matrimony, without dispensation of his Prelate. THE VII. COMMAVNDEMENT. Thou shalt not steal. IF he haue taken any thing appertaining unto others, either by deceit, violence, usury, or simony, &c. If he haue withholden other folks goods or lands, against the will of the owners,& hath not made restitution of the same. Restitution must be made out of hand. And it is not sufficient to haue a mind to make restitution in time to come, but he must restore out of hand with effect: yea, though he shalbe constrained by reason of the restitution to diminish and abate his countenance, and state: And this must be done out of hand especially when the right owner himself is in necessity thereof. levitic. 19 vers. 13. If he haue detained the wages, which was due unto his seruants, workfolkes, or other hired persons, against their wills. If he haue not made restitution of such things as he hath found, or of such things as came to his hands without knowledge of the owner. If in buying or selling he haue wrought any subtlety or deceit, either in the wears, or in the prices, or else in the weight, or measure. If he haue bought any thing of such as could not sell it, as of Bondmen, Infants, &c. Also if he haue taken of them any thing of gift, which they could not give. Selling of wears vpon credit above the just price. If in respect only of selling vpon credit he haue sold his wears above the just price, having none other lawful cause to move him to do it, which must be referred to the iudgement of his discreet Ghostly Father. If he haue occupied together in society with others as partaker both of loss, and and gain, reserving not withstanding his principal stock to be saved wholly& securely unto himself. As touching Hunting &c. it is to be noted, that who so entereth into another mans privileged park or Warren, and killeth therein, and taketh away from thence any Deere, or Conies, against the will of the owner, committeth a kind of theft, and is bound to restitution. And the like is of taking away of doves out of another mans Doue-house, and of fish out of another mans Fishe-pond, &c. in case it be done against the will of the owners. AND NOTE also, that who so layeth artificially any corn, or seeds, or other meats in his doue-house, or do use any other arte, with an intent to 'allure thither the doves out of other mens Doue-houses, and to cause them to frequent his Doue-house, it is also a kind of theft, and he is bound to restitution. If in game Of game he haue used deceit,& gained thereby. If he haue played for more than was convenient for his estate. If he haue played with his inferiors for greater sums of money than they were able to play for. If in game he haue sworn, quarreled, or fought with others, or haue given any reproachful or evil language. If he be an Officer, Of Office● let him confess if he haue not exercised his office diligently,& faithfully, for which he receiveth fee, or wages, whether he be a Labourer, Butler, cook, overseer, or Steward, &c. forsomuch as every one of these is bound to sustain such losses as shall happen in his office through his negligence. If he haue the appointing or distribution of public Offices, or benefice, or of any other thing, let him confess, if he haue had any respect of persons, by giuing them for worldly respects,& not according as the laws of distributive iustice do require. If at his suite, or request any Office, or bnfice, haue been bestowed vpon any person that was unworthy of the same. If he haue not truly paid his Tithes Of Tithes. unto the Church. council. Ma●unt. Can. ●8 de deci ●●is. council. Matisconem: ●●cundum ●an. 5. Con●●l. Trident. ●ess. cap. 12. and. Refor●atione. Na●●rr. in Ma●ali Confes●iorum. ●●p. 21. nu●er. 32. And note diligently here these terrible words of an ancient council against such as will not pay duly their Tithes unto their catholic Pastours, and Curates. Timendum est, vt quisquis Deo debitum suum abstrahit, ne fort Deus per peccatum suum auferat ei necessaria. That is to say: It is to be feared, that who so withholdeth from God his due, least perhaps God will for his sin, take from him those very things that be necessary unto him. And by an other more ancient council it was ordained: that who so obstinatelie refuseth to pay his Tithes to the Church should be separated for ever from the members of the Church. And in like manner it is ordained by the late Holy general council of Trent: that who so withholdeth or hindereth the payment of tithes, should be excommunicated,& not be absolved of that sin, unless he make full restitution. And note, that even in this our present corrupt time with schism, and Heresies, all catholics want not good means to pay their Tithes duly unto God, being such a number of poor catholic Priestes now in a manner in extreme necessity, both at home, and abroad, without any manner of maintenance of the lands or livings of the Church, which were ordained, not for any calvinistical Ministers, but for the provision of catholic Bishops, and Priests, to whom in case they do now pay their Tithes, doubtless almighty God will not only accept it, but abundantly reward it, with inestimable graces and blessings both to them, and their posterity. And as for such covetous persons, as haue no due consideration of the present most lamentable extreme case, and necessity, of poor catholic Priestes, I marvel that they can haue any manner of hope to find any mercy at Gods hand at the dreadful hour of their death: sith he promiseth his mercy in his holy Scriptures only unto such as be merciful unto others, saying. Blessed are the merciful, for they shall obtain mercy: Math. 5. vers. 7. Math. 25 45. Luke. 6 38. And in another place. Amen. I say unto you, as long as you did it not to one of these lesser, neither did you it to me. And in S. Luke he saieth also: With the same measure that you do meate, it shall be measured unto you again. And see also. Mat. 18. ver. 23. Deuter. 5. ver. 10. Deuter. 7. ver. 9. tub. 4. ver. 7.& 12. Eccle. 4. ver. 10.11.. proverbs. 11. ver. 23. proverbs. 19. verse. 17. THE VIII. COMMANDEMENT. Thou shalt not bear false witness THIS commandment containeth two great branches. In the one are the sins which are committed in iudgments by the Iudges, counsellors, Attourneis, Proctors, Witnesses, jurors in enquestes, and by the plaintiff and defendant. And in the other branch are contained slanders, detractions, grudginges, mockeries, rash judgements, suspicions, lies, and flatteries. As touching the first part, let the penitent consider, if he be a judge, counsellor, attorney, proctor, witness, or a juror in inquests, and according thereunto let him accuse himself of such things, as appertain unto his office. As concerning the second branch, let him first of all consider, if he haue born any false witness. Let a woman also confess, if she being moved with jealousy, or anger, haue spoken any vnsemelie words against an other woman, by saying, that she is an harlot, bawd, witch, or thief, when she wanteth some things taken out of her house: for this is likewise a false witness, when such words are rashly uttered, having no sure foundation. ●f detracti●●. If he or she haue spoken evil of any of their neighbours of evil will,& with an intent to do them thereby any hurt, or displeasure: which is commonly called detraction. Note, that he that hath defamed an other by any false report is bound to restore his famed again unto him: ●… to, deiusti●…,& jure. li. 〈…〉 quest. 6. ●… t. 3. Manuali. Nauar. cap. 18. number. 44.& 45. by saying unto them, to whom he made that false report, that he reported vntrulie of him. And if need require, he ought to swear, yea,& bring witness, whereby to dissuade thē from conceiving evil of the party, whom he had falsely defamed. If he haue vtttered any grievous and secret fault of his neighbour, we may not discover to others any secret fault of our neighbour though it be true because his good name and famed is thereby hurt unless We discover it of charity to such as may correct him or else do it by due order of lawe. whereby he is defamed: yea, though he spake it not with any intent to do him any hurt. And albeit that the secret fault which he published of his neighbour were true, yet is he bound to restore unto him his good name again, which he hath taken away by his uncharitable discovering it to an other. But note, that in restoring to him his good name again, he may not say, that he spake falsely of him, when the secret fault was true: but that he spake evil of him:& let him commend him for some virtues that be in him,& talk no more of his secret fault. moreover note, that although the detractor do repent him of his detraction never so much,& punish himself for the same with never so great Fastings, Note, that a detractor is as well bound to make restitution, as a thief. and other austere penances yet unless he do his endeavour to restore to the party whom he hath defamed his good name and famed again, and withall make him sufficient recompense for the damages, and losses, he hath thereby sustiened, or at least wise content him therein, in case the detractor be able to restore& recompense the same, he shal never obtain Pardon of almighty God of his sin of detraction. The due consideration whereof is able to make even a stony heart to burst out in tears, especially if a man haue any taste or feeling in spiritual things, to consider, how this pestilent 'vice of detraction is so general among all states in the world: insomuch that( as S. chrysostom S. chrysostom. saith) ye shall rarely find either lay-man or monk wholly free from this 'vice. And whereas commonly at every table, and in every company, little other talk is heard, but backbiting, and lewd reporting of other mens and womens faults, yet it is a wonder to hear of any restitution made by any detractor unto any per●on of their good name and famed again: wherefore this godly learned Author F. Lewis de Granada lamenteth very grievously in one of his latin Sermons with the consideration thereof: Ludouicus Granatensis in 2. Tom. concionum: dominic. 3. in quad. concio. 3. pa. 418. 422. 423. And affirmeth that he feareth that the greatest number of men& women are damned everlastingly in hell fire for this sin of detraction, though they had no other deadly sins besides. And therefore I wish, that the Preachers and ghostly Fathers would zealously endeavour to persuade all persons to detest and eschew this foul 'vice of detraction, especially sithence the infection thereof is so common,& so few make any conscience of defaming their neighbours, and in a manner none at all of restoring afterwards unto them their good name and famed again. If he haue harkened willingly unto such persons as haue made any slanderous reports of their neighbours, or haue provoked them thereunto, or maintained thē therein. S. Bernard li. 2. de Con●●deratione. And note that S. Bernard saith, that to defame, or to give ear to another whiles he defameth his neighbour, whether of the two is more damnable, he cannot easily affirm. Wherefore when any defameth his neighbour by any evil report, all that hear the backebiter shall do well to give apparent signification, either by words, or signs, or at least wise, by holding down their heads, and by their sad countenances, that they do greatly mislike with such lewd backbiting talk. And let them endeavour to interrupt or stay the backebiter at the first entry into his backbiting if they can, and to talk of some other new matter. Otherwise, Rom. 1. verse 32. in case they give any willing ear to the detraction, the hearers seem to consent to the detractor,& are thereby made partakers of his sin. And in regard of these inconveniences, it is also to be noted, that( as the Holy Father Cassianus reporteth) Cassianus Lib. 4. cap. 7. the ancient Religious monks of Capadocia devised the reading of holy books at the time of their refection, not so much for the profit that cometh then by the reading, as for the eschewing of idle talk, which commonly is more rife at that time, than at any other time. And for the same respect the ancient holy learned Doctor S. Augustine prescribeth in his rule to his monks, that they should give good ear unto the reading of some holy book so long as they did sit at their refection, until they rose up from thence, and that during all that time they should make no noise, nor haue any talk one with another: the which godly rule is at this day duly observed in all Religious Monasteries. And in like manner the ancient holy councils of Toledo, and Maguntia ordained, Conc. Tolet. 3. can. 7. Conc. Magunt. Can. 9. that Priestes should ever haue reading of the holy Scriptures at their tables. And would to God, that Bishops who ought to be a spectacle of observing holy Discipline to all the Priestes, and levy, would not forget their duty herein: sith the holy Pope Eusebius, and the ancient holy council of Reimes haue so specially charged them in this behalf. Con. Remens. Can. 17. If he haue reported such evil speeches again as he hath heard but lightly& vainly reported of others. If he haue defended the good name& famed of his neighbour, being slandered by others, when he knew him indeed to be innocent. Psalm. 81. vers. 4. Pro. 24.11. sum. S. Thome 21. quest. 70. art. 1& nota Caietanum in suis Commentatiis. Note, that if a witness may with his testimony deliver one from an unjust death, or from any infamy, or other great damage, he is bound to give his testimony therein, though he be not commanded by a judge to do it. For albeit none is bound to offer himself to give testimony for the condemnation of any person,( unless it be in the crimes of Heresy and Treason) yet is he bound to offer himself to give testimony for the absolving, and discharging of an other that is falsely accused, and in danger to be vniustlie condemned, for want of some testimony to discover the truth: or at leastwise he is bound to endeavour what he can that the truth of the matter may be signified to such as may help to discharge the Innocent from the false accusation. If he haue murmured, or grudged, at other mens lives. If he haue mocked or scoffed, at the natural moral defects of his neighbours. If he haue judged rashly Of rash iudgment. of the sayings and doings of his neighbours, taking that in evil part, which he might haue taken in good part: and( which is worse) if he haue reported unto others such things for certain as he rashly judged in his hart. If he haue been suspicious, Of suspicion. taking occasion of every ●ight cause to suspect the worse of others. If he haue sowed discord,& debate, Of making debate. levitic. 19. ver. 16. Prou. 6.19. between his neighbours, making the one angry with the other, and uttering unto the one the faults of the other, whereupon doth commonly arise great dissension, hatred, and mischief. If he haue told any lye, Of lying. either to the prejudice or profit of his neighbour, or in any other respect. If he haue obtained any thing by false information, which he could never haue obtained in case he had disclosed the truth. If he haue revealed any secrets to others which were given him in charge not to reveal. If he haue opened other mens letters without their consent. The ninth and tenth commandments are comprehended in the sixth,& seventh, which are declared here before. Of the seven deadly sins. I. OF PRIDE. What Pride is. Summa S. Thom. 22. qu. 162. artic. 1. PRide is an inordinate appetite or desire of a mans own proper excellency. Out of this sin many other sins do proceed. Among which, the chiefest are vain glory, ambition, presumption, vaunting, and hypocrisy. Now according hereunto a man may accuse himself of every one of these kinds in manner and form folloing. Of vain glory. As touching vain glory: let him consider well of himself, if he haue been vain glorious in naughty matters: as for that he hath been revenged, or hath beaten, or dishonoured others. &c. If he haue taken any glory in things that are vain, and unworthy of glory: as of beauty in the face, comeliness of body, behaviour of his person, great retinewe of seruants, riches, great possessions, stately houses, kindred or of such other like matters which are of little account. If he haue gloried vainly in things that are good, and are worthy of glory: As of virtue knowledge,& wisdom. The glory whereof he ought to haue given to almighty God If he haue gloried in flattery, or in worldly praises, taking overmuch contentation, and delight therein, and not giuing the glory of all to Almigtie God. As touching Ambition: Of Ambition. let him consider if he haue been Ambitious, or haue greedily desired or gaped after honor, promotion,& glory: or haue done such things to attain unto the same, as he ought not to haue done. If he haue been so timorous of worldly shane, or infamy, Of fear of persecution for Religion or of the evil will and displeasure of others, that to avoid these inconveniences he hath done such things as he ought not to haue done, or left such things undone as he ought to haue done. If for fear of evil speeches he haue omitted to do any good thing: as to confess his sins: to hear mass: to receive the most blessed Sacrament: to come unto catholic Sermons: to succour, defend, and honour catholic priests, and religious persons: and to keep company with good and virtuous catholics, &c. As touching Presumption: Of Presumption. If he haue presumed vainly of himself, and taken that vpon him which he is not, reputing himself more virtuous, better learned, and of greater wit, and parentage, than he is indeed. If he haue presumed much of those gifts, and other things which he hath, and hath not given the glory thereof unto almighty God. If he haue had too great a confidence in his own iudgement, knowledge, or virtue. If in that respect he would not receive counsel, correction, or chastisement of others. If in the same respect he haue defended his own manifest faults, by going about to excuse his sins. If, for that he would not seem to be overcome, he haue obstinately argued and resisted against that which he knew to be true and reasonable. If he haue despised, and contemned others, making little account of them, or speaking words in contempt of them. If vpon this presumption he haue jested, and scorned at other mens ignorance and defects. Of hypocrisy. As concerning hypocrisy: let him consider, if he haue laboured to seem to be that which he is not, or haue feigned himself to be more holy than he is indeed, to procure vainly unto himself the name and estimation of holiness amongst men. Of braging and boasting. Concerning bragging, vaunting,& boasting, let him consider, if he haue after a vain manner vaunted or praised himself, or his own doings. If he haue praised himself for any sin he hath committed: as for that he hath dishonoured any woman, or done any injury unto others. If he haue commended himself for a thing which he never did,( especially being a sin,) that thereby he might seem a valiant and hardy man, or be the more esteemed. II. OF COVETOVSNES. LET him consider, if he haue been covetous, Of covetousness. & nigardlie, or if he haue hoardward up goods together without a reasonable cause. If contrariwise he haue been prodigal,& wasteful. If he haue spent more than his ability was able to maintain, Of prodigality. whereby he is fallen into great necessity,& wanteth means to provide things necessary for his wife, children, and seruants. If he haue had a great and inordinate love towards money, whereby he hath forgotten almighty God, and such things as be requisite for the behoof of his soul,& hath employed his whole study to the increasing of his worldly substance. If he haue desired another mans death to be his heir, or executor, or to enjoy some office, or other commodity, after his death. 3. Of lechery: Of this sin we haue treated already in the sixth Commandement. IIII. OF ANGER. AS touching Anger: Let him consider first, if he haue been so angry with himself, Of Anger towards himself. as to wish or desire his own death. If being in any rage or fury, he haue hurt himself. If in his anger he haue given himself to the divell, or cursed himself. Of Anger towards his neighbour. As touching his Neighbour: If he haue been angry with his Neighbour, or disdained him without cause. If he haue spoken any words of anger against him, or given him discurteous language. If he haue reviled him with injurious words: as calling him thief, drunkard, or fool, &c. not being his seruant, or bondman. This is a deadly sin. If in his choler and anger he haue upbraided him with his faults, and offences, which he hath committed, thereby to make him ashamed. If he haue in his anger uttered the same words, or discovered unto others the same faults in his neighbours absence. If he haue cursed or offered unto the devil the creatures of God, or wished vengeance vpon them, whether they were his seruants or not: though there be some difference between the one offence, and the other. If he haue been obstinate, choleric, wayward, or quarreling: or haue used any vnciuile terms in his words, and reasonings. If he haue executed the anger of his mind against any man, by striking him. V. OF GLVTTONIE. AS touching gluttony: let him consider, if he haue broken any of the Fasting dayes prescribed by the catholic Church. If he haue eaten flesh upon any day prohibited without sufficient cause. If he haue been occasion that any other hath broken any Fasting day, which they were bound to keep. This also is a deadly sin. If he haue eaten so excessively, or such meats, as were hurtful unto his health. If he haue eaten or drunken overmuch, or oftentimes, or with overmuch appetite, or gluttonous desire. If he haue been a great lover of such meats as are delicate, and curiously dressed, and haue bestowed very much thereupon. Against drunkenness. provver. 20. vers. 1. Prou. 31.4. Eccles. ●9. 2. Eccles. 51.38. Esaie. 5.11. Osee. 4. ●1. Ioel 1.5. luke. 21. vers. ●4. Rom. 13. ●3. 1. Cor. 5. ●0. Galath. 5.21. Ephes. ●. 18. council Magunt. Can ●6. If he haue willingly made himself drunk, or any other, it is a deadly sin. Here let such take heed, as use that abominable drunken custom of Germany, lately come up,& practised now in many places of England, to carovie& drink vnmea urably one to another. The which beastly sin of drunkenness( being a voluntary madness,) is also an occasion of many other deadly sins, that do consequently follow the same. In consideration whereof, it was ordained by an ancient council, that who so is oftentimes drunken& will not amend, after that he is reprehended for it, should be excommunicated. VI. OF envy. ●f envy. AS touching envy: let him consider, if he haue with a deliberate aduise been grieved at the prosperity of others, or because others excelled him in any thing. As if a Courtier should envy that another should be in greater credit, or favour than he, or be better preferred, or obtain his suits with more expedition. If he haue reioyced at his Neighbours hurt, or adversity, or to see him fallen from his wonted credit, and estimation. If he haue spoken evil words of his neighbour to discredit his person, or his good name,& famed, or to advance himself, by disclosing the faults& defects of others If he haue discovered any secret fault of his neighbour, to the end, that his defects being published his credit might be diminished. If it hath grieved him, when he heard his neighbour well reported of. VII. OF SLOVTH. AS touching sloth: Of sloth. let him consider, if for slothfulness he haue omitted to do good works: as to hear mass, to say his prayers, especially, when of duty he is bound unto them. If in his prayers, and other good exercises appertaining unto the service of Almighty god, he hath done the same coldly or faintly,& after a light& negligent sort. If he haue been inconstant, Of Inconstancy. giuing over such good purposes as he intended to do, and leaving of his deuotions, and other holy Exercises, vpon every light occasion. If he haue deferred thē from day to day. If he haue slept more than is necessary. If he haue spent his time lewdlie in vain fantastical and wandring thoughts, in idle talk, and unfruitful exercises. If in his troubles& adversities he haue taken overmuch grief thereof. If on the contrary part he haue waxed proud, and haughty above measure, with prosperity, estimation, and good success, not giuing the glory therof unto almighty God. Of the works of mercy. Of spiritual works of mercy. AS concerning the works of Mercy: let him first accuse himself, if he haue been negligent in the spiritual works of mercy: especially if he haue omitted to counsel, aduise, or reprehend such persons, as he might haue holpen by some of these means, chiefly if they were such, as of duty he was bound to haue care of. If when he hath either counseled, or reprehended them, he did it in such anger, and with so little modesty, that he did more harm than good. ●f brotherly ●●rrection. ●●cle. 17. ●●rse. 12. ●●t. 22.39. ●ath. 18. ●●r. 15.16.17 ●●mma. S. ●●omae. 22. ●est. 33. ar. ●.& 3.& ●●od lib. 11. ●●ē. 10. arti. 〈…〉 13.& ●… e Sum●●lam. Note, that the precept of brotherly correction, is a precept of charity, and spiritual alms,& is therefore called a brotherly correction, or admonition, because it tendeth to amend our brother of his sin in a charitable manner: and the order thou must use herein, is prescribed in the gospel, to wit. First to admonish thy brother secretly of his sin. Secondly, if he amend not, then to take with thee one or two witnesses. Thirdly, if that notwithstanding he amend not, then to declare it to the Church: to wit, to the Prelates, or Gouernours of the Church, as S. chrysostom interpreteth it: But note, that so long as thou hast any probable hope of amending thy brother by secret admonition of him, thou must use it more often than once, Caietani, de peccatis. Tit Correctio Fratterna.& Paulum de Palacio in Math. cap 18.& Stellam in luke. cap. 17. Et Nauarr. i● Manuali Confessario Cap. 24. number. 12.13.14.& cap 18. Num. 56 prove. 24.1 Eccle. 11.7. jac. 3.2. Prou. 24. 1● 1-Tim-5. 2● proverb. 9. vers. 7.8. Prou. 15. 1● Prou. 17.1 Prou. 29.2 Eccle. 1.1 Eccle. 3. Eccle. 20. Prou. 31.4 2. Thes. 5.1 Psa. 140.5 1. Cor. 4.1 Gal. 6.1. 1. Tim. 5.1 2. Tim. 2.2 for preserving his good name and famed: Because whereas the sinner incurreth two evils by his sin, the one is hurt of his conscience, and the other is hurt of his famed, if thou canst repair the hurt of his conscience without hurting his famed thou oughtest so to do: But in case thy secret admonition doth not prevail with him, then sith the hurt of his conscience is the greater evil, the same ought to be preferred, and holpen, although it be with the hurt of his famed. But note also first, that thou must not use this brotherly correction, or admonition unto any, unless thou be very certain, that they are guilty,& thou art not bound to use it, when thou hast but a suspicion therof, albeit it be with conjectures. Secondlie note, that the sin of thy brother which is to be thus brotherly corrected, must be a sin, whereby he is in danger to perish, I mean a deadly sin: for in venial sins,( as S. james saith) we do all offend. Thirdly note, that a public sinner is publicly to be corrected, and reprehended for his sin, as S. paul affirmeth. Fourthly note, that thou art not bound to correct the sins of such persons, as thou hast no hope that they will be reformed& amended thereby: as the sins of such with whom thou hast no conversation: for it is likely, that they will give no ear unto thee. neither yet art thou bound to correct or admonish such persons of their sins, as in thy opinion are careful of their consciences, and be therefore likely to repent and amend of themselves. Fiftly note, that thou must seek good opportunity of time and place to use this brotherly correction. and in any wise to admonish him charitably as thy brother, and not as an enemy: otherwise doing it without discretion, thou shalt do more hurt than good. sixthly note, that if another having knowledge of that sin be more apt and likely to admonish him of the same sin, than thou art, and is disposed thereunto, thou maiest then omit this brotherly correction, and admonition. If he haue not had compassion of so many miseries, calamities, rebellions, sects,& heresies, as do at this day trouble all christendom: And if he haue not prayed unto Almighty God for redress of them. ●f Corporal ●orkes of ●ercie. As touching the corporal works of mercy: let him consider, if he haue holpen his Neighbours in their troubles, and necessities. And if he haue given alms to the poor, according to his ability. If he haue been choleric with them, or murmured against them, or given them evil answers, as being too much molested by their importunity: or if he haue disdained, or mocked them. Of other Accusations more particular. AFTER these Accusations, which are common to all kind of persons, there be other special Accusations, which appertain unto diuers kindes of States, or persons: as to Bishops, curates, Priests, Religious monks, Friers,& Nuns, lawyers, Iudges, Sergeants, counsellors, Officers, attorneys, Proctors, witnesses, jurors, gouernours of Cities, Stewards of copy holds, or other signories, physicians, Marchants, House-houlders, or such like: the which kinds of persons ought to accuse themselves, after these general accusations, of such matters also, as do appertain particularly unto the charge of their estates,& Offices. The Prelates,( to wit Bishops, Bishops and Curates. Pastours,& Curates) that haue charge of souls, ought to accuse themselves, if they haue not been resident, and of the little regard and care, they haue had to instruct and profit their flock, with catholic doctrine, prayers, and good example of life. See the godly decrees in the late holy general council of Trent, Concilium general Trident. Sess. 5. de Reformatione. cap. 2.& Sess. 24. de Reformatione. Cap. 4. council. general Lateran. Can. 10. how all Curates are bound to preach themselves, or having lawful impediment to cause others that are meet for the same to preach the word of God to their flock, at the least all sundays, and solemn festival dayes. And note there also, how all bishops are bound to preach them elves, or having lawful impediment to appoint other meet Preachers, to Preach the word of God to the people in their diocese, at the least all sundays, and solemn festival dayes, and in the Holy times of Lent, and advent every day: or at the least three dayes every weeke. And see the like Decree ordained in ancient time, in the Holy general council of Lateran, holden under Pope Innocentius the third. The Priests, Priests. if they haue not said mass, and other divine service: or haue said the same negligently, with little reverence, attention, and devotion. The religious persons: Religious persons. if they haue broken any of their vows, or any ordinances of their Order. Note, that by the late Holy general council of Trent, Conc. gener. tried. Sess. 25 cap 18. de regular.& Monial. al such are excommunicated, as do by any means enforce any virgin, or other woman, against their wils to enter into any Monastery, or to put on the habit of a Religious nun, or to be professed. And likewise all such are excommunicated by the said general council, as do by any means hinder without just cause, the Holy will of any Virgin, or other Woman, from being a Religious nun, or from making any vow for the same. Sebast. Med. in summa peccat. part 2. pag. 253. council. tried. Sess. 25. cap. 5. de regular.& Monial lib Note also, that if any do enter without necessary cause within the enclosure of Nunnes, albeit it be done under pretence of licence granted by the ordinary, and not revoked, they be Excommunicated. Greg. 13. Extr. de anno. 1575. anno 4. And the Abbesses and Nunnes are likewise Excommunicated by the same Decree, that permit them to enter. And note, that by the council of Trent, the licence of the Bishop or Superior for the same must be obtained in writing: which they may not grant, but only in necessary cases. The Iudge●: Iudges. If for any worldly respect, as friendship, hatred, kindred, fear, subornation, or bribery, they haue not ministered Iustice sincerely, and rightly, or haue prolonged the same, without cause. The Laweirs, lawyers. as Sergeants, counsellors, Officers, Attourneis, solicitors, or proctors, if for want of sufficient learning, or in other respects, they be vnmeet to discharge their duties: or if they haue deceived their clients, by favouring publicly or secretly their aduersaries: or haue willingly lost or hindered the just and rightful cause of the the other adversary, by vouching false laws, knowing them to be false, or by frivolous arguments cavils, and reasonings, to obscure the same, or by procuring superfluous delays. If they haue not been ●arefull to examine whether their clients cause were just or no. If they haue gone forewardes, and prosecuted their clients unjust cause, knowing it to be unjust, yea, and though at the beginning of the suite they know it not to be unjust, but afterwards when it appeared unto thē to be so, if they did then defend the same, it is to be confessed as a deadly sin. For albeit they ought not to discover the injustice, Manuale Confessariorum Nauarr. cap. 25. number. 28. of their clients causes to their aduersaries, yet are they bound to give over the defence of them, and to declare to their clients their opinion therein, and to endeavour to persuade them unto an honest agreement. If they haue concealed from their clients, and not uttered to them the unjustice, and naughtiness of their causes. If they haue taught their clients to lye, or to use deceits,& unjust means, against their aduersaries: as to bribe the judge or vndersherife: to procure the impanell to be made at their particular denomination: to corrupt any of the jury. to counterfeit false writings: to bring false witnesses, or such like. If they haue not holpen when they might the just causes of the poor, being in extreme necessity: Summa. S. Thom. 22. quest. 71. artic. 1.&. Manuale Confess. Nauarr. cap. 25. number. 29. I mean, at what time the poor mans life, or utter undoing depended vpon the defence of his just cause, and he wanted help therein. If they haue taken little care for their clients causes,& haue not studied to give them their best counsel: or if by their default their clients, haue taken any prejudice or damage in their causes. If they haue taken vpon them more matters than they were well able to dispatch. A good note for attorneys. If they haue labour●d, procured, or consented, to prolong and delay their Clients suits contrary to the due order of iustice: or haue not endeavoured to bring them quickly to an end. If they haue taken too great fees of their Clients: or haue deceived them in the accounts of their charges. If when their clients were willing to fall to agreement, they haue hindered the same or haue persuaded them to continue still in suits of law. The plaintiffs if they haue made any unjust demand, or sought only in their sins to vex and molest the defendante with arestes, sub pena, latitat outlarie, citation: or haue endeavoured by any means to delay their own suits against iustice: or haue concealed or rent the writings,& evidences, which might disclose the truth of the whole matter. And let both the plaintiffs plaintiffs. And defendants accuse themselves, if in the suits between them they haue sought contentions, and quarrels, or haue refrained to speak one to an other: or if they haue endeavoured to corrupt any of the Iudges, Manu. Conf. Nauarr. cap. 25. num. 31. Sebastianus. Medices, in Summa pec. par. 2 q 40. num. 38. officers, witnesses or jurors, with letters, Bribes, favours, promises, fastings, or adherents. And note, that who so accuseth an other of a false crime, or sueth an other, knowing that his ●ute in law is unjust, is bound to make restitution unto the other for al his losses, and expenses, sustained thereby. The witnesses: Witnesses. if vpon their oaths they haue not testified the very truth sincerely, and plainly, and that without any deceit, favour, enmity, fear or slander. silvester. Tit. Testis. number. 10. And note, that he that giveth false witness, is bound to make restitution of al such losses as either the plaintiffs plaintiffs or defendants haue sustained by means of his false witness given. And note also, Manuale confessariorum. Nauarr. Cap. 25. num. 45. Soto, de iustitia.& jure. lib. 5. quest 8. artic. 4. that if a witness take any reward to testify the truth, he not only sinneth, but is also bound to make restitution thereof to him that gave it him. Howbeit, he may take the expenses of his journey, and recompense for all his losses sustained thereby. But jurors in Enquestes cannot require any recompense for their expenses or losses thereby, because they are bound by the tenor of their freehold to serve their prince: and country( as it were iudges of the fact) therein. The Phisitians: Phisitians. let them accuse themselves: first, silvester. Tit. Medicus number. 1. Sebastianus medices in Summa peccatorum. part. 2. quest. 39 in littera. M. num. 53. fol. 117 Manuale Confessariorum. Nauarr. Cap. 25 number. 60.61.62.63.64. if they prescribe medicines without sufficient knowledge in physic, though the physician haue taken the degree of a doctor of physic Secondlie: if they follow not the precept● of physic, unless it be in some diseases which they can cure by long experience: howbeit they must not use any maner of enchantment, or witch-crafte therein. Thirdly: if they neglect to study, or to visit their patients in their need. Fourthly: if they Presume to prescribe medicines for a disease before they know the disease. Fiftly: if when they doubt of some medicine whether it will cure a disease they do notwithstanding give it to their patient, either to try an experience, or to gain thereby, or not to seem to be ignorant in physic. Sixthlie: if they give to their patients such things as they know will hurt thē, albeit they do earnestly request it. seventhly: if they forsake their patients before they ought, that they either die, or their sickness is prolonged. Eightly if in damgerous sickness or diseases they coumsel not their patients to confess their sins to their ghostly father before they apply any medicines unto thē, according as they be commanded by the holy general council of Lateran. Council. general Lateran. Canon. 23. Sebastianus Medices, in Summa peccatorum. part. 2. pag. 118. And note, that a solemn ecclesiastical ordinance was published anno Domini. 1566. whereby al phisitians are straitly prohibited to visit their patients three daies together, unless they haue before confessed their sins to their Ghostly Father. And in ca●e the Phisitians do visitt them contrary thereunto they commit a deadly sin, besides incurring diverse other penalties pre●cribed in the said ecclesiastical ordinance. Ninthlie: if they prescribe or give any thing to a woman with child to destroy it, and to cause her to travail before her time. Tenthlie: if without just cause they grant to such as are weak of body to break the Fasting daies,& to eat flesh in Lent or vpon other daies prohibited. eleventhly: if they counsel their patients to to do any act whereby they shall commit a deadly sin: as to haue carnal copulation when they be unmarried, or to be drunken, &c. Twelfthly: if they require too exceeding great stipend or fee for their counsel, and pains. Thirtienthly: if they take a stipend of any private person inhabiting in any City, or town, where they haue an ordinary stipend allowed by the same city, or town. Fourtienthly: if they give not freely their counsel& pains unto such sick persons as be very poor. Fiftienthly: if they appoint the sick person to buy more medicines than he needeth, vpon any compact between them, and their Apothecaries. The Apothecaries: Apothecaries. let them accuse themselves, if in compounding of medicines they put not such things therein as the physician prescribeth, but one thing for an other, or corrupt stuff, whereby either death ensueth to the sick person, or prolonging of his sickness, and disease. The merchants: Marchants let them accuse themselves of their unlawful traffic, of their unjust and deceitful buying and selling, &c. In like manner let all other persons accuse themselves in their Confessions, each one according to his state of life. general advertisements, whereby to know, and discern, which is a deadly sin, and which is a ueniall sin. IN all these kindes of sins that haue been here noted, it is needful to declare, which is a deadly sin, Wee are bound to confess all deadly sins. and which is a venial: forsomuch as we are bound of necessity to confess all deadly sins, but not venial sins, unless we will: But because this cannot be well declared in few words, it shall suffice for this present to give some general advertisement, concerning this point, leaving the rest unto the iudgment of the wise and discreet Ghostly Father. Now to understand which is a deadly sin,& which is a venial sin, there are wont to be given these two Rules following. The first and most general rule is, The first Rule. that whatsoever is contrary to Charity, is a deadly sin. By Charity, whatsoever is contrary to charity is a deadly sin. wee understand the love of God, and of our neighbour: wherefore, according to this Rule, whatsoever is against the honour of God, or the profit of our neighbour in any matter of importance, is a deadly sin. As to do or speak any thing that may discredit his good name, or famed, or to hurt him in his goods or lands, or such like: for this quencheth Charity, wherein consisteth the spiritual life of the soul. And therfore it is rightly and aptly called a deadly sin, because it taketh away the spiritual life: but whatsoever is not against Charity, but only besides charity, is a venial sin: What a venial sin is. as idle words, which hurt no man: or some kind of little vain glory, of anger, of negligence, or of glottony, I mean, to eat a little more than is necessary, or such like. The Second Rule. The second rule is more special: which is, that whatsoever is contrary to any one of the commandments of almighty God, or of the catholic Church, is a deadly sin. As that which is done contrary to the Commandement, that saieth: Thou shalt not steal: Exod. 20. or thou shalt not commit adultery, &c. Or that which is done contrary to the Commandement of the catholic Church: which commandeth us to pay tithes: to confess our sins to our own Pastor, or to some other, with his licence, at the least once every year, to receive the most blessed Sacrament at Easter: to Fast in Lent, and vpon other dayes appointed for Fasting. Summa. S. Thomae. 1. 2. Quaest. 88. Art 6& 22. qu 66 art 6. in responsione ad tertium argumentum. Et Nauarr: in Manuali confess. Cap. 11. number. 4.& Cap. 17. number. 3. But it is diligently to be noted, that that which is of his own nature a deadly sin, may be a venial sin, by one of these two ways: to wit, either because the matter is but small, and of little importance,( as if one should steal a cluster of grapes, or a pin, or a point, or such a like trifle:) or because the work is imperfect, by reason that it wanted a full consent, and deliberation: as it may happen in evil thoughts, without any consent given thereunto, but yet evil resisted: for which cause, that which of itself was a deadly sin, is by the imperfection of the work, no more than a venial sin. Likewise here it ought to be considered, that there be three kinds of commandements: Of three kinds of commandements. whereof some are negative: as, Thou shalt not kill, &c. which do bind us ever,& for ever: that is in every time,& at al times: others be affirmative, as to give alms: to haue contrition for our sins: to love almighty God, Summa. S. Thomae. 1. 2. quaest. 100. Art. 10.& 2. 2. quaest. 33. Artic-2. & these do bind us ever, but not in every time,& at all times, but onely in time of necessity, and then are we bound of duty to do them. Soto, de Iustitia,& jure. lib. 2. quest. 3 Artic. 10. There be others, which are compounded both of the one and the other: to wit, both of negatives, and of affirmatiues: as to restore other mens goods. For this commandeth to restore, and commandeth also not to withhold our neighbours goods, and these& such like Commandements do bind us to observe them both manner of ways, to wit: ever, and at all times. And therefore it is not sufficient for him that is in debt,& ought to restore, to haue an intent& purposed mind to make restitution in time to come: but it is necessary that he do restore forth with: because he ought not to retain the goods, or lands, which do belong unto another, against the will of the owner: the which is a commandment negative, which bindeth us ever, and for ever, that is, at all times: wherefore, he that retaineth after this sort the goods or lands of others, let him well consider his own case, and let him make restitution out of hand, and without all delay, as wee haue declared. HERE FOLLOWETH A brief maner of confession, to help such persons as use to be Confessed oftentimes. Accipite spiritum sanctum, quorum remiseritis peccata remittuntur eis,& quorum retinueritis retenta sunt. John. 20.22. Multi credentium veniebant confitentes,& annunciantes actus suos. Act. 19.18. THE III. CHAPTER. HAVING now treated of Confession, for the behalf of such persons as do use to be Confessed very seldom times in the year, it followeth that we do also declare, after what manner such as are commonly Confessed every week, or fourt-night, or very often-times in the year, ought to prepare& examine themselves. Among which sort of persons, there be many sore vexed and troubled with scruples, because in examining their consciences, they find not sometimes whereof to make their confession. For knowing& believing certainly on the one side, that they are not without sins, and not finding on the other side at the time of Confession any particularities of them: whereof they might be Confessed, they are in a great perplexity, and scruple of mind,& do fully persuade themselves, that they were never truly& rightly Confessed. Causes of scruples in confession. Why this so falleth out, we may assign two causes: the one is, because it is in dead a very hard matter for a man to know himself, and to understand thoroughly all the secret corners of his conscience: For which cause, the Prophet spake not in vain, when he said Delicta quis intelligit? ab occultis meis munda me Domine: Psal. 18.13.& 14. Pro. 24.17. That is to say, who is he that know●th his sins? deliver me O Lord, from my secret offences. An other cause is, because the sins of just persons( of whom the wise man saieth, that they fall seven times in the day,) are rather sins of omitting, than of committing. The which kind of sins are very hard to be known. But for the better understanding of this matter, it is to be noted, that all sins are committed by one of these two ways: to wit, either by way of Committing: tha● is, by doing any wicked dead: as by robbing, killing, committing fornication, &c. Or by way of Omitting:( that is, by leaving some good thing undone: as for not loving god, not fasting, not praying, not hearing of mass, &c.) Now, of these two kindes of sins, the first,( because they consist in doing) are very sensible, and easy to be known: but the second kind of sins,( consisting not in doing, but in omitting or leaving undone,) are much harder to be known: because that thing which is not, hath no mean to show itself, for to come to light. Wherefore, it is not to be marveled at, that spiritual and devout persons( especially if they be simplo,) do not find some-times in examining their consciences any sins, whereof they may accuse themselves in their Confession. For these persons not falling so often into those sins of committing,) whereof we haue spoken,) and the other sins which be of Omitting, being not easy to be understood, hereof it cometh, that they know not whereof to make their confession, & therefore are they so grievously vexed. wherefore, for remedy hereof I thought good to ordain this memorial, for the instruction of such persons: wherein is chieflly treated of those kind of sins, which are of Omitting. And because these sins may be, either against God, or against ourselves, or else against our neighbours, I haue therefore divided the memorial into three parts, which do treat of these three kindes of negligences. Among which negligences, there be many which sometimes are not so much as venial sins: but yet they are imperfections, and defects, and oftentimes they may be venial sins. And therefore such as walk towards perfection, should not wholly pretermit in their Confessions, to accuse themselves of them. Howbeit, this is not convenient to be done at all times, but at certain times,( and especially vpon principal feasts,) for otherwise wee should weary our Ghostly Father overmuch with the superfluous length of our Confessions: but at other ordinary times, when we come to Confession, every man may take his choice out of these negligences, as he shal think may best serve for the discharging of his conscience in that behalf. Here followeth the memorial, to help such as come oftentimes to confession. Accusations in the beginning of Confession. AFTER that he hath said his general Confession, How a sinner may begin his confession. and before he enter into a particular accusation of his sins, let him accuse himself of these four things following. First, for that he cometh not so well prepared unto this Sacrament,& for that he hath not used such diligence in the examining of his conscience as he ought to haue done. Secondly, for that he hath not such sorrow and repentance for his sins, neither yet such a firm determination and purpose utterly to forsake sin, as he ought to haue. Thirdly, for that he came not unto the most Holy and blessed Sacrament of the altar to receive the same, with such purity of conscience,& with such reverence, and devotion, as became him: and for that he hath not had after the time of receiving such a close recollection of mind, as was requisite for so high a guest. Fourthly, for that he hath not used so great diligence in the amendment of his life, nor endeavoured to profit himself daily more,& more in the service of God: but hath rather continued in one very same luke-warmenes, and negligence, yea and waxed worse, and worse also. These accusations being said, let him begin to accuse himself in such order as followeth. sins by way of Omitting towards God. towards Almighty God we are bound to haue these three theological virtues, Faith, Hope,& charity. And as concerning each one of these, a man may accuse himself in this manner following. As touching charity, charity. let him accuse himself, for that he hath not loved almighty God with all his hart,& with all his soul, as he was bound to do: but hath rather bestowed his love inordinately vpon creatures,& vanities of this world, forgetting his Lord, and creator. As touching Faith, Faith. let him accuse himself, if he haue not had such a steadfast, and firm Faith, as he ought to haue had: and if he haue not banished out of his mind with all speed all such fantasies, and thoughts, as whereby the divell endeavoured to make him stagger in matters of Faith, and to serve from the catholic Church. As touching Hope, Hope. let him accuse himself, if in his troubles, and necessities that haue happened unto him, he haue not had recourse unto our Lord, with such an assurance, and confidence, as he ought to haue done. And if he haue been discouraged in his mind, and taken grief and sorrow for them out of measure: for this proceedeth of the weakness of his hope, and confidence in God. As touching purity of intention, purity of intention. let him accuse himself, for that he hath not done the works appertaining unto the service of God, with such a pure intention( that is to say, for the love of God only) as was requisite: but that he did them some-times, as it were for manners sake, and at other times, for custom only: and some-times, because they liked well his own taste, and appetite: or for some other like respects. Let him also accuse himself, divine inspirations. for that he hath been too slacken,& negligent in answering to the inspirations and callings of Almighty God, resisting often-times therein the holy Ghost, because he would not enforce himself,& take a little labour and travail. This is a fault, which is very spiritual, and secret, and very meet it is, that wee should always haue a conscience thereof. unthankfulness In like manner let him accuse himself, for that he hath not been so thankful for his divine benefits, as he ought to haue been: and for that he hath not rendered due thankes for the same, nor taken such benefit by them, as the rather to love and serve him the better, who is the giver of all things. Let him likewise accuse himself, of his forgetfulness forgetfulness. of our Lord, having him oftentimes, as it were quiter banished out of his heart: whereas we should always haue him in his presence, and set him continually before his eyes. Impatiency. As concerning patience in adversity, let him accuse himself, if peradventure he haue not had ●uch a sufferance in bearing patiently all such adversities, and troubles as it hath pleased Almighty God to sand him, and if he haue not acknowledged, that they were sent from his hand, for his further commodity: and if he haue not given him such thanks, as for the same were due unto him. This matter may be specified more at large, if his conscience take remorse of any particular thing. moreover, let him accuse himself, for that he hath not behaved himself with such reverence and devotion at mass time, and other divine service, and in Holy places, especially in the presence of the most blessed Sacrament, as he ought. Sins by way of omitting towards himself. A MAN consisteth of many partes. For he hath a body, with all his senses, and a soul, with all her appetites, and a spirit with all his powers, which are understanding, memory, and will: And so he may offend against the right government and order, which he ought to haue kept in every one of these. First of all, let him accuse himself, for that he hath not governed his body with such rigour, and severity, as he should haue done, as well in eating, drinking, clothing, and sleeping, as in all other things: but hath rather been very gentle and favourable towards the same, and a very delicate cherisher of himself. Let him accuse himself, for that he hath not kept both his imagination and senses so closely recollected, and ordered, as they should haue been: but hath suffered them to range and wander abroad in matters of pleasure,& delight: as in hearing, seeing, talking, and imagining of many things, which were idle, fantastical, vain, and nothing to the purpose, the which do afterwards hinder the close recollection of the mind, and the attention unto prayer. Let him accuse himself also, for that he hath not mortified his appetites,& resisted his own will, as he ought to haue done: but hath rather followed, and contented the same almost in every thing. Let him accuse himself, for that he is not so humble in his mind, and in his works, as he should be: And for that he hath not esteemed himself for so vile, and miserable, as he is indeed, nor handled himself, as such a one hath deserved. Let him accuse himself also, for that he hath been so flouthfull& negligent in prayer,& for that he hath oftentimes given over, and left off the same, vpon small, and light occasion:& for that he hath not been at the time of prayer with such a closenes of mind, and diligent attention thereunto, as of duty was requisite. sins by way of Omitting towards our neighbours. LET him accuse himself: first, for that he hath not loved his neighbours with such love, as he would look that others should love him, according as almighty God hath commanded. Likewise, for that he hath not succoured them in their necessities, with such relief, and help, as he should, and might haue done. Also, for that he hath not taken such pity, and compassion vpon their miseries, and prayed unto almighty GOD for them, as he was bound to do. moreover, let him accuse himself, for that he hath not had, nor felt in his mind such an inward grief, and sorrow, as he ought to haue had, for the public calamities of the catholic Church, as schisms, Heresies, Rebellions, Warres, sacrileges, &c: which haue been stirred up in our ungracious age, by Luther, Zuinglius, Caluin, Beza, and other heretics: and for that it hath not grieved him even at the bottom of his heart, to see so many christian souls daily deceived by their diuilish preachings, and books. Furthermore, let him accuse himself, for that he hath not prayed unto almighty God for the extirpation of all schisms, and Heresies, and for the conversion of heretics unto the catholic Faith, as he was bound to do. Such as haue Masters, and superiors, let them accuse themselves, for that they haue not obeied thē,& reverenced thē, as they ought to haue done. Such as haue children, wards, schollers, or seruants: let them accuse themselves, for that they haue not instructed and chastised them, and provided for them all such things as were necessary, as well for their instruction in the doctrine of the catholic Church, and preserving them from all infection of schism, and heresy, as also for all other worldelie necessaries, and for for that they haue not been so circumspectly& careful over them, as their duty required: considering that Almighty God will demand a straite account of them in this behalf. Of sins of committing. AFter that the penitent hath in this wise accused himself of his sins of Omitting, then may he begin to accuse himself of those sins which are called sins of Committing: running over the ten commandments, and the seven deadly sins, and accusing himself in such of them, as wherein his conscience shall be most moved, and provoked so to do. And if he will go more briefly to work, then may he examine his thoughts, words, and deeds, wherein he shall think that he hath offended,& so accuse himself of the same. After all this, he must accuse himself of all such sins, as are commonly appertaining unto that state,& office, that he is of▪ declaring wherein he hath offended against the laws and dueties of his state. As for example, if he be a Religious person, let him accuse himself, if he haue broken his three vows of poverty, chastity, and obedience, or any other thing belonging to his Rule. If he be a judge, Sergeant, counsellor, attorney, advocate, physician, or merchant, &c. let him accuse himself of such things as appertain to his Office. If he be a Prince or Ruler, let him accuse himself as concerning his government. When he hath ended all these accusations, let him then conclude as followeth, saying: As well for all these sins, as also for all others, wherein I haue offended my Lord GOD, in thought, worde, or dead, I accuse myself to be a most grievous sinner, and do aclowledge myself to haue offended Amighty God through my default, my great default, yea, my most grievous default: and therefore I desire you my Ghostly Father, to give me absolution and pennance for the same. OF our SATISFACTION. An Explanation of the Doctrine of the catholic Church, concerning the Satisfaction of penitent sinners, for the temporal pain remaining sometimes by the iustice of God for thē to suffer, after that their deadly sins committed after baptism, and the everlasting pain due unto the same be forgiven.§. 1. INTENDING to make an introduction for the better understanding of the Churches doctrine concerning the satisfaction of penitent sinners, I think it very convenient, to give warning to the christian reader, to take diligent heed of the heretics common slanderous and crafty dealing in treating thereof: whereby they haue circumvented great numbers of the unlearned people,& alienated their mindes from the catholic Religion, to give credit unto their new heretical doctrine. For first in treating in their books& sermons of our works of satisfaction, they make no distinction or difference at all, The deceitful dealing of heretics, in treating of Satisfaction. in what state the works of satisfaction are done: whether in the state of deadly sin, or in the state of grace, neither yet do they distinguish between satisfaction for the fault of sin,& satisfaction for the pain of sin: nor whether the works of satisfaction are to be done for satisfaction of the everlasting pain, or for satisfaction of the temporal pain. Note the Churches doctrine concerning our Satisfaction. Whereas the Churches doctrine is, that none of our works be satisfactory unto God for any of our deadly sins, unless they be first abolished by the grace of god: because no works done in the state of deadly sin,( being then done by an enemy of God) can satisfy God. For unless the person be first reconciled and grateful unto God, his works of satisfaction can not be grateful and acceptable unto him: but when the works of satisfaction be done by a penitent sinner in the state of grace, then it is to be presupposed, that the fault of the deadly sin committed by him after baptism, and the everlasting pain due unto it, be already abolished by the grace of God, by virtue of our saviour Christs satisfaction communicated unto him. And then his good Christian virtuous works of Fasting, prayer, and almsdeeds; &c. being done by him in the state of grace,( as a member of Christ,& an adoptive son of God,) are united unto Christs satisfaction, and be then very grateful and acceptable unto God, and do satisfy his divine iustice for the temporal pain remaining for a penitent sinner to suffer, when his sorrow and contrition for his sins is not so fervent, and perfect, as by order of the divine justice is prescribed, and required. And note well, what I affirm, that these painful virtuous works of satisfaction done by a penitent sinner be satisfactory unto the divine iustice, Our works of Satisfaction be onely for the guilt of temporal pain,& not for the guilt of everlasting pain in Hell. only for the guilt of temporal pain,& not for the guilt of everlasting pain in Hell,( as the heretics do falsely slander the doctrine of the catholic Church,) Because the guilt of everlasting pain ever accompanieth the deadly sin,( as the shadow doth the body,) and is ever pardonned unto penitent sinners at the very same instant when the deadly sin is pardonned. Vide council. Trident. Ses. 6. Cap. 14.& Can. 30.& Ses. 14. Can. 14.& 15. I mean hereby that the everlasting continuance of the pain is in such wise pardonned in penitent sinners, that it ceaseth to be everlasting, and is changed into a temporal pain onely. And let no man maruaill, that some times a temporal pain remaineth for a penitent sinner to suffer, after that his deadly sin, Summa. S. Thome. 3. part. quest. 69. artic. 3. and the everlasting pain due unto it, be forgiven him. For if of original sin, which is forgiven by the Sacrament of baptism, there do afterwards remain diuers temporal penalties to the person that is sanctified by that Sacrament: the which temporal penalties be sorrow, fear, labour, hunger, thirst, diseases, and even death itself, all which do truly vex and afflict us, and be after a sort a kind of temporal pain, that came unto us by original sin: Sap. 1.13. & if of the same original sin there do remain also certain relics in them that be baptized, left by God in them, for their exercise, proof and merit, as Concupiscence, or foams peccati,( as the learned divines term it,) which remaineth in our members, striving against the law of our mind, why should any christian Maruaill then, that the Church affirmeth, that sometimes a temporal pain remaineth for a sinner to suffer, after that his sin committed after baptism is forgiven him by his confession in the Sacrament of penance. For otherwise if the sin be never forgiven before the pain, but that both the sin and all pain due unto it be always forgiven jointly together at one instant,( as the heretics affirm,) then would it follow very evidently, that so long as the pain should endure, Note that these Holy men had their sins for given them, and yet suffered afterwards temporal pains for them. so long would the sin endure also. wherefore sith Adam, Moyses, david, and diuers others suffered for their sins committed against God very great temporal pains during al their whole lives, according as by almighty God himself was prescribed unto them, it would then follow hereupon, that their sins were never forgiven them until the very last end of their lives,& that from the very time they committed their sins until they died, they were never the true seruants of God, but remained during all their whole lives out of his grace, and favour. The which false assertion, being so contumelious unto such Holy men, no christian ought once to imagine, sith the Holy Scriptures affirm, that vpon their repentance for their sins they had forgiveness of them, and were Holy men, and in the favour of Almighty God, notwithstanding that they suffered afterwards during their whole lives, certain grievous temporal pains for their sins, according as Almighty God himself had prescribed unto them. Ezech. 18.20. Deuter 14.16. again, it i● to be noted, that according to the true sense of the Holy Scriptures, all learned divines do agree, that the personal sin of the Father is not tran●ferred unto his children, unless they consent unto the same sin: But yet they affirm, Exod. 20.5. exod. 347. number. 14.33. 1. Reg 2.31. 1. Reg. 3.14. 2. Reg. 12.13.&. 14. Thren. 5.7. that the pain appointed by almighty God unto the father for his sin, is some times transferred unto his posterity. As appeareth in diuers places of the holy scriptures,& namely where it is affirmed, that God visiteth the iniquity of the Fathers in their children, unto the third and fourth generation of them, &c. as also in an other place where it is said in the lamentations of the Prophet ieremy. Cap. 5. verse. 7. Our Fathers haue sinned, and be not, and we haue born the iniquity of them. And therfore it is a kind of malicious madness in the heretics, to affirm so directly, and expressly against the holy Scriptures, that the sin, and all pain due unto it, be linked in such an indissoluble society together, that no guilt of temporal pain remaineth at any time unto a penitent sinner, after that his sin is forgiven him. Wherefore, as philip Melancthon a Lutherā, Melancthon in locis communibus: de Satisfactione See the puritans second reply against D. whitgifte. pag. 172. in his book of common places, and likewise the puritan Caluinists, in a late printed english book haue hereupon recanted, and written very earnestly against the new opinion of their fellow protestants herein, and do protest, that God oftentimes remitting the faults unto penitent sinners, doth nevertheless punish them some times for their faults all the daies of their lives, and not only in their own persons, but some times in their childrens, and in all that belonged unto them: so my aduise is unto all other heretics to recant their new fond opinion also, and to humble them ●elues unto the ancient approved doctrine of Christes catholic Church, and in no wise to presume, to prescribe to almighty God in what maner he should work, either in giuing of remission of sins, or in doing of Miracles, or in any other of his works, but to submit all unto his Holy will, and ordinance: sith whatsoever he worketh, is freely and without any necessity. We know, that the world and the ornament thereof, are the work of God, and yet few things in it are brought to their last and full perfection altogether at one instant: as we see in herbs, trees, fishes, beasts,& in all other things, that do daily increase, and decrease. And though it be granted, Summa. 5. Thome. 3. part. quest. 86. artic. that God in his Miracles, cureth the whole man perfectly, both in body,& soul: yet may we observe, that as touching the circumstance of time, he worketh diversly therein, as appeareth in sundry Miracles wrought by our saviour Christ. Math. 8.14. luke. 4.38. Christ healed some persons wholly at one instant& some other in progress of time. Marc. 8.24. Marc ●. 25. For some persons he healed out of hand, and wholly at one instant: as Saint Peters Mother in law and diuers others: And some again he healed not forthwith at one instant, but in progress of time, a: he did the blind man, of whom Saint mark writeth, that first his sight was restored unto him imperfectly, and therefore he said, I see men walking as it were trees: and afterwards he was fully restored unto his perfect sight, insomuch as the Holy Scripture saieth, he saw al things clearly. And in like maner doth almighty God deal in diuers sorts with penitent sinners, that haue offended him with committing any deadly sin after their baptism, granting unto some of them a more ample pardon, than unto others, according to their earnest sorrow and contrition for their sins, and their charity and zeal unto his service, and honour. Wherein there is very great diversity among penitent sinners. And therefore though almighty God for Christes sake do freely pardon all penitent sinners their sins, and the everlasting pain of Hell due unto them: yet some-times he punisheth some penitent sinners afterwards with temporal punishment for their sins when their conversion and contrition be not so fervent, and perfect, as it ought to be. And some-times again, when he seeth a great fervent compunction and perfect repentance in a sinner for his offence, he then not only pardoneth him his deadly sin, and the everlasting pain in Hell, due unto it, but the guilt of all temporal pain also therewith: As it is probably thought he did unto saint mary Magdalen and the thief vpon the cross, who shewed diuers wonderful and extraordinary rare signs of meruilous great inward compunction, and sorrow for their sins, Few penitent sinners be so fervent in their conversion,& contrition as mary Magdalen, and other Saincts haue been. and of a most fervent love and xeale unto the service and honour of our saviour Christ. And would to God, that both I,& all other sinners, would with the assistance of his grace earnestly endeavour to haue such perfect Contrition for our sins as they had, and then should wee not need afterwards any other Satisfaction for punishment of our sins, either in this life, or in purgatory. But, sith all penitent sinners be not ordinarily so fervent in their sorrow and contrition for their sins, as they, and diuers other Saincts haue benne, why should others presume to look for so ample a pardon at God his hand, for their most grievous sins, being not by many degrees so perfectly contrite, and penitent for them,& consequently not so worthy to haue so ample a pardon. For the very cause why penitent sinners are ordinarily bound by order of the divine iustice to do Satisfaction unto God for the guilt of temporal pain, Note the cause why p●…nitent sinner●… are ordinar●…ly bound t●… do Satisfa●…tion unto God. remaining for them to suffer, after that their deadly sin, and the everlasting pain in Hell, due unto their sin, be pardonned them, is for that very few penitent sinners haue so earnest, so fervent, and so perfect contrition, and compunction for their sins, when they do repent and convert themselves unto God, as that their contrition, and abhorring of their sins, and their conversion unto God, do proceed from them with all their hartes and with all the forces of their souls, in such degree of perfection, as almighty God prescribeth, and requireth according to our possibility, having a merciful regard therein to the condition of this life,& of our humane frailty& to the measure of his graces, which he of his goodness& mercy giveth unto us, to strengthen& assist our weak forces in al our spiritual motions and exercises, appertaining to the fulfilling of our duty in his service Wherefore, in respect of their imperfect contrition for their sins, the iustice of almighty God requireth afterwards of them a temporal punishment, to be suffered either in this life, or in purgatory: whereby to reduce them fully again unto the right order of the divine iustice, which by their sins they haue transgressed, and broken. Forsomuch( as S. Thomas very learnedly noteth, Summa. S. Thomae. 12. quaest 87. Artic. 6.& 3. part. quaest. ●6. Artic. 4. ) the inordinatenes of a fault is not reduced unto the due order of iustice, but by recompensing it with pain: for it is meet by due order of iustice, that he that hath obeied& followed his own will, more than he ought, doing thereby against the will of God, should either willingly, or unwillingly suffer contrary to that which he would. And when the contrition of a penitent sinner for his sin is not so perfect, as by the iustice of God is prescribed, in regard whereof a temporal pain is required of him. It is certain, that until such time as the same temporal pain due unto his sin be payed, the sin is not fully and perfectly remitted: for that a sin includeth in it ( reatum culpae,& reatum paenae) 〈…〉 sin in●… ludeth in it ●… eatum cul●… e,& reatum ●… aenae. the guilt of offence, and the guilt of pain, and until both of them be wholly, and fully removed away from the sinner, the order of the divine iustice is not fully repaired in him. And the way to repair and reduce again penitent sinners unto the order of the divine iustice, when their contrition for their sins is imperfect, is by suffering afterwards temporal pains, and afflictions: whereby they may as members of Christ, and by virtue of his abundant satisfaction, and redemption vpon the cross, satisfy after a sort,& in their degree, the iustice of almighty God: for such temporal pains as he requireth of them to suffer, by reason of their imperfect contrition for their sins. And note well, that I say, that such penitent sinners may do satisfaction unto God after a sort,& in their degree, for their temporal pains:& that I say not, Note that penitent sinners cann●t do Satisfaction unto God in a most absolute just Equality. that they may do Satisfaction unto God in a most absolute perfect just equality. For albeit I grant, that a christian cannot with equal payment do satisfaction unto God for the inestimable great benefits he hath received of him: As for his benefits of creation, conversation, redemption, uocation, and other his manifold benefits: nor for his deadle sin: and the everlasting pain due unto it: neither yet with equivalent payment for the temporal pain which he is bound to pay: forsomuch as thc Philosophers affirm, we cannot render either unto God, or unto our parentes, of whom we haue received our being, just& perfect equality of payment,( as in case I owe ten pounds, to render just ten pounds, or the just value thereof again:) yet nevertheless, a christian being in the state of grace, may as a member of Christ, and adoptive son of God, by virtue of the grace of God, and of the merit of Christs Satisfaction, make sufficient satisfaction unto God, with his virtuous painful works, according to certain equality( not of value, or of quantity,) but of Proportion. Note that 〈…〉 penitent si●…ner may do●…tisfaction● God, w●… assistance his grace, ●…cording 〈…〉 certaine●…quality o●… proporti●… correspo●… unto his ability& forces. I mean hereby: that like as God doth towards us, that which becometh his goodness,& omnipotencie· even so we may render unto him that which our possibility can bear. And in this wise, look what Proportion there is from the benefits of God, unto God that bestoweth them vpon us, even so the like Proportion of our payment is required by God, according to our possibility: wherefore, like as for the benefits we haue received of God, it is sufficient for us to do Satisfaction unto him for the injuries we haue committed against him, according to our forces, and his grace, assisting and strengthening us for the same. God requireth no further Satisfaction for us, but according to the measure and proportion, of o●r forces and his grace, assisting us therein Genes. 4.7. Ec. 15.14.15.16.17.& 18. Eccl. 31.10. Psal. 31.9. Psal. 80, 11: Psal. 94.8. Ezech. 18.31. Mat. 12.33. Mat. 23.37. Luke. 7.30. John. 19.10. Act. 7.51. Rom. 12.21. 1. Cor. 7.36.37. 1. Cor. 9.17. Ephes. 4.30. jac. 4.8. 1. John. 3.3 Ad Philemo ●… em. 14. Heb. 10.26. ●… poc. 3.20. ●… poc. 20 17. ●… odd accept●… th our versions actions and works done with his grace as ours, in that he hath made us lords of them. Mat. 10.20. Rom. 8.26. 1. Cor. 3.9. 1. Cor. 15▪ 10. 2. Cor. 3.5. 2. Cor. 9.8. Gal. 2.20.& 21. Phil. 2.13 Phil. 4.13. 1. joh. 2.29. 1. John. 3.1.& 24. 1. John. 4.16. Note, that God requireth not all such things of us as he might require. Mat. 19.12. Mat. 19. 2● Act. 4.34.35. 1. Cor. 5.25. 1. Cor. 9.15.16. And this maner of Satisfaction is of such sufficient quality, as the goodness, wisdom, and Iustice of almighty God( in regard of the condition of our humane frailty) hath ordained, prescribed,& accepteth for sufficient. And albeit whatsoever we give in Satisfaction unto God, wee haue received of him: yet forsomuch as he hath created us according to his own Image, and likeness, and hath endowed us with reason, and free will, that thereby we should be lords of our own actions, and things, we may therefore give our actions and things unto him as ours, in that he of his great clemency and bountifulness hath made us Lords of them, and accepteth them as ours. And I grant, that it were very great arrogancy in us, in case we should affirm, yea, or once imagine that by our own natural forces alone we are able to do Satisfaction unto God: for that were to incline to the error of the Pelagians. But it is no arrogancy nor error at all to say that after wee be made the Members of Christ, by his grace, whereby our sins and the everlasting pain due unto them are forgiven, wee may then do Satisfaction unto God, for the temporal pains prescribed for them. Because therein we arrogate nothing properly unto ourselves, but do attribute all unto Christ, our sweet saviour, and Redeemer, who giveth us grace, both to begin and accomplish our satisfaction. And then we do satisfaction unto God, as Members of Christ, not by our spirit, but by the spirit of Christ. And withall, in the consideration of our Satisfaction, wee must diligently note the wonderful goodness and mercy of Almighty God towards us: in that he requireth not all such things of us, as he might lawfully require, but hath only prescribed and limited unto us a certain measure of bond, as necessary to our salvation: to wit: the keeping of his commandments, and a few other things, without which his commandments can not wholly and duly be kept. And as for the works of perfection, which by way of counsel only are propounded in the gospel unto us, though almighty God might haue required them of us by way of precept, in case he would haue dealt diversly with us: yet such is his unspeakable goodness and clemency towards us, that he would not bind us of necessity unto them. Wherefore, sith we may do some virtuous painful works, over and besides those that be commanded unto us by Almighty God: for example, we may freely give or not give either half or all our goods or lands to the poor: and freely fast, and pray, at such times as we are not bound thereunto by precept▪ and freely abstain from many things, which are and may lawfully be used,) therefore with some painful virtuous works of abstinence, not otherwise required necessarily of us by almighty God, wee may do Satisfaction unto him, for the guilt of temporal pain remaining for us to suffer, after that the deadly sin and the everlasting pain in Hell is pardonned vs. An answer to the place of the eightienth Chapter of Ezechiel, alleged commonly by the heretics against our doing of Satisfaction. §. 2. but against this approved doctrine of the catholic church, the heretics do commonly object a place of the holy scripture, taken out of the 18. chapter of Ezechiel, where almighty God saieth: If the wicked shall do penance for all their iniquities, and shall keep all my commandments, and shall do iudgement and iustice, &c. I will not remember their iniquities. Ezech. 18.21.22. whereupon they argue, that in case God require of a sinner any temporal pain for his sin, after that his sin is forgiven him, then he remembreth the iniquity of the wicked after his doing of pennance. Hereunto we make four answers. First, that this promise is made by almighty God vpon this Condition, to wit: If the sinner shall do penance for his sin: but perfect pennance comprehendeth in it satisfaction unto God for the sin, therefore the sinner doth not perfect pennance, that satisfieth not for the guilt of temporal pain due unto his sin. Secondly we answer, Ezech 18.21.& 27. that a condition is also limited here to the sinner in these words. Si impius custodierit omnia praecepta mea,& fecerit judicium,& justitiam: that is to say: If the sinner keep all my commandments,& do iudgement, and iustice: which doing of iudgement,& iustice, is performed by doing of painful works of satisfaction. Thirdly we answer, that albeit we admit, that no mention is made here of any satisfaction for sin, yet it followeth not therefore, that no satisfaction ought to be made unto God for sin· forsomuch as the Prophet Ezechiel maketh no express mention here of Faith, or of Hope, or of charity: neither yet of many other virtues, which be all very necessary for the obtaining of life everlasting. Fourthly we answer, that in that he saieth, he will not remember the iniquities of the wicked, he meaneth that he will no more account the penitent sinner for his enemy. But this promise hindereth not, but that he may punish a penitent sinner after his reconciliation into his friendship, though not in severe maner, with everlasting damnation, as he punisheth his enemy, yet in a Fatherly loving maner, with temporal correction, as a Father chastiseth his child for his fault. According as Saint paul very plainly affirmeth, saying. Heb. 12.9. Deus flagellat omnem filium quem recipit: that is to say, God skourgeth every child, that he receiveth. Meaning hearby, that whereas by the Sacrament of baptism wee are become the Children of GOD, in case any of his children do afterwards sin deadly against him, though he like a most loving Father do receive his penitent child into his favour again, and pardoneth him very graciously the fault of his deadly sin, and the everlasting pain in Hell due unto it▪ yet because ordinarile his penitent children conceive not so great and perfect sorrow and compunction for their sins as is required for them,( as S. Peter, Mary Magdalen, and other holy Saints haue done for their sins) therfore( speaking ordinarily) he scourgeth every child, that he receiveth, with some temporal pain for his sin. And according to this exposition, are all other authorities in the holy Scriptures to be expounded, where it is affirmed, that God casteth our sins behind his back: and into the bottom of the Sea, Isay, 1.18. Isay 38.17. faey 44.22. Mich 7.19. &c. For these& other like places be properly referred to the sacrament of baptism, wherein both the sin,& all pain due unto it, are altogether remitted: yet in case they be referred to the Sacrament of pennance, then are they to be expounded, that in the justification of a penitent sinner, Almighty God doth mercifully forgive all the sin committed by him after his baptism, without retaining the least parte of it. but as touching the pain due unto it, though he will not punish his reconciled child as his enemy, but doth mercifully forgive him the everlasting pain in hell: yet to con●erue his iustice,& to make his children more careful from falling into the like deadly sin again, he changeth the everlasting pain, into a temporal pain, and ●o chasti●eth his child in a Fatherly loving manner, whom he receiveth mercifully again after baptism into hi● grace, and favour. And in this wise the saying of the Prophet david is verified. Misericordia& veritas obuiauerunt sibi, iustitia& pax osculatae sunt. Psal. 8.11. That the heretics objection, that neither our saviour Ch●ist, nor his Apostles, enjoined any work of Satisfaction unto sinners for their sins comm●tted before baptism, is no cause, but that Christs Priestes may enjoin works of Sat●sf●ction unto sinners, for the temporal pain due to their sins committed after their baptism.§. 3, AND whereas some heretics haue ohiected, that forsomuch as neither our saviour Christ, nor his Apostles enjoined any manner of satisfaction unto sinners for their sins, therfore no painful works of Satisfaction ought to be enjoined unto any christian that sinneth deadly after baptism▪ I answer, that this is a deceitful objection, devised by the heretics, to beguile the ignorant simplo people. And for the better understanding of their deceit herein, the good christian reader must consider and note very diligently, that when any Iewes, TVRKES, council. Trident. Sess. 14 Cap. 2.& 8.& Can. 14& 15.& Se●●. 6. Cap. 14. or other INFIDELS, do first come to the christian religion,& be baptized, the catholic Church teacheth, that all their sins committed before their baptism,& all manner of pain due unto those sins be forgiven them by the Sacrament of baptism: but in case they sin deadly after their baptism, that then the iustice of God, requireth they should be received unto mercy after another manner, and that though vpon their repentance, their deadly sin, and everlasting pain due unto it be mercifully forgiven them, that yet by order of the divine iustice, when their sorrow, and contrition for their sins is not perfect, they must then suffer some temporal pain for the same deadly sin. And certainly by very order of iustice it is meet, The iustice of God requireth more severity to be used to such as sin deadly after baptism, than to such as sin before baptism. that such sins as are committed by Infidels before the knowledge of the truth, before the clouds of darkness are expelled out of their minds, before they be delivered out of the bondage of the divell, before they haue received the Christian faith and religion, before they haue made any promise to Almighty God, not to sin deadly,& before they be adopted to be the sons of God,& incorporated into Christ, as his members by the sacrament of baptism, should haue a more ample, and more free remission, with greater mercy& pardon, than such sins as are so ungratefully committed by christians after they haue received of almighty God, all these inestimable divine benefits afore-said. And our saviour Christ himself hath signified the same unto us in the gospel of S. Luke, saying. Luk. 12.47 That seruant that knew the will of his Lord,& prepared not himself,& did not according to his will, Summa. S. Thomae. 3. part: quaest. 86. art. 4. ad tertium argumentum& in addit. quaest. 2. art. 6. and tertium argumentum& quaest. 18. Artic. 2. shall be beaten with many stripes: but he that knew not his will, and did things worthy of stripes, shall be beaten with few. And the reason of this difference is, because in the sacrament of baptism( in which we are as it were regenerated,& born a new, as new creatures in Christ) we be incorporated into Christ with a greater coniunction than in the sacrament of penance:& so we receive of him greater grace in baptism, than in Penance. Mat. 9.9. Luke. 7.47.& 48. Act. 9. Luk. 23.24 Act. 2. Act. 4. John. 8.11. And by this distinction we may easily conceive the reason of diuers examples specified in the holy scriptures, wherein it appeareth, that greater mercy& pardon hath been shewed to some sinners, than to others: For whereas wee red in the holy Scriptures, of matthew the Publican, of mary Magdalen the sinful woman, and of paul, and of the thief vpon the cross, and of many others to haue been received by our saviour Christ into his grace, and favour, without any satisfaction,& that S. Peter did the like unto such as were baptized by him, and that our saviour Christ said nothing else to the adulterous woman, but go& sin no more, the reason hereof is, because they sinning before Faith,& baptism, were after those sins received unto the christian Faith: but show me others in the holy scriptures, that sinned deadly after they had received the Christian Faith, and baptism, and then shall ye find it otherwise. As for example, let us consider of S. Peter S. Peter. the chief of the apostles, do we not read in the gospel, that after he had denied Christ, he went forth, and wept bitterly for it? Luk. 23.62 Yea, and though at that time vpon his so bitter weeping& earnest repentance for his sin, he had his sin forgiven him: yet he wept afterwards so much, and so often for that sin, that as S. Clement his own scholar writeth of him, he used ever afterwards, until his very death, when he heard the cock crow to call to mind at that time his denying of Christ, and to rise up then to weep& to pray. And as S. Peter himself was ever thus mindful of purgeing his own sin past,& still judged,& punished himself afterwards very grievously for it, with such a continual austere pennance during his whole life: 2. Pet. 1.9. so in his second Epistle he counseleth very earnestly all christians also not to forget the purging of their old sins past. And we may likewise note, how S. paul did not receive again the incestuous Corinthian, The incestuous Corinthian. who was a christian, but after his great heaviness,& sorrow,& public reprehension for his sin by many christians: and therefore writing thereof in his second Epistle to the Corinthians he saith. To him that is such a one, this rebuk sufficeth that is given by many. 2. Cor. 2.6. Where the Apostle calleth it a rebuk given by many to that incestuous Corinthian, for that all the christians in Corinth being many did shun from all conversation& communion with him, which rebuk was very grievous unto him, and yet patiently suffered by him. Now consider here I pray you, doth not the Apostle very plainly signify in this place, Mat. 3.8. Luke. 3.8. 2. Cor. 7.9.& 10. that the incestuous Corinthian had shewed fruits worthy of penance,& suffered punishment enough for his sin, in that with so great long sorrow and heaviness of mind for the same, he had been shunned by many of the Corinthians,& that this being patiently and humbly suffered by him, was a sufficient satisfaction for his temporal punishment:& therfore S. paul required the Priests of Corinth to absolve him, 2. Cor. 2.6. Note that penitent sinners in the primitive Church confessed first their sins to a priest,& he afterwards enjoined th●… to do Pennance for their si●●●s: but he did not absol●e them until saying: sufficet ei. This rebuk sufficeth. And if S. Paul had thought( as the caluinists do) that there is no need for any sinner to suffer at any time, any more pain for his deadly sin after that it is forgiven him, why did he not command the Priests of Corinth to absolve the penitent Corinthian forthwith: so soon as he heard that he was sorry and repentant for his sin: especially sith God ever pardoneth the deadly sin forth-with without any delay, vpon a sinners sorrow,& repentance for it: as appeareth in david& in Manasses, and in diuers others? And why did saint paul delay from absolving that incestuous Corinthian until he might say: This rebuk sufficeth that is given by many unto him, to the end that he may be absolved? If the outward rebuking of that incestuous Corinthian by many, being added to his inward sorrow,& repentance for his sin, was sufficient for his absolution, then by S. paul his doctrine somewhat wanted before unto hi● inward sorrow and repentance for his sin, and that was this outward pennance to be shunned by many christians, from all conversation and communion with him, which was his temporal punishment, and Satisfaction for his sin. That it appeareth by the p●actise in the primitive Church, that the works of satisfaction enjoined in ancient time by Byshoppes and Priestes unto penitent sinners, were to this end chiefly, that they should thereby do Satisfaction unto almighty God, for the guilt of the temporal pain remaining for them to suffer for their sins committed after baptism.§. 4. SOME of the heretics by reading the ancient holy councils, and books of the ancient holy Fathers, and ecclesiastical Histories of Christs catholic Church, and finding in them, that in all ages since Christes Ascension into heaven until this our corrupt age, penitent sinners haue been ever taught, and enjoined by the holy Bishops,& Pastors, in all Churches throughout christendom, to do satisfaction, do grant that in the primitive Church, and in other ages afterwards, diuers austere ●atisfactions haue been enjoined unto penitent sinners for their public notorious sins: as appeareth in the ancient council of Ancyran, and in the first council of Nice, and in diuers other councils: but they deny that they were enjoined with this intent, to do any satisfaction thereby unto God, for the guilt of their temporal pain, but onely to satisfy the church, and their neighbours, by doing of public pennance, whom they had offended, and ●candalized, with their public notorious sins. I an●were, that their own con ciences accuse them, that this is but a deceitful cavil And I hope in God to make the same very evidently to appear here to every discreet christian reader, that is not wilfully blinded and bewitched with their new licentious, and carnal Heresies· for all the ancient holy Fathers of Christs catholic church, were of this iudgement,( as appeareth not only in their books, but also in the ancient councils,) that such public satisfactions for public notorious sins, were done in such wise by the penitents to satisfy the church,& their neighbors, that with al, they were chiefly done to the intent that the penitent sinners might do s ti●faction unto God with thē: as appeareth very plai●ly by the rites, ceremonies, and prayers, with which such public Satisfactions were done in the primitive Church For the bishop, and clergy, used, when such public Sati faction● were performed, to postrate themselves vpon the ground and with fervent prayers, and tears, to make humble request( not unto the people, but) unto almighty God, to grant unto such public penitents full pardon of their sins. And commonly they vied to say the seven penitential psalms for them. And for a more evident proof, that this doing of satisfaction was chiefly intended,& directed to do thereby satisfaction unto God, it appeareth not only by the rites and prayers used therein, but also by their manner of doing Satisfaction. For such public sinners in the primitive church, did not only public penances for their public notorious sins, but also very many private& secret penances for them, wherewith they did satisfaction for their temporal punishment in secret wise unto God only. council. Anciranum. Can. 4. And for proof hereof, when the ancient council of Ancira ordained, about the year of Lord. 308. that such christians as were constrained by the officers of Pagan Princes to offier sacrifice in the temples of Idols, Ibid. Can. 5. and did sup there among the Infidels, should do three yeares penance. And that such christians as were compelled to go thither, Ibid. Can. 8 and did not eat there among the Infidels, should do two yeares penance: and that such christians as yielding to compulsion did the second and third time offer Sacrifice unto idols, Ibid. Can. 9 should do four yeares penance: and that such christians as did not only themselves offer sacrifice unto idols, but persuaded other christians also to do the like, council Nicenum. Primum. Can. 11. should do ten yeares penance: and also when the first Nicen council ordained, that such christians as fell from the christian Religion, and yielding to become idolaters. either voluntarily, or for fear of confiscation of their lands, or goods, or for other like danger should do seven yeares penance. council. Elibe●inum. Can. 22.&. 46. And when the ancient Eliberin council ordained, that such christians as fell from the catholic Church into Heresy should do ten yeares penance, what learned wise man in reading these decrees of these ancient holy councells can otherwise conceive, but that the penitents did many secret penances during the yeares prescribed unto them to do penance for these public sins, besides their public Penances? But the Caluinists will say, that they do not conceive so, but that the intent of the ancient councells was only, that the public penitents should do public penances, during al●o those yeares, to satisfy only the Church, and their neighbours: and that the penitents did not any private secret penances for their public sins during all the yeares of penance prescribed unto them. And this cauiling shift they haue devised, because in case they should grant, that public penitents did any secret penances also for their public sins, then were it evident, that those secret penances were enjoined them to do satisfaction only unto God,& not unto the Church, or their neighbours, who could not be satisfied by any certain knowledge whether those secret penances were performed, or not. But before I proceed in the confutation of this new cavilling shift of the heretics, I must needs tel them hereby the way, that they be deceived in their argument, when they argue, that forsomuch as public penitent sinners did with their public penances satisfy their neighbours, therefore they did no satisfaction with them to God. I say, public penitent sinners by their public penances did Satisfaction both to God, and the Church. It is a greater difficulty to a sinner to do Satisfaction publicly than secretly. that this argument will deceive none, but the simplo ignorant people, being nothing worth in the indifferent iudgement of any wise man. Because the public maner of doing satisfaction, doth not any thing weaken but much more strengthen, and increase the force of true satisfaction unto God: in that the, satisfaction which is done, not only unto Godp but jointly there with also in public wise to our neighbours, is of greater force, and efficacy, than the satisfaction that is done in secret wise unto God only: by reason of the greater difficulty, shane, pain, and grief, that commonly synners haue in doing satisfaction publicly, than in doing it only secretly. And withall it is to be noted, that not only the discipline of the Church but the iustice of God requireth also, that such wicked dissolute per●ons as are neither ashamed, nor afraid, to sin publicly, to the public scandal& offence of their neighbours, should do public penance for it, that thereby they may do satisfaction both unto God, and their neighbours together. And now for an evident confutation of the calvinists new cavilling shift,& to prove, that public penitents in their manner of doing penance in the primitive Church, did not only public penances for their public sins, but very many secret penances also for them, I desire the calvinists to red an ancient decree, S. lo. pp. 1. ad Rusticum NarBonensē Episcopum. Epist. 90. Cap. 17. made about the year of our Lord. 461. by Saint lo the Great, the first Pope of that name, wherein it is ordained that such christians as were only present at the Feaste-of the gentiles, and eated of the m●ates offered unto Idols should be enjoined fastings for that grievous sin. council. Epaunense, tempore Gela●i. sp. 1. Can. 29. Let them red also Concilium Epa●nense? holden in the time of Pope Gelasius, the first pope of that name, wherein it was decreed, that such as fell into heresy, should not be admitted again unto the altar, until they had done two yeares penance fasting every third day. Let them red also Concilium Toletanum. 8. wherein it was decreed, that who so without necessity eated flesh in Lent, should be debarred from receiving the most blessed Sacrament at Easter, and from eating of flesh that time of the year. council▪ Toletanum. 8. Can. 9. council. Turonense, tempore Caroli Magni. Can. 22. council. Cabilonense tempore Ca●oli Magni Let them red likewi e Concilium Turonense, wherein certain priests be reprehended, for not enioining fastings and abstinence unto penitent sinners, according to the quality of their sins. Let thē red also C●ncilium Cabilonense. 2. in the 35. canon, wherein it appeareth, that the use of flesh, and wine was forbidden unto penitents. And in the 45 canon of that council, and in the 2. canon of the ancient council of Laodice, it appeareth al●o, that the use was to enjoin penitent sinners in comfession to say prayers, to give alms. moreover, Can. 22. council. Cabilonense, tempo e Caroli Magni. can. 35. 45.. council Laodicoen. cad-2 council. Triburiense. Can. 55. 56. 57.& 58. let them red Concilium Triburi●ns●, wherein it ordained, that if any committed wilful murder, he should do very austere penance for seven years& that for the first 40. daies he should be debarred from entering into the church,& eat nothing else during tho●e 40. daies, but onely bread& salt: and drink nothing else but pure water:& wear no linnē, but only in his breeches, or stops:& that after those 40. daies, he should not be admitted to enter into the church during one whole year: and that he should abstain during all that time from flesh, cheese, wine and from ale, or bear, except vpon sundays, and holy dayes: and other like penances be enjoined to be done in the rest of the seven years. And withal let the heretics red the 25.& 26. canons of the council of worms, Con. worm. Can. 25. 26. council. Magunt. can. 16. and the 16 canon of the council of Maguns, holden in the time of the Emperour Ranu●phus, wherein diuers particular penances be prescribed for such penitent sinners, as killed either their father, or brother, or any priest. Among other, these private and secret penances are there enjoined thē: to wit, that they should not eat any flesh during their lives:& that they should fast every day, saving sundays and holy daies, until three a clock afternoon,& abstain from wine,& ale, or beer, &c. many other ancient councils might also be alleged, to prove, that not only public penances, but also many secret penances were enjoined unto public sinners to be performed in secret wise, to the end they should do satisfaction thereby unto God for the gilded of their temporal pain remaining for them to suffer for ther sins: but these holy ancient councils may suffice to persuade any good christian herein, be he either learned or unlearned. Now let the caluinists tel me, for what end these ancient councils prescribed unto public sinners, public sinners were enjoined to do not only public penances, but also very many private and secret penances. besides their public penances, to do so many private, and secret penances also for their public sins, in case it were onely to satisfy their neighbours? If the ancient councils had none other intent nor end by their enjoining of public pennance unto public sinners, but onely that they should thereby satisfy their neighbours, what need had they to enjoin unto public sinners, Prayers, Fastings, wearing of haircloth,& other secret austere penances, which were done by the penitents in secret wi●e from all knowledge of their neighbours? To satisfy their neighbours only, the penitents needed no more, but some public external doing of Pennance, or to haue acknowledged publicly their fault unto their neighbours, and to desire openly pardon of thē, or of the whole Church, whom they had scandalised with their public deadly sin: and they needed not to be enjoined by the priests do for the same such secret austere pennances, of prayers, Fastings, wearing of haircloth, and such like: which were not done publicly,& apparently to the open sight of ther neighbours,& therefore their neighbours not knowing certainly whether they were performed or not, could not be satisfied by him. But to prevent all cavils of the heretics, if it may be, what cavils can they possibly devise, to shift off the penances which were enjoined by the priestes in ancient time unto penitent sinners in confession for their secret sins: Secret penances were enjoined for secret sins to do thereby Satisfaction unto God,& not to their neighbours. as for secret murders, secret adulteries, secret thefts, secret perjuries, secret slanders, &c. which deadly sins being done in secret, were utterly unknown to their neighbours, and so they could not be scandalised by them, and consequently they needed no satisfaction for them. Here they must needs grant, that the penances enjoined in ancient time by the Priestes unto penitent sinners in confession for these secret deadly sins, were to do satisfaction unto God only, and not unto their neighbours, who were utterly ignorant of these secret sins. council. Cabilonense. 2. Can. 32. As for example, Concilium Cabilonense. 2. holden in the time of Carolus Magnus, ordained, that penitent sinners should confess unto Priestes, not only such sins as they committed by external acts of their bodies, but even such sins also as they offended only in their thoughts: as their wicked malicious thoughts of treasons, adulteries, fornications, thefts, reuenge desiring other folkes deaths, or to haue their houses, offices, lands, or goods, the which being fully purposed and consented unto, are grievous deadly sins before almighty God, albeit they were never actually performed. Now the Priests judging by hearing the variety of sins,( as S. jerome saieth, S. Ieronim. supper Mat. cap. 16. council. laodicen. Can. 2. council. wormac. Can. 7. council. Cabilonense. 1. Can. 8. Cōcil●… constantinop. 6. general. Can. 102. ) did( as the holy councils ordain) enjoin penances unto penitent sinnnrs, according to the heinous quality of their sins. And sith the Priestes enjoined prayers, fastings, almsdeeds, wearing of haircloth, and other secret austere penances, for public sins, no wise man can then deny, but that they enjoined like secret penauncs also for secret sins of the same kind, and quality, whether they were secretly committed in act, or only purposed and consented unto in thought. And these secret penances were done by penitent sinners to do satisfaction thereby only unto God, for their temporal punishment, and not to satisfy their neighbours, who were utterly ignorant of those secret sins, and so needed no satisfaction for them. And told our Lord only such sins as were confessed unto him. It appeareth hereby, that Saint Ambrose heard secret confessions of sins, made by penitent sinners unto him alone: and that he kept the sins ●ecretly to God, and himself only, that were confessed unto him: and consequently, that he would enjoin them to do secret penances for their sins: the which being granted, then it followeth, that they were enjoined to do thereby satisfaction unto God. council Toletanum 1. Can. 6. And likewise, when Concilium Toletanum primum o●deined that Religious women should haue no familiarity with their Confessor: as it appeareth thereby that they confessed their sins unto him. so is it evident also, that the confessions were made in secret, of sins done by religious women in their monastery, which is in secret, as of the sins of pride, disobedience, envy, anger, and of other secret sins, and consequently that their penances were both enjoined and performed in secret, to do satisfaction thereby only unto God. And here utterly to stop and close up the heretics mouths, and all their wily devised cavils herein, let them red an ancient council, called Concilium valentinum, council Valentinum sub D●maso papa Primo. Can. 2. holden in france, under Pope Damasus, the first of that name, wherein it was ordained, that Religious women that mary after their vow, must do first Satisfaction unto God, by doing reasonable pennance for that sin, before they be admitted to communnicate. Behold here, that by this ancient approved council, Satisfaction is prescribed in express words to be done unto God. council Romanum. 4. sub S●mmacho Papa. And the same is also affirmed in an other ancient council holden in Rome. If I should here al o allege all the particular sentences out of the books of the ancient holy Fathers that serve for proof of this point, I should never make an end. For the learned know right well, that al the ancient holy Fathers believed, and so taught the christian people in their times, in an all churches throughout christendom, that penitent sinners ought to do Satisfaction to God, for the guilt of temporal pain, remaining for them to suffer for their sins. Wherefore John Caluin, the father, director, and principal founder of all the calvinists new devised heretical Religion, endeavoureth to persuade all that be addicted unto his new Sect, that the ancient holy Fathers of Christs Church haue in all ages erred herein. These be his own very words here following. Pa●um me movent, calvini. Institu lib. 3. Cap. 4. Sect. 38. 39. quae in veterum scriptis de satisfactione passim occurrunt. Video quidem eorum nonnullos, dicam simpliciter, omnes fear, quorum libri extant, aut in hac parte lapsos esse, aut nimis aspere& dure locutos. That is to say. As for all those things that are commonly found in the books of old writers concerning Satisfaction, they little move me. I see indeed, that many of them, I will speak plainly, in a manner all, whose books remain, haue either erred in this point, or spoken too crabbedly, or hardly. Thus far be Caluins own words. Whereby the godly discreet reader may evidently see the p●●ud arrogant spirit of this heretic Caluin. and how contemptuously he decardeth the long app●oued authority, and grave iudgment, of all the ancient holy ●athers, that haue governed in Christs Church, not only since the first six hundred yeares after Christes ascention,( as m I●w●ll very politikelie did delude the ignorant people thereby in his Challenge made at Pau●s cross in London:) but even all the aunci●nt Holy bishops, Pastors, and doc●ors that haue ben in all ages, during this fifteen hundreth yeares, since Christs time, until this our corrupt age. And so Caluin would persuade us, that all the ancient holy Bishops,& Pastours of Christs Church haue in all ages erred in the doctrine of satisfaction, until friar Luther, and he, and Beza, and other proud fleshly Apostatas,& heretics, broke their vows and rebelled against the Gouernours of Christes catholic Church, and devised a new licentious fleshly religion in this our ungracious wicked time. I marvel, that any wise man, that hath any fear of the terrible judgements of almighty God, and is careful of his own salvation, will be so foolishly and blindly bewitched by the divell, or by his minister Caluin, or any other of his ministers, as to prefer the private presumptuous opinion of any heretic, before the grave approved iudgement of all the ancient holy Bishops, Pastours, and Doctors, that haue governed in Christes Church these 1500. yeares, and to imagine that almighty God is now towards the end of the world become either a Lutheran, zwinglian, Caluinist, puritan, or Anabaptist, Mat. 28.20▪ John. 14.16 John. 16.13 1. Tim. 3.15 & that he hath broken his solemn faithful promise made unto his church, and changed his everlasting holy ordinance, and intendeth now to turn heaven into hell, by thrusting out of his glorious kingdom of heaven, all the ancient holy Bishops, and Pastours, that haue governed and taught the christian people in Christes church, by ordinary lawful vocation and succession, in all ages since Christs time, until this our corrupt age, to intrude therein such arrogant apostata heretics: as friar Luther, Zuinglius, Caluin, Beza, and their fleshly ministers, which being infamous for their dissolute wicked lives, are newly and extraordinarily started up in our time, as false Prophets, and forerunners of antichrist, and are directed with a contrary spirit, in devising a new licentious heretical religion, directly contrary to the holy approved christian religion of all the ancient holy Bishops, Pastours, and Gouernours of Christes catholic Church. That the virtuous painful works of Satisfaction, done by penitent sinners, for the guilt of temporal pain, remaining sometimes for them ●o suffer for their sins, committed after baptism, do nothing derogate from our saviour Christs Satisfaction,& Redemption, but do rather very much commend and extol the same: forsomuch as they derive and take from thence their value, force, and dignity.§. 5. but the most common objection of the heretics, against our doing of painful virtuous works of satisfaction is, that forsomuch as our saviour Christ hath satisfied for us all, and not onely for our sins, but for the sins of all the world, as appeareth▪ 1 timothy 2. 1. Tim. 2. and 1. John. 2. 1. John. 2. therefore( say they) the sinner doth injury unto Christes satisfaction vpon the cross, in case he go about to satisfy almighty God for his sins. I answer, that there be two kindes of satisfaction: Two kindes of Satisfaction. one that deserveth remission of sins, and removeth away also the everlasting pain in hell, due unto sinners for their sins. And this sati●fac●ion appertaineth to our saviour Christ only, as to our only true messiah, who gave himself for us, Acts. 4.12. Rom. 3.24.25. Rom. 8.32. 1. Cor. 15.3 1. Tim. 2.5. 1. John. 2.1. 1. Pet. 2.24 that he might redeem us with his most precious blood from all our iniquities. And this is the only full and perfect satisfaction, for all the sins of all mankind. There is another satisfaction, called sacramental satisfaction: which is onely to satisfy for the guilt of temporal pain, required by almighty God of a sinner, after that his sin, and the everlasting pain due unto it, are forgiven him. This Sacramental Satisfaction appertaineth ordinarily unto al penitent sinners, that committe any deadly sin after baptism, when their contrition and detesting of their sins for the love of God is not so fervent, and perfect, as is prescribed and required by the divine iustice for the same, The doctrine of Christes catholic Church, of the sufficiency of our saviour Christs Satisfaction for all sins and for all pains due unto them. though Christs passion be sufficient in itself for the Redemption of all mankind. yet all are not Redeemed by it with effect. Psa. 80.11 Psal. 94.8. Math. 23.37. Act. 7.15. Ephe. 4.30. Heb. 4.7. 1. John. 3.3. Apoc. 3.20. Psal. 61.15. Ro. 10.21. Isay. 65.2. Isay. 49.4. Now whereas the heretics do object, that our christian satisfactory works be injurious unto our saviour Christes most precious blood, shed vpon the cross for our satisfaction and redemption, it is an impudent slander. For al christians know right well, that the doctrine of Christes catholic Church is, that our saviour christ shed his most precious blood, not only to redeem all our sins but to satisfy also for all pains due unto them: and that one drop of this most precious blood was sufficient to redeem all mankind: and that the merites of our saviour Christs passion, and the price of his Redemption, and satisfaction, be as it were an infinite treasure, purchased prepared and conserved, for the profit and vtilitye, of all that are born into this world. Howbeit we must understand likewise, that though it be sufficient in itself for the Redemption of all Mankind: yet is not all mankind Redeemed with his precious blood efficaciter, that is to say, with effect As we see by the wicked Iewes, Turkes, saracens, heretics, schismatics,& wicked christians: which are all damned, because they harden their harts in their Infidelity, and wickedness, and do resist the good inspirations, and callings, which almighty God sendeth unto them, and so do wilfully refuse the fruit and benefit of our saviour Christs most sufficient& abundant redemption,& satisfaction. And of this great injury, and ingratitude our saviour Christ complaineth saying, Pretium meum cogitauerunt repellere. That is to say: They haue purposed to refuse my price: and in an other place he saieth: I haue spread forth my hand all the day unto a people not believing, and gainsaying me. And likewise in Esay he saieth: in vain haue I laboured. Without cause, and in vain haue I consumed my strength. For in very dead, though this most sufficient& infinite treasure of our saviour Christs passion, and Redemption, be purchased and prepared for the benefit of all mankind: yet good Reader, wee must all remember, that it beginneth not to be either mine, or thine, or any others to be saved thereby, unless Christ be made ours, and we begin to be truly indeed his seruants, his Members, and sons household. Because the Merites of our saviour Christ be not actually communicated but unto such only, as be made one body with him: I mean, Christes merits are actually communicated to none other but only unto his members, that be incorporated into him: and no longer, than they continue united unto him by faith and obedience Heb. 5.9. Ezech. 18.26 1. Tim. 4.1. 1. Tim. 6. 2● unto such persons, as be incorporated into him, as Members unto their Head. And his Merites are no longer communicated unto them. Then they continue united, and joined unto him, by Faith, and obedience. And so Saint paul saith, that Christ was made unto all that obey him, cause of eternal salvation. And in case any christians do by their disobedience fall from Christ, and turn unto the works of darkness, and of the flesh. Then are they no more partakers of the Merites of our saviour Christes Passion, and Redemption, until by penance they be reconciled and joined unto him again. Wherefore( good christian Brother) wee must nor flatter ourselves,( as the heretics, and dissolute Christians do,) by considering this truth only, that our saviour CHRIST hath by shedding his precious blood in his most bitter passion, and death prepared, and offered unto his father, a most sufficient and abundant Redemption, and satisfaction for all the sins, and pains, of all mankind, and that his father doth so esteem, and accept it: but it behoveth us also to consider, A medicine helpeth not al sick persons, but such only unto Whom it is applied. & imprint this truth likewise deeply in our minds, to wit, that like as a general medicine profiteth not all persons that be sick, but ●uch only unto whom it is applied so our saviour Christes most sufficient Redemption, and satisfaction, prof●teth not all persons in the world, but such only, unto whom it is effectually applied by such holy means, as almighty God hath ordained, and appointed for the same, Note, that the virtue of the merits of Christs passion,& death, be not communicated to any christian infinitely nor to all Christians in like Degree. And we must likewise consider, that albeit the virtue of the merits of our saviour Christs passion& death, be in itself infinite, yet is it not communicated to any christian inf●nitly, nor to al christians in equal& like degree: otherwise every christian should be as just and holy as the most Blessed virgin Mary the mother of God, or of any of the saints: yea every christian should thē be infinitely just,& perfect which is absurd, and false. But the virtue of Christs merits is communicated to some christians in more abundance, and to some in less abundance, according as every christian is more or less prepared and disposed for receiving of the same, by such holy means, as almighty God hath ordained and prescribed. And by the ordinance of almighty God, the virtue of the merits of our saviour Christs Redemption, by what means the virtue of Christs Redemption& Satisfaction is to be applied unto vs. and satisfaction, is to be applied unto us for remission of original sin, by the Sacrament of baptism: and for remission of actual sin by the sacrament of pennance: and for obtaining of full remission of temporal pains remaining some-times for penitent sinners to suffer, for want of harlot contrition for their sins, it is to be applied by virtuous our painful works of satisfaction: as by Fasting, prayer, almesdeeds, wearing of haircloth, whypping our rebellious flesh, and other like good virtuous painful works, that be of their own nature painful and irksome to our flesh. Whereby it appeareth, that all sins, Note, that al sins and all pains that be pardonned to sinners are all pardonned by virtue of the merits of Christs Redemption& satisfaction, applied by diuers means, unto them. and also al gilded of everlasting and temporal pains, that be pardonned unto sinners, are all pardonned by virtue of the merits of our saviour Christs Redemption, and satisfaction, applied by diuers means& ways unto them. And that the merit of Christs suffering and satisfying for us, is as it were the life and soul of our suffering, and satisfaction, for the guilt of temporal pains. And that al our painful virtuous works, had benne, as a body without a soul, in case our saviour Christ had not by his most bitter passion, and death, satisfied for vs. So as our painful virtuous works of satisfaction, be neither contrary, nor injurious, unto the satisfaction of our saviour Christ,( as the heretics do falsely affirm,) but they be united unto Christs satisfaction, and do take their virtue, value, force and dignity from the same. And like as notwithstanding the full and perfect Redemption and satisfaction of our saviour Christ, our faith, and baptism, Note, that notwithstanding Christs Redemption, and satisfaction, diuers things are also required, as necessary to our salvation, as faith baptism: keeping the commandments &c. be required also, as necessary to our salvation, and likewise the due keeping of God his commandments, after we be baptized, and justified:& withal an inward hearty repentance in al such as fall into any deadly sin after their baptism, &c.& none of all these do any whit diminish the miritte of our saviour Christs sufficient Redemption, and satisfaction, or be in any respect derogatory or injurious to the honour or dignity of his most precious blood shed for our sins: even so also our external doing of pennance for our sins,( which is a sign and effect of our inward pennance,) and our painful virtuous satisfactory works( which be purified,& fortified in the most precious blood of our sweet Redeemer, and saviour,) do bring no manner of detriment, injury, or dishonour unto our saviour Christs merit, and satisfaction. Forsomuch as by the holy just ordinance of almighty God, our painful virtuous satisfactory works be required for our temporal punishment, in regard of the imperfection of our conversion& contrition. Note here the reasons, Why painful virtuous works of Satisfaction, be necessary required of Christians, notwithstanding Christs sufficient Satisfaction. And surely, for very good reason, and for the eschewing of great inconveniences, our painful virtuous works of satisfaction be necessary required of us, by almighty God, notwithstanding our saviour Christs sufficient satisfaction: because otherwise most christians would be very careless and negligent in doing of good works,& would conceive a security and most certain assurance of their salvation, through the sufficiency of our saviour Christs satisfaction, and so they would use,( as very many do in their corrupt time of heresy) our saviour Christs redemption, and satisfaction, as a cloak, to cover their careless slothful& dissolute wicked lives, and account all good virtuous painful works of prayer, fasting, almsdeeds,& all other painful doing of pennance, and austere usage and mortification of their flesh, to be superfluous, and in vain. But the most principal& singular reason, why some satisfaction is required of penitent sinners by virtuous painful works,( as by fruits worthy of pennance) is because our saviour Christes will is, that the merit of his Passion shall be communicated, and applied unto christians, so far forth, as the order of the divine iustice requireth. And therefore, forsomuch as our saviour Christ, hath suffered innocently for our offences, his holy will and ordinance is,( according as reason and the due order of iustice requireth,) that wee that haue been the offenders, and the cause of his most grievous& bitter Passion, should resemble, and be like in suffering unto him, who is our head, our master, our pattern, and exampler. And this resemblance in suffering with him we ought to haue, as a sign of our gratefulnes, love, and conformity unto him, which he requireth of us, as of faithful obedient members, mortified with Christ our tormented head, and as a testimony of our hatred of all sin, and of our zeal and reverence to the iustice of almighty God. And our saviour Christ himself hath revealed unto us in his holy scriptures, that if we will be his members, and conform ourselves unto him, as unto our head, we must then imitate him in our lives, and bear our cross every day, and suffer with him. And therfore he said: Who so will come after me, let him deny himself, and take his cross every day, luke. 9.23. & follow me. And note well, that he said not, let him take up my cross, but his own cross. Note that every member of christ must join his own cross unto Christes cross, by suffering also with Christ. 1. John. 2.6 That is to say: who ●o will haue any benefit of the merit of Christs satisfaction, let him apply the same merit unto himself, by suffering also with Christ, and let him join his cross with Christs cross,& unite his suffering with Christs suffering: because otherwise wee shall not be partakers of his merites, in case we refuse to be partakers of his sufferings. And so saint John saith: He that saith he abideth in him, ought himself to walk even as he walked. And saint Peter explaineth this following of Christ more plainly, saying: Christo igitur passo in in carne, 1. Pet. 4.1. & vos eadem cogitatione armamini. That is to say, Christ therefore having suffered in the flesh, be ye also arm●d with the same cogitation. And in another chapter he saith: For unto this are ye called, because Christ hath suffered for us, 1. Pet. 2.21 leaving you an example, that ye may follow his steps. Now how must wee follow our saviour Christes steps? certainly, there is none other way( as I haue ●aid) to follow him, but according as he hath revealed in his holy scriptures: That is, we must imitate him, not as he is God, Note how we must follow our saviour Christs steps. but as he is man: I mean hereby, wee must imitate his holy life, and bear( not his cross, but) even our own cross every day with him,& drink of the bitter cup of his passion, in suffering with him, as conformable faithful members to our head. And in this wise we shall be made conformable to the image of the son of God. Wherefore saint paul saieth, Rom. 8.29. whom God hath forknowne, them hath he also predestinated to be made conformable to the image of his son. And in the same chapter showing the necessity of our suffering with Christ, to the end we may be also glorified with Christ, he saieth these words. If sonn●s, heires also: heires truly of God, and coheirs of Christ, Rom. 8.17. in case yet wee suffer with him, that wee may also be glorified with him. And in his Epistle to timothy he saith: 2. Tim. 2.11.& 21. If we be dead with Christ, wee shall live also together: If wee shall sustain, wee shall also reign together. And if it were not needful for us to suffer with our saviour Christ, as faithful members with our head, saint paul would never haue said to the Colossians: I rejoice in suffering for you, and do accompl●sh those things, that want of the Passions of Cbrist, Colos. 1.24. in my flesh, for his body, which is the church. Meaning thereby, that albeit our saviour Christ( as our head) hath suffered sufficiently,& though there be no want in our saviour Christs Passions, which he suffered in himself, as our head, for our redemption and satisfaction▪ yet there ramaineth, and wanteth, that the faithful members of our saviour Christ do suffer also with Christ, their tormented head, to the intent they may be like, and conformable unto him: for otherwise nothing would seem more deformed( as S. Bernard affirmeth, S. Bernard. Ser. 5. de omnibus sanctis. ) than that delicate members should be joined and united unto a head pricked, and tormented with thorns, and other most grievous and painful Passions. And in this respect S. paul said to the Corinthians, 2. Cor. 4.10 that wee must always bear about in our body the mortification of Iesus, that the life also of Iesus may be manifested in our mortal flesh. And S. paul himself endeavoured so earnestly to bear his cross every day with Christ, and to conform his life unto the life of Christ, as a true faithfuil member of Christ, that he protesteth to the Galathians, Gal. 6.17. that he bare the marks of our Lord Iesus in his body. And so ought every christian endeavour to bear the marks of christ in his body,( by comforming his life unto the life of Christ,) and to be united unto him. And when wee be joined and united unto our saviour Christ, as his true faithful members, 1. Cor. 6.17 Qui adhaere● D●mino vnus spiritus est. Gal. 2.20. so long as we persever in that union with him, all our good thoughts, actions, and works, are inspired, directed, governed, fortified, and sanctified with his holy spirit. And then like as S. paul said of himself, as of a faithful member of Christ: vivo autem, iam non ego, vivit vero in me Christus: that is to say, I live, now not I: but Christ liveth in me: so may all penitent sinners, being faithful members of our saviour christ, say in like maner of their doing of virtuous painful satisfactory works for the guilt of their temporal pains: I satisfy, now not I: but Christ satisfieth in me. Note that the Satisfactions of the Members of Christ, be Christes Satisfactions. Because the passions and satisfactions of the true faithful Members of Christ, be Christ passions and satisfactions. For it appeareth in the holy scriptures, that there is such a straight union and coniunction between our saviour Christ and his Members, that he calleth the sins of his Members his sins. As in psalm 21. Psal. 21.1. long a salute meae verba delictorum meorum. It is also said in Saint paul to the Ephesians Cap. 21. Ephes. 2.6. consider nos fecit in caelestibus, in Christo Iesu: That is to say. He hath made us sit with him in the celestials in Christ Iesus. For in that Christ our head sitteth there, his faithful Members are said to fit there also: And in the acts of the Apostles our saviour Christ calleth the persecutions of his Members his own persecutions. And therefore he said to Saule that persecuted the christians after his ascention into heaven, Saule, Saule cur me persequeris? Act. 9.4. Saul, Saul, why persecutest thou me? Here Saul persecuted not our saviour Christ himself, but the faithful Christians his members,& yet our saviour Christ accounteth himself to be persecuted in thē, he being the lamb( that as S. John saith) hath been slain in his Members from the beginning of the world. Apoc. 13.8. Mat. 25.40. And so our saviour affirmeth in saint matthew, that whatsoever is donne to one of his faithful elected Members, whom he calleth his least brethren is done unto him. Note the straite union and coniunction between Christ,& his true faithful Members. Eph. 1.23. And after the same manner our satisfactions be Christs satisfactions: for that all the true members, of Christs catholic church are so straitly united with our saviour Christ their head, that they together with him are considered as one mystical person, and therefore in respect of Christs members, the Church is the plenitude of his person:& the passions& sanctifications of Christs members, being dedicated, and sanctified in Christs blood, and sacrifice, make the plenitude of Christs passions, and satisfaction. And so the passions of our saviour Christ the head, and the afflictions of his mystical body the Church, and Members thereof, make one complete Masle of passions, with such great difference for al that between the one sort,& the other' as the high pre-eminence of our saviour Christ the Head, 2. Cor. 1.5. above his mystical body the Church requireth, and giveth. And saint Paul affirmeth, that the passions of Christ did abound in the Corinthians, where he calleth their Passions, the passions of Christ. And Saint Peter exhorteth the christians to rejoice in their communicating( by their sufferings) with the passions of Christ, 1. Pet. 4.13. & he calleth these passions, which our saviour Christ suffereth in his Members passions& Posteriores glorias in Christo: That is to say: 2. Peter. 11. the passions and latter glories in Christ. And in consideration of this straite coniunction and union of our saviour Christ with his Members, Note how one Member of Christ may do satisfactory works for another. and of the members together among themselves, though one of them can not merit for an other properly, yet one of them may do penal satisfactory virtuous works for an other: I mean for the temporal pain required to be suffered by every member of Christ for his sin, when their conversion and contrition be imperfect. Because( according to the article of our creed) there is a-Communion among all the Sainctes. And in respect thereof the prophett david said to our lord: Psal. 118.63. Ro. 15.27. 1. Cor. 12 20. Particeps ego sum omnium timentium te: That is to say. I am partaker of all that fear thee. And the reason hereof is, for that as Saint paul saith: though all faithful christians are many members of Christ, yet are they all but one mystical body of Christ, Rom. 12.4. and so he calleth them, vnum corpus,& vnus spiritus: that is, one body, and one spirit. And to the Galathians he affirmeth, Ephes. 4.4. that all faithful christians be one in Christ Iesus, and showing to the Corinthians the cause of this union of all faithful christians in Christ, he saieth: Gal. 3.27. 1. Cor. 12.13. For in one spirit were we all baptized into one, whether Iewes, or Gentiles, or bond men, or free, and in one spirit we were made all to drink. And this communion and participation that is amongst all faithful christians, as fellow members in Christ, which in our creed is called the communion of saints, is the very ground and foundation, why one of them may( as S. paul saieth) bear an others burden, Gal. 6.2. and supply the defects of another, so far forth, as appertaineth to the duty of one member of Christ to do charitably for an other. 2 Cor. 8.14 And so saint paul protested to the Colossians,( who were his fellow members in Christ) that he supplied for them in his fl sh●, Colos. 1.24. that which wanted of the Passions of Christ. There is no want in Christs Passions, which he suffered in himself, as our Head: but there is want in those Passions of christ, which he daily suffereth in his body the Church, and the members thereof. Math. 10.38. Luke. 9.23. Howbeit, God forbid, that any christian should once imagine, that ●aint paul meant, that there is any manner of want in our saviour Christs Passions, which he as our head, suffered in himself for our satisfaction, and redemption. For Christes Passions were( as I haue said) in that regard most sufficient, and abundant. But saint paul meaneth, that he supplied in his flesh, for his fellow members in Christ of the Colossians, in regard of the want of those Passions of Christ, which by his own ordinance he daily suffereth, and shall suffer to the end of the world, in his mystical body the Church, and members thereof: which by our saviour Christes own ordinance, and commandment, ought to be fellowes of his Passions as they look to be fellowes of his glory: and therefore they ought daily to carry their own cross after Christ, as his faithful Disciples, and drink of his bitter cup, Rom 8.17. 1. Cor 9.27. 2. Ti. 2.11.12 Mat. 20.22 1 Cor. 11. 3●. Rom, 2.6.& 8. 2. Cor. 5.10. Ephes. 6.8. 1, Pet. 1. ●6. Ap●c. 14.13. Apoc. 22.12. and( as saint paul saieth) ought to judge themselves before hand in this life, by adjudging to themselves some temporal punishment for their sins▪ as by fasting, watching, prayers, almsdeeds, wearing of haircloth, whipping their rebellious flesh, &c. and so to prevent, that they may not be judged for them by almighty God, whose inf●nite goodness, mercy, and iustice, be balanced, and correspondent, in such due order of just measure one to another, that in no wise he will suffer any good work to be unrewarded, nor any s n vnpunis●ed. And for a full answer now to the heretics, Note diligently this con●●tation of the Hereti●es common deceitful Argument ag●●nst our doing o● Satisfaction. Acts. 7.60. John. 17.20.21. Rom. 8.34. Heb. 7.25. 1. John. 2.1. Saint Chri. Ho. 15. ad Rom. Mat 5.24. Luke. 6.28. Luke. 18.1. 1. Thes. 5.25. Colos. 4.3. Ephes. 6.18 1. Tim. 2.1. that do most wickedly argue against our doing of virtuous painful works of satisfaction, affirming them all to be done in vain, because our saviour Christ hath satisfied sufficiently for us: I say, that so they may in like manner argue, that the prayers of all the Holy Martyrs for their persecutors were in vain,& that saint Stephen prayed also in vain for them that stoned him to death: because our saviour Christ hath prayed sufficiently for al the Elect,& by his praying hath deserved for them all life everlasting. And if this cauelling heretical argument be admitted, then may the heretics argue in like maner, that sith our saviour Christ, sitting now in heaven at the right hand of his Father, prayeth now sufficiently for us all, that wee need not therefore to pray now either for ourselves, or for our persecutors, or one for another, to the end we may be saved, according as our saviour Christ, and S. Paul,& S. james, require of al christians. And what need we then any Churches, or to pray there, or in any other place, if by our only Faith in Christ, wee be assuredly partakers of Christs most sufficient prayer,, merits, and satisfaction, and need not to pray, merit, 2. Tim. 1.3 I●●. 5.16. Act. 15.11 1. Cor. 6.17 1. Cor. 12.3 2. Cor. 3.5. Phil. 2.12.& 13. Apo. 22.11 John. 1.16. Mat. 3.8. Rom. 6.19. Rom. 8.10.26. 1. cor. 9.27. 1. co. 11.13 1. co. 15.10 2. co. 4.10. 2. cor. 12.9. Epr. 2.10 Gal. 2.20. Gal. 5.24.& 25. Phil. 2.12.13. Phil. 4.13. col. 1.24.& 29. Col. 3.3. 1. The. 4.8. 2. Tit. 2.21 1. Pet. 2.21 1. Pet. 1.10 1. John. 3.3. Apo. 22.11 Heb. 12.8. or satisfy in any respect for ourselves? Yea if Christes sufficiency do take away all means on our behalf of application of the merits of his Passion, and death unto us, then what need haue we of Faith itself, or of preaching of the gospel, or of prayer, or of any other virtuous means what soever: sith one of them is no more derogatory to the sufficiency of the merits of Christes Prayers, satisfaction, and redemption, than the others be? But the good christian reader shall do well to bless himself every day from such deceitful heretical arguments. And for the confutation hereof, he must understand, that the prayers of our saviour Iesus Christ are the fountains, and foundations, and as it were the universal cause, whereby our prayers are meritorious before the divine majesty, which without the merites of our saviour Christ were of no force, nor efficacy. And all catholics do plainly confess, that all the virtue, dignity, value, and strength of all our prayers, satisfactions, and good works, do proceed from the merits of our saviour Christ: for as saint John saith, De plenitudine eius omnes accepimus: that is to say, of his fullness we all haue reeeaued. Howbeit, we must note withall,( as I haue before declared,) that the sufficiency of our saviour Christes prayers, merits, and satisfactions, are by him ordained for ●uch, only of the members of his mystical body, as will with his grace endeavour to pray, metite, and satisfy with him, according as is required of them, and to make this more plain by another example, we all know, that our Christ teacheth sufficiently all truth, and keepeth sufficiently all just persons: but it followeth not thereof, that there ought not to be any Doctors, Pastours, or preachers in Christs catholic Church, to teach us the truth, or that we ought not to be careful for the due custody of our hart: for that were to make all christians very careless, slothful and dissolute in their lives, and not to endeavour to carry their cross, and to work their salvation with fear,& trembling, but to use Christs Passion as a cloak& excuse of their wilful negligence, and wickedness. Whereas our saviour Christs will and ordinance is, that all christians should with the assistance of his grace concur with their Godly endeavours to live as it becometh his obedient loving children under his holy discipline, and service. And so S. paul affirmeth in these words. If you be without discipline, whereof all be made partakers, then are you bastards and not children. And to the intent wee should continually exercise ourselves, and persevere in good christian exercises under our saviour Christs Holy Discipline and service, he hath prepared and ordained,( as I noted here before,) that the value of his merits and satisfaction should be transferred, not unto all his faithful members a like, but diversly, in diuers degrees: I mean to some more, and to some less thereof, according to the measure of grace, that he bestoweth vpon them: and according as each one of them endeavoureth with his grace under his holy discipline, to be more or less conformable unto him, in imitating his holy life, And hereof it cometh, that like as all the Elect be not just& virtuous alike,) for all of them be not so virtuous and just, as our blessed Lady the mother of God,) so shall they be diversly rewarded by him in his glorious kingdom of heaven, each one according to the measure of his charity: For as our saviour himself saieth: In domo patris mei mansions multae sunt. That is to say, John, 14.2. In the house of my father, there be many mansions of felicity,& glory. Wherefore, of the premises we may well conclude, that sith the value and merit of our prayers, and satisfactions, done with the grace of God, do proceed from the merit, value, and d gnitie, of the prayers, and satisfactions of our sweet savour Iesus Christ:& sith his holy will& ordinance is, that the merit of his sufficient and most abundant redemption, and satisfaction, should be applied, to haue efficacy in us, by his sacraments: and by our good works, donne by his g●ace, which is given unto us by the Merit of Christ it followeth hereupon, that our virtuous painful works of Satisfaction be so far off from diminishing, or obscuring the benefit of our saviour Christs Satisfaction,& Redemption, that they do rather very much commend, and extol the same. For in that that Christs Satisfaction is the foundation, direction, and worker of the merit, vain, and dignity of all our good christian works, we by our suffering and satisfying for the guilt of temporal pain, prescribed by his own merciful and just ordinance for us to suffer under his holy discipline for our sins, do thereby execute Iudgement and Iustice, vpon ourselves, according as in Ezechiel wee be required: I mean, by judging ourselves, as S. paul counseleth us, and by punishing,& taking reuenge of our heinous sins vpon ourselves, that wee may not be judged and punished for them by Almighty God. And moreover we testify by our virtuous painful works of Satisfaction, Mat. 10.38. Mat. 16.24. Luk. 9.23. Mat. 20.22. Act. 14.21. Rom. 6.6. Rom. 8.13.17.29. Gal. 2.20. Gal. 5.24. Gal. 6.14.17. Col. 1.24. 1. Pet. 2.21. 1. Pet. 4.1.13 1. John 2.6. Rom. 8.17.29. 2. Cor. 1.7. 2 Tim. 2.11. that wee( according as his faithful disciples ought to do) are willing to embrace the cross of Christ, aed to drink of his bitter Cup, and to deny ourselves, and to mortify our rebellious flesh, and to carry our cross daily and follow him, after his holy example, as he hath commanded us, and so do endeavour with his grace to live under his holy discipline, and to imitate the painful steps of his holy life,& to resemble and be made like unto him in comforming ourselves unto him, by suffe●ing wi●h him, as true faithful members with our head, to the end we may be also glorified with him, knowing most assu●edly by the holy Scriptures, that in case we be partakers of the pa●nefull Passions of our saviour Christ, and do communicate with him therein, wee shall then be partakers of his consolation also. Of the third part of the Sacrament of Pennance: which is Satisfaction. CHAPTER. I. AFTER Contrition, and Confession, Here the author himself beginneth to treat of Satisfaction. How Satisfaction is to be made by vs. followeth Satisfaction,( which is the third part of Pennance:) whereunto appertaineth, to make Satisfaction to the honour of almighty God, for the offences committed against his divine majesty, by taking just reuenge vpon him, by whom the offence was committed. The reason hereof we declared in the other part, speaking of Fasting, the which we will repeat likewise here, because this is also his proper place. For the understanding whereof, you must consider, that like as a man, that transgresseth the laws of a common weal, is bound to suffer the penalties appointed for the transgressors of the same: even so likewise, whosoever transgresseth the laws of Almighty God, is bound to suffer certain kindes of pains, which are by the iustice of GOD prescribed and appointed for the transgression of them. These kindes of pains must needs be payed, either in this life, or in the life to come: That is to say either in Hell, In hell with everlasting pains. or in purgatory, or else in this world. In hell they are paid with everlasting pains,& torments enduring world without end. In purgatory they are not p●ied with everlasting pains, In purgatory with temporal pains but with certain pains that haue an end,& are limited within a certain time. Howbeit these pains in purgatory, are so terrible, and so vehement, that( as, Saint Augustine Saint Austine. saieth) there is no pain in this world, that may be compared with them: no not all the cruel pains& torments of the Martyrs, which were the greatest in all the world. Now from these so great and terrible pains in purgatory, How wee may be delivered from the terrible pains of purgatory. we are delivered by judging and correcting ourselves in this life, with Fasting, watching, prayer, discipline, and other austere usage of our body, although these pains be without comparison far less, than those that are suffered in purgatory. For whereas in these things, almighty God hath regard, not so much unto the greatness of the pains, as unto the will of the Sacrifice: A small voluntary pain in this life, satisfiieth more than many greater pains suffered of necessity in Purg●torie. ( for that such pains as a penitent is content to suffer for satisfaction in this world, be voluntary, but in the world to come they are of more necessity,) hereof it cometh, why a small pain suffered voluntarily in this life, is without comparison of more force, and Satisfieth more in the sight of almighty God, than many greater pains, that are suffered of necessity in purgatory, in the life to come. But ye will say, why Sir? If the sacrament of penance be not sufficient in this behalf, how is it, that the Sacrament of baptism is of such force, as it taketh all away,& absolveth a man quiter, both from sin,& from all pain? unto this question I answer? that there is a great difference between the one Sacrament,& the other. For the Sacrament of baptism is a spiritual birth,& regeneration of the inward man. The difference between the operation of the sacrament of baptism,& of the sacrament of Pennance. And therfore, like as one thing that is born a new, leaveth forthwith the former being which it had,& receiveth an other new being,& nothing remaineth of that, which it had before:( as when of an acorn springeth a three, the accorne leaveth his former being) even so when a man is spiritually born again in baptism, he leaveth forthwith to be that oldman, which he was before: for he was before baptism the son of anger, wrath, and perdition)& after he hath received baptism, beginneth to be another new man, to wit the son of grace,& so by his new spiritual birth, he is free both from sin, The sacrament of Penance worketh as a medicine. & from all pain. But the SACRAMENT of Pennance doth not deliver us from our sins past, as a regeneration, or new birth, but as a medicine, which some times healeth perfectly, and some times not, but leaveth behind some remnantes of the former disease, which afterward with continuance of time,& good government, may be worn out, and consumed away. After this sort doth the Sacrament of Pennance sometimes heal perfectly, and deliver a sinner both from sin, and pain, when there concurreth with all a very perfect Contrition,( such as that Contrition of Mary Magdalene was, God pardoneth all the sin by the sacrament of Pennance: but not all the pain, by reason of the unperfect contrition of the sinner. Note this similitude. and of others the like:) but at other times,( when the Contrition is not so perfect,) though it do then cancel al the sin, yet doth it not take away all the pain: and so that pain which remaineth vncancelled, for want of perfect Contrition, must be purged either in this life, or in the life to come. Of this we may take an example even in worldly affairs: For if a Gentleman do commit an offence against his Prince, for the which he deserveth to suffer the pains of death: yet may he afterwards do him such,& so great services, as he may deserve his Princes grace,& favour, and receive a general pardon, and clear discharge from all this punishment. again his services may be such, as he shal not deserve so large a pardon, but some what less: which may be, to obtain the Princes grace& favour, and to exchange the punishment of death into some banishment for a time. After this sort we red that King david pardonned his son absalon. 2. Reg. 14. verse. 21.& 24. For when he had slain his brother Amnon,& had thereby incurred the just indignation and displeasure of his Father, after three yeares absence, and banishment he pardonned him for the offence, which he had committed: howbeit with this condition, that he should not enter within his Princely Palace, nor appear before his royal presence. Now in like manner, when the Contrition and sorrow of the penitent sinner is not altogether so absolute, and perfect, as it ought to be. Almighty God, by virtue of the Sacrament of Pennance, pardoneth the sin or fault committed, and withall, the everlasting pains of Hell, which through his deadly sin he had deserved,( yea, and forgiveth moreover some part of the temporal punishment:) howbeit, he will not that such a one shall enter forthwith within his heavenly Palace, and haue there the fruition and glorious sight of his divine presence, before such time as he be fully, and perfectly purged, either in this life, or in the life to come, in purgatory. In this wise dealt Almighty God himself with the same King david: 2. Reg. 12. 13.& 14. God pardonned King david his sin, and yet punished him afterwards with temporal pain for it, as with the death of his son. Num. 20.12.& 24. Moyses& Aaron, had their sin of mistrustfulnes forgiven them,& yet for their temporal punishment afterwards for the same sin, they were for ever debarred from entering into the land of promise. whom( in respect of his Confession,& repentance,) he pardonned the sin of adultery, which he had committed, and restored him again unto his friendship, and grace, which through his sin he had lost: but yet after all this he sent him great afflictions,& calamities, even for a punishment of the self same sin, which he had before pardonned. But what sin was there ever in the world more freely pardonned, than the sin of Moyses, and Aaron, at the waters of contradiction? the which notwithstanding, though the sin were first pardonned, yet the punishment, which the divine iustice had appointed, remained always fresh in execution against them: which was the debarring of those two holy men, from ever entering within the land of promise. even so it happneth for the most part in the sacrament of Pennance, wherein through the virtue of Christs Passion,( which worketh in the same,) the sin is pardonned, and forgiven, and the grace& favour of Almighty God is obtained again: but yet the penitent sinner remaineth stil bound, through the imperfection of his Conrrition& sorrow for his sins, unto certain degrees of pain, according as the Iustice of Almighty God hath ordained. And though there be many kindes of virtuous works, And although Moyses prayed earnestly un●o our Lord for it, yet could he n●t obtain his request. As appeareth in Deutron●my. 3.23.& 26. which do help towards the discharging of this pain, yet do those especially serve for this purpose, which are most painful, and most irksome to our flesh. For( as Saint gregory saieth,) because the flesh with his appetites and delights, hath caused us to sin, it is reason that the flesh, being well punished and afflicted for it, should disburden us from the same sin. And sith that to content our flesh, wee haue discontented and offended Almighty God, reason would, that we should discontent and punish our flesh, to pacify& please Almighty God again. Of the original cause of our Satisfaction. THE II. CHAPTER. NOW that wee do understand the necessity wee haue of SATISFACTION, let us see the original, and beginning of the same: that wee may thereby the better understand, after what sort it ought to be done: For the better performance whereof, wee must call to mind, what we haue spoken before in the beginning of this treatise: to wit, that the true repentance and grace of the conversion of a sinner, is the greatest grace and mercy, that might be granted in this life. The conversion of a sinner is the greatest grace, that may bee granted to a man in this life. For although glory be a thing far greater than grace,( forsomuch as the one is only grace begun, and the other is grace consummated:) yet is it a greater grace for Almighty God to pluck, and deliver a man from sin, and to set him in the state of grace, than afterwards when he is received into grace, to grant him glory. moreover, like as baptism( which is the first gate, and entrance of the Sacraments, and the beginning of mans regeneration,) bringeth with it( so much as unto it appertaineth) all the virtues and gifts of the Holy Ghost, jointly with grace, from whom all these benefits do proceed: even so true Pennance, which is the beginning of our Resurrection, bringeth likewise with it all these gifts, and treasures, and especially a new light and knowledge of things spiritual, Note what ●… onderfull ●… ffectes do ●… me by ●… ue Pen●… nce. and divine:( unto which things before that time man was as it were blind, as living in the kingdom of darkness, and shadow of death.) It bringeth also with it, a new charity and love of God, which is the form of true Pennance, and of al virtues: and it worketh in our souls wonderful affections, and feelings appertaining unto this virtue. For as natural love is the beginning of all other natural affections, and passions: even so the supernatural love of God is the beginning of all spiritual affections and feelinges. And the greater that this supernatural love of God is in us, the greater are the spiritual affections, and feelinges, which it worketh in vs. And as the graces of the conversions of sinners be diuers, in some greater,( as the conversion of S. paul, S. Augustine, and many others,) in others lesser,( as the ordinary& daily conversions of sinners, are for the most part wont to be: so are the inward affections, and motions, which this virtue of charity causeth, greater or lesser. Now this virtue( to wit, Note what wonderful great effects the love of God, workeeth in a soul. the love of God,) causeth in the soul so great a repentance, and discontentation, for that he hath offended Almighty God, that a man would rather, that he had suffered a thousand kindes of torments, than to haue displeased such a Lord. It causeth also a very great fear of the divine majesty, forsomuch much as he seeth that he hath dishonoured,& provoked him unto anger, through such and so many offences, that he knoweth, that he hath thereby incurred the indignation of his fury. moreover, it causeth him to be very much ashamed to appear before his divine presence, even as a wife, that hath defiled her Husbands bed, and had been pardonned for her offence, would be ashamed, when she should be received again into his house. Luk. 18.13 Note, that the love of God causeth a great vehement desire in a soul to do satisfaction unto our God with due Pennance, and to be revenged vpon his own flesh, that was the cause of his offending of God. For such was the shane, which the Publican in the gospel had, who durst not lift up his eyes towards heaven, for very shane, and confusion of himself. It causeth in like manner a very great vehement desire to make Satisfaction unto almighty God, with due Pennance, for the offence that he hath done unto him, and withall, a very great fervent desire to be revenged vpon him, that was the cause of this offence:( which was his own proper flesh. For when he considereth, how his flesh was the thing, which did with her appetites and inordinate delights entice him to stretch forth his arms unto the inordinate love of creatures,& to divorce himself from the love& obedience of his lawful spouse,& Lord: then is he kindled in such sort with an extreme fury& rage against his flesh, that he could find in his hart to rent& tear it in pieces,& with a thousand torments to punish it, for that it hath been the cause of all his woe. Note this similitude. And that thou mayest the better understand al this matter, imagine with thyself, what a chased noble virgin would do, if, after that shee had been espoused to some Nobleman, that were of the blood royal, whom she had never seen, but only the Espousalles had been contracted by ambassadors in the absence of the parties:& thē some naughty woman should beguile her, and make her beleeue, that shee was betrothed to some other man, calling him by the noblemans name, he being in dead but a base& rascall fellow, and not spouse:& she believing all this to be true, her should yield herself unto him, and take him as her sovereign Prince,& loving husband. Tel me now, this noble woman, that should thus be beguiled, in case she should afterwards perceive, that it was that naughty pack, which had so beguiled her,& brought her to so great a dishonour: what( think you) would this noble woman do unto that vile drabbe? with what words would shee revile her? what a stomach would she take against her? undoubtedly she would account it but a small reuenge to drink her blood, that had in this-wise dishonoured her. even so the soul of the converted sinner, whose eyes Almighty God hath opened, and given a particular and new light, to see so perfectly& clearly, that almighty God was her true and lawful spouse, and the last end, for which she was created,& to perceive on the contrary part, that by the deceit of this naughty woman( which is her own flesh) she hath been alured to extend the arms of her love towards creatures, and to embrace them with the self same love, which was due unto almighty God alone, and that her own flesh which was the cause of all this adultery: how can she haue patience to bear with her flesh? how can she refrain, but with all severity to punish and afflict her flesh, yea,& to be fully revenged vpon it, that was the cause of her so great miseries: Hereof come those cruel& excessive chastisements, which some penitents are wont to use in the beginning of their conversion from their sinful life: whom ye cannot withhold from their sharp discipline, from grievous whipping and punishing their tender bodies, but they will besides the wearing of heir-cloth, use great fasting,& abstinence, watch, and pray along time together, and frequent many other kinds of spiritual exercises, in such sort, as they are in danger oftentimes to do great outrages unto themselves, yea,& to cast themselves down by such excess into some fiknes, unless they take good heed, and be well wary to keep a measure,& to use therein very great discretion. Such was the spirit of pennance, which holy Iobe declared in these words: peccavi, Quid faciam tibi O custos hominum? Iobe. 7. vers. 20. That is to say: I haue sinned: what shall I do unto thee, O thou keeper of men? As if he should haue said more plainly, according to the exposition of Saint Augustine. Saint Augustine. O Lord I confess my sin. And such is the grief which I take thereof, that I will not refuse to suffer any kind of punishment for the same. Consider thou, O Lord, whatsoever thy will shalbe that I should do, for I am ready to do all such things, as thy will is that I should do. I haue nothing to offer unto thee, but a hart very prompt and willing to do whatsoever thou shalt command me. If thou command me to cast myself into the glowing flames of fire, or this my body to be rent and torn in pieces, or to suffer any other kind of torment( be it never so great) I haue an hart redy prepared to fulfil thy will. Here I offer myself bound both hand,& foot,& I lye prostrate at thy feet: I flee not away: I appeal not from thy sentence: neither do I pled any thing unto the jurisdiction of thy court. I excuse not myself. I make no supplication, that thou shouldst discharge me of my punishment: but rather that thou mayst judge me according unto thine own blessed will Be thou the knife, and I will be the flesh. Hacke me,& hew me, on which side thou wilt, so that thou pardon me the grievous sins, which I haue committed against thee. In like sort did holy King david also afflict himself, when in one of these psalms psalm. 37. vers. 9. ōf penance he said: I am afflicted, and very much humbled I sighed from the bottom of my hart. O Lord, before thee is al my desire,& my mourning lieth not hide from thee. My hart is troubled within me, my strength hath forsaken me, and now my sight faileth me. In this wise did this holy penitent afflict himself:& so should those likewise afflict, humble, and chastise themselves, that haue offended such a most loving Lord. For( as a holy Father saieth) the soul, that hath against the will of God forsaken his Creator,& delighted herself inordinatlie in creatures, it is meet, that she should purge and repay with voluntary pains and travails, the voluntary delights, with which she so blnded herself. pain is naturally due unto sin. And forsomuch as pain is naturally due unto sin,( where with the fault is corrected, and reduced in order) reason would, that he should willingly accept, yea, and endeavour to suffer pains, that was so bold, as to commit so many offences against almighty God. And sith that m●n hath through sin forsaken the cheffest goodness( to wit, almighty God,) and hath exchanged him for a vile creature,( which in very dead is a great injury and contempt of the supreme majesty of almighty God) it is reason, that he, who hath despised such a mighty Lord, should humbly, despise, and willingly abase himself even unto the dust of the earth. After this sort then do those take pains to make Satisfaction to almighty God, whose eyes he hath opened with his heavenly light: by means of which light, they come to understand, the infinite greatness and excellency of the goodness of almighty God: and in the same they perceive the greatness of their own malice, and iniquity: and according thereunto they haue a desire to make Satisfaction unto him. For confirmation whereof, as also for our example, and for a confusion of the carelessness,& tepiditie of our corrupt time, I haue thought good to rehearse here a part of an history of the rigorous and wonderful austerity of certain holy Penitents, which S. John Climacus Saint John Climacus. saw in a Monastery. The which history this holy Father reporteth, as being a witness of sight, in a manner in these words following. A notable history written by the ancient holy father, Saint John Climacus. When I( saith he) came first into this monastery, I beholded therein certain things, which neither the eyes of the sluggard haue ever seen, neither the ears of the negligent hard, nor yet may it be conceived within the hart of the rechles& careless Christians. I heard and saw words and deeds of such force, that they might haue enforced( if I may use such kind of speech,) even almighty God himself, and incline him unto mercy. I saw many of those holy penitents, which stood the whole night abroad in the air, watching, and never so much as once moving out of one place. And when sleep seemed to overcome them, they strove, and reviled themselves with very injurious words:& so by force they repelled the sleep away from their h●auy eyes, because they would not yield unto their bodies that little rest. Others I saw standing with their eyes fixed towards heaven, calling continually unto almighty God, with tears, and sighs for pardon and mercy. Others contrariwise said with the Publican, that they were not worthy to lift up their eyes towards heaven, Luke. 18. verse. 13. neither yet to speak unto Almighty God. And after this sort they held their faces down to the ground, offering their souls in silence unto the mercy of God, with out speaking any one word at all, as men that had been dumb, full of fear and confusion. There were others clothed in sack, and haire-cloath, which were kneeling with their faces bowed down to their knees, striking their foreheads oftentimes to the earth, with great sorrow,& bitterness of mind. Among these there were some, that had before them the very earth all wet, and bathed with tears. Others there were, which( because they wanted those tears) lamented very grievously. Many of them did( as the custom is over the graues of the dead) bewail their own souls, weeping& lamenting the fall and death of them. Others after the manner of lions roared& howled in the bottom of their heartes, yet repressing within them their sorrow and grief: and sometimes( when they were not able to refrain any more) they burst out suddenly into grievous clamours, and dolorous lamentations. I saw certain of them, who in their judgements, deeds, and thoughts, were so far distracted from themselves, as if they had been Images of ston: For by reason of their great pensiveness, they were become in a manner unsensible of any thing. And these had their souls, as it were drowned in the bottom of humility:& with the continual fire of their heaviness, had already dried up the fountains of their tears. And a little after in the said history, this holy Father goeth forward, and saith in this wise: There mightest thou haue seen those holy penitents, going in a malancholie maner,& looking down to the earth: who having already contemned the thoughts of their flesh, mingled the bread which they did eat with ashes& their drink with tears. There could not be heard among them any other words, than these. O wretch, that I am! Woe is me most miserable sinner. How justly, how justly, haue I deserved the wrath and anger of almighty God. Pardon me, O Lord: Pardon me, O Lord. many of them had their tongues hanging out of their mouths, like unto wearied dogges, that were tired with overmuch running,& half dead,& dried up with extreme thirst Others stood parching themselves at the Sun in the midst of summer. And others, after a contrary sort, suffered themselves to freeze in the could and open air, even in the midst of winter. Some of thē took a little water to refresh their tongue, not drinking thereof so much as was necessary. And others likewise did eat a little bread, and the rest they cast from them, saying: that they were not worthy to eat the meate of men, sith they had done the deeds of beasts. Now among such exercises, what place was there for laughing, or idle words, for anger, and malice? Where was there either Feasting, or banqueting? Who was there, that took care how to delight and pamper the body with delicacy,& wantonness? Where was there so much as one sparkle of vain glory? Where were the delicate dishes and devises of gluttony? All their study and care was to cry unto our Lord both day, and night, and the sound of prayer and Meditation only was heard amongst them. There were some that stroke themselves very mightily vpon their breasts as if they had been knocking at heaven gates,) and cried out saying. Open unto us, O thou merciful judge, the gate which we haue through our iniquities shut so fast against us: and other said. Psal. 79.4. Psal. 106.10. show thy face( O Lord) unto us, and wee shall be saved: an other said. show thyself( O Lord) unto these poor,& miserable sinners, which do sit in darkness, and in the shdadowe of death: an other said. luke. 1.78. prevent us( O Lord) speedily with thy mercy: for we be sore empouerished. Psal. 78. verse. 78. Others said. Shall it happily please our lord to show one day his joyful countenance unto us? Or shall wee hear one day that sweet voice, that saieth: unto those that are imprisoned, salvation: Esay. 49. verse. 9. and to those that be in darkness, receive ye light. They had death continually before their eyes, and speaking one to an other they said: How think ye brethren? What shall become of us at that dreadful hour? What shall our end be? Trow ye, that the sentence of our condemnation shalbe revoked? Or shall our prayers perchance come unto our Lords ears? And if they do come, how shall they be received? What commodity shall we haue by them? How much shall they pacify him? For siih they proceed out of such unclean lips, it may be feared, that they shall find small favour in his sight. Who can tell, whether perhaps the holy Angels, Mat. 18. verse 10. Heb. 1.14. unto whose custody wee are commended, be at this present here about us, or whether they be departed away from us, by reason of the great stench of our sins? Some of them made answer unto these demands, and said: But who knoweth, jonas. 3.9. Quis scit, si conuertatur& ignoscat Deus,& reuertatur a furore irae suae,& non peribimus? Psa. 110.4. Psa. 144.5. ( as those Penitent sinners of niniveh said,) whether our Lord will pardon us, and whether he will turn himself unto us,& not suffer us to perish? Wherefore let us now take good courage, and persevere continually in crying unto him, until the end of our lives: For our Lord is merciful, and will be pacified with our perseverance. Let us run my brethren, let us run I say, for it is very needful, that we run in all post hast, that we may speedily return unto the place, from whence we are fallen. Let us run always towards that place, and let us not in any wise pardon this our filthy flesh: but let us continually be revenged vpon it: yea, let us crucify our flesh, sith that our flesh hath first crucified vs. Besides all this, what a marvelous thing was it: to behold the form and evil treating of their own bodies? They had faces like unto dead men,& their eyes were sunk into their heads, by reason of over much weakness. Their checks were dried up, and parched, and the hair of their eyelids fallen away, through continual weeping. Their knees were hardened like unto camels knees, by continual use of payer. And their breasts were so galled with continual knocking, that many of them avoided spittle mingled with blood. These blessed Penitents made their Petition unto the Father of the monastery,( who was indeed a very angel among men,) that he would fetter both their necks, and hands in chains, and shackle their feet with irons, and never to deliver them from thence, until such time as they might be carried unto their graues: of the which burial also, they accounted themselves unworthy. But when their time of yielding up the Ghost approached near, then was it more terrible to behold. They compassed the bed of him that lay in dying round about, and demanded of him, with vehement and earnest requests, with mourning countenances,& pitiful words: saying. How dost thou brother? How feelest thou thyself? What sayest thou unto us? What hope hast thou? What shall become of thee? hast thou happily obtained thy long suit? Art thou arrived at the haven of salvation? hast thou received no earnest penny of thy security? hast thou felt within thy heart any new light? hast thou heard within thee any voice, that said unto thee: Thy sins are forgiven thee? luke. 7.48. Mat. 9.22. Psal. 9.18. Mat. 22.14 Esa. 26.10. Or: Thy Faith hath made thee safe? Or hast thou peradventure heard any other voice, that said unto thee: Let the sinners descend down into Hell,& all Nations that forget God? Or else: bind him hand and foot, and cast him into the outward darkness. Or: Take away this wicked sinner, that he may never see the glory of Almighty God? What answer makest thou, good brother unto us? Tell us some thing we beseech thee: that wee may understand by thee, what is reserved for us: For thy suit is now come to an end. And what sentence thou shalt now receive, shall never more be reversed? but our cause dependeth still as yet, and expecteth for sentence. unto these demands certain of them answered: Psal. 23. Blessed be our Lord, that hath not suffered us to be cast into our enemies teeth. Others answered after a more dolesull sort. Miserable is that soul, that hath not fully observed his profession: For now shall he well understand, what is prepared for him. Now, when I had seen and heard all these things about mentioned, I was so wholly amazed and astonished within myself, that marvel it was, that I fell not into a great extreme sadness, considering the negligence of my life past,& withall the slackness of my pennance for my sins, being compared with the Penance of these holy religious men. But besides all this, what shall I say of their house, and lodging, in which they dwelled? For it was so foul and obscure, and so horrible& stinking withall, that certainly it was( as they termed it,) a very prison indeed: and such a one, as the only sight and form thereof, was able of itself to baue taught a man pennance. All this peradventure shall seem incredible or impossible to them that are negligent, and incredulous: But unto the true Penitents, and to those that can well conceive, what heavenly benefits are lost by falling into sin, it shall appear right well another manner of matter: For the soul that hath lost the first peace, and amity, which he had in baptism with Almighty God, and hath broken those covenants, and promises, which he had agreed vpon with him, and hath lost the inestimable treasure of the grace and consolations of the Holy Ghost,& hath extinguished the fire of charity, from whence the sweet tears do proceed, when he calleth all this to mind, he is then stricken and pierced unto the very heart, with such a sharp sorrow, and extreme pensiveness, that he would be content, not only to abide with great patience all these travails& pains, but he would also even rent and tear himself in pieces, yea, and crucify himself, if he might lawfully do it. In this wise then, these Holy Fathers remembering themselves of their former happy state, in which they lived, and calling to mind those so holy and sweet spiritual exercises, wherewith they were brought up, Iobe. 29. vers. 2.3.& 4. said with that holy man job: who shall give me such grace, that I might be now in the same case, as I was in those former daies, when God had me in his custody, and as in the time of my youth, when God was secretly in my house. When his light shined vpon my head, when I walked with his light in the dark places, when he washed my feet with milk, and ministered unto me out of the rock streams of oil? After this sort each one of them calling to mind particularly all their wonted spiritual exercises, and the great favours, and consolations, which they had received of Almighty God, they wept full bitterly, and said among themselves: where is that wonted purity of our prayer now become? Where is that so great confidence, with which wee were accustomend to pray? Where are those sweet tears, which were wont to trickle down in the midst of our afflictions,& griefs? Where is the glory of that most pure chastity? Where is that faithful loyalty, and obedience towards our Prelate? Where is that virtue& efficacy of our prayers? All these things are perished, gone, and vanished away like unto smoke. And whilst they spake these words, the sorrow which they conceived for their loss was so great, and they abhorred themselves so much, that they made their requests unto almighty God, that he would sand them all kinds of torments in this life, and take reuenge of their bodies, sith they were the occasion of their so great woe, and misery. Some of them desired, that it might please Almighty God, to sand them here in this life foam grievous disease. Others prayed that they might loose their eyes, and sight, and so be made a spectacle of misery to the whole world: Some of them requested, that they might be benumbed, and lame both of hand and foot, that these present miseries and pains might be a mean for them to escape the miseries and pains which are to come: But I, my brethren, knew not in the world how I could continue so long time among such store of tears. For I continued with them only thirty dayes, after which time, I returned unto the Holy Father that governed in the monastery, and he perceiving me so much amazed,& altered, understood straight way the cause of my disquietness, and said unto me. What is the matter, Father John? hast thou seen the battailes of those men, that fight so valiantly? Yea Father,( quoth I) I haue seen them indeed: I haue seen them,& do greatly wonder at the sight. And truly I account those far more happy, who after their fall, do thus sorrowfully bewail their sins, than others that never fell, and therefore never bewailed, and lamented, as these Penitents haue done. For it seemeth unto me, that the falls of these and such others( the graee of God so disposing, and working it,) haue been occasion of this their wonderful rising again, and exaltation. All these in a maner are the words of saint John Climacus, who beareth witness of all these things, yea,& of many others also, more wonderful,& terrible, the which( as he saith,) he saw with his own eyes. This ancient History, I thought good to rehearse in this place for many purposes. First, that wee might be ashamed, and humble ourselves, when we see the could& slack penances of our corrupt age, comparing the same with the fervour,& rigorous discipline of those ancient Holy Fathers. Secondly, that we might see, how far the virtue of charity, and the light of the holy Ghost extendeth itself, the which is always ready for all the faithful, as well for them that lived in times past, as also for those, that be alive at this present, or shalbe hereafter, if they endeavour to travail and labour in doing of Pennance, as these holy penitents haue done. Thirdly, that by this hope, and example, wee might awake our selves out of our drowsy& heavy sleep, and be moved to take somewhat more pains in doing Pennance for our sins, than wee use to do: considering what exceeding great labour and pains these holy saints haue taken, who had none other bodies, than such as we haue, neither yet any other Lord or helper to strengthen thē therein: for the examples of great acts are declared unto us to this end, that wee should not be discouraged to set vpon the lesser. True it is, that no man ought to be dismayed, if he do not so much, as these holy Fathers haue done. For like as in a mans body therebe many Members, whereof some be of greater dignity, and some of lesser: John. 14. As there be diuers degrees of rewards in heaven, so are there diver degrees of penances and lives, i●… this world. & as in heaven therebe many mansions, and seats, some higher, and some lower: even so likewise in the catholic Church there be diuers degrees of merits, diuers kinds of lives,& diuers sorts of penances, which are disposed accordingly for these mansions& seats of the kingdom of heaven,& so that which is necessary for one kind of life, is not necessary for another. Neither is it necessary, that wee should go about to perform all those things, which we see to haue been done by the Saints. For many of their doings are set forth unto us, rather to be wondered at than to be followed. For that which becometh a giant, is not convenient for a dwarf: and that which is answerable to a spirit of high and excellent capacity, is not required in a spirit of base and low understanding. Of three principal works, with which we do make satisfaction unto almighty God. THE III CHAPTER. FOR so much as it is most proper unto those works, that are painful, and laborious, to be satisfactory, it is found by the doctrine of the saints,& of the catholic Church, that there be three kindes of satisfactory works, ●… atisfacto●… je works which are, Fasting, Almsedeedes, and prayer. For al these works, besides that they be holy,& virtuous, are also painful unto our flesh: and so through the grief of the pain Satisfaction is made for the delight of sin. moreover, as in a man there are three principal things with which we do oftentimes offend almighty God, to wit, our substance, body, and soul: even so reason requireth, that with each of them wee should make satisfaction unto him:& that with al them we should make a Sacrifice unto him: the which is done, by these three forenamed virtues. For by almesdeeds we sacrifice unto him our substance: by Fasting, our bodies: and by prayer, our souls. Furthermore, sith that all sins are either against God, or against ourselves, or against our neighbours: unto al these three kindes of persons, these three virtues haue particular regard. For Fasting serveth for ourselves: our substance for our neighbours: and prayer for God. Of the first satisfactory work, which is Fasting. THE IIII CHAPTER. WHEREFORE he that desireth earnestly, and withall his hart, to make satisfaction unto Almighty God, must principally exercise himself in these three virtues. And first, let him begin with Fasting, the which( as we haue said) with the grief of the pain maketh recompense for the delight of sin, and chastiseth the flesh: which for the greater part was the cause of al our sins. moreover,( Saint Barnad S. Barnard. saieth) whilst we by fasting do abstain from things, which be lawful, we obtain thereby pardon and forgiveness of things unlawful. And( as the same holy Father saieth) Fasting is not only a washing a way of our ordinary sins, but also ameane for the extirpation of vices: And it doth not only dispose the soul to be apt to obtain pardon of the fault, The fruits of Fasting. but also increase of grace: and not only to cancel the sins past, which we haue committed, but to preserve us also even from those which we might commit in time to come. For Fasting( as Petrus de Rauenna Petrus de Rauenna. saith) is a fortress of God, a castle of Christ abulwarke of the holy Ghost, a banner of faith, ensign of chastity,& a standard of holiness. Fasting( saieth S. Augustine S. Augustine. ) purgeth the soul, lifteh up the understanding, subdueth the flesh unto the spirit, frameth the heart to be contrite,& humble, causeth the clouds of concupiscence to vanish away, quencheth the heats of lechery,& kindleth the light of chastity. Fasting is a bridling of our appetites, a mortification of our passions, a discipline of our life, and a temperature of covetousness. Fasting is the brother of poverty, the son of penance, the Mother of chastity, the companion of prayer, the destroyer of self-love, the keeper of health, and a most effectual mean to pacify the anger of almighty GOD, and to obtain his grace and favour. jonas. 3. vers. 10. 1. Reg. 7. vers. 6. Daniel. 1. vers. 8.12. 4 Reg. 2. Exod. 34. vers. 28. Math. 4. vers. 2. Marc. 1. vers. 13. By Fasting the NINIVITES pacified GOD. By Fasting the people of Israell became humble, and were always succoured in their necessities. By Fasting those three young men were defended from the fury of the King of babylon. By Fasting Elias was taken up in the fiery Chariot. With fasting Moyses received the lawe from God. And with fasting the Son of God prepared himself for preaching of the gospel: not that he had any need so to do, but for our example. Wherefore, he that desireth earnestly to make Satisfaction unto Almighty God, to be revenged of his enemies, the flesh, the world, and the divell, and to enjoy all these privileges, he must arm himself with a courageous and holy hatred against himself,( I mean against his own flesh, Ezech. 18. vers. 21.27 1. Cor. 11. vers. 31. ) doing iustice vpon the same,& chastising it with often fasting, watching, discipline haircloth, rough apparel, hard bedding,& with the greatest austerity of life that he may. For by these means he shall not only make Satisfaction to almighty God, but he shall also triumph over the mightiest of all his enemies, and shall make his body,& foul, 1. Cor. 6. vers. 15. Rom. 12. a most lively temple of the holy ghost. But al this ought to be done, with great discretion, and moderation. For we ought in such sort to chastise our enemy, that we kill not the man, and destroy not the body, of which we stand in need, for the service of almighty God. For to this end God commanded in the law, Why salt was commanded to be offered in al sacrifices. levitic. 2. vers. 13. that in al Sacrifices there should be offered up salt: to signify unto us, the discretion and moderation which we ought to use in al these spiritual Sacrifices. For want whereof many spiritual persons haue come to such excess, that they haue overthrown and destroyed their complextions, whereby they haue failed in the midst of their journey. And hereof it cometh, that afterwards for the recovery of their health, they were constrained wholly to leave of al their spiritual exercises, and( which is worse) even to leave of that very virtue of Fasting, which dependeth of the same exercises. Of the second satisfactory work, which is giuing of alms. THE V. CHAPTER. but to the end that this Fasting may be the more profitable unto us, it is necessary to accompany the same with the works of mercy. For( as S. Augustine Saint Augustine. saieth,) fasting without charity, and almsdeeds, may be likened unto a lamp without oil. And the same holy Father saieth in an other place: O my brethren, give alms, that your prayers may be heard,& that Christ may help you to amend your lives, and grant you forgiveness of your sins past,& deliver you from al such miseries, as are to come,& give you eternal felicity. And to this end saieth likewise Petrus de Rauenna Petrus de Rauenna. that although fasting do take way the infirmities of vices, the passions of the flesh, and the occasions of sins yet doth it not give perfect health, without the ointment of mercy, the flood of pity, and the help of Almesedeeds. Fasting( saith he) healeth the wounds of sins: tub. 4.11. Luke. 11.41. Eccles 4.33. but it taketh not away the scars of them, without the balm of mercy. Almesdeeds( saith holy Tobias) delivereth from sin, and from death,& suffereth not the soul to go into darkness. And Ecclesiasticus saith, that like as water quencheth fire: even so do almesdeeds quench sins. Vpon such words S. Ambrose Saint Ambrose. writeth thus: Great undoubtedly is the force of Almesdeeds, sith that with the fountain of her benevolence it quencheth the flames of sins,& with the flood of her bountifulness it extinguisheth the heat of vices:& that in such sort, that although almighty God be offended, and provoked to wrath: yet through virtue of almsdeeds he pardoneth him, whom he determined before to haue punished for his sins. And Saint Augustine saieth, that like as the fire of Hell is quenched with the washing of the wholesome water of baptism: even so is the flamme of sins quenched with almsdeeds, and works of iustice. So that the forgiveness of sins, which is given once in baptism, is daily imparted unto us, through the exercises of almsdeeds, as it were, by an other second baptism. True it is that the comparison is not alike in al partes: nevertheless it maketh very much for the commendation and glory of almsdeeds, to be likened unto this heavenly washing, which is the fountain and gate of life. Wherefore, the Prophet daniel found none other mean to deliver the king Nabuchodonosor, from that so terrible sentence, which was thundered against him from heaven, but only to give him counsel, that he should lean unto this holy anchor of almsdeeds: saying unto him. Take, O King, my counsel,& redeem thy sins with almsdeeds,& thine iniquities with the works of mercy bestowed vpon the poor. This Prophet knew right well, Dan. 4.24. The great commodity that cometh by Almesdeeds Math. 7.2. how much it did import towards the finding of mercy in the sight of almighty God, to use mercy towards men: sith that it is certain, that, with the same measure, with which we measure unto others, shall we be measured again. Mat. 25.35 40.42.43. And therefore in the day of Iudgement, there shal be very great rejoicing for the fulfilling of the works of mercy: because at that time, these works shall be the very balance and measure, whereby the lives of Christians, shalbe examined,& judged. Whereupon S. Aug. S. August. saith thus. It is written: redeem thy sins with almsdeeds. And the reason wherefore our saviour esteemeth the giuing of alms so much is, because by them he cometh in the end to reward his Elest, for he will say: Come ye blessed of my Father, Mat. 25. and possess the kingdom, which hath been prepared for you, from the beginning of the world: for I haue been hungry,& you haue given me to eat: I haue thirsted, and you haue given me to drink, &c. As if he should say more plainly. It is a hard matter to examine diligently your lives, and to use mercy towards you: but that notwithstanding, enter ye in to the everlasting kingdom. For I was hungry,& ye gave me to eat, &c. So that ye enter not into the kingdom of heaven, because ye haue not sinned, but because ye haue Redeemed hath: because the one giveth his goods, but the other giveth his heart. But it is very much to be noted, what S. Augustine S. August. writeth touching this matter, saying: There is no work of mercy greater, than to pardon them that haue offended vs. that although there be many kinds of mercies, by which we may obtain forgiveness of our sins: yet there is none greater, than to forgive him from the bottom of our heart, that hath committed an offence against vs. In like manner saieth a certain Holy Father: O man( saith he) consider that thou canst not be without sin. And wouldest thou haue thy sins always forgiven thee? Well then, forgive others always, as thou wouldest that thine own sins should be forgiven thee. And if thou wilt so do: I give thee thus much to understand, that in forgiving,& pardoning others, thou givest pardon to thyself. The very same doth another Holy Father also say in these words. he that hath not to redeem such as be in captivity, nor to cloath the naked, let him endeavour, that he keep no hatred in his heart against his neighbours: and let him take heed, that he do not one shrewd turn for another unto his enemies: but rather let him love thē, and pray for them and put his confidence in the mercy& promises of our Lord, and him say thus unto him. give me O Lord, because I haue given: and forgive me, because I haue forgiven. Of the third satisfactory work, which is prayer. THE VI. CHAPTER. prayer is more available than all this, not onely to fulfil the third part of Pennance,( which is Satisfaction) but also to attain unto the first part,( which is Contrition.) Forsomuch as by means of prayer, our Lord doth oftentimes power this spirit of Contrition into the souls of sinners, and by the same do they also obtain forgiveness of their sins: as it appeareth by the Publican mentioned in the gospel, and by the prodigal Son also, Luk. 18.13 Luk. 15.11 which two by prayer obtained the same. In consideration whereof the Prophet Osee Osee 14.3. giveth us counsel, that wee should by this mean return unto God, saying: Bring words with you,& return again unto our Lord, and say unto him. Take away from us, O Lord, all iniquities, and receive our good hearts,& we will offer unto thee the sacrifice of our lips. With such kind of words treat without our Lord in prayer, and mollify that divine heart, which is far harder, than any Adamant towards the proud, and much softer than the melted wax towards the penitent and humble. But tell me, who hath ever hitherto called vpon our Lord, with this humble and penitent heart, that hath not felt forthwith in his soul the signs and messengers of his clemency? For so hath he promised by the Prophet, Ioel. 2.32. saying: whosoever he be, that shall call vpon our Lord,( in this sort,) shall be saved. But to the end, that this prayer may with more facility ascend up unto the high throne, it shall be necessary to join with it those two wings, Fasting and Almesdeeds are the two wings of prayer. whereof wee haue already treated: to wit, Fasting, and almsdeeds For with these wings prayer flieth very swiftly, and never stayeth until shee come before our Lord. The reason of this combination and brotherhood is, because mercy bringeth to pass, that our prayer cometh not empty in the sight of Almighty God, and that it may not be termed a dry or withered prayer. Likewise by showing mercy unto our neighbour, wee provoke almighty God to be merciful unto us again. As S. John Climacus Saint John Climacu●. saieth in these words. If thou be a lover of prayer, thou shalt likewise be a lover of mercy: for prayer will so work, that thou shalt be mercifully heard of Almighty God, because thou hast also heard thy neighbour, for the love of him: but fasting helpeth prayer, Fasting helpeth prayer. by disposing a man thereunto: for in disburdening the body from the heavy weight of meats, it causeth it to be the lighter to fly a loft. wherefore the prayer of him that fasteth,( besides that it is more satisfactory) is also more spiritual and more pure. For which cause the same holy Father saieth: that the soul of him, that fasteth, prayeth with sobriety, and attention: but the soul of the glutton,& disordered eater, is full of fantasies, and filthy thoughts. And like as fasting helpeth prayer, even so prayer helpeth Fasting. For( as Saint Barnard Saint Barnard. saieth) prayer obtaineth virtue, and strength, to be able to fast: and fasting procureth grace to pray. So that the strength and power, which a man hath need of to chastise his flesh, is given him by the taste and spirit of prayer: forsomuch as every one of these virtues taketh vpon it that part, which appertaineth unto it, in the Sanctification of man. For( as Saint jerome Saint jerome. saieth,) by Fasting the vices of the body are cured, and by prayer the diseases of the soul. And Wee find then( according as it hath been declared) that prayer besides that it is a work satisfactory,( which is the thing that belongeth unto this present treatise,) is also a work Meritorious, Impetratiue, and a causer of devotion. As concerning that part, that it is Satisfactory, we discharge thereby the debts of our sins. In that it is Meritorious, we deserve thereby increase of grace,& glory. In that it is Impetratiue, we obtain by the same, the thing which we humbly desire. And in that it is a worker and causer of devotion, we get thereby a new light, a taste of God, a renewing of good purposes, and desires, a peace and quietness in our souls, and a strength and promptness to do good works, which is the thing, that is properly called devotion. The fruit of prayer. These four so principal fruits doth the virtue of prayer bring with it. And therefore it is requisite, that we do continually exercise ourselves in the same, with al the perseverance,& attention, that may possibly be had. But because wee shall treat of this virtue of prayer hereafter more at large, I will say no more at this present, but refer the Christian Reader unto the prayers& considerations, which we haue set out, where we treated of Contrition. And let him exercise himself certain dayes in the same, both before and after Confession, that by means of them, he may stir up in himself a sorrowful grief, and repentance for his sins, and may also by them make Satisfaction unto Almighty God, which is the thing that we do here pretend. And because one of the things, that serveth most for this purpose, is the consideration of the benefits of Almighty God, and of our sins, herein ought he principally to exercise himself, according as wee haue in that place declared. And after that he hath spent some time in those prayers, then may he pass forwards unto other kindes of prayers,& considerations, which are hereafter set forth in the book of prayer: that through variety of exercises, he may receive more light, and more taste, and less irkesomnesse in such matters, as appertain unto Almighty God. The third treatise. How wee ought to prepare ourselves for the receiving of the most blessed sacrament of the altar. Panis quem ego dabo caro mea est pro mundi vita. joh. 6.52 Accipite,& comedite: Hoc est Corpus meum. Mat. 26.26. Probet autem seipsum homo:& sic de pane illo edat,& de calice bibat Qui enim manducat,& bibit indign, judicium sibi manducat,& bibit, non diiudicans Corpus domini. 1. Cor. 11.28.29. Of the preparation which is requisite, before wee come to receive the most blessed sacrament of the altar. THE I. CHAPTER. HAVING already spoken of the Sacrament of Pennance, it is meet, that we do now treat of the most blessed sacrament of the altar, which is wont to follow after it. And here I should first treat of the virtue and wonderful effects of this most holy sacrament: But for so much as in this matter there is very much to be said, and the brevity of this memorial can not bear so long a discourse: I will therefore treat only of the preparation that is required of those, that come to receive this most holy mystery. For this is of so great importance, that look what preparation shall be made for the receiving of it, such shall the grace be, which shalbe given unto him proportionably by the same. This Sacrament is of infinite virtue, as well because it containeth in it Christ our saviour, God and Man,( who is the fountain of grace,) as also because by receiving him, there is Communicated here unto us the virtue of his Passion, which is of infinite value. The Sacrament of the altar worketh according to the disposition& preparation o●… him that receiveth i●… And for this cause, how much greater the preparation shalbe, when we come to receive him, so much the greater shall the grace be, which by the receiving shalbe granted unto vs. We see, that he which goeth to fetch water out of the Sea, the greater his vessel is, the more water he bringeth with him: for as he cannot want water by reason of any scarcity in the Sea, and yet may want it by reason of the littlenes of his vessel: even so it fareth with them, that come to receive this divine Sacrament, which is the Sea of all graces. And thus is that verse of the psalm salme. 80 11. here verified, that saieth. Open the mouth of thy hart, and I will fill every void place in the same. It is also a Rule of philosophy, that all causes do work according unto the disposition, 2. de anima 24. The causes do work according to the disposition of the subject. they find in the matter, or thing subject. And therefore fire burneth in dry wood,& not in green wood, by reason that the one is apt to take fire, and not the other. Wherefore, sith that Christ is present in this Sacrament, who is the general cause of all graces, it is certain that according unto the disposition he shal find in the soul, that receiveth him, even so will he work in the same, and communicate his grace unto him. This do al those that do celebrate, and communicate often times, try to be true by experience. For they prove it daily, that such devotion and fruit is obtained by this most blessed Sacrament, as the preparation is, wherewith they come unto it. And not only the hope of this fruit, but also the fear of our own damage ought to make us diligent in preparing of our souls thereunto. For it is agenerall Rule in all the Sacraments of the law of grace, The holy Sacraments be hurtful to them that receive thē unworthily. that they be of exceeding great profit to him, that receiveth thē worthily, even so they may be occasion of exceeding great hurt unto him, that receiveth them unworthily. And agreeable hereunto saieth a holy Father, that as the Sun, the water, and the air, do help the plants to increase, and bring forth fruit, when they haue life, and are well rooted in the earth, but if contrariwise they be not lively,& well rooted, thē the very self same causes and influences do dry them up,& cause thē to whither the sooner: even so likewise this most blessed sacrament of the altar,( which is the cause of al graces) maketh those souls, that are lively,& rooted in Charity, to increase and wax better,& better, but contrariwise, those souls, that are not so rooted, the oftener they receive, the more are they blinded,& hardened,& wax worse and worse. And this cometh not by means of the blessed sacrament, but through their own evil preparation: the which thing is also very agreeable unto the nature of this most holy sacrament,( which is indeed the spiritual food of the soul.) For as the corporal meat doth sustain& nourish mens bodies that are sound, and in health, but causeth great hurt to the same bodies, when they are diseased,& full of corrupt humors,( by occasion whereof the physicians at such times use to prescribe unto their Patients fasting,& keeping of diet,) even in like manner doth this divine meate work: which for this cause is true life to some,& by occasion it may be death unto others, according unto the diversity of their good, and evil dispositions, and preparations. But what preparation that ought to be, which is required for the receiving of this so high a mystery, even the self same Philosphie and natural order telleth vs. For we see, that natural forms, the more excellent they be, the more noble disposition is required for the same. As it appeareth evidently in the very same corporal meat, whereof we speak before: the which is first digested and prepared in the stomach, to go unto the liver, and there is disposed with an other more noble form of blood, to run to the heart: where it is last of all disposed with an other more noble form to pass unto the brain where it receiveth his last perfection. So that in every one of these three places it is fined, and made more perfect, to attain unto an other more Noble form. And this is done in such order, that the perfection of the form that goeth before, is a disposition for that which cometh after. And that which is the end of the one, is the disposition to the other. even so likewise must we presuppose, that this very same order& proportion is required in spiritual matters, and especially in the Sacraments: the which, the more excellent they are; the greater preparation and purity is required for the receiving of them. For some sacraments are such, The Sacraments the more excellent they are, the greater preparation is required towards the receiving of them. that to receive them worthliy, it sufficeth only to be sorrowful and truly repentant for our sins, without any necessity of Confessing them: but rhis most blessed Sacrament of the altar, whereof we now speak, is of so great purity, and excellency,( because it containeth in it almighty God himself,) that, besides the premises, it requireth for preparation an other Sacrament, which is the Sacrament of Confession: when there hath been any deadly sin committed before. Yea, Confession is requisite before we Communicate. and moreover besides Confession, to receive it more worthily, it requireth an actual devotion& reverence: the which devotion cannot be had without an actual attention& consideration of such things as appertain unto God,& therefore it is meet to sequester from our soul for that time all imaginations and cares of worldly affairs, solitariness of the soul. to the end, that it may more freely and without impediment, fix her mind vpon almighty God whereby it appeareth, that a man should not at that present content himself with going free and cleansed from al sins, but that he should endeavour also to go free and clean from all those thoughts, and cares, that might be any impediment to this attention, and devotion. The which thing is very lively represented unto us, by that solitariness, which moses used, when he went up into the hil to speak with Almighty God, unto whom commandment was given, that he alone should go up to the top of the mountain, Exod. 19.&. 24. and that in all partes about the hill there should appear none other, neither man, nor beast, great, nor small, but only he himself alone. And our Lord added also unto this solitariness a certain great cloud, and darkness, wherein moses should enter, and talk with him: to the end, that whilst he was speaking with almighty God, as well the cloud, as the solitary place, should take from his sight all that, which was not God. For in this wise ought he to approach unto this lord, that will worthily come unto him: to wit, with a mind so solitary, so closely recollected, so forgetful of al earthly things, and so attent and ravished in God, that during that time it might seem unto him, that there is none other thing in the world, but only God& himself. This very same thing the said Prophet moses signified unto us, by putting of his shoes, Exod. 3. vers. 5. and standing barefoot vpon the ground, when almighty God appeared unto him. For whosoever will come unto almighty God, he must go likewise barefoot, and stripped clean naked from al worldly& transitory affairs. And although this seem impossible to mans nature, yet unto charity and unto the grace of God it is not so. For as the spouse saieth in the Canticles: Cant. 8. vers. 6. love is as strog as death. So that like as corporal death maketh a man with out sense of al worldly things: The force of charity, and of the love Of God. even so perfect charity possesseth in such sort the hart of man, and so transformeth it unto God, that it causeth it to forget all other things besides God. I know right well, that this death is not for al persons, but only peculiar for this heavenly spouse,( to wit, for that soul, that deserveth this name and dignity.) nevertheless it is required, and commended unto all persons, for the dignity, and excellency of this divine Sacrament: the which as it is the bread bread of Angels, so it requireth the purity of Angels for the receiving of it. But for al that our Lord is well contented, if we haue but some part of that purity: that is to say, if we endeavour to do as much as lieth in us to haue at that time this forgetfulness of all things, and this actual devotion and attention unto him. And now to treat of this preparation more particularly, I say, that he, that will come to receive this most holy Sacrament, as he ought to do, must labour to bring with him these things following. The first thing, that is required in him, that will receive this most blessed Sacrament: is, to haue a clean and pure conscience THE II CHAPTER. THE first thing, that is requisite for the worthy receiving of this most blessed Sacrament, is, that aman do aclowledge with all humility, that no diligence of men, nor of Angels, is sufficient to make this preparation, unless the hand of almighty God do come between,& do specially help us therein. For as no man can dispose himself for the increasing of grace, without grace: even so no man can dispose himself to receive almighty God worthily, without the special help of God himself. And therefore he must be cried and called vpon with humble& fervent desires, that it may please him with his own hand to cleanse and prepare the house, wherein he himself shal be lodged. We see, that when aching intendeth to lodge in a village, he looketh not that the owner of the house should provide him a lodging, according as the majesty of his princely entertaimment requireth,( because the poor inhabitor of that place is not of ability to do it,) but the king himself sendeth before his harbingers, and purveyors, with such furniture and ornaments of household, as are seemly for his royal person. The which being so, we haue just cause to become humble suitors unto our Lord, that sith he will of his great goodness,& mercy, vouchsafe to lodge in our cottage, that it may please him, in respect of this benefit, to grant us an other benefit, that is, to sand the holy Ghost with furniture of all his virtues& heavenly gifts: to the end, that after this sort, through the grace and virtue of Almighty God, the house in which god himself must be lodged, may be decked,& prepared. Now that this may be done, as it behoveth the first thing that is requisite thereunto, is cleanness of conscience: that is to say, We must be clean from all deadly sin, when we come to receive the blessed Sacrament. Psal. 15.6. that we go pure and clean from all deadly sin: whereof the Prophet speaketh, saying: I will wash my hands among the Innocents,& will compass about thine altar, O Lord? Where first he saieth, that he will wash his hands,( to wit, the sinfulness of his deeds,) and afterwards, that he will approach to the altar, that is to say, unto the table of our Lord. And for this very cause hath the Apostle threatened us so terribly, when he said: whosoever shall eat this bread, Cor. 11.27.29. and drink the cup of our Lord unworthily, shall be guilty of the body and blood of our Lord, &c. For not discerning our Lords body. By which words S. Paul giveth us to understand, that they that approach to receive this divine mystery, being in deadly sin, do commit the like horrible offence, as those Iewes did, that Crucified Christ: forsomuch as both the one and the other do sin against the self same body and blood of Christ, though it be after a diuers sort. moreover, what other thing can ensue by joining together two things, Christ and a sinner can not be joined together. which are so contrary one to the other, as Christ, and a sinner, but the corruption of the one by the other: for things that are a like, may easily be joined together: as Iron with Iron,& water with water: but things, that are contrary,( as water and fire,) can by no means be joined together, but that the one will corrupt the other. Wherefore sith that by mean of this most blessed sacrament, man is joined with Christ, what other thing is there to be looked for of this joining, but the corruption of the weaker part? How shall the good join together with the evil, the clean with the unclean, the humble with the proud, the meek with the furious, and the merciful with the cruel. And therefore it is convenient, that there be some kind of likeness and resemblance between the Christian, and Christ, to join him worthily unto Christ: all which likeness sin destroyeth, when it is not purged by penance. And although all deadly sins do work this effect, enmity& dishonesty are most contrary to the sacrament of the altar. yet are there two, which do it chiefly above the rest: to wit, hatred,& dishonest unclean life, the which vices do repugn most particularly against the nature of this blessed Sacrament: For as touching the first, this blessed Sacrament is a Sacrament of love, and of union: forsomuch as in the same the faithful do participate of one very same meate, and of one very same spirit, which maketh al the faithful one same thing through love. And to signify this union S. Augustine S. Augustine. saieth, that our Lord instituted this most Holy Sacrament in such kind of things, that of many become one, as bread and wine,( for bread is made of many grains of wheat, and wine of many grapes,) to give us thereby to understand, that this divine Sacrament, which is ministered in those two kindes, worketh this same effect in al such, as receive it worthily: That is to say, it maketh of many hartes one hart, by communicating unto them al one same spirit, when they receive it. Which thing being so, what can be more absurd, than to come to receive a Sacrament of union with a hart divided? what is this else, How hatred and enmity be contrary to this blessed sacrament. but to desire the Surgeon to close up the wound,& thou on the other side to labour always to keep it open? surely, it is no less absurd for us to come to receive this spiritual medicine( which hath virtue to close up the woundes of hatred, and evil will, and to join together again the harts which are divided,) if we on the other side do intend of set purpose to resist this benefit, and with particular enmity& dissension to break the union of peace, which this medicine worketh He then, that will avoid this inconvenience, let him not adventure to approach unto this Holy Table, unless he do first resolve with himself to fulfil that Commandement of our saviour, where he saith. If thou do offer up thine offering before the altar, and shalt there remember, Math. 5. that thy brother hath ought against thee: leave thine offering before the altar, and go first of all, and reconcile thyself with thy brother. And after that this is done, thou maiest return, and offer up thine offering. Now with this manner of Satisfaction, or at the least with a firm determination to do the same,( according to the iudgement of a discreet Ghostly Father,) a man ought to come unto this heavenly Table: For whosoever doth otherwise, undoubtedly the master of the feast will say unto him. Friend, how hast thou entred in here, not having a wedding garment? that is, Math. 22. vers. 12. the virtue of charity: which as the Apostle Saint peter saieth, 1. Pet. 4. vers. 8. covereth the multitude of sins. And he hath good cause to fear, least not having what to answer unto that demand, the master of the feast do command him,( as followeth in the gospel,) to be bound hand and foot, and to be cast into the fire. The other sin that is contrary to this most blessed Sacrament, is every kind of dishonest filthiness, All dishonest filthiness of life is contrary to this blessed sacrament. & vncleannes of life. For this most holy sacrament( which containeth in it that virgins flesh gathered together of the most pure& virginal entrails of our blessed Lady) requireth such a passing cleanness both of body& soul, that even to haue had in a dream some illusion of the divell, by dreaming of carnal pleasures, Summa. S. Thom. 3. part. quest. 80. artic. 7. holy men haue thought to be a sufficient cause to stay a man from approaching unto this divine sacrament, unless it be at such a time as when either our obedience or some special& solemn feast do bind us thereunto: or else when a man findeth himself no less prepared and devout when it happeneth, than if it had not happened at all. Yea,& S. Bernard S. Bernard. counseleth us, that when this illusion chanceth, we should abstain, not only from receiving the most blessed Sacrament, but also from helping the Priest to mass:( so great is the purity& cleanness, which is required for this holy mystery.) 1. Cor. 7.5.& 35. For if to attend unto prayer only, the Apostle willed, that married folk should abstain from the company of their wives: how much more ought they to abstain, when they come to receive this divine Sacrament, where Almighty God is corporally received? And if in the old law one onely dishonest dream caused a man to be banished for all the whole day following from the tents, Deut. 23.10.& 14. & company of the people of God: how much more should it now banish him from the Communion,& participation of God himself. It is also meet and convenient, that we go clean and pure, when we come to receive this blessed Sacrament, not only from deadly sins, but also even from venial sins: The cleans from venial sins is meet, for the receiving of this Holy sacrament. Summa. S. The. 3. pa●t. ques. 79. artic. 8 Note, that venial sins do quench the fervour of devotion. Before we do communicate, it is good to say the confiteo● &c. We are bound of necessity to confess all deadly sins before we Communicate. council. Trident. Ses. 13 cap. 7.& can. 11. For even this kind of sins although they quench not the fire of charity, yet do they quench the fervour of devotion, which is the most proper preparation that is required for the receiving of this divine Sacrament. And to the end, that we may be also cleansed of these venial sins, it is meet& convenient, that before we come to Communicate, there be made some confession of them, or at the least some repentance and sorrow for them, or else some other holy exercises of love and devotion: that by these means the fervour,& actual devotion, which was lost by those sins, may be recovered again. And whosoever doth none of all these, shal not be excused, at the least of a grievous venial sin, for this his negligence, and shall loose very much of the sweetness and refection of this Holy Sacrament, which is the proper effect, that it worketh in such souls as come to receive it with this preparation: But he that hath fallen into any deadly sin( besides the repentance spoken of before) is bound of necessity to confess the same Sacramentally unto his Ghostly Father, under pain of deadly sin, as it is expressly commanded in the, Holy general council of Trent. The second thing that is required for the receiving of the most Blessed Sacrament, is purity of intention. THE III CHAPTER. THE second thing that is required to Communicate worthily, is to haue an uprightness and pureness of intention: that is, to do it for that end, for which it ought to be done: For sith that the intention is the principal circumstance of all our works: it is that, which ought principally to be considered, as in all other works, so especially in this: least by doing otherwise we should pervert Gods Ordinance, by using that thing to one end, which he hath ordained for an other. And to the intent, The diverse ends& intentions of such as do communicat. some evil priests say mass principally for gain. levit. 10. vers. 1. number 3.4. Num. 26.61. that this matter may the better be understood, it shall do well to declare here, what be the ends& respects of those persons, which do Communicate either worthily, or unworthily: that wee may thereby more plainly perceive, what that is, which we ought to follow in this behalf. For there be some Priestes, that are moved principally to say mass for the temporal gains sake, which they hope to haue by the sacrifice. These may well be resembled unto Aarons two sons, who offered up Sacrifice unto almighty God with other mens fire: For they are moved to celebrate, not with the fire of the love of God, but with the fervour and greedy covetousness of money. Wherefore, like as fire issued then out of the sanctuary, levitic. 10. vers. 2. number. 3. vers. 4. and burned those two sons in a moment: even so these haue good cause to fear, least the like punishment may hapen unto them. Others there be, Some do receive the blessed Sacrament for fear of punishment: but ae christian ought rather to suffer death than to receive the Caluinists communion. easter. 1. that come to receive this most blessed Sacrament, because they cannot otherwise choose, but are constrained thereunto by force, or for fear of punishment,( as many evil Christians use to do, when they receive the blessed sacrament at Easter) who are accustomend to come unto our Lords Table, like men, that were haled thither by the hair of the head, and as though they went to hanging. Such persons should consider, that as no man entered in to king Assuerus palace, being appareled with base& vile garments: even so ought none to enter into this holy palace, and receive this divine Sacrament, with such a base and servile mind. That which was instituted for love, ought also to be received with love. For it is not meet, that that should be received with a servile fear, which Almighty God ordained with a fatherly love. And therfore he that entereth after this sort to receive this most blessed Sacrament, hath great cause to fear, least those words of the gospel( whereof we spake a little before) be not likewise said unto him. Mat. 22.12 Friend, how hast thou entred in here, not having awedding garment. There be others also, which come to receive this holy Sacrament among the press of the people for companies sake, Some do communicate for companies sake. & because they will do, as other of their neighbours and friends do, without having that hunger, and without procuring to haue such preparation and amendment of life, as is required for the same. There be also other kind of persons not far unlike unto these, which are those, Some do communicate for custom sake. that do Communicate for custom onely. As some do, who because they observe it as a certain custom to Communicate every so many dayes, they come unto this divine mystery, without having or procuring such devotion, as they ought to haue. The which sort of folks should consider, that although this custom be a good custom, yet this is not a business, that ought to be done for custom only, but for the fruit, that is to be looked for hereby, and that with the preparation, which is requisite to be had for the enjoying of this fruit. Others there be likewise, Some do communicate only to obtain a sensible devotion. For wbat end wee must desire sensible devotion. and spiritual consolations. that come to Communicate with a spiritual greediness: that is to say, with an appetite and desire to feel in this blessed sacrament some sweetness and sensible devotion, accounting this as the last end of their receiving, and not directing this kind of devotion unto that end, whereunto it ought to be directed: which is to embrace mortification, and the cross of Christ, and to serve our lord with greater promptness, and better good will. All these ends and respects of these men are more ouer-thwart, and as it were certain false by doors, to enter in and rob like a thief, and not to receive the graces of our Lord, as a faithful seruant ought to do. Let us therfore enter in by those gates, through which the saints haue entred in before vs. And let us endeavour to bring with us that intention, which they had. The which was not always after one sort, but after many and diuers sorts, as Saint bonaventure S. bonaventure. declareth in these words. The affections& intentions of those that come to say mass, or to Communicate, are many. Some are moved with the love of God: For what good ends many do communicate. that they may by means of this blessed Sacrament, bring oftentimes their beloved unto the house of their soul, and so more sweetly embrace him,& keep him with thē, and through this Holy union enkindle themselves the more in his love. Others are moved to come thereunto by the knowledge of their own infirmity and weakness: that they may by the favour, and help of this heavenly physician, be cured and healed of their diseases. Others are moved thereunto by the understanding of their sins& offences: to the end, that by means of this divine Oblation and Sacrifice of health, they may be purged, & pardonned. Others are brought thereunto through the grief or vexation of some trouble or temptation: to the end, that by the virtue of him, who is omnipotent, they may be delivered from their adversities, and defended from the divell their enemy: Others are moved rather with a desire of some particular grace: that by means of him, unto whom the Father denieth nothing, they may obtain the thing that they desire. Others are moved with a thankful acknowledging of benefits received: considering that we of our part cannot offer unto the Father a thing more acceptable for those benefits which he hath bestowed vpon us, than to receive the Cup of salvation, which he communicateth unto vs. Others are moved with a desire to praise almighty God,& his saints: forsomuch as we cannot honour thē with a greater Honour, than by offering unto Almighty God of our part in remembrance of thē, this sacrifice of praise. Others are moved with an earnest desire they haue of their neighbors salvation,& with a compassion of their afflictions,& miseries knowing, right well: that there is nothing more available in the sight of the heavenly Father for the quick, and the dead, than the precious blood of his onely begotten son, which was shed both for the one, and the other. Hitherto are the words of Saint bonaventure. Now he that desireth to know, what is the pure and right intention, which is required for the receiving of this most blessed Sacrament, let him choose which of all these ends he liketh best, and thereunto let him direct his intention. And he shall do much the better, if he consider first with himself al these ends, which are the wonderful fruits of this holy Srcrament. And setting them al before his eyes, let him endeavour by this divine mean to obtain them all, Note here the principal end wherefore we ought to receive che blessed sacrament. How beit the most principal and most proper end of the receiving is, to procure by means of this most blessed Sacrament,( wherein Christ is contained,) to receive in our souls the spirit of Christ: whereby we may be transformed into him, and live as he lived, that is to say, with the same charity, and humility, patience, and obedience, poverty of spirit, mortification of body,& contempt of the world, as he lived. For this is to eat and drink Christ spiritually, when we transform ourselves into him,& do make ourselves one same thing with him, by imitation and following of his most holy life, according as he did, that said: Galath. 2.20. I live, now not I, but Christ liveth in me. wherefore this ought to be our principal end. And we ought withall to do that thing, Luke. 22.19.& 20. 1 C. or. 11.25.26. which Christ hath commanded us to do: that is to renew in this divine Sacrament the memory of his passion, and to give him thankes for the inestimable benefit of our Redemption. The third thing that is required for the receiving of this most blessed Sacrament, is to haue actual devotion. THE IIII CHAPTER. THE third thing that is required for the worthy receiving of this most holy Sacrament, is an actual devotion: for it is to be noted, that this most reverend Sacrament,( as likewise all the other Sacraments,) haue one effect common,& another proper. The common effect of all the sacramentes is to give grace. But the proper effect of the sacrament of the altar is a spiritual refection. The common effect is to give grace:( which is likewise the effect of all the other Sacramentes of the law of grace) But the proper effect of this most holy Sacrament is that, which the divines call spiritual refection: which is a new force and power to be able to do good works. It is also a certain taste and sweetness of heavenly things, which in this most blessed Sacrament is imparted unto us: For like as the corporal meate doth not only sustain the life of the eater, but giveth him also strength and taste in the eating: even so this divine meat doth not only preserve the spiritual life by means of the grace which it giveth: but it giveth also, by the proper virtue of the same, strength to the spirit, Summa. S. Thome. 3. part. quest. 79. Art. 1. in responsione ad secundum argumentum. & delight to the taste. And this delight( as Saint Thomas saieth) is so great( I mean unto those, that haue purged the taste of their souls,) that no manner of words be able to express it Because here is tasted the spiritual sweetness in the very original fountain itself, which is Christ our saviour, the fountain of all sweetness. Now to enjoy this so great a benefit, I say, that there is especially required to be had an actual devotion: For sith that between the form, and the preparation for the same, there ought to bosom resemblance: certainly, there cannot be any preparation more convenient to receive increase of devotion, than to go to receive it with actual devotion. As we see by experience, that the best preparation, that wood may haue to take fire; is to provide, that it be hot,& dry: which are the properties of the fire itself. And if ye shall demand of me, what this actual devotion is: I know not how I may better express it, than by saying, that it is, as it were, the water of Angels: the which as it is distilled of diuers sweet odiferous herbs, so hath it many diuers,& very sweet savours. What actual devotion is. For this devotion is a spiritual affection compounded of other spiritual and holy affections, and desires: wherewith our soul ought to go well furnished, when it cometh to receive this most blessed Sacrament. Because( as Saint Ambrose S. Ambrose saith. With what Contrition, and Repentance, with what fountains of tears, with what fear and reverence, with what chastity of body, and with what purity of spirit, ought this divine mystery to be celebrated( O my almighty God,) where thy flesh is truly eaten,& thy blood truly drunken: where high thing are joined with low things, and heavenly things, with earthly things: where the Holy Angels are present: and where thou thyself art after an inestimable manner, both the Priest, and the Sacrifice. Who can thē worthily handle this mystery, if thou Lord, do not make him worthy? And to enter more particularly to treat of this actual devotion, What manner of actual devotion is requesite, when we go to receive this blessed Sacrament. that is here required: I say, that to answer on our part unto that, which the condition and excellency of this divine Sacrament requireth, it is meet, that we go thereunto, on the one side with great humility, and reverence,& on the other side with great love,& confidence, joined with a great desire& hunger of this heavenly bread. Thus doth the excellency of this holy Sacrament, require all these kindes of affections,& every one of these affections haue their proper considerations, whereby they are stirred, and provoked. ¶. 5. How to stir up in us fear,& reverence, when wee come to receive this blessed sacrament. FOR first to stir up a fear and reverence, a man ought to lift up his eyes, and consider the high majesty,& passing great power of our Lord, who is contained in this most blessed Sacrament. For under that Holy vail, and under those forms, is really present the majesty of almighty God, the Creator, preserver and governor of the whole world: in whose presence the pillars of the heauens do tremble: job. 38. before whom all things created do lye prostrate: I h. 15.& 25. whom the morning stars do praise, and glorify: at whose beauty the sun and moon do wonder: in whose sight the heavenly spirits are not pure: in comparison of whom this so wonderful frame of the world is no more( as the wise man saieth) than one drop of the morning due, Sapien. 11. or a grain of a corn weight, that is put in the balance. How thē can he choose but fear, that seeth so certainly with the eyes of his faith, that he goeth to receive into him a Lord of so great majesty? I speak not here now of the greatness of his judgements, and of his iustice, and how much he abhorreth the wicked, and their wickedness: but onely of that, which is required for the excellency of so high a majesty, to the end that not onely the sinner, but also the righteous may understand, how great cause he hath to be afraid, when he approacheth hereunto. Neither ought any man to think himself secure, because of the virtue of this most holy sacrament, John. 6.54.56.57.58. 1. Cor. 11.27.28.29.30. 1. Reg. 4. 3. 4.& 10. which is the life of the soul: sith that( as we haue said) it may likewise be by occasion a punishment unto such, as shall not be well prepared for the receiving of the same. The children of Israel sent for the Ark of the testament, to the end, that by the help of the presence thereof, they might give battle unto the Philistians: seeming to them, that having the ark present in the battle, they were assured of the victory The which thing they did not onely not obtain, but were also overthrown themselves,& slain. And the same holy ark was taken from them: yea,& this happened in such sort, that the loss, which they sustained after the coming of the Ark, was far greater than that which they had before it came:& so, that thing, which they imagined should be their help, and succour,( having consideration unto the virtue of the ark,) was to their destruction, by means of their wicked lives. In like maner it chanced to Amon, Esther. 7. vers. 1.10. who was so entirely beloved of king Assuerus. This Amon being invited by Queen Esther unto a royal feast, conceived that this was agreat favour and estimation unto him. But it proved clean contrary. For even at that very feast his death was contrived, and he was suddenly taken from that royal table, and by the kings commandment sent to the gallows. Now for this cause the Apostle crieth out unto us, 1. Corin 11. ver. 28.29. saying. Let a man examine himself, and so eat of that bread, and drink of that cup. For he that eateth and drinketh it vnworthely, eateth& drinketh his own damnation, for not discerning our lords body. For if the ark of the old Testament( which was none other but a Figure of this most blessed Sacrament,) required so great a reverence: what reverence is then due unto this divine Sacrament itself? 1. Reg. 6. vers. 19. we red in the holy Scriptures, that because the Bethsamites did be hold that ark curiously, Almighty God slay of them fifty thousand men. what punishment then shall those haue, which receive vnreuerenrly even him, that was figured by the self same Ark? when the same ark went before the children of Israel through the waters of the flood jordan: josu. 3.4. losue commanded them to take good heed, that they approached not near thereunto: but that there should be always between them and the ark, at the least the space of two thousand Cubits, least otherwise for their irreverence almighty God might destroy them. If then so great a reverence was due to that Ark, which was but a shadow of this most holy mystery: what reverence shall be requisite for him to show, that cometh to receive within him our Lord himself, that was prefigured by that ark? Especially for him that turneth his eyes into his own heart, and considereth himself, how that by nature he is nothing, and by reason of his offences to almighty GOD less than nothing: forsomuch as sin is less than nothing. How justly then ought he to fear, that hath so oftentimes procured himself to become nothing, that hath committed so many sins, that hath done so many beastly, and filthy deeds,& so great wickedness and abomination against almighty God? How can he but tremble and quake for fear, to receive so great a Lord into such a heart, that hath so many times been the den of dragons,& the nest of serpents, and basiliskes. With these considerations let a man humble his hart, as much as he can. And let him come, as the prodigal son did, unto the house of his merciful Father, Luke. 15. ●8. 19.& 21. cri●ng unto him,& saying. O Father I haue sinned against heaven, and against thee. And now I am not worthy to be called thy son. Account me therefore as one of thy hired seruants. Let him come with the hart of that Publican in the gospel, who durst not approach nere unto the altar, Luke. 18.13. nor yet lift up his eyes towards heaven: but standing a far off knocked vpon his breast, saying. O God be merciful unto me a sinner. Let him come with that hart, that a woman would come withall, that had played a dishonest part against her husband, and he were contented to pardon her the same offence, and to receive her again into his house. Such a woman, if she haue any shamfastenes in her, dareth not for very shane once to lift up her eyes to look him in the face: considering on the one side how grievously she hath offended him through her unfaithful& vnchast behaviour,& on the other side the noble& gentle nature of her husband, which after so great a fault receiveth her so lovingly again into his favour. For in very dead the heavenly spouse doth thus much, and a great deal more, when this most blessed Sacrament he receiveth unto his table, into his house, and in his arms, the soul, which through sin hath offended him, and plased the harlot by doing the will of the divell, and afterwards returneth unto him. with these then& other like considerations, our souls are provoked unto humility, and reverence which be requisite, for the worthy receiving of this divine Sacrament. ¶. 2. A sinner must consider the goodness& mercy of God, to enkindl● alone, and confidence in himself to receive this bless Sacrament Math. 9. but our love and confidence willbe the more enkindled, by considering on the other side, that as this Lord is great in majesty, in Iustice, and in abhorring of sin so is he also great in goodness, in mercy, and in compassion towards sinners. For this was the cause, that moved him to cone down from heaven into the earth, to cloth himself with our flesh, to walk in high ways, and common passages, in seeking after the trace of them, to eat in their company, and to declare, Math. 4. that the helping of them was his food, and delight. For them he fasted, walked, sweated, travailed, watched, and sustained infinite persecutions, and contradictions of the world For thē he travailed& preached in the day: and for them he watched and prayed in the night. luke. 6. For them he had the doors of his bowels continually open, and that in such sort, that he never refused or barred any of them from him, were he never so miserable and abject accountted of the world. To conclude, he desired so earnestly the redemption and salvation of all sinners, that, to help and deliver them out of thraldom, he never ceased, until such time, as he had put himself on the cross between two theeues, mark. 15. and had there shed for their sakes all the blood, that he had in his body. And being not contented w th all this, least that when the natural course of his life was ended, we should want such another enterteiner in his stead, as he was himself,) he left& ordained for us this divine Sacrament, mark. 14. Math. 26. ●uc. 22. wherein he himself is present: to the end that all these sorts of men, that haue need of help, might haue always the same door,& the same shop open for their succour. So that the self same cause, that moved him to suffer death, moved him also to institute this most blessed Sacrament. For like as love drew him down from heaven into the earth,& caused him to deliver himself into the hands of sinners: even so it is love also that causeth him to come again by this mean into the world,& to deliver himself into the same hands, whereby it appeareth, that on his part there was none other cause of this great work saving only his passing great Charity: and of our part none other, saving only our extreme necessity: on his part onely mercy, and on ours, onely misery. Hereof it cometh, that this divine sacrament is a common remedy, both for the just, and the unjust: because it is not onely a meate for the whole, but also a medicine for the sick: not onely the life of the living, but also the resurrection of the dead. Saint Augustine. For( as S. Augustine saith,) this bread doth not onely sustain those that be alive, but also sometimes raiseth up the dead. By what pretence then can any man forbid me the participation of this holy mystery? This is a royal hospital founded by the mercy of Almighty God, and endowed with the blood of our sweet saviour Iesus Christ, for a general relief& succour of all such as are sick,& in necessity. Why then? shall I because I am diseased account myself excluded from the same? No I am rather bound the more by the self same reason, because I am sick, to go thereunto,( if I be desirous of health.) For if I be sick, there I shalbe healed. If I be weak, there I shalbe strengthened. If I be blind, there I shalbe restored to my sight. If I be poor, there I shall be enriched. If I be humgrie, there I shall be filled: and if I be naked, there I shall be clothed, and my nakedness covered. This is the thing which they comprehend not, or will not understand, I mean those Christians, which under pretence of like excuses do shun themselves, and cause others also to forsake the use of often receiving this most blessed sacrament: not regarding that this divine mystery was instituted, not only to be meat for the whole, but also to be a medicine for the sick: not onely for the consolation, and strengthening of the just, but also for the remedy and succour of the Penitents: So that he standeth in greatest need of this holy Sacrament, and feeleth in himself greatest weakness: and therefore he that is weak, and weak and most ●●d of this ●●ly sacra●●●t. can much less live without it, than he that is strong: for the strong may continue a longer time without this help: but he that carrieth( as the proverb is) his hart in his mouth,& is so feeble, and weak, that if he cast his eyes never so little a side from Almighty God, he beginneth forthwith to faint, what refuge shall he haue, in case he will not help himself, with using the benefit of this divine medicine. And for this cause our saviour took an especial compassion vpon such kind of men, when speaking in a figure of this Holy mystery, he said. Mar. 8.3. If I suffer them to depart fasting, they will faint in the way. For some of thē are come a far off. And undoubtedly like as they were thē in greater danger, that were come a far off, than those that dwelled nearer hand,( because their travail was the longer,) even so likewise here, those are in greater peril, that are more feeble, and weak,& haue a greater voyage to travail, until they come to the perfection of the love of God. And therefore sith this heavenly bread was ordained for the remedy& comfort of such weak persons: it is no rash presumption, but rather a very wholesome counsel, that he which is desirous to to be holpen, should go unto his physician& use the benefit of that medicine, which he for this end, with no less love, than with the expense of his own blood, hath ordained for him. Yea rather one of the greatest sins among men, and that wherewith they shal be most burdened at the dreadful day of Iudgement, shall be for the blood of our saviour Christ: that is to say, for that they would not use those remedies, which by means of that most precious blood were instituted for them. Among which remedies, this most blessed Sacrament is the chiefest. If a King had founded a famous hospital,& had therein provided abundantly for all necessaries, for the relief and curing of the sick, and afterwards when he had finished the work with his great charge and diligence, no sick persons would vouchsafe to come thither to be cured: would not he( think you) be very much offended thereat, considering, that all his designments and labour were come to none effect? even so may the king of heaven be no less offended, if now, after that he hath provided for us with his own most precious blood such an excellent remedy as this is, of so great cost, and charge, we will not use the benefit thereof. Forsomuch as by the same refusal we make frustrate and unfruitful( so much as in us lieth,) al his purposes,& pain full travails. And this is that kind of offence, which our Lord himself hath signified in that parable of the supper: where when al things necessary for the feast were prepared he sent for his guests, and they would not come. Against whom he thundered out that so terrible sentence of excommunication, saying. verily, I say unto you, that none of those, Luk. 14.14 which were called shall taste of my supper. Now this being so, No excuse will serve for not coming to this blessed Sacrament with what reason canst thou excuse thyself, for not coming unto this heavenly feast? If thou say, that thou art a sinner: I answer, that he is no more a sinner, that desireth to be just, and is heartily sorry, that he hath been a sinner. For( as S. jerome saieth, S. Iero: ) thy sins past do not hurt thee, unless they delight thee. If thou say, that thou art fallen, and overthrown: he cannot be termed overthrown, that is discontented with his fall, and stretcheth forth his hand to be holpen and raised up again. If thou say, that thou art unworthy to receive so high a mystery: certainly thou art very much deceived, in case thou think that there is any man in the world perfectly worthy to receive such a divine Sacrament: for even therfore our saviour would communicate himself unto little ones, that thereby the glory of his bountiful goodness might the Ma● 1●. 14 more appear in that he would vouchsafe to communicate himself unto such kind of persons. So that al this being well considered, thou shalt most evidently perceive, that thou hast not offended our saviour with thy coming unto him, but thou hast rather offended him much more by refusing to use this divine remedy, which he hath ordained for thee, and for such as thou art. With these then and other like considerations, our desire to come unto this most holy mystery may be stirred up. ¶. 3 How to stir up in us a hunger and desire to receive this divine Sacrament. Genes. 3. but the third thing, which is the hunger and desire of this heavenly bread, is stirred up, by considering the influences, and virtues, which proceed of this most blessed Sacrament: and the effects, which it worketh in those souls, that receive it with devotion. For the better knowledge whereof thou must understand, that as against that first man Adam( who was the beginning and original of all our miseries( almighty GOD provided an other second Adam to wit, Iesus Christ( who was the beginning of all our felicity) even so likewise against the poisoned fruit of that three which was the roote of all our mischief) he hath provided the food of this most holy Sacrament, which is the fountain of all our remedy. Wherefore, in like manner as all the miseries,& calamities that ensued unto us, through the disobedience of that first man, were remedied by the obedience of the second man: even so al those miseries, that came unto us by that poisoned meate, are also remedied by this most holy sacrament. For it is, as it were, a spiritual treacle, ordained by the counsel of that most wise physician of the world, for a remedy of the nature of mankind infected with the poison, and hissing of that old serpent. So that according to this account, whosoever will know, how many those benefits are, that be imparted unto us by means of this meate, let him first examine with himself, how many the miseries were that by means of the other meat did happen unto vs. For so much as al the benefits that are contrary unto these miseries, be imparted unto us by this divine medicine. And therefore, like as it was said of that meate: Genes. 2.17 John. 6.51. In what day soever thou shalt eat of that three, thou shalt die: even so contrariwise it was said of this heavenly bread: He that shall eat of this bread, shal live for ever. Thou seest then how this meat serveth directly against the other meate, even as a medicine ordained against that disease. This is one mean, whereby wee may partly understand somewhat of the effects of this most blessed Sacrament. The other mean is to consider, what is contained in it: forsomuch as therein is really contained the very flesh of Christ, the which because it is united unto the divine word, participateth the virtues, and influences of the same. even as the hot glowing Iron being united with the fire doth participate the very same properties of the fire itself. Wherefore S. John Damascene saith, S. John Damascene. that that divine word, which giveth life unto all things, being joined to mans flesh, made the same flesh also able to give life: Whereupon it followeth, that this divine Sacrament hath all the virtues& effects of Christ, sith that therein is contained the flesh of Christ: the which being united unto the divine word, participateth all the virtues thereof. Now hereby thou maiest easily perceive, what that is, The effects of this blessed Sacrament. which this Lord worketh in thee, when he cometh unto thee: for he cometh to honour thee with his presence, to annointe thee with his grace, to cure thee with his mercy, to wash thee with his blood, to raise thee with his death, to illuminate thee with his light, to inflame thee with his love, to refresh thee with his infinite sweetness, to unite and wed himself unto thy soul, and to make thee partaker of his spirit,& of all things whatsoever he hath purchased for thee vpon the cross, together with the selfsame flesh, which he here giveth unto thee. And so this divine Sacrament pardoneth the sins past, Note, what wonderful virtues and effects this most blessed Sacrament worketh in the soul of him that receiveth it worthily. giveth strength against those that are to come, weakeneth the Passions, diminisheth temptations, stirreth up devotion, giveth light unto faith, enkindleth charity; confirmeth hope, fortifieth our frailty, repaireth our strength, comforteth our conscience, maketh a man partaker of the Merits of Christ, and giveth him a pledge of everlasting life. This is that bread, that confirmeth the heart of man, that nourisheth the fellow-travelers, that lifteth up such is are fallen, that giveth strength to the weak, that armeth the strong, that rejoiceth such as are sad, that comforteth the afflicted, that giveth light to the ignorant, that heateth such as are but lukewarm, that awaketh the sluggard, that healeth the diseased,& that is a common refuge for all such as are needy, and in distress. Now if the effects of this most blessed Sacrament be such, and so marvelous, if the bounty and love of him that giveth the same unto us be such, who will not be desirous, yea,& greedy of such inestimable treasures? Who will not haue an appetite unto such an excellent meat. We ought not to withdraw ourselves from receiving, in consideration of our unworthiness. And although this most blessed Sacrament be of such excellency, and dignity, yet ought not a man therfore to withdraw himself from the same in consideration of his own unworthiness, and poverty. For( as we haue said before,) for the poor this treasure is provided: for the diseased this medicine is ordained: for the needy this provision is appointed, and for the hungry this meate is prepared. True it is, that it is the bread of angels: but it is also the bread of penitents. True it is, that it is meate for the healthful: but it is also a medicine for the sick. True it is, that it is a Feast for kings: but it is also bread for poor labourers. True it is, that it is meate for the strong: but it is milk also for the sucking babes. So that for all persons it is all things,& none( be he never so imperfect) ought to abstain from this divine medicine, if he desire with al his hart to recover his health again. Mat. 9.12. Mar. 2.17. The whole haue no need of a Phisitio, but the sick. And sith for their sakes especially our saviour Christ came into the world, for their behoof especially he cometh now in this sacrament. With what hunger thē, with what desire, with what joyfulness oughtest thou to expect,& desire his coming: sith he cometh to bestow vpon thee so many,& so excellent benefits? Consider well the desire, which those ancient Fathers of the Old Testament had of the coming of this Lord: when they burst in sunder the heauens with clamours, and exclamations, in requesting him, that he would come. Aggei. 2.8. Desideratus cunctis gentibus. Summa. S. Thom. 3. part. quest. 79. artic. 1. Whereupon they called him the desired of all nations. Now if this be the very same Lord, that is to enter into thy soul, to work the very same effect therein, which he did unto the world: for as S. Tho. saieth, like as when he came visibly into the world, he gave unto the world the life of grace: even so, when he cometh to the soul by means of this sacrament, he giveth unto it the self same life. Why dost not thou then expect and desire his coming unto thee in this holy Sacrament with the like desire. Ast. 1. Consider also the great desire that the Apostles had of the coming of the holy ghost,& with what earnest prayers, and clamours, they requested& sighed for the same,& hereby thou shalt see how earnestly thou shouldst desire this coming, sith that thou hopest to receive therein the very same spirit, although it be by an other different manner. Consider moreover, what aferuent desire a married wife overcharged with children, and brought to extreme poverty would haue of the coming of her dear husband out of the Indies, at whose return she hopeth to receive all kind of comfort, defence, company, honour, and remedy of al her miseries? And why dost not thou desire with much more fervent desires the coming of that heavenly spouse of thy soul, who cometh from the celestial Indies, full fraught with all heavenly treasures, and intendeth to bestow vpon thee much more, than al the whole world is able to give thee? These and other like considerations may help us to stir up in our souls an acttual devotion: the which( as we haue said) is requisite for the receiving of this divine Sacrament. That time ought to be taken, to attend unto the preparation aforesaid, before we come to receive this most blessed Sacrament. THE V CHAPTER. NOW that a man may prepare himself after this sort, it shalbe needful for him to take certain daies before he come to receive this most blessed Sacrament: to the intent that in this time he may occupy himself, as well in these holy considerations, as in purifiyng and cleansing of his conscience, by means of examination and repentance for his sins, and by a Sacramental Confession of them, wherein the presumption of some Priestes is very much to be reproved, that do use with out any preparation at all, suddenly to go and say mass, yea, when they haue stood before babbling,& lawghing, or haue been otherwise occupied in worldly affairs,& distractions. So that even with the like careless mind, as they would go to eat a piece of common bread, Such Priests as do say mass without due preparation ttke little profit thereby. with the same they come unto our lords Table, to eat the bread of Angels, which is very great irreverence▪ And this is one of the causes, why after that they haue used this divine medicine so many yeares continually, they are found notwithstanding to haue taken little profit by the use therof. For otherwise, if they had so often as they said mass, received great increase of grace, it is manifest, that after saying mass for the space of twenty yeres, they should haue gathered together a great treasure of divine graces. The which doth not so appear, that we may see it: forsomuch as they are always after one like sort: to wit, as sensual, and as vndeuout, as ever they haue been before, yea, and oftentimes far worse. What thing is then more to be feared, than to come every day to the fountain of grace, to the table of Angels,& to the shop of all heavenly medicines, and yet after the continuance of so many yeares to be as barren,& void of virtues, as full of frailty, and human passions, as ever they were before? Some evil Christians also are no less worthy of reprehension, than these: who, when they haue lived in all kind of vices, and disorder, do come at the end of the year to Confession, and having scarcely well finished their vomit of a thousand kindes of abominations and sins, they run immediately after their arising from their Ghostly Fathers feet to our lords Table, and there do eat the bread of angels: for the receiving whereof it were needful to haue( if it were possible for us) even the purity of angels. Now were it not a thing convenient to bestow before, certain dayes in pacifying of almighty God,& in washing and watering with tears the house, wherein he must be lodged? Were it not reason to celebrate the vigil before the Feast, and to prepare ourselves before hand for so great a solemnity? For if when the people of Israel should receive the law of God, Moyses commanded them, Exo. 19.20 14.& 15. that they should prepare themselves three daies before,& wash their garments,& abstain from the company of their wives, cleanness of body requisite for the more reverent receiving of this most blessed Sacrament. how much more ought this now to be done, for the receiving of Almighty God himself, who is the giver, not only of the law, but also of grace, which is more than the law? Why will any man then, when as yet the memory of his sins past are bleeding fresh, and the stench of so great filthiness savouring so rank, come so rashly unto a mystery of so great purity, and to receive a Lord of so great majesty. This is a great abuse,& very much used of many persons: the which he that would esteem it as it is, not weighing the matter with the weights of Canaan, Osee. 12.7. ( which be false weights,) but with the weights of the Sanctuary,( that is, with the iudgment of almighty God, and of his saints,) let him red the Sermon of S. cyprian de Lapsis, Saint cyprian de lapsis. tnd there shal he see, how this kind of presumption is reprehended. Where speaking of those Christians, which shortly after that they had offered up Sacrifice unto Idols, went to receive this most blessed Sacrament, he saieth thus. As soon as they return from the altars of divels, having their hands as yet embrewed and defiled with the handling of profane Sacrifices, they approach unto this blessed Sacrament,& standing as yet chewing the deadly morsels of Idols, their throat also as yet stinking of those filthy and pestilent meats, they dare presume to receive our Lords body, notwithstanding that it is written: 1. Cor. 11. He that is clean from sin, may eat of this meate, and he that it otherwise, shall die by eating of the same. These I say, without casting any peril thereof, come to do violence unto the body and blood of our Lord. This offence is greater, which they do now commit with their hands, and mouth, than that which they did commit before, when they denied him. Hitherto are the words of S. cyprian. Consider well with thyself, if there could be spoken a thing of greater terror than this. True it is, that this is in part a kind of aggravation. nevertheless wee may understand hereby very well, what this holy Saint judged of our rashness: which is a thing so ordinary& so continually in ure. And if thou tell me, that thou art now reconciled unto Almighty God by mean of thy Confession, which thou hast made: although this be so indeed, yet is it not convenient, that at the same hour, that thou makest an end of vomiting up thy so great sins, thou shouldst go forthwith to receive thy maker& redeemer in this most blessed Sacrament: but that thou shouldst bestow some little time before, in weeping, and sorrowing, and in cleansing thy conscience, that thou maiest afterwards go to him with greater purity. mary the Sister of Moyses, Num. 12.13.15. for the space of seven daies entered not into the army of God, although she were repentant,& had her sins forgiven her. 2. Reg. 14.21.24. absalon also was three yeares absent,& never entred into the royal palace of king david his father, although he were pardonned for the murder of his brother Amnon. If he then, after that he was pardonned of his offence, absented himself from his fathers presence for the space of three yeares, is it much for thee to absent thyself three dayes, which hast offended thy heavenly father much more grievously in crucifying so oftentimes his only begotten son with thy deadly sins. And if thou say on the other side that thou canst not in this mean time abstain so long from sin,& that therefore it is better to go out of hand to communicat, before that new sins make thee again unworthy of this divine mystery: unto this I answer, that if thy sins be venial sins, there is no inconvenience thereby. provver. 24.16. septies in die cadit justus. For the just man falleth seven times in the day,& the remedy of such frailty is very easy: but if thou fear or beleeue, that thou sh●lt in this mean time commit deadly sins: what greater peril or what worse preparation can there be, than thus loosely to go to receive the most blessed sacrament, with such aslippery& unsteadfast conscience, that thou hast no hope to continue so much as 3. daies without a deadly sin? where is here that resolute and firm purpose never to offend almighty God any more, but rather to suffer most cruel death? where is the love of God above all things, that thou fearest sin above al thē? A Christian with the help of the Grace of God may continue a long time with out deadly sin. the forces of grace are not so weak, neither yet is it so easy a matter to commit a deadly sin, but that if a man of his own parte would join thereunto but a mean diligence, he might for many daies, and yeares, yea even during the time of his whole life, live free from deadly sin, being assisted and holpen therein with the grace of almighty God, Sap. 18.21. Math. 19.17. Rom. 8.6. 1. Cor. 3.9. 1. Cor. 15.10. 2 Cor. 3.5. 2. Cor. 9.8. 2. Cor 12.6. Gal. 2.20. 2. phil. 2.13. Phil. 4.23. 2. I●h. 29. 1 joh. 3.24. 1 joh ●. 16. which never faileth him, that seeketh for it. But to bind carnal and sensual men hereunto,( though it be but for a short time,) it is like, as if one would turn a great river out of his natural course: the which, for that it hath been open so many yeres,& hath had his free passage through the same, it is a very hard matter to bring it from thence. And if notwithstanding, that by labour and cunning, it be turned another way, yet so soon as it may get any entrance into the old way, it cutteth,& breaketh wheresoever it is able, and returneth again unto his former accustomend channel: even so are these kind of men, which, when they haue been accustomend to live so many yeares together in their licentious liberty, doing and saying according to the motions of their unbridled appetites,& giuing free liberty to their harts to swim in the channel of their wanton appetites, and desires: in case he do afterwards go about to change them from their usual course of life,& bind them to resist these passionate motions, it is so great a torment unto them, that they see not in the world, how they may leave their old bondage, but that they must needs return back again to the usual channel of their ancient licentiousness, and therefore they make such post hast to deliver themselves from that burden, that they may return out of hand, and live in that loose kind of life, which they haue been accustomend to live in. So that the matter being well examined, the cause of this their hastiness appeareth to be, the great torments they abide in binding themselves to be good,& to continue clear from deadly sin for the space of three daies, such is the evil habit, which they haue taken by their accustomend sinful life. O ye unhappy men, how do ye presume to be saved,& to be companions with those, that do fight like faithful souldiers accounting it so heavy a burden to carry about your necks only three daies the shield of virtue, and the armor of this spiritual warrfare: sith that( as the Apostle saieth) none shall be received but such as fight lawfully? 2. Thim. 2.3. And let no man think, that this is contrary to that, we haue said before, as touching the confidence, wherewith we ought to go into this divine mystery. For that was spoken to encourage the faint hearted, and scrupulous, who with overmuch and undiscreet fear do abstain from receiving this most blessed Sacrament But this is here spoken to bridle such as be rash, and over bold: not meaning hereby, that they should withdraw themselves from this divine remedy, but that they should come thereunto with more purity, and better preparation. But after what sort this preparation ought to be, besides that we haue said before, it shall be declared more particularly in the Chapter following. After what sort we ought to prepare ourselves before wee come to receive the most blessed Sacrament. THE VI. CHAPTER. he THAT desireth to do his duty in this behalf, let him take beforehand some convenient time,( as wee haue said before) for this preparation. And to speak now more familiarly and particularly with those that use to frequent this holy mystery oftentimes,) it shall do well, that as Moyses commanded the Children of Israel, Exod. 19.10.11.& 12. ( as wee haue declared) that they should prepare themselves three daies before, to receive Almighty God, he counseleth us to prepare ourselves three daies before wee receive this most blessed sacrament. when he came to give unto them the law: even so let us in like manner take the same time,& space, to dispose and prepare ourselves, for receiving of the same Lord, who cometh unto us, to give the law, not of death, but of life: not of the letter, but of the spirit, not of fear, but of love. And certainly it is a matter very much to be wondered at, to see, what the holy Scriptures do witness of the great preparation, Esther. 2.12 which the wives of King Assuerus did make, for to present themselves onely once in the year before his presence. For the holy Scripture saieth, that they spent the first six months of the year in anointing and trimming their faces with a certain oil, and the other six months with I know not what other ointments, and confections. If then such labour and diligence was used, to find favour in the eyes of an earthly man: what ought wee to do, to find favour in the eyes of almighty God? Was not this one of the chiefest pra●ses which the angel gave unto the most blessed virgin Mary, Luke. 1.30. saying: Thou hast found favour in the sight of God? Now what were it, if we took the like pains for this dignity, as those women took for that vanity? what were it, if all the time of our life were a continual preparation to come into grace& favour in the sight of almighty God: sith that all the life time of those miserable women was consumed to come into grace,& favour in the sight of a man. But now sith that this is not done in this wise, it shall be expedient, that at the least for these three dayes we do begin to dispose ourselves for the receiving of this great mystery: doing for our part, what we may possibly do. And if thou demand what this disposition, and preparation should be: I answer, that the chiefest point hereof, How wee must dispose ourselves three daies before wee receive this most blessed Sacrament. is to look more warily at this time unto thyself, unto thy words,& unto thy maner of conversation: that thou slide not out of the right way, in any thing that may offend the sight of almighty god, avoiding not only deadly sins, but also even venial sins, so far forth as thou art able. And wee must endeavour to preserve ourselves, not only from sins, but also from all occasions of sins: as from laughing, talking, vain conversation, to be short, from all those things that are seldom times done without sin: So that like as a woman which is very trim and finely arrayed, when shee putteth on her best garments vpon the holy daies to go abroad, is very circumspectly, and wary,) as much as she may, that she touch nothing with her hands, that may spot her apparel: even so ought we to be more careful at this time, than at any other, when we do use to put on our trim apparel vpon the holy daies, to receive the Lord of Angels, and to sit down, and eat with him at his table. We must take heed to our tongue. We must keep our hart from al filthy troublesone and vain cogitations. And especially it behoveth, that at this time we take good heed unto our tongue, and to be wary, and mindful, that we lavish not our in vain or hurtful talk: that by this means the gate may be the cleaner, through which that heavenly Host must enter into our souls. And withall it is much more behouefull for us that we do keep our hart from all filthy, vain, and troublesone cogitations. For sith our hart is the privy bedchamber, wherein almighty God must be lodged: it is not meet, that there should be any thing in the same, that might offend his divine eyes. And forsomuch as the most proper place, wherein this Lord doth dwell, is Peace, Psal. 4.9. In place in ●id ipsum dormiam,& requies●am. Cant. 1 16. ( as the psalm saieth:) reason would, that for that time we should lay a side all troublesone and careful affaiers. For if the bed of this heavenly bridegroom be strawed with flowers,( as the spouse in the canticles saieth: let us not contrariwise fill it with brambles, and thorns, of such like profane thoughts. And if necessity do constrain us to treat of these kind of business: yet let it be done with such order,& discretion, that our mindes be not fixed thereupon: and so the peace, and tranquilitie or our soul shall not be hindered thereby. And during these daies it is meet we do bestow more time in spiritual exercises, as in Meditations, and prayers. prayers are the incense, where with the house of God is perfumed. For this is the incense, wherewith the house must be perfumed, wherein this heavenly guest must be lodged, and particularly it shalbe expedient to occupy our cogitations for these three dayes in those three kindes of considerations, which we mentioned before: that we may stir up in our souls a fear, love, and hungry desire of this heavenly bread. In these daies also, we may make our humble prayers unto the most blessed trinity, every day to one of the three divine persons that it may please them to give us such purity, and grace, as is requisite for the receiving of this most holy Sacrament. And we may also haue recourse particularly unto the most sacred virgin mary, beseeching her by that devotion, wherewith she conceived in her virgins womb the son of almighty God, Luke. 1. and received him in her arms, after that he was born, that she will obtain grace for us, that we may worthily receive him into our souls. And we may request her also, by that devotion, wherewith she did communicate and receive the most blessed body of her son, after his ascention into heaven: that she will obtain for us love, and grace, that we may in like manner so receive him. And in making this request unto her, it shall do well to consider the faith, devotion, love, tears,& joyfulness, wherewith this most holy virgin did communicate, and receive the most sacred body of her son so dearly beloved, and desired, being covered with the vail of those Sacramental forms, whilst the clear sight of his beauty was differred. For he that shal consider the passing great faith& love of this most holy virgin, that is with what steadfastness& certainty she believed, that in the Consecrated Host was contained the most precious body of her Son: he that shall well weigh, how great the love was, that shee bare unto him, and how earnest the desire was, that she had to see him, and to embrace him within her bowels, cannot but feel somewhat of the ioy, and of the great and wonderful feelinges, and comforts which were in that most holy hart, at what time she received the most blessed Sacrament. Let us therefore demand of her one sparkle of this devotion: for this willbe sufficient to bring us in such wise unto this heavenly Feast, as we ought to come. The night before we do communicat, What we ought to do the night before we receive the most blessed Sacrament. it shal do well to refuse our supper( if it be possible,) or at the least to provide, that it be very spare, and temperat,& not to keep conversation and company after supper, that our fleepe may be the more quiet and pure, and that we may also be the better disposed by spending some part of that night in these& other like exercises, wherewith our soul may be prepared,& made ready for the feast the next day following. And when we go to bed, let us go with the like care,& diligence humbly beseeching our Lord to preserve us that night from al dreams, and wicked fantasies, and from the illusions& deceits of the devill: that we way come with the greater purity of body, and soul, to receive this most blessed Sacrament, and so often as we shall awake in the night, How wee ●ught to be●aue ourselves the day that we do communicate. let us occupy our mindes with the same thoughts,& prayers as wee did, when wee went to bed. In the morning, so soon as our eyes be open, let us remember to embrace the cross of Christ, by calling to mind his bitter Passion: in meditation whereof wee ought especially to occupy ourselves for that day, considering that passing great love, wherewith the Son of God offered himself for our sakes vpon the cross, and held out his naked shoulders, to receive the lashes, which our thefts had deserved. Let us also consider and meditate vpon the charity, wherewith he offereth himself at this his table unto all persons, to be a common remedy of our miseries: For sith that this divine Sacrament was instituted in memory of the bitter passion of our saviour Christ, this is the principal thought, which we ought to haue on our part: that we may in so doing fulfil our duty in that behalf, according unto the intent, and meaning of the testator. What we ought to do at the time of receiving of this most blessed Sacrament, and also after that we haue received the same. THE VII. CHAPTER. HAVING already declared, what we ought to do, before we come to Communicate, I will now briefly show, what we ought to do at the time of receiving this most blessed Sacrament,& what after that we haue received the same. At the time of receiving, when thou mindest to come unto the altar, imagine with thyself, that there soundeth in thine ears that voice of the gospel, which saieth: Ecce sponsus venit, exite obuiam ei. That is, Mat. 25.6. Behold the bridegroom cometh, go ye forth,& receive him. For certainly Almighty God sheweth himself in none of the other Sacraments so plainly to be the Spouse of our souls, as in this. God sheweth himself to be the Spouse of our souls more clearly in this blessed Sacrament than in any other. Forsomuch as the effect of this most blessed Sacrament, is to unite the soul unto him, and to make of them both one self same thing:( which is a spiritual matrimony.) Now when thou goest forth to receive this heavenly spouse, it is very necessary to consider before with great attention, the manner that he observeth in his coming, that thy going forth to receive him, may be agree●ble unto his coming. He then cometh to thee full of Charity, sweetness, goodness, and mercy, saying: that he hath an earnest desire to celebrate with thee this Paschal, wherein the paschal lamb is eaten. Luk. 22.15 Thou therefore of thy part art bound to go and receive him with all the devotion, love, fear, and ioy, that is possible: forsomuch as thou goest to receive the true spouse of thy soul, thy God, thy Creator, thy Lord,& all thy felicity: wherefore thou oughtest to consider, what great devotion, and ioy, that holy man S. Simeon had, when he received the blessed child IESVS into his arms, Luke. 2 at what time the virgin offered& presented him: for the seeing of whom only, he desired to live. For it is very requisite, that he that goeth to receive, by means of this Sacrament, the self same Lord, should haue the like devotion. Consider likewise, with what devotion, and joyfulness, the Mother of S. John Baptist received the blessed Mother of this our Lord into her house, when she uttered those words of so great devotion: Vnde hoc mihi, Luke. 1.43. vt veniat matter Domini mei ad me? That is. How cometh this to me, that the mother of my Lord, should vouchsafe to come to me? For it is meet, that thou shouldst receive the self same Lord with the like devotion, saying with that holy woman: From whence proceedeth this so great favour unto me, that thou that art the Lord of Angels, and the glory of heaven, shouldst vouchsafe to come unto me O Father, O Pastor, O Lord, O my God,& all my felicity, which art not contented to haue created me after thine own likeness, and to haue redeemed me with thine own most precious blood: but besides all this, thou wilt now come unto me, and abide in me, and transform me into thee, and make me one thing with thee: as though thou didst depend of me,& not I of thee! From whence proceedeth this O Lord unto me? Is it perhaps in respect of my merites, or because thou wouldest gain unto thyself any thing that is in me? No assuredly O Lord: burr it cometh of thy goodness& mercy alonely, whereby thou delitest rather to be with me, than I with thee: For I desire thee, because I am miserable: but thou desirest me, because thou art merciful. I desire thee, because I would haue one, that might give unto me:& thou desirest me, because thou wouldest haue, to whom thou mightest give. And for somuch as thou hast greater desire to give, than I to receive, for that thy goodness is greater than my necessity, hereof it cometh, that thou hast a greater pleasure to come unto me, than I unto thee. And therefore thou hast said, that thy delights were to be with the sons of men. For in like manner as the natural delight of the bide is to fly, Pro. 8.31. Delicie meae esse cum filijs hominum. & of the Fish to swim: even so the natural delight of the chiefest goodness, is to do good, and to communicate his goodness unto all. In these and other the like thoughts, a man ought to occupy his mind, both before he receiveth, and also after that he hath received this heavenly guest, that he may nourish his devotion with them, which is for this purpose very requisite: but because this bridegroom is of great dignity, and hath a great delight to see his spouse, shamefast: We must communicate with ioy, tempered with fear. it is therefore very convenient, that this devotion and ioy be tempered with great reverence and humility: considering the excellent dignity of him, that is received, and the worthiness of him, that receiveth him. Psal. 2.11 And so shall he fulfil that saying of the psalm. serve our Lord with fear, and rejoice before his presence with trembling. Wherefore it shall do well, that we call to mind those great fastings, which Almighty God used, when he commanded his people, that they should prepare themselves against the time that he appointed to give the law unto them, how he commanded, that none should be so bold as to approach near unto the Hill, Exod. 19.12.13. where he spake, neither man, nor beast, under pain that he, that should do the contrary, should be stoned to death. unto Aaron also himself,( although he were the High Priest, and chosen of God,) and unto other principal men also, who were licenced to ascend up into the hill, Exod. 24.1 2.14.& 15 almighty God gave commandment, that they should adore him a far off, and that none should approach near unto his presence, except Moyses alone. This matter being well considered, let a man shrink in his shoulders, and humble himself in his hart, even to the dust of the earth, yea, even to the bottom thereof, when he cometh to receive into his body, and soul, a Lord of so great majesty. ¶. 2. AFTER that he hath received this sacred Host, What wee ought to do after that we haue received this let him keep it a little while in his mouth, until it wax moist: that it may by reason of the moisture pass down more easily. For unless this be so done, it chanceth often times, that it cleaveth unto the roof of the mouth,& maketh him so careful to loose it, that to attend thereunto a man omitteth to occupy his mind in such holy cogitations, as that time requireth. Let him endeavour, also not to spit immediately after that he Communicated, unless he be constrained of very necessity thereunto: and then let it be done in a clean and honest place, where it may not be trodden vpon. Neither ought he( so sone as he hath received) to go forthwith to breakfast, or dinner, and to eat other meate. For although this be no sin, yet it is a kind of irreverence, when the Sacramental forms are as yea entier in his stomach, to burden it immediately with other meats: especially in that time that followeth next after the receiving, which is the best time, that is to walk with almighty god,& to embrace him within his hart. In the end of this third Treatise be diuers prayers and meditation: to be said both before and after the receiving of the blessed sacrament. Thus ought a man to continue for that time in the church, or wheresoever he doth Communicat, giuing thankes to almighty God for this divine benefit& occupying his mind in holy cogitations, and prayers, which we haue set forth for this purpose in the fift Trratise hereafter following. And in any wise let him take heed, that he do not, as many use to do: who so soon as they haue Communicated, go out of hand to prattle and laugh with others. This I account to be a great irreverence, and worthy of sharp reprehension: for what more rustical inciuilty may be used, than so soon as thou hast received such a noble guest into thy house suddenly to turn thy back,& leaving him without any further entertainment, to babble and talk with others. moreover, cardinal cajetan saieth, Vide Commentar. Caietani. in Summam S. Thomae. 3 part. quest 79. artic. 1. John. 9.5. that this divine Sacrament communicateth his virtue unto the soul, that receiveth it, not only at that instant, when a man doth actually receive it, but also during all the time, that the sacramental forms do continue whole in the stomach. So that here may be verified that which our Lord said: quamdiu sum in mundo, lux sum mundi: That is: whilst I am in the world, I am the light of the world. And if this be true, as this learned divine presupposeth, there is great cause why a man should continue during all this time, very closely recollected, and devout, to the end that it may Communicate this heavenly grace unto him with greater abundance: This blessed Sacrament worketh according to the disposition that it findeth in the soul that receiveth it. forsomuch as this blessed sacrament worketh( as we said before) according unto the disposition, which it findeth in the soul of the receauer. And because the principal doers whereby oftentimes the influences of the holy ghost do enter into us, be the understanding, and the will:( for this blessed Sacrament giveth to the understanding a greater light, and to the will a greater feeling of such things, as appertain unto almighty God, than they had before:) it is not meet, that these two so principal gates should be shut up at this time. And yet are they undoubtedly shut up in that man, whatsoever he be, that doth willingly occupy his mind at that present about other matters. And forsomuch as this is one of the principal fruits of receiving this most blessed Sacrament, and one of the best morsels of this heavenly Table, it were a thing far dissonant from reason that now when the expenses are already laid out, and this divine meat received, he should depart at this time when he should be opening the bosom of his soul, to receive the fruit of his preparation, and of this most holy Sacrament. Wherein is best to occupy our mind after the time of receiving this most blessed Sacrament. And if thou demand of me, in what exercises thou maiest best occupy thyself at this time: I say, in the praises and exercises of the love of God. For( as Saint Barnard saieth) here are the embrasings: here are the kisses of peace, which are much sweeter than any honey, and honey comb. To be short, here is the sweet union of the soul with the heavenly bridegroom, and therefore at this time ought those holy aspirations to be chiefly exercised, which be nothing else but acts of Charity, and vehement burning desires of that chiefest goodness: such as that holy Prophet had, when he said: I will love thee O Lord my strength, &c. Psal. 17.1. Psal. 41.3. And when he said: As the Hart thirsteth after the fountains of waters, even so doth my soul thirst after thee O God, &c. At this time likewise it behoveth us to give thankes unto Almighty God for all his benefits, and especially for this most inestimable benefit: wherein is given unto us the giver himself, and the Lord of all goodness, and that thou maiest the better understand, what thou art bound of duty to do in this behalf: call to mind that commandment, which almighty God gave unto Moyses, after that he had sent down Manna to the Children of Israel, Exod. 16.32.33. where he said, that he should take a golden vessel, and fill it full with Manna, and so set it within the ark of the Testament, and it should be kept and preserved there for evermore: to the end, that al their posterity might understand, with what kind of meat he had fed their forefathers for the space of forty yeares in the wilderness. Now tell me what comparison is there between that Manna, which was a corruptible meat, Iohm. 6.50.51. and this most holy Sacrament, which is the meat of everlasting life? If Almighty God then required such thankes, and remembrance for that corruptible meate: what will he require for this meate, which is the meate of life, yea,& life everlasting? certainly this matter cannot be expressed with any kind of words. In this day likewise a man ought to be so careful and watchful over himself, as it is requisite to be over such a solemn lodging, Psal. 98. having now received within him even almighty God himself. And if the prophet david said, that he reverenced the place, whereupon the feet of God had stood: reason would, that vpon this day a man should bear a kind of reverence unto his hart, wherein he hath received almighty God himself. This reverence ought to be directed in such sort, that during that day there enter nothing therein( so far as we possibly may, that is not of God, and in this day especially he ought to close up as it were the mouth of his oven, that the fervour of devotion issue not out, The spirit of devotion is very delicate. which the fire of the love of God hath kindled within him: considering how delicate the spirit of devotion is: the which departeth from us very lightly, and returneth not again, but with a great difficulty. After this sort this holy Sacrament shall cause us to go al these daies very circumspectly,& closely recollected, as well before, as after receiving. For like as the sun giveth light to the world, not only when it riseth, but also an hour before it appeareth, and an other hour after his going down: even so the sun of iustice, which is contained in this most holy Sacrament, doth not only illuminate our souls at the time of receiving him, but also both before and after we haue received him: before the receiving, with the hope to receive him: and afterwards with the remembrance of the benefit received. That we may do this with the greater facility, here are set forth certain prayers, and Meditations, as well in the end of this Treatise, as also in the fifte Treatise of this memorial, the which may help us very well for this purpose, if wee red them with all the devotion, and close recollection of our mindes that is possible for us to haue, marking diligently what we read, and staying most vpon such places, as wherein we shall find ourselves best instructed. Of the use of the Sacraments, and of the great profit that cometh unto us by the often frequenting of them. THE VIII. CHAPTER. NOW that I haue treated, in what manner wee ought to prepare ourselves for the receiving of this most blessed sacrament: I will briefly speak of the profit and commodity, that may come unto us by the use of the Sacraments, if we shall worthily frequent them. And for the better understanding hereof, it must be considered, that the Sacramentes of the law of Grace, be as it were certain conduit pipes from heaven, by which the graces of the holy ghost are conueied unto us: The Sacraments of the new Testament are conduit pipes whereby the grace of God is convyed unto vs. the which do originally proceed and take their first beginning out of the fountain of the side of our saviour Christ. And therefore, he that goeth to Communicate, ought( as S. chrysostom S. Chrisost. saith) to make account, that he goeth to put his mouth unto the wound of his precious side, and to drink out of the same the water of life. The Sacramentes are medicines,& remedies, to cure our frailty, and weakness: the which was well known to him that was sent unto the world as a physician to heal the same, and therefore he knew right well, how to provide such things, as were requisite for the curing of such diseases: for it was not reason, that being so many kindes of medicines to cure our bodies, Our souls be subject unto sins, as our bodies are unto diseases. there should be none to cure our souls: sith they be no less subject unto diseases, than our bodies, and it importeth us to be no less careful to seek remedy for the curing of them, but rather so much the more, by how much our souls are of greater excellency, than our bodies. For this end therefore were the Sacraments of the law of Grace, instituted: that being( as it is) a perfect law, it is meet, it should fully provide for all such things, as be necessary for our salvation. And for this cause there are many Sacramentes, as there be many and diuers diseases of our souls. And not only the Sacramentes of their part do help in this behalf, but also that which wee do of our own part, for the worthy receiving of them. For he, that goeth to make his confession, doth first of all accuse himself of his sins past: and repenteth that, which he hath done: and humbleth himself at his ghostly Fathers feet, as unto the vicar of Christ: and desireth pardon and absolution of his sins: and purposeth fully an amendment of them: and there finally he is received of Almighty God again, and by the hands of the Church reconciled unto him. The which all doth help us very much to the well framing and due ordering of our life. For it maketh a man to keep an exact account with his conscience, considering that he must so often times render an account thereof in Confession, being in that respect, as one that walketh between two walls, in such sort, that he can not slip out of the way, neither on the one side, nor yet on the other: living with such a circumspection& care of himself, by reason of his Confession past, as also of his Confession to come, that he dare not so easily tread awry, for to commit any one deadly sin. For this purpose then the Sacrament of confesssō helpeth very much: Often Confession is very requisite for the due ordering of our life. the necessity whereof men should more clearly perceive if they would at the least make the like estimate of spiritual matters, as they do of temporal: For tell me, why is it necessary to dress up thy garden continually, to sweep thy house every day, and to wash thy shirt every week? Is there any other reason, but because each one of these things are ordinarily made foul? Now then, if, whilst we live in this wicked world, the purity of our souls be so often times spotted, and defiled with sin: why do wee not seek to haue an ordinary remedy for the same, sith that the danger is so ordinary? Why do wee not endeavour to wash our soul every week, as we do our shirt: sith that the cleannesse of the one, importeth more than the cleannesse of the other, by how much more our soul is of more value than our shirt? We see also, what an ordinary care the mariners haue to pump out the water, which the ship gathereth in continually and this they do especially, when it raineth. For otherwise, in case they should not so do, the ship would drink in so great a quantity of water, that it would sink to the bottom, and be utterly destroyed. Now if the venial sins be so ordinary, venial sins like unto drops of water, that fall into the ship. that we commit every day, the which are as it were little drops of water, that fall into the ship of our soul,) and these do dispose us unto deadly sins, wherewith this ship sinketh, and is drowned: were it not expedient to seek always for the remedy of these smaller sins, least we fall into greater sins, whereby all is lost? We see likewise, how nature provideth often times for bodies, that are subject to gross, and naughty humours, to haue some issue, whereby they are purged: by means whereof they live in health, which otherwise were not able to live. And therfore the physicians will not stop those issues though they can very well do it, because they will not take from them this remedy. Now that, which nature hath found out in this case for the remedy of our bodies, the same hath the grace of God provided for the remedy of our souls: that, whereas there do breed within them so many corrupt humours of sins, they should haue a remedy to purge them, which is, the issue of Confession, by means whereof our souls are purged of al the sinful corruption, that is engendered in them. Of the effects of the most blessed Sacrament of the altar. ¶. 1. IN this wise our souls are purged, and do recover health by the Sacrament of Confession. But this health and life is preserved by Communicating of the most blessed Sacrament of the altar: The property of the Sacrament of the Aul●ar is to sustain the spiritual life. the which was instituted for that end in the form of meate. For as it is the property of meat to sustain the corporal life, even so it is the property of this most blessed Sacrament to sustain the spiritual life,( which consisteth in Charity:) that this virtue of Charity fail not in us through the great contradictions, which it abideth in this world. John. 6.55. Summa. S Thome. 3. part. quest. 79. art. 1. The effect of the Sacrament of the altar. Wherefore our saviour said, that his flesh was truly meat,& his blood truly drink. Vpon which words the holy Fathers do commonly say, that al the effects, that the corporal meate worketh in the bodies, the same doth this divine meat work spiritually in our souls. For this most Blessed Sacrament sustaineth us in the spiritual life: it delighteth the inward taste: it restoreth the supernatural forces: it repaireth the virtue, that was weakened: it strengtheneth a man against the temptations of the enemy, and causeth him to increase every day more and more, even until he attain unto his due perfection, if he himself through his own default do make none impediment therein. And if thou demand, how it is possible, that a substance, and corporal meate should work such a spiritual effect, as to preserve and increase charity, and to sustain a man in the spiritual life: I answer, that the cause hereof, is the virtue supernatural of the Sacraments, which almighty God hath instituted for a remedy of our weakness, and would that under the corporal& visible signs,& forms, they should work invisible effects: as it is clearly seen in the water of Holy baptism, which in washing the body outwardly, washeth the soul also inwardly, and putteth it in state of grace. The very same effect doth this most blessed Sacrament of the altar work in his manner, The blessed Sacrament of the altar is the greatest of all the Sacraments. in that, that it is a Sacrament, and the greatest of all Sacraments. But besides all this, it hath also two great prerogatives above all the other Sacraments: by means whereof it worketh this effect in a more high degree. The one is, for that therein jointly with the flesh of Christ, there is present the soul of Christ, and the eternal word of the living God, and the life of all things: the which entereth by means of this sacrament into the soul of him that doth communicate, and worketh in the same, this so wonderful effect, as to give him the spiritual life. Wherefore, like as a physician, that will cure a sick person with some medicinable powder, mingleth, and uniteth the same with a little stilled water, and giveth it him to drink, to the end that the water which is liquid and thin, may carry the medicine through out all the veins of the body,( where it must work his operation:) even so hath this heavenly physician ordained, to unite the divine word with his human flesh, to the end he might by this mean enter into men, which are of flesh,& work in them this kind of health,& life. And besides this, not onely the divine word of itself, but the very flesh also which he hath united unto him, doth participate this same virtue: and so the flesh as the instrument& mean of the Godhead to work by, is the cause of life, as we haue declared before: and therefore our saviour when he had restored the Princes daughter of the Synagogue to life again, Mat. 9. mark. 5. Luke. 8. commanded meat to be given unto her, to the end that the life, which he had given her by his virtue, might be preserved with meat: giuing us thereby to understand, that it is likewise expedient, that unto those souls, which are raised again by the virtue of Almighty God,( who worketh in the Sacrament of Confession,) there should be ministered this divine meat: to the end that the spiritual life, which is restored by one Sacrament, might be preserved by the other. Whereby wee may perceive, how necessary these two Sacramentes are for the spiritual life: the one to give it,& the other to preserve it. The profit of often confession and communicating. Wherefore, he that desireth to obtain this spiritual life, must use to confess himself oftentimes: and he that mindeth to preserve it, must also Communicate oftentimes. And because there are so few in this corrupt age, that do confess their sins,& Communicate oftentimes, therefore are there so many, that die spiritually. And this is also the cause, why the fire of Charity, wherein the spiritual life consisteth, The cause why charity is so could in our dayes. is so generally quenched: because there be so many, that will not help themselves with these defensiues, and remedies which Almighty God hath ordained for this end. For( as the learned divine cardinal Caietan saieth very well, Vidi commentar. Caietani, in summam. S. Thomae. 2. 2. quest. 24. art. 7. ) Charity in this world is out of her natural place, Charity in this world is out of her natural place. ( which is heaven:) where being in the presence of the chiefest goodness, shee burneth without ceasing in the love of him: but in this world charity is, as it were, a stranger and pilgrim, and as one that is forth of her natural country where she hath a thousand things, which are contrary unto her. wherefore she hath need of great helps, preservatives, and defensiues for her conservation. We see that a drop of water, that is cast into the Sea, endureth for ever: because it is in his natural Element, wherein it is preserved with the other water, which is of the same nature that it is of. But cast the same vpon the ground, and it will be quickly dried up, by reason of the natural dryness of the earth, which is contrary to the water. A city likewise that is situated in the hart& middle of a kingdom, standeth safe from enemies, and hath no need of Souldiers or garrisons to defend it: but the city, that is on the frontieres of a kingdom, if it be not well walled, yea,& defended with diligent watch& ward, in time it will be lost. Now in the like danger is Charity in this world: where she is out of her natural country,& where shee hath many enemies, against whom that mighty Emperour,( who perceived this right well,) hath provided for her defence, and preservation, this most Holy Sacrament, whereof those words of the psalm may be understood very aptly, Psa. 22.5. Parasti in conspectu meo mensam aduersus eos qui tribulant me. which say: Thou hast prepared a Table in my sight O Lord,( which giveth me virtue& strength) against them that persecute me. Now if every one of us be subject to the assaults of these enemies: what shall we be able to do without the help, and succour of this Table, which Almighty God hath provided us for this end? Woe be unto them, saieth S. Bernard, 8. Bernard. that are called to do the works of the mighty, and do not eat the meate of the mighty. But who be they that are called to do the works of the mighty, but such as did vpon the day of their baptism declare themselves to be the souldiers of Christ,& enemies of satan, and of all his pomps? And what is that meat, that giveth strength against these enemies, but this most blessed Sacrament of the altar, whereof S. chrysostom S. Chrisost. saieth, that it maketh men to become lions, casting forth fire out of their mouths, against such as resist them. Hereof it cometh, that where the Prophet david saieth( according to our translation, Psal. 77.25 ) Man hath eaten the bread of Angels: S. jerome hath translated it: Panem Angelorum manducauit homo. Man hath eaten the bread of the mighty: For certainly, such is the blessed Sacrament, which by that meat was prefigured. The matter then standing thus, that holy Father S. Bernard S. Bernard. might well bewail the state of many persons, who being called unto this daily battle,& having no better weapons for their defence, than very often to confess their sins, and very often to receive this most blessed Sacrament, will not help themselves with the same. Of which negligence what other thing can ensue, but the fall and death of so many souls, as we daily see before our eyes? For in the primitive church through the force and virtue of this divine sacrament( which was ministered so continually: Often receiving of the most blessed Sacrament maketh a man more zealous& constant in the defence of the catholic Religion. ) the christians prevailed against all the fury and rage of the Tyrants, and willingly yielded their lives for iustice sake. But now a dayes alas, our weakness is so great, that wee dare not scarcely speak one silly word in defence of iustice,& of our catholic religion. He therefore, that in the midst of so many deaths& dangers, desireth to haue remedy, let him come unto this heavenly Table, and feed himself with this bread of the Mighty: and let him endeavour to follow, not the errors of this corrupt age, but the godly examples of the devout and ancient Christians in times past, if he intend like a valiant soldier to fight lawfully, and to be crwoned with them. 2. Tim. 2.5. An answer to the vain objections, of certain negligent and slothful catholics, where with they use to excuse their slackness, in coming so seldom times to confession, and to receive their maker& redeemer in the most blessed Sacrament of the altar. ¶. 2. SOME men there be, which being given to carnality,& pleasure,& to live licentiously, according unto their own appetites,& wills, do use to make this objection. To what purpose is it, say they, to haue so oftentimes Confession, and Communicating: sith it is sufficient to confess our sins, and receive the blessed Sacrament once in the year, as the Church hath commanded? These kind of men that say thus, do neither know the diseases of mans nature, neither the virtue of this heavenly medicine, nor yet the necessity, which we haue of the same. If a man were sick, but only once in the year, then( I grant) it were sufficient only once in the year to use these remedies. But if all the life of man be a continual web of diseases, if we be so oftentimes vexed with the heat and fire of covetousness, with the swelling of pride, with the impostumes of envy, with the itching leprosy of lechery, with the cankred wounds of our enmities, and hatreds, with a loathsomeness unto spiritual exercises, with an insatiable hunger unto carnal things: why shall wee tarry until the end of the year, our diseases being quotidian? Confession taketh away the sin, but not the roote of the sin, which is the evil custom,& habit, in sins. why shal we slack to seek for the remedies of them so long a time? medicines are wont to haue but weak operations, when they are laid to old festered sores. And although the Sacrament of Confession do cure our sins wholly, yet doth it not wholly take a way the roots of them: which are the evil customs,& habits, in which we haue been so long time exercised, and accustomend, the which are very hard to be cured. What man is he, that when his house is on fire, or whilst his enemies are breaking down his wall, will stay and tarry until the end of the year, to provide then a remedy? Now if the flesh do burn with so many flames of covetousness, as it hath inordinate appetites: and if the divels which be our deadly enemies, do make a continual battery at the wall of our hart( against whom there is not a more mighty remedy,& defence, than the frequenting of the Sacraments:) why do we linger until the end of the year, before we use this remedy, the danger being so daily as it is? undoubtedly whosoever he be, that maketh this delay, he knoweth not the dignity of his soul: he understandeth not the malice and perversity of his flesh: he considereth not the virtue and efficacy of the Sacraments, neither yet the end, for which they were instituted: for it is very certain, that the Sacrament of Confession was no less institued to cure the souls, and the blessed Sacrament of the altar to nourish them, than the corporal medicine to cure the sick bodies,& bread to nourish them. And if thou say, that at the end of the year Almighty God pardoneth thee every thing: yet what wilt thou say unto me of the tyranny of thy wicked custom, which remaineth still rooted in thy soul? What wilt thou say unto me of thine offences committed against Almighty God,( which thou mightest haue eschewed,) which are of greater weight, than the loss of a thousand worlds? What wilt thou say of thy other sins, that ensued after thy former sin? Saint gregory S. gregory. saieth, that the sin, which is not cured by pennance, pulleth immediately after it another sin, with his own weight. Now were it not far better to prevent the wounds before hand, than after that they be made, to seek how to cure them? Were it not better for a married wife not to commit adultery at all, than after that it is done, to haue her fault pardonned of her husband. general council. lat. sub Innocentio. 3. Can. 21. How wee must understand the Commandement of the Church, to communicate at the least once in the year, and that at Easter. And admit that the Church do not bind us to communicate any more than once in the year: yet thou must understand, that she did this as a merciful mother, that would not give occasion to such as are weak to communicate unworthily or to break, her Commandement, by not communicating at all, as some evil christians do:& therefore she would not make a law to bind us, but only once in the year,& that at Easter. And this she did for the love and respect, which she had of the weak: leaving on the other side the gate open,& the table ready prepared all the year long, for all devout Christians. Others there be, that do understand this, Of such as are ashamed to confess and Communicate oftentimes. John. 12.42.43. and know by experience the virtue of the sacraments: but they refuse to come often times to Confession, and often times to Communicate, for shane of the world. It seemeth that these men are like unto those principal personages of the Iewes, of whom S. John maketh mention: which believed in Chtist, but yet durst not confess Christ for fear of the world. Of whom he saieth, Dilexerunt enim gloriam hominum magis quam gloriam Dei. that they loved more the glory of men than the glory of God: But tell me, if thou confess that this blessed Sacrament was ordained, and recommended unto us by our saviour Christ: what other thing is it, to be ashamed to receive it, but to be ashamed to be thought a good Christian, and the disciple of Christ? Mat. 26.74 75. The very same fear had Saint Peter when he denied Christ: For he was afraid, and ashamed, to be accounted Christes disciple, mark. 14.71.17. Luke. 22.61.62. John. 18.25.27. In this wicked age, the profession of the catholic religion is accounted a dishonour among worldlings. The world hath persecuted our saviour Ch●ist, and his Apostles and all the Saints,& is at deadly food with all virtuous constant catholics,& honoureth politic Schismatik● and atheists. and therefore it is said, that he denied Christ: But now, when our saviour Christ reigneth in heaven, and is adored of the world: yet are men ashamed to do such things, whereby they may appear to be his Disciples. What is the honour( saith Saluianus) that our saviour Christ hath among Christians, when a man shalbe the less esteemed for being one of his? what greater extremity could the wickedness of the world come unto, than to account Religion and virtue to be a dishonour whereas it alone is worthy of honour, and unto it all laws both of God and man haue given honour. Thou sayest, that thou art withholden from this divine M●sterie by the clamours, and wonderinges of the world: But how cometh this to pass? For if thou confess that among the three enemies& persecutors of our souls, one of the principal is the world, the which persecuted our saviour Christ, and the Apostles, the Prophets, and all the saints: what regard oughtest thou to haue of such a one, as hath done all this, and hath declared, and published himself to be thine enemy? Who was ever so mad, as to give credit unto the counsel of his enemy, and to such an enemy, as did continually protest mortal war against him? Now then, if this enemy on the one side do with draw thee from these Mysteries, and on the other side our saviour Christ doth call thee unto them, saying: Mat. 11.28 Come unto me all ye that labour, and are burdened, and I will refresh you: unto whether of these two callings it is more reason to hearken? If Christ do call us, and the world do call us: John. 8.34. Rom. 6.16. 2. Peter. 2.19. Galath. 1.10. Si hominibus placerem, Christi servus non essem. Psal. 52.6. Saint Augustine. in case we follow the world, and forsake Christ: how can we be called the servants of Christ? For every man is his servant, whose will he fulfilleth, and whom he desireth to please. And so saieth the Apostle. If I should go about to please men, I should not be the seruant of Christ. And if the world did call us to quietness,& Christ to labour: we might haue some colour of excuse. But it is not so: but rather it is, as Saint Augustine signifieth unto us in these words. The world crieth, saying I do weaken. And our saviour Christ crieth: I do strengthen. And yet for all that my miserable soul will rather follow him, that weakeneth, than him, that strengtheneth. Tell me moreover, what do these cries of the world unto thee? what do they give thee? or what do they take away from thee? often times we are like unto staring beasts, which be afraid of shadows: and things of the air. The love of ourselves, is the cause& worker of these fears: which would be so assured of al her commodities, that it feareth, not only the very dangers in dead, but even such also as are feigned,& imagined. But put the case that there were cause to be afraid indeed, and that the persecutions of wicked men were able to take from us our blood, and lives: why should we not be content to abide so small pains, to enjoy so great a benefit? what dost thou esteem this morsel to be over dear for that price? the bear is contented to bear the hive of bees, and forceth not for the stinging of the bees on every side of her, so that she may enjoy the hony, which is in the hive. If thou then dost carry with thee a hive full of so many treasures, as this Consecrated Host is and a hony comb full of so sweet hony, as the consolation of this divine meate is: wherefore wilt thou not suffer those stinginges of venemouse tongues, to enjoy such a divine morsel, as this is? There be others also no less worthy of blame, than these are: which for slothfulness to prepare themselves to come unto this most blessed Sacrament, Some, for sloth to prepare themselves, do not receau●… the most blessed Sacrament. do refuse to receive it, yea and to receive our saviour Christ in the same, who is all our comfort, and felicity. But how is it possible, that this should be so? what? dost thou esteem this treasure to be of so small account, that thou art loth to take so little pains, to receive the same? Consider with thyself what a far greater estimation the blessed Martyr Ignatius S. Ignatius. had of Christ: who in one of his Epistles writeth thus. Let Fires, Crosses, beasts, renting in sunder of my members, and all other pains of the world, yea, and all that the divels of hell are able to devise, be heaped vpon me: so that I may be worthy to enjoy Cbrist. Now if this blessed Martyr yielded himself to abide all the torments of the divels, to haue the fruition of Christ, who is given unto thee in this blessed Sacrament: why wilt not thou yield thyself to take so little pains, as to come to Confession, and to recommend thyself humbly unto Almighty God, to enjoy the self same treasure? What greater folly can there be, than for a man to suffer himself to die for hunger, because he will not reach out his hand to take meate, when it is set on the table before him? Pro. 19.24. The sluggard( saith the wise man) hideth his hand in his bosom, and thinketh it a great pain to lift it up unto his mouth: what thing can there be more worthy of blame, yea, more abominable than this? What excuse can he be able to make before Almighty God at the dreadful hour of his account, that hath so contemned the remedy, which was freely offered unto him, because he would not take so little labour as this is, about it? We may not excuse our seldom Communicating with the pretence of reverence to the blessed Sacrament. The oftener we do worthily Communicate, the more grace increaseth in us,& all other virtues that may prepare and dispose us to communicate with greater devotion. S. gregory. Neither may any excuse themselves with the pretence of reverence: by saying, that they do therefore Communicate very seldom, because they would Communicate with great reverence. For it is to be noted, that one of the wonders of this most blessed Sacrament( among many others) is that although among men much conversation be an occasion of contempt, yet is it not so here in frequenting this divine Sament, if it be worthily received. For as grace is given therein, so the oftener it is received, the more grace is given. And the more that grace increaseth in the receauer, the more increaseth the love, the fear, the devotion, the reverence,& al other virtues which proceed of the same grace: the which are the principal preparations, that are required for the receiving of this most Holy Sacrament. Of all which virtues he hath most want, that useth most seldom to receive it, and therefore doth he receive it with less devotion. This is likewise proved by the difference, which Saint gregory putteth between the taste of spiritual delights,( such as is the taste of this heavenly meat,)& the taste of worldly and sensual delights: the which difference is thus. The difference between the taste of bodily delights, and spiritual delights. The sensual tastes and, delight when they are not had, do cause a desire in us to haue thē. But after that they be once obtained, then they do cause a lothsomenes: as it is most evidently seen in a man that is hungry,& in him, that is filled. But contrariwise, the spiritual delights, when they be not had, are not desired: because they are not known. But after that they be obtained,& tasted, then the more they are possessed, the more they are desired,& do cause a more greedy appetite after thē: Eccl. 24.29 To haue earnest desire to receive this blessed Sacrament is one of the principal preparations for the same according as the divine wisdom hath protested saying. They that eat me, shall haue the greater hunger. And they that drink me, shall haue the greater thirst. Now if the desire and hunger of this heavenly bread be one of the principal preparations, that is required for the same: and this desire is increased with the taste and experience thereof: it is a clear case, that the oftener it shalbe received, the more it willbe desired:& so shall it be also more worthily received. whereupon it may be consequently inferred, Often receiving worthily causeth more worthy receiving. that the oftener a man doth communicate, the more worthily he shal communicate. But such as do delay their coming to communicate for a long time, as of the one side they are deprived of this succour, and remedy, so on the other side they are over charged with sins, for lack of that heavenly meat,& hereof it cometh, that the longer time it is, before they come to receive it, the less worthily they receive it, when they come unto it. Of such as abstain from receiving, because they are sinners. And if thou aleadge for thine excuse, that thou art a sinner,& very frail,& therfore unworthy to receive this divine meat: to this I answer, that if thou be not in deadly sin, thou oughtest even for the very same reason to come and receive it, by which thou art moved to refrain from it. For this blessed sacrament is a pardon of sins, it is a sustenance for the weak, a medicine for the diseased, a treasure for the poor, and a common remedy for all such as be in necessity. And so was it instituted by our saviour Christ, not only that it should be a meat for the living, and strength for the healthful: but also that it should be a medicine for the diseased,& a raising up of the dead: for which cause the holy fathers do say, that many times, he that receiveth it, through the virtue of the same, of attrite becometh contrite: which is, as if we should say, of a dead man he becometh a live man Remember likewise, how our saviour Christ did eat with publicans& sinners,& how he answered unto those, Mat. 9.12 13. that murmured at this doing, saying: such as are whole haue no need of a physician, mark. 2.17. luke. 5.31.32. but such as are sick. And, I came, not to call the just, but sinners. It is well done( I grant) to refrain from this Holy Sacrament for fear. And it is also well done, Summa. S. Thomae. 3. part. quest. 80 art. 10. It is better to receive this blessed Sacrament for love, than to abstain from it for fear. 2. Reg. 6. to go and receive the same for love. For both the one and the other is the honouring of God. But, as Saint Thomas concludeth, it is better to go, and receive it for love, than to refrain from it for fear. For,( to speak absolutely) better are the works, which proceed of love, than those, which proceed of fear. And agreeable hereunto we red, that david, when he saw Oza dead for his vnreuerent handling of the ark of the Testament, he durst not receive it into his house: but caused it to be carried into the house of Obededom. But afterwards, when he understood, how Almighty God had prospered the house of Obededon with abundance of riches, being rather provoked with this good success, than feared with that punishment of Oza, he resolved to bring it into his own house, and his hope did not deceive him. What the cause is, why some persons haue so little taste, and devotion, when they say mass, or do Communicate. THF IX CHAPTER. AS concerning this, that hath been declared before, there may arise some questions, whereunto it shalbe necessary to make answer. Among which, the first is: what is the cause, why among so many persons, as do say mass,& communicate oftentimes there be so few, that do feel in their souls such spiritual taste, and consolation, as they should do, feeding so oftentimes vpon this heavenly bread? and why there be others also, that do not only not feel this, but also( as it appeareth,) do not profit any thing in virtue, by frequenting this most blessed Sacrament, but do continue always in a manner after one like sort. To the first demand I answer, that some times this taste& consolation wanteth, by default of the party: Note the cause, why many that do communicate oftentimes, lo not feel any spiritual taste and consolation. For that either he doth not make such due preparation for to Communicate, as he ought to do: or else liveth not as he ought to live. And therefore it is no marvel, if such a one feel not that spiritual taste,& consolation, which those men feel, that led a better life, and come thereunto better prepared, and therefore haue the taste of their souls more pure and sound, which causeth them to haue a more feeling taste of things belonging to God. God withdraweth sometimes spiritual tastes, and consolations from just persons to exercise thē in humility. But at other times this spiritual taste& consolation wanteth, not by any default of the person, but by the only will and disposition of almighty God, because it is so expedient for the same person: for like as oftentimes the just persons find not that taste& consolation in their prayers, which at other times they were wont to find: the which persons notwithstanding, haue not committed any thing, wherefore they should loose it:( for by this mean almighty God purgeth and proveth them, he exerciseth and humbleth them:) even so also the same want of consolation happeneth in receiving the most blessed Sacrament, not for any default of theirs, but onely for their greater spiritual commodity and profit. At other times this want of spiritual taste and consolation happeneth, ●… ndiscretion ●… n seeking ●… or devotion. because men know not how to seek for devotion with such discretion, as it ought to be sought for: as S. bonaven. 〈…〉. bonaven. declareth in these words. It chanceth( saith he) sometimes unto spiritual persons, that the more they labour for the grace of devotion,( which they term sensible devotion,) the less they find it:& the more speed they make to attain unto it, the farther off they are from it: as it happeneth vpon the principal feasts of the year, at which times devotion is most sought for:& especially when they prepare themselves to receive the blessed Sacrament of the altar. And many vpon this occasion are exceeding sad,& pensive,& of a pusilanimity of mind do imagine, that peradventure it is not the will of almighty God, that they being in this case should approach unto him, or that almighty God driveth them away from him, as unworthy to receive this divine sacrament: whereupon it chanceth sometimes, that for this cause they withdraw themselves, and refrain from receiving the medicine and remedy of their health, which is this most holy sacrament. Of the which there may be many causes, some by default of the party,& some without any default of his, over earnest seeking after devotion hindereth devotion. by the special dispensation of almighty God. But as touching our present matter, one of the most common causes is, when they will seek for devotion vpon such daies with excessive force, and and vehemency. For by this mean it seemeth, that the soul is deprived of her liberty, and that the force of nature is suffocated, when a man laboureth beyond his reach, to get out the ioyce of devotion by way of violence, as it were with wringing& pressing. And if he cannot obtain it forthwith, as he desireth, thē is he very much molested,& grieved for it, and becometh more hardened,& more unable for the same. whereupon it cometh to pass, that the more earnestly he laboureth to get it, the less he obtaineth it and the more dry he waxeth: according as it is written. provver. 30 83. Who so wringeth the paps over much to get out milk, shall draw out blood. We see that the ioice of an orrange or of other things, cometh not out so pure, when it is squised with overmuch main force as when it is wrong with moderation, to yield so much, as may easily begotten out of it. The like happeneth to them, that strive in such sort for devotion. Whereupon it followeth, that the more the heart is at liberty, the more sweet, and more abundant is the affection of devotion,& this is the cause why it happeneth, that a- man is more devout at other times, than vpon high principal Feasts. For it seemeth, that vpon these daies we do enforce, and as it were choke up the spirit with overmuch carefulness, and vehemency of this desire. But at other times, as the desire is more moderate, so doth the spirit proceed in this exercise with more freedom, and purity by means whereof it is better disposed to obtain the devotion it desireth. To the other demand, which is: Why such as say mass, and communicate oftentimes do not profit in devotion, and in other virtues. answer. The first cause is the want of due preparation before they come to receive this most blessed Sacrament. why some that do say mass,& Communicate oftentimes we cannot yet see them to haue taken such profit, either in devotion, or in other virtues: but rather to continue always in a manner in one selfe same slackness, and negligence: a certain Holy Father answereth thus. This effect, saieth he( to speak ordinarily) is wont to happen through one of these two causes. The one is, by the default of their evil preparation, as we said before of the want of devotion. This is, because they go to receive this most blessed Sacrament, not with such a fervour of Charity, and hunger of this heavenly bread, as they ought to do: but for a kind of custom, ceremony, fulfilling of duty, or necessity: and after that they haue received it, they set open the gates forthwith, and unloose their tongue, and hart, unto all their appetites, without any reason or restraint at al. So that they neither prepare themselves with such devotion, as is requisite, before they receive, nor yet do they fore-see and take such great care and diligence over themselves, after the time they haue received, as they should do. And therfore it is no marvel if some do arise from that heavenly table with as little devotion, as they went unto it or at least do receive with very little fruit: for so much as their preparation was so slender, before they came unto it. The which is confirmed by that, which we haue said in the beginning of this treatise: that is, that all causes do work according unto the disposition, which they find in the matter, or subject. And so this most divine Sacrament, which is the fountain of all graces, doth likewise work according unto the disposition, which it findeth in the souls of the receivers. And therefore it worketh less in those souls, that are less well prepared for the receiving of it. The second cause is the want of due mortification of our passions. The other cause is, by reason of some secret defects and passions not well mortified that men haue in their souls, the which passions do hale them,& carry them a way after their appetites: and so they be great lets& impediments unto their spiritual profit. As the overmuch love of themselves, and of their own wills, and the delight and cherishing of their bodies, and senses: the which do cause them to run fantastically seeking here, and there, after diversity of tastes,& contentations: whereby they do distracte their mindes vpon worldly affairs, and do hinder therewith their devotion, yea, and many times do utterly destroy it. These persons are like unto an earthen vessel, which is not well hardened with fire, and therefore holdeth not faithfully the liquor, which is powred into it: but letteth it run out through many chinks, until it be altogether spilled, and lost. And this happeneth especially to such, as would fain be accounted good fellowes, and do give themselves to talking, laughing& vain conversation,& to intermeddle in matters little appertaining unto them. For al these things do very much disorder the bed, wherein this heavenly bridegroom should be lodged. God will haue the possession of our hart alone. The friendship and favour of almighty God is a thing very Noble, and delicate, and in no wise admitteth any other competitors: but will possess the heart alone. Whether it be well done to receive the blessed Sacrament of the altar oftentimes. THE X. CHAPTER. FOR somuch as in the former chapter we haue exhorted all catholic Christians to frequent the sacraments,& especially the most blessed Sacrament of the Altar: some peradventure will demand, how often this divine Sacrament ought to be received. The answer unto this question of the one side is very easy, and of the other side of great difficulty. For if we do only consider the virtue& efficacy of the Sacrament( forsomuch as our saviour Iesus Christ is contained therein, who is the fountain of all graces, and by him is applied unto us the virtue of his passion, which is of infinite value) it is a clear case, that if wee might receive it infinite times, wee ought so to do: considering that we should receive so much the more grace, and so much the greater benefits thereby. But on the other side, considering the disposition, and preparation, which this holy Sacrament requireth,( according unto which preparation, it Communicateth his virtue, as wee haue declared before, especially this being a Sacrament, not for the dead, but for the living: because the eating therof presupposeth life,) according( I say) unto this consideration, it is not good to Communicate over often: but according unto the preparation that every one shall haue for the same: In regard whereof there are many things to be cosidered,& respected. And first of all, Such as be in the Religious state of life haue better means to prepare themselves to Communicate oftentimes, than Secular persons haue. a respect herein must be had unto the state of every man and woman: For such persons, as are dedicated unto God,( as Priestes, monks, Nunnes, and all other Religious, both men,& women,) haue greater prepartion,( in respect of their state of life,) to come unto this holy sacrament, because they are not encumbered with the affairs, and business of the world. This I say, as having regard unto their state of life. Howbeit our Lord doth oftentimes supply the defect of the state of life, with the abundance of his grace, the which he giveth to whom he listeth,& as he listeth, in whatsoever state of life, a man is called unto: as we see in david, Abraham, job, and other holy Kings, and Patriarkes, which were of great perfection, although their state of life helped them not so much thereunto, as the grace of God did. which is able to help more, than al the helps of any state of life, be it never so perfect. Likewise a respect ought to be had, that first every person do fulfil his bound duty in doing the occupations and charges of his state of life, devotion ought not to prejudice the bound duties and charges required in each state of life. wherein he liveth: that he do give himself unto his spiritual exercises in such sort, as that he leave not his other bound duties and charges undone. As for example: A married woman that hath a husband and children, to attend, The works of iustice are to be preferred before the works of grace. and daughters to look unto, and a household to maintain, ought so to give herself unto matters of devotion, that she omit not her other business of duty: forsomuch as the one is voluntary, and the other of necessity: the one of counsel, and the other of commandment. 1. Reg. 15.22. Eccl. 4.17. Osee. 6.6. And truly one of the principal foundations of good life ought to be, never to leave the works of iustice undone, for the works of grace. For as the Prophet saieth: Obedience is better than Sacrifice. And he calleth Obedience, whatsoever is to be done of duty,& Sacrifice that which is to be done of will, and devotion. The contrary whereof men are inclined ordinarily to do, because they haue commonly more taste in such things, as they do of their own proper will, than in those, which they do at the will of others. And look what I haue said as touching the duty of women towards their children, and husbands, the very same I say is to be understood, as concerning the duty of children towards their Parentes: especially, when they be poor, aged, or diseased with sickness. For to help them in their necessities appertaineth to the first Commandement of the second table, which is the chiefest duty, ●ide sumnulam Caietani. Tit. filii peccata. Et vide summam S. Thomae. 2. 2. queen. 32 Artic. 9. that we are bound to do unto men next after God. The which duty is also commended unto us by that so ancient, and notable example of the storks, which d● use to provide, and serve the old Stork●s with great love, and diligence, in their l●tter yeares, when they are not able to h●lp themselves. Let a man therefore take ●eed that he do not so give himself un●o the use of the Sacraments, that he leave undone thereby his other dutiful busin●●se of so great importance: for if he do almighty God will not accept his devotion. Thirdly, Wee must so accustom ourselves to receive the blessed sacrament. a man must likewise consider the custom, which he useth in his receiving the blessed Sacrament oftentimes: for it ought to be such a custom, that he may be able to continue and persever therein, and make due preparation accordingly for the same: For like as trees, that are accustomend to be watered, when they lack their usual watering, are by reason of the want of so great and wonted a benefit, in great peril, yea, and sometimes begin thereby to whither, and decay: even so the souls that be accustomend to receive this heavenly food, are in great indemnify,& danger, when they want this excellent benefit: in so much that some come hereby to faint in their spiritual life, yea,& sometimes utterly to give over the good purpose, and intention, they had before. For ●… t is a general rule, that such weak bodies, a● are accustomend unto a wholesome medic●ne, are very soon distempered, when th●y give over the use of it. And the very sa●e happeneth unto weak souls, when they give over the continuance of this wholesome medicine through their own default. Wherefore a man ought in this case to h●ue respect also unto the commodity, opportunity, and preparation, which he may ha●e for the frequenting of this blessed Sacrament: to the end, that he may appoint himself to such a use therein, as he may always continue: least doing otherwise, He writeth thus because in spain and Italy, women go not somuch a broad, as they do in England. he may happen to fail altogether, when he shal want this inestimable great benefit. It is also good reason to consider, that men may with more liberty and less marking or noting of others, go freely abroad to seek the Sacraments, and the Priests, to minister thē unto them, than women may. And among women, those that be of greatest yeares, and most ancient, haue better opportunity, than the younger sort. For it hath always been very much commended and praised of al holy men, that young maidens in their tender and suspiciouse age, should be refrained& kept within doors. For which cause also, in the old law Almighty God commanded, Deut. 16.26. that all men should present themselves in the Temple three times in the year. But he did never bind women thereunto, no not so much as to come once in all their life. For he foresaw very well, how daungerous it was for them to be gadding out of their doors. Genes. 34.1. The which was tried by experience in Dina the daughter of jacob: who by her going a braod but at one time only, d●stroied both herself, and al that country. Wherefore Saint Ambrose S. Ambro●… not without good cause praised the most Blessed Virgin ●arie. For that she having kept herself with●n doors so long time, went in so great last when she went to visit her cousin, Saint Elizabeth. I speak not this, because I would that young maidens should continually be shut up within doors but that they should accustom themselves, so much as is possible to treat with almighty God at home,& to seek him within the very corners of their houses, going as seldom abroad, as is possible: unless it be vpon such daies, as the Church commandeth, or when they intend to receive this most B. Sacrament: which would be done with this moderation. This I say speaking generally: for there be some young virgins, in whom such circumstances do concur, that in them these inconveniences are not to be feared, and therefore they are to be excepted out of this general rule. If we find ●… ur selves ●… he better ●… y receiving ●… he blessed ●… acrament ●… ften times 〈…〉 is good to ●… ntinue it. Now al these things being well weighed everyone ought to consider with himself, how it fareth with him by the often receiving of this most blessed Sacrament. For if by frequenting the same, he feel himself thereby more devout, more closely recollected, ●ore circumspectly in his communication, mo●e diligent in doing good works, more ca●efull and vigilant over himself, more master over his anger, and other inordinate Appetites, and Passions,( though he haue not profited so much in great quantity herein,) yet it is an evident sign, that he taketh profit by his often receiving of this most blessed Sacrament. And therefore the more he perceiveth himself to haue profited thereby, the oftener he ought to frequent the same. So that if he perceive, that the oftener he frequenteth this most blessed Sacrament, the more he profiteth in the spiritual life, thereby he ought in this case, humbly to continue that thing, which he feeleth to be so profitable unto him. But in case he cannot perceive any thing hereof in himself, The not profitting by the often receiving is a●… sign of slender preparation. it is a sign, that he taketh little fruit and profit by the receiving of the blessed Sacrament, and it is also a manifest token of his slender preparation, which he maketh, before he come to receive it. And therefore it seemeth, that either he must make better preparation before he come unto it: or else he must not use to receive it so oftentimes as he hath done. True it is, The secret operation 〈…〉 this bless●… Sacramen●… that sometimes this most blessed Sacrament worketh so secretly, that a man shall hardly perceive it. For grace commonly worketh, as nature doth, by little& little: as it appeareth in a young grafted three, the which though we perceived not when it did grow, yet we may see afterwards, that it is grown. Wherefore in this case, a man ought not to trust his own iudgement, but to submit himself, and his cause into the hands of his discreet,& virtuous ghostly Father, and let him determine the matter: But here it is diligently to be noted, that not only the going forward in virtue is accounted for a profit, but also the not turning backward: although( as S. Bernard saieth) the not going forward in the way of God is a turning backward. S. Barnard. The not going forward in ver●… ue is a turning backward. Howbeit for all that, a man may more clearly perceive when he turneth backward, than when he goeth forward. As a ston may more clearly be perceived, when it cometh violently rolling downward on the side of a hill, than when it is thrown upward: for generally the increasing is very hard, and the decreasing very easy. As it is wont to be said in a proverb: It is easier to pluck down, than to build:) and therefore the decreasing is more plainly to be perceived: for which cause( I say) that although it do seem to a man, that he goeth not forward in his spiritual voyage by frequenting this most blessed sacrament: yet, if on the other side he do perceive, 〈…〉 we per●… ue that 〈…〉 our sel●… ne recea●… g this. that by his discontinuance, and refraining to Communicate, he doth turn backward, falling into many defects, & finding himself less able to with stand temptations, blessed Sacrament, we wax worse and worse, it is then better to receive it more often times. more coldly disposed in prayer, more unwilling for obedience, more slothful unto the works of mercy, more easily provoked to laughter, and idle talk more prompt to anger, more impatient in his troubles, finally, more careless& negligent in looking to himself, when( I say) he findeth himself to fail in al these, or in any one of them, by refraining to receive this most blessed Sacrament, and that it was not so much, when he did frequent the same: it is a sign, that he doth profit by the often receiving thereof: forsomuch as it is some profit to fall into less inconveniences. It is some profit to commit less sin And that medicine is no less necessary, which preserveth us from sickness, than that, which increaseth our health. The which is a thing of great comfort unto all such persons, as do not so plainly perceive in themselves the fruit, that cometh by receiving of this most blessed Sacrament. And although a man see himself many times to fall into some venial sins: venial si●… yet ought he not therfore to refrain from receiving this blessed Sacrament, if he be before repentant for them. For( as S. Hilary S. Hila●… saieth) if the sins be not deadly, a man ought not to withdraw himself from the medicine of our Lords body: But this reason doth rather bind us to come unto it the more: This life cannot be passed over without venial sins. forsomuch as one of the effects, and virtues of this divine Sacrament is to remedy venial sins, without which this life can not be passed over. Now these premises being well considered and known, every man may easily determine with himself, how oftentimes it is convenient for him to come unto this heavenly banquet: For to some, it may suffice to receive upon the principal feasts of the year: S. Augustine counseleth to receive this blessed sa●… rament e●… ery week ●… nd this ●… uthor ●… inketh at all lay ●… rsons may ●… dinarily ●… tent them ●… ues ther●… h, be ●… y never ●… ertuous. to others every month: to some every fifteen dayes: to some also every week: as Saint augustine giveth counsel: with the which all persons may content themselves, be they never so virtuous, unless there be some particular cause or circumstance, wherefore they should do it more often: For as there is no rule, that hath not some exception: even so nothing can be established as perpetual, that hath not some limitation. And of this mind is S. bonaventure in a treatise of perfection which he wrote unto one of his Sisters: wherein he saieth in substance in a maner all that we haue here declared. These following be his words. If any shall desire to understand, S. bonaventure. whether it is better for a man to Communicate often times, or seldom, it seemeth to me, that in this there can be appointed no general rule for all persons: forsomuch as the merits of men being diuers, and their purposes and exercises diuers, the works of the holy Ghost diuers, and the state of every mans life being also diuers one from another, there cannot be shaped a Garment, that may fit every person. And therefore like as unto ihe sick there is not given always one kind of medicine, nor yet in one like quantity: but the quantity of the medicine must be applied, and measured according unto the qualities of the persons, of the diseases, complexions, times, and places: even so likewise the same order ought to be observed, in receiving the spiritual medicine of this most holy Sacrament: Men entangled with worldly cares cannot communicate so often as spiritual men. For such persons as are entangled with the troubles and cares of the world, cannot so oftentimes rid themselves from the same, and make preparation to receive, as those that be free from all these encumbrances, and haue dedicated their lives wholly unto spiritual exercises. And amongst them there are some that are more careful, and vigilant over themselves, and the purity of their Consciences, than others be. Some there be also, that are greatly inflamed with a fervency, and desire of this most holy mystery. Others contrariwise are very fearful, and timorous, when they should communicate: in such sort, that were it not, that they be provoked thereunto by their conscience, or by custom of Religion, or for fear least they should be the more separated from Almighty God, by long refraining from this blessed Sacrament, Note, that S. bonaventure is here of opinion, that it is ordinarily sufficient for lay persons to communicate once a week. they would Communicate very seldom times: but I am of an opinion, that such persons are hardly to be found( Priests only excepted, whose office is to say mass,) to whom it were not sufficient to Communicate once a week: unless there be some special cause, or reason to move them thereunto more often: as some that might happen unto them, or some principal feast, or some new& unaccustomed desire to receive him, who onely is able to temper and cool the fervency and heat of the foul, that hath such a fervent love unto him. And because the vehemency of such a fervent heat may be charitably conjectured to come of the HOLY GHOST ( when other circumstances do agree with the same,) it seemeth, that he ought not to make resistance against such a desire. The which hath been seen by experience in some pers●ns, whose whole life was altogether in Christ: and that in such sort, that if they had not been oftentimes refreshed with the refection of this bread of life, it seemed, that there would haue failed in them even their very corporal life: as the manifest signs of this their weakness gave plain signification. And therefore it is very good counsel for a man to prepare himself often-times to receive the medicine of this holy Sacrament with the greatest devotion, that he is able: and after that he hath received it, to be watchful over himself with great carefulness, and diligence. This counsel appertaineth especially unto Religious persons which are dedicated unto God: to the end they may procure by this mean that innocency, and purity, which is obtained by this divine Sacrament. And although a man sometimes be not altogether so devout, y●t that notwithstanding,( putting his trust in the mercy of almighty God,) he ought to come with all humility unto this bread of life. And if it shall seem unto him, that he is not worthy thereof, he ought to think, that the more weak and diseased he findeth himself to be, the more it standeth him in hand, to seek for the physician of his health: sith that( as the heavenly physician himself doth witness) the whole haue no need of a physician, but the sick. Math. 9.12.13. Mar. 2 17. Luke. 5.31.32. Neither oughtest thou to think, that thou comest unto Christ to sanctify him with thy holiness: but to the end, that he may sanctify thee with his holiness. Neither yet ought a man to be discouraged from receiving this most blessed Sacrament, when he feeleth not in himself such a special grace of devotion, as he would gladly haue,( so that he do for his part what lieth in him, for the obtaining thereof:) or when either at the time of his receiving, or after the same, he findeth not himself so devout. For many times this is wont to happen by the special dispensation of Almighty God for causes, for the which he is wont at certain times to deprive such as be his, of this consolation. All this is written by Saint bonaventure, whose testimony ought to be of great authority with all men: forsomuch as this glorious holy Father was a very excellent man, not only in learning, but also in holiness, and spirit,( which in him did excel,) and therfore he wrote& understood very much in this matter. Wherefore, as well by this, as also by al the other reasons, that haue been hitherto declared, every man may easily perceive, how little reason those men haue, which being moved with superfluous zeal, do under colour of reverence condemn, yea and preach also many times, against such persons, as do frequent the Sacraments: For put the case, that there were herein some excess, yet being so many other greater inconuenienees in the world to be reprended, me seemeth they should not waste so many words against this alone. Especially if the matter be well considered, they shall shal find, that there cometh much more hurt unto the world, by reason of so muuh refraining from the use of the Sacraments, than by coming overmuch unto them: For the better understanding whereof, it is very much to be noted, that( as S. Thomas saith,) all moral virtues, because they consist in a mean, must necessarily haue two vices contrary unto them: the one by excess,& the other by defect: although they haue not at all times names whereby they may be known. even so also wee say, that in the use of the Sacraments,& generally in all spiritual exercises there may be both an excess,& a defect. Now this then being so, More harm ensueth of overmuch refraining from the Sacraments, than of overmuch frequenting them. if we cast our eyes vpon the greater of these extremities, we shall find, that the world is in far worse case by so much refraining from the Sacraments, than by coming overmuch unto them. For admit there were a fault in this behalf, yet who is so blind, that he seeth not how much greater fault it is for men to absent themselves so long time from the sacraments, wherein almighty God hath put the medicine of our wounds,& the remedy of our souls. What is that, The long absence from r●ceauing of the most blessed Sacrament is the cause of such loose consciences, as be at this day. Christians in the primitive church received the blessed Sacrament daily. Act. 2.42.& 46. that maketh men to live so loose& careless in their consciences, but the long absenting themselves from this bread of life? But consider the difference, that is between this corrupt age, in which wee do now live,( wherein men do receive the blessed Sacrament but only once in the year,) and the devout time of the primitive Church, when the Christians did receive every day:& thou shalt thereby perceive, what difference there is between the receiving of the blessed Sacrament oftentimes, and the receiving of it, but only once in the year. Wherefore, let him that hath any zeal to God, and to his catholic Church, cry out, and bewail this slackness, to see men so to draw backward from God, and from all spiritual exercises: forsomuch as this is the principal cause, yea,& the very fountain of all our evils. Now therefore, like as those that haue the government of the common weal, alt●ough they know very well, that as well the superfluity of vi●tuals,& of other temporal commodities, as the want of the same may be hurtful unto the common weal, yet do they employ all their study, that there may be no want, and are never discontented with abundance,( because of want there may ensue far greater damage, than of overmuch plenty: even so ought they that haue the charge of the Church, much rather to think, how to remedy and provide for the want of these spiritual victuals, and medicines, than to remedy the overmuch abundance of the same. Forsomuch as without comparison, the inconvenience is greater, that cometh of want, than that which cometh of superfluity. Especially considering, that none can be a meet judge in this matter, judging only by the external doings, unless he see the inward minds withall. And certainly, that man is very rash, that giveth sentence vpon the cause, having not considered the process. This may suffice at this present for this matter. Now will I set forth here certain devout prayers, and meditations, wherein a good Christian may occupy himself both before,& after the receiving of this most blessed Sacrament. HERE FOLLOWETH A DEVOVT Meditation to be said before the receiving of the Blessed Sacrament of the altar, to stir up in our souls a fear and love of this most holy Sacrament. WHO art thou O my LORD, and who am I, that I should be so bold as to approach unto thee! What is man, that he should receive into him almighty GOD his creator! What other thing is man of himself, but a vessel of corruption, a son of the devil, an inheritor of Hell, a worker of sins, a despiser of almighty GOD, and a creature very weak, and unable unto all goodness, and very mighty, and disposed unto all wickedness! What is man else, but a miserable creature in all things: in his counsels blind, in his works vain, in his appetites filthy, in his desires inconstant, to be short, in all things little, and onely in his own estimation great? Behold here, O my Lord, what I am! But now, what art thou? Thou art without quantity great, without quality good, without measure wise, and without time everlasting. Thou art in greatness infinite, in virtue omnipotent, in wisdom profound, in counsel wonderful, in iudgement terrible, and in all virtues perfect, and fully complete. How then may such a vile, and loathsome creature as I am, be so bold, as to approach unto a God of so great a majesty? The stars are dimmed in thy presence, the pillars of heaven quake before thee, the highest of the Seraphins do gather in their wings, and account themselves as it were little flies, when thou art present. How then dare so vile and base a creature as I am, be so bold as come and receive thee within him? That Holy man S. John Baptist, Luke. 1.42.43.44. who was sanctified in his mothers wombe, durst not touch thy head, neither did he think himself worthy to unloose the buckles of thy shoes. Luke. 3.16. S. Peter the chief of the apostles cried out and said: Depart from me O Lord, for I am a sinful man. John. 1.27. And shall I be so bold, as to approach unto thee, being so laden with sins? If those loues, Luke. 5.8. that stood vpon the table of the Temple, Reg. 21.46. Exod. 12.11.15.& 20. An interpretation of the maner of eating the Paschal lamb. ( which were nothing else, but a shadow of this divine mystery) could not be eaten, but of him, that was clean,& sanctified how shall I pre ume to eat the blood of angels being so voided of al holiness, as I am? the Paschal lamb which was a figure of this most blessed sacrament, Almighty God commandeth that it should be eaten with unleavened bread, with bitter lettuce, with their shoes on their feet,& with their loins girded. How dare I then presume to come to the true paschal lamb without having any of these preparations? what other thing is there meant by the unleavened bread, but the purity of the mind without the leaven of malice? what other thing by the bitter lettuce, but the true and bitter contrition? where is the purity of my loins, and the cleanness of my feet, which be the holy desires? I fear, yea, I stand in very great dread, and doubt, how I shalbe received at this table, if I want this preparation. From thi● table was he driven away that was found not to haue his wedding garment on,( which is Charity:) and being bound both hand and foot, was commanded to be cast into outward darkness. And what other thing may I look for, Math. 22.11.12.& 13. if I shal be found after the like sort at this banquet? O ye divine eyes, unto whom al the secrets of our souls lye open and manifest, what shall become of my soul, if it appear before you without this garment? The ark of the testament was a figure of this m●st blessed Sacrament. Oza. 2. Reg. 6.6. To touch the ark of the testament( which was but a figure of this holy m sterie,) was an offence so grievous, that even the Priest called Oza, for the only touching of it, was forthwith punished with sudden death. Why shal not I then fear the like punishment, if I shal receive him unworthily, who was figured by the same ark? The Bethsamites did nothing else, but behold the selfsame ark of the Testament curiously, when it passed through their land, 7.1. Reg. 6.19. and for this their presumption only, the holy scripture saieth, that almighty God slue fifty thousand persons among them. O what a wonderful matter is this, even able to astonish all the hartes of men. They did not di pisa the ark neither did they enterteine it with any evil semblance. No, they reioyced thereat, and ware in a wonderful ioy: 1. Reg. 6.13.15. insomuch that they offered up sacrifice, and yet because they did only behold the Ark curiously, they were plagued with the blood and death of so many persons. But O most merciful and dreadful God, how much greater is thy most Blessed Sacrament than that ark? How much greater thing is it to receive thee, than to behold thee? How then, shall not I tremble and quake for fear, when I come to receive a God of so great majesty, and Iustice: especially considering, that if I should prepare myself for the space of infinite yeares▪ to receive this most divine sacrament only once, and should haue all the purity of the Angels for the same, I should not be worthy to receive it: how much less now, being so evil disposed as I am? And if I haue such cause to fear, considering the greatness of thy excellent majesty, much more ought I to fear considering my sins, and the malice and wickedness of my life? I remember now, O my Lord how many great offences I haue committed against thee in this world. A time there was,( and I would O my most merciful Lord, that it were not also even now,) when the thing most forgotten and least loved of me was thine infinite beauty: and when the dust of creatures was more esteemed of me, than the treasure of thy grace, and the hope of thy glory mine own desires were the law, and rules, whereby I directed my life. All obedience I gave unto mine appetites, and I haue made no more account of thee, than if I had never known thee. Psal. 13.1. I am that foolish person, that said in his hart: there is no God. For in such sort haue I lived a long time, as if I had believed, that there were no God at all. I never endeavoured myself to take pains for the love of thee. I never feared thy iustice. I never refrained myself from wickedness in regard of thy laws. I never gave thankes( as I should haue done) for thy benefits. And though I knew well, that thou waste present in all places, yet I never left sinning in thy presence. look whatsoever mine eyes fancied, I yielded it unto them. And I never used the least enforcement unto my hart to refrain it from any one of her delights. What kind of wickedness is there, through which my malice hath not passed? What other thing hath all my life time past been, but a continual contradiction and war against thee, and a renewing of all the martyrdoms and pains which thou hast suffered for me? How many times haue I for greediness even of a filthy delight, or else for covetousness of a little money, sold thee as another traitorous Iudas? What shall it be then for me to come now to receive thee, but onely to give the a kiss of peace with the same Iudas, after that I haue fold thee? What other thing did I( at other times when I received thee in thy blessed Sacrament, and so soon as I had received thee, did forth-with turn to offend thee) but laugh thee to scorn with the souldiers, who on the one side kneeled down, and adored thee, and on the other side smote thee on the face with a reede? How dare I then O my saviour, and my judge, be so bold as to receive thee into such a vile and loathsome lodging? how shall I lodge thy most Holy Body in a bed of dragons, and in a neast of serpents? For what other thing is a soul full of sin, but a house of divels, a stable of beasts, a swine sty and doughill of all filthiness? how then shalt thou be entertained, O most virginal purity and fountain of beauty, in such a loathsome place what hath light to do with darkness: 2. C. 6.14. and what agreement is there between God, and belial? O sweet flower of the field, and delectable lily of the valley? O bread of angels, wilt thou now become meate for beasts? Why should this divine meate be given unto dogges, and this so precious a pearl unto swine? Mat. 7.6. Cant. 2.16.17. Cant. 3.9. O lover of pure and clean souls, which feedest among lilies until the day break, and the shadows fade away, what food shall I be able to give thee in my hart, where these sweet flowers grow not, but only stinking weeds and briars? Thy bed is of the wood of Libanon, the pillars thereof be of silver, the tester of gold, and thy courtians of purple. But in this house of mine there are none of these ornaments. Wherefore, what lodging shall I give thee, when thou shalt enter into it? Math. 26.59.90. Luk. 23.53 Thy sacred body was shrewded in a clean winding sheet and butted in a new sepulchre, where no man was ever laid before. But what part is there in my soul, clean, and new, where I may lay thee? What hath my mouth been, but an open Sepulchre, from whence issued out the stench and corruption of my sins. What hath my heart been, but a fountain of wicked desires? What hath my will been, but a house and bed of the divell thine enemy? Howe dare I presume to approach with these filthy lips, and with this preparation to receive, and to give thee a kiss of PEACE? There is no part in my soul that is pure& clean, and that hath not been many times corrupted with sin, and therefore I haue no new and clean Sepulchre, where I may bury thee. The Second part of this Meditation. O My sweet saviour, and Redeemer, I am very much ashamed of myself to see in what case I am at this present! I am abashed to see after what sort I go to be embraced of the ●pouse of heaven, who is contented to receive me now again: for so far doth thy mercy, and goodness extend, that thou disdainest not, O king of glory, to receive again into thy house, yea,& to take her for thy spouse, that hath been an outcast, d●flowred, and dishonoured by the divell that most ba●e and vile ribald. The divell hath taken away the flower of my honesty: and yet art thou contented even with the shavings of the wicked enemy. jeremy. 3.1 Thou sayest, that although I haue played the Harlot with never so many Louers, yet if I turn again unto thee, thou wilt receive me. I aclowledge O Lord, mine unworthiness, and confess thy great mercy: It is that that maketh me now so bold, as to approach unto thee: in what case so ever I stand. For the more unworthy I am, the more shalt thou be glorified, for not driving me away from thee, nor yet disdaining ●o filthy a creature. Thou dost not O Lord, drive sinners away from thee, but thou dost call them, and provoke them to come unto thee. Thou art he that said: Mat. 11.28 Mat. 9.12.13. Mat. 9.11. Come unto me all ye that labour,& are loaden, and I will refresh you. Thou hast said also: The whole haue no need of a physician, but they that are sick. And again: I am not come to call the righteous, but the sinners to repentance. Of thee it is commonly said, that thou didst receive sinners,& eat with them. O my Lord, thou hast not now changed the property, and condition, which thou hadst then. Wherefore I beleeue, that thou dost even now call likewise from heaven, such as thou didst then call here in earth. And therefore, I being now moved with this thy merciful calling, do come unto thee, sore burdened with sins, that thou shouldst unburden me, and being over charged with my miseries, and temptations, I come unto thee, that thou shouldst give me help and comfort. I come as one diseased unto the physician that thou mayest heal me: and as a sinner unto the just, and fountain of iustice, that thou mayest justify me. Thou sayest, that thou dost receive sinners, and eat with them: and that to be conversant with such is even thy food. If such guests do so much delight thee, behold here a sinner, with whom thou mayest eat of this meate. I beleeue well O Lord, that the tears of that public sinner mary Magdalen did more delight thee, than the proud Feast of the Pharisee: forsomuch as thou diddest not despise her tears, nor drive her away from thee, for that shee was a sinner: but rather receive her, pardon her, and defend her, and for a few tears, didst forgive her many sins. Behold here O Lord, an other new occasion ministered unto thee of greater glory: to wit, a sinner with more sins, and fewer tears. That merciful receiving of that bublike sinner into thy grace:& favour: was neither the first nor the last of thy mercies. To many others, of like sort, hast thou shewed mercy. And many others do yet remain for thee to do the like unto. Let me now( I beseech thee be entred into the number of them and forgive me, who haue more offended thee, and less w●pt for mine offences▪ I haue not so many tears as are sufficient to wash thy feet. But thou hast shed so much blood, as sufficeth to wash away all the sins of the world. Be not angry with me, O my God, if being such a one as thou seest me, I dare notwithstanding approach and come unto thee. Remember, that thou wast not angry, when that poor woman, which was diseased with the bloody flux, came and sought unto thee, to be cured of her disease, by touching the hem, of thy garment: but rather diddest comfort her, saying Haue a good hart daughter, Math. 9.22. Mar. 5.25.27.28.&. 29. thy faith hath made thee ●afe. I therefore being now diseased with an other kind of bloody flux, much more daungerous, and more incurable, than that was, what should I else do, but repair unto thee, to be cured of the same? O my lord, thou hast not changed the condition, nor the office, thou hadst here in earth, although thou be ascended into heaven. For if it were otherwise, wee should haue need of an other Scripture, and of another gospel, that might declare unto us the condition, which thou hast there, if it were different from that, Mat. 9.20.21.& 35. Mat. 11.5. Mar. 5.28.29.& 30. which thou haddest here. I red in thy gospel: that all the diseased and miserable persons came to touch thee, because there issued such virtue from thee, as healed them all. To thee came the leopers, and thou diddest stretch out thy blessed hand, and make thē clean. To thee came the blind, the deaf, and such as were sick of the palsy, and possessed with devils. To conclude, to thee came all the monsters of the world, and to no one of them didst thou ever give a denial. In thee only is health to be found, and in thee is the remedy of all miseries. And as thou art of power to give health, so art thou no less merciful to be willing to bestow it. Now then whither shall wee go that be in distress, but unto thee? I know right well, O my Lood, that this divine sacrament is not only a meate for the whole, but also a medicine for the diseased. It is not only a strength for the living, but also a resurrection for the dead. And it doth not only inamorate and delight the just, but also heal and cleanse sinners. Let every one therefore approach unto it as he may, and take such part of it, as appertaineth unto him. The just do come to eat, and to rejoice at this Table: and the voice of their confession and praises soundeth in this divine banquet. I will now come as a sinner, and as one diseased, to receive this cup of my health. Psal. 115.15. By no way may I pass without this divine mystery: and by no means can I excuse mine absence from the ●ame. For if I be sick here shall I be cured. If I be in health here shall I be preserved. If I be alive here shall I be strengthened: And if I be dead, here shall I be raised up again. If I burn in the love of God, here shall this heat be augmented: and if I be but lukewarm, shall I be made hot. I will not be dismayed for that I am blind, because our Lord illuminateth the blind nor for that I am fallen because our Lord raiseth them up again, that are fallen. I will not hid me from him, Genes. 3.9. as Adam did, for that he saw himself naked: because he is able to cover my nakedness again: nor for that I am unclean, and full of sins: because he is the fountain of mercy: neither yet for that I see myself in such poor estate as I am, because he is the lord of all things created. I think not that I do him any injury in thus doing but rather that I do give him an occasion of that greater glory For the more miserable I am, the more shall the greatness of his mercy shine in me, by giuing me remedy. The blindness of him, that was blind from his nativity, John. 9.3. served to the end, that the glory of God might the more manifestly shine in him: and the baines of my condition shall serve to this end, that it may appear, how good and merciful he is who being of so high a majesty, doth not disdain one so vile, and ba●e as I am. considering especially, that respect is not here had unto me, but unto the merits of my saviour Iesus Christ: in respect whereof it hath pleased the heavenly Father, to take me for his son, and to deal with me, as with such a one. Now therefore, I beseech thee, O most merciful Father of our saviour Iesus Christ, that sith the holy king david received unto his table a lame man, because he was the son of his dearly beloved friend jonathas intending thereby to honour the son, not for his own ●ake: but for the merits of his Father, even so it may please thee, O heavenly Father, to receive me unto thy Holy Table which am a most poor and wretched sinner not for mine own sake, but for the merits of thy dearly beloved friend Iesu Christ, our second Adam& true Father, who liveth and reigneth with thee for ever, and ever, world without end. Amen, Here followeth another devout Meditation, for one to exercise himself withall after he hath received the most blessed Sacrament, considering& weighing the greatness of the benefit received. and yielding most humble thankes unto our Lord for the same. IF all the creatures, that be in heaven& Earth were tongues, and each one of them should help me, O Lord, to give thee thankes for the least of thy benefits, certain it is, that I could not worthily do it: Seeing then I am not able with so great a company, to give thee worthy thankes for the least of thy benefits, how may I alone be able to do it for the greatest? O my God, and my saviour, what thankes and praises shall I give thee, for that it hath pleased thee this day, to visit me, to comfort me, to sustain me, and to honour me with thy presence. That holy woman saint Elizabeth, mother of the fore-runner S. John Baptist, replenished with the Holy Ghost, when she saw the blessed Virgin mary entering into her house, at what time she bare thee in her womb, being astonished at so great a wonder, cried out& said: whence cometh this to me, Luk. 1.43. that the mother of my Lord should come unto me? Now what shall I do, most vile and wretched worm, the greatest of all sinners: considering, that there is entred this day into my house a Consecrated Host, in which is contained the very same God that came thither? How much greater cause haue I to cry out and say, whence cometh this to me, that not the mother of God, but even God himself, and the Lord of all things created, should vouchsafe to come unto me? To me I say, that haue been so long time an habitation and lodging of the divell. To me, that haue so oftentimes offended thee. To me that haue always despised thee, dishonoured thee, crucified thee, and given thee to drink so many galls, as the sins haue been which I haue committed against thee. To be short, to me, that haue shut the gate against thee, and shunned thee, and haue therefore deserved never more to receive thee, sith I haue in such wise contemned thee: neither yet to be admitted any more to thy holy Table, sith I would not come thereunto, when thou hast called me. Whence then cometh this unto me, that thou, which art the king of kings, and Lord of Lords, that hast no need of any thing created, Esay. 66.1. whose seat is the heaven, whose princely foot stool is the earth, whom all the hostes of Angells do serve, to whom the morning stars do sing praises, in whose hands are all the coasts of the earth, thou that sittest vpon the Cherubins, and seest into the most bottomless places that be, even into things most secret,& hidden, penetrating with thy wisdom from the highest to the lowest, thou that art a Lord of such an incomprehensible majesty,& greatness, shouldst vouchsafe to come into a place so base and filthy as I am. Wilt thou descend now once again into Hell? Wilt thou put thyself again into the hands of sinners? Wilt thou be born again in a stable among beasts? Wilt thou be swaddled again in a mainger, and laid in straw, and hay? It doth very well appear, O my God, that thou hast now the very self same hart, thou haddest then: forsomuch as that, which thou didst once for sinners, the same thou dost also every day for them. If thou shouldst but only visitte me after any other sort in the world, it were undoubtedly a point of very great mercy. But now O my sweet Lord, that it hath pleased thee, not only to visi● me, but also to enter into me, to dwell in me, to transform me into thee, and to make me one with thee, by such a wonderful union, as the which deserveth to be compared( as thou thyself hast compared it) with that most high and divine union, which thou hast with thy father: John. 6.56.57. for as the father is in thee, and thou in him, even so he, that feedeth vpon thee, remaineth in thee, and thou in him:) what thing may there be of greater wonder? King david wondered at the great estimation that thou madest of man, when he said: O Lord, Psalm 8.5. what is man that thou art mindful of him? But how much more wonderful is this, that almighty God would not only be mindful of man, but also make himself man for mans sake, that he would abide with man, die for man, give himself for meat unto man, and make himself one with man? King Salomon wondered, that almighty God would dwell in that Temple, which he had builded in so many years, and with so great expenses. 3. Reg. 8.27. It is to bee thought said he, that God will verily dwell on the earth? If heaven and the Heauens of Heauens are not able to contain him: how much less able is this house, which I haue built? Now how much more is it to be wondered at, that the self same Lord of the Heauens will after an other more excellent manner, dwell in a wretched soul, which hath scarcely endeavoured to employ one only day in preparing of a lodgeing for him. All creatures wondered to see God made man, to see him descend from heaven into earth, to continue nine monthes in closed in the womb of a virgin,& surely they had great good reason to wonder thereat, sith this was the greatest of al the wonders of almighty God,& the best& greatest work of al his benefi●s. But that virginal womb was replenished with the holy ghost. It was more bright than the stars of the Heauens, more pure than the angells of paradise more adorned with virtues and graces than both heaven, and earth, withall other ornaments: and therefore it was a lodgeing worthily prepared for almighty God. But that the same Lord should inhabit in my house, which is more dirty than the mire itself, more obscure than the night, more filthy, than all the stinking puddles in the world: is not this a matter of great wonder?& admit, that through his infinite goodness, I am at this present washed, and cleansed with the water of his grace, and virtue of his Sacramentes: yet not withstanding is it not a wonderful mercy, that a lord of such excellent purity, and cleanness, as he is, should not disdain a thing, that hath benne sometimes so filthy and loathsome? it were an offence unto a great Lord, in case one should serve him at his table with some vessel, that had served before in some sick house, to receive the vomitte of sick folkes, or other like filthiness, although afterwards it were washed very clean, and made whiter than snow: because the remembrance of the filthiness past it sufficient to cause a loathsomeness in him, that should see it. But, O my almighty God, and my saviour, what greater mercy can there be shewed, than for thee not to loth, that there should be at thy table: among thy other elected vessells, a vessel of corruption, and of al filthiness, for thee to eat vpon? for although it be now cleansed with thy grace, yet there continueth the fresh remembrance of sin, and the abominable savour with the relics of sin, which after the same sin do remain in the soul. why dost thou then consent, that such a stinking vessel, as I am, should be at thy table, and that it should be as it were a pyx to lay this blessed Consecrated Host in? let the angels praise thee,& magnify thee, O Lord, for so high a favour, for so preat a mercy, and for so excellent a work, and show of thy goodness. It appeareth right well, that thou art the most excellent and perfect goodness, sith thou takest so great delight to communicate thyself, and sith thou hast devised such a wonderful mean to make us good. It appeareth right well, how passing great thy love is towards men, 1. Cor. 13.5.6.7. & that Charity( as the Apostle saieth) is neither ambitious, nor disdainful, nor seeketh her own, in that thou takest no disdain at so filthy a thing, as the hart of a sinner is. But how strange a matter shal it seem, if unto all this there be adjoined al that also, which this wonderful divine sacrament doth work, and signify. O how great and how joyful news O Lord, doth this reverend mystery give me of thee? such undoubtedly, as may for their worthiness throughly content and satisfy my hart. This most blessed Sacrament assureth me of thy name, that thou art my father,& not only my father, but also the most sweet spouse of my soul. For I understand, that the proper effect for the which thou hast instituted this divine Sacrament, is to sustain and delight souls with spiritual delights, and to make them one with thee. Now if this be so, if it be true also, that the heart is to be judged by the works: from what kind of heart proceeded such a work as this is? for union properly appertaineth unto such, as are married: and cherishinges are not wont to be used of the master towards his seruant, but of the husband towards his wife: no cherishings are not wont to be shewed of a father towards his son, unless he be his youngest son& very tenderly beloved of his father, for to such a father it appertaineth to provide for his son, not only of things necessary for to live, but also of gestes, and other delightful things, wherewith he may make him merry and joyful for his recreation. Such an effect of love as this is, remained O Lord, to be discovered to the world: and this was reserved until the time of thy coming, and until the preaching of the good tidings of the gospel. So that in other kindes of thy Sacraments& benefits thou givest me to understand, that thou art my King and my saviour, my pastor, and my advocate, my physician, my Master, my Tutor, my Redeemer, and my protector, finally my Lord, and my God: but in this most blessed Sacrament,( wherein it is thy pleasure by an unspeakable wise to unite thyself with my soul, and to comfort it with such marvelous delights,) thou givest me most manifestly to understand, that thou art the bridegroom of my soul, that thou art my Father, Gen. 44. yea and such a Father, as doth most tenderly love his son, as jacob loved benjamin above all his Children. This giveth me to understand the effect of thy Holy Sacrament, and these are the good tidings, which it signifieth to me of thee. There is no doubleness, O Lord, in any of thy works. look what they show outwardly, the same haue they also within. Wherefore, by this effect I understand the cause: by this work I judge thy heart: by this entertainment, and consolation, which thou givest me, I take information to understand what a loving heart thou bearest towards me. Now then, what greater benefit? what greater grace? what greater love could there be shewed, than for thee to grant me to receive thee this day O my saviour, in this blessed Sacrament? O banquet full of joyfulness, fountain of delights, vein of virtues, death of vices, bread of life! O medicine of health, fire of love, refection of spirits, health of souls! O princely feast, and taste of all felicity, and heavenly abundance! What shal I say O my God! What thanks shall I render unto thee? With what kind of love shal I love thee for this so inestimable a benefit, if I mean to answer this love which thou hast here shewed unto me? If thou being my creator, and my Redeemer, dost love me in this wise, that am a most vile and wretched worm: why shall not I love thee, that art the most high, and most noble Spouse of my soul? I will love thee therefore, O my Lord: I will desire thee: I will eat thee& drink thee. O sweetness of love! O love of inestimable delight, let my soul eat thee, and let my bowels be replenished with the most pleasant liquor of thy sweetness! O charity! O my God! O sweet honey! O most pleasant milk! O meat most delectable, and meate for the mighty, make me to grow in thee, that I may worthily rejoice in thee! O satiety and delight of my will! O love and desire of my heart, why am not I wholly inflamed& burned in the fire of thy love? why am not I wholly transformed( as the iron in the furnace) into love, in such sort, that there remain nothing in me, but only love? O divine fire! O sweet flames! O delectable wound! O amorous prison, why am not I taken, and fast bound in this chain,& wounded with this dart, and burned with this fire, in such sort, that my bowels may burn, and be wholly consumed in love? O ye children of Adam. A generation of men blind, and deceived: What do ye? Whither go ye? What seek ye after? If ye seek after love, here is the most sweet, the most noble, and the most honourable love that is in the world. If ye seek after delights, here be the most pleasant, the most strong,& the most chast delights that may be. If ye seek after riches, here is the treasure of heaven, the price of the world: and the main sea of all goodnnsse. If ye seek after honour here is Almighty God himself, and with him all the Court of heaven, which cometh to visit you. What greater honour can there be, than to haue such a guest in my house, and all the Court of heaven about him? If a King go in progress, and do chance to eat in an hostery, it is certain, that all that house is beset with his Gard, and Nobles, that come to attend vpon him. wherefore, sith Almighty God by means of this blessed Sacrament entereth into my soul, certainly I beleeue, that the day in which I receive him, all the Court of heaven is about him, waiting vpon him, and adoring him, even as they adore him in heaven. The Second part of this Meditation. FOrsomuch as I haue been now admitted into this company, placed at this Table, received into these embracinges, comforted with such delights, bound with so many benefits, and above all, taken with such strong bonds of love, from henceforth, O Lord, I mean to renounce all other delights, and loues for this love. Now I intend to give over the world quiter, and utterly to forsake all the delights of the flesh. Now I mind to haue no more to do with the pomp and pride of this world, nor with any other vanities thereof. avaunt, avaunt, I say, from me, all these counterfeit and flattering goods: for Iesus Christ my sweet saviour, whom I haue this day reeeaued, is onely the true and chiefest goodness. He that hath eaten the bread of angels, ought not to eat the bread of beasts. He that hath received almighty God in to his house, it is not meet that he should receive any vain thing into the same. If a poor country maid, and of base estate, should be married with a King, shee should forthwith despise her vile and foul garments and her wonted rude behaviour, and in each thing should show herself, as were seemly for the wife of such a husband. Wherefore, sith my soul hath this day attained unto this high dignity, by means of this blessed sacrament. how shall it abase itself again to the vileness of her old foot-steps, and former corrupt manners? How shall I set open the gate of my hart, unto any worldly thought, sith I haue reeeaued within me the Lord and Creator of the world? How shall I give place to any profane thing in my soul, 3. Reg. 7.8. sith it is now consecrated and sanctified with the presence of almighty God: Salomon would not suffer, that the daughter of King pharaoh, being his wife, should inhabit within his house, for that the ark of the Testament had been in the same a small time, although it never came thither afterwards. Now then, if so wise a King would not suffer that his own wife, being a wife of so Princely estate, should set her feet in that place where the ark of God had been, for that she was of the lineage of the Gentiles: how shall I suffer, that any thing of the Gentiles, to wit, any profane& worldly affairs should enter into my hart, where God himself hath been? How shall that bed receive the thoughts and desires of Gentiles, and of worldly men where God himself doth lodge. How shall the thoughts, and desires of gentiles,& of worldly men, where God himself doth lodge? How shall that tongue speak any filthy vain, slanderous, 3. Reg. 8.64 or unhonest words, by which God himself hath passed? If the same King Salomon, for that he had offered Sacrifice in the porch of the Temple, left that porch sanctified in such sort, that it could serve no more to any profane use: how much more reason were it, that the like should be done of my soul, sith that even he himself, which was signified by all the Sacraments and Sacrifices of the Law, hath been received within the same. Now whereas thou hast left me, O Lord, so much honoured this day, with this thy visitation, grant me grace I beseech thee, that I may fulfil my duty, according as this honor which thou hast given me, requireth. Thou never gavest honour to any one to whom thou gavest not sufficient furniture of grace to sustain and maintain it. Seeing therefore thou hast here honoured me with thy presence: sanctify me, I beseech thee with thy virtue, that I may be able to discharge my bound duty in this behalf. For so hast thou done always in every place, wheresoeuer thou hast entred. Thou didst enter into the virginal womb of thy most holy Mother, and as thou didst exalt her unto inestimable glory, so thou gavest her inestimable grace to maintain the same. Thou being as yet in the same wombe of thy blessed Mother, Luke. 1.41.42. didst enter into the house of S. Elizabeth, and there with thy presence didst sanctify and rejoice her son S. John baptist, and replenish his Mother with the holy Ghost. Thou didst enter into this world to be conversant with men: and as thou didst honour them with thy coming, so didst thou repair and sanctify them with thy grace. Thou didst enter afterwards into hell, and of the same hell thou didst make a Paradise, blessing them with thy glory, whom thou didst honour with thy visitation. To conclude, so soon as the ark of the Testament,( which was none other but a figure of this most blessed sacrament) entred into the house of Obededon, 2. Reg. 6.11& 12. thou didst forthwith sand thy blessing upon the same, and upon all his goods, requiting with such abundance the entertainment, and lodging that was there given thee. Now therefore, O Lord, sith it hath pleased thee this day to enter into this poor house of mine, and to be lodged therein. I beseech thee begin now to bless the house of thy seruant, and grant me grace, that I may answer to thi● honor, in making myself a worthy habitation for thee. It is thy will, that I should be, as that holy Sepulchre was, in which thy most holy body was laid. grant me the conditions, which that Sepulchre had: that I may serve for that end, for which thou hast chosen me. grant me that firmness of the rock, that shrowded of humility, and that myrrh of mortification, that I may die to mine own will, and appetites, and live unto thee. It is thy will that I should be as the ark of the Testament, wherein thou didst inhabit. give me grace, 3. Reg. 8.9. that like as in that ark there was nothing more principal, than the Tables of the Law, even so within my hart there may be none other cogitation, nor desire, but onely of thy most Holy Law. Thou saidest give me to understand by this most blessed Sacrament, that thou art my Father, in that thou hast so dealt with me, as with a son,& a son tenderly beloved: wherefore I beseech thee, give me grace, that I may answer to this benefit, by loving thee, not only with a strong and constant love, but also with a tender love, in such sort that all my bowels may be consumed in thy love, and that the remembrance only of thy sweet name may suffice to melt and consume my hart, grant me also O Lord, to bear towards thee the spirit and hart of a son: that is, the spirit of obedience, of reverence, of love,& of confidence: to the end, that in all my troubles, and adversities, I may haue recourse forthwith unto thee, with such a confidence and assurance, as a faithful son hath recourse to his father, whom he passingly loveth. Besides al this, it hath pleased thee, to discover unto my soul in this divine sacrament the love of a husband towards his spouse,& to deal with me, as with such a one. grant me therefore O Lord, the very same hart towards thee: that I may so love thee with a faithful love, with a chast love, with an inward love, and with a strong and hearty love, that nothing may be able to seperat me at any time from thee. O most sweet husband of my soul, stretch forth, I beseech thee, those most sweet and amorous arms, and embrace it in such wise with thee, that I may never be separated from thee, neither in life, nor yet in death. For this union sake thou hast ordained this most blessed Sacrament: because thou knowest right well, how much better it is for the creature to remain in thee, than in itself. For in thee it remaineth, as in God: but in itself it remaineth as in a frail creature. A drop of water, which is by itself, with the first wind drieth away: but being cast into the Sea and united with his beginning abideth for ever. Wherefore, O lord, pluck me a way from myself& receive me into thee. For in thee I live and in myself I die: in thee I continue, and in myself I diminish: in thee I am stable and firm,& in myself I am transitory and corruptible. Depart not away from me, O good Iesus, I beseech thee: Luk. 24.29 tarry I most humbly pray thee with me: for it is evening, and the day is now gone, and the night cometh on a place: and not one night, but alas many nights. to wit, the night of death, of the world, of sin, of tribulation, of temptation, of wilderness, and of the solitariness and absence of grace. All these nights are coming to fall vpon us, and to overwhelm vs. do not therefore O Lord I beseech thee, forsake vs. On every side light beginneth to fail, and charity waxeth could. and malice increaseth: in somuch that pride, disobedience, schism, Heresies, perjury, Detraction, lechery, Glottonie, and all kind of wickedness do infect all christian countries more, and more. what shall then become of us, jeremy. 6.4 if thou O Lord do forsake us? wo be unto us, saieth the prophet, because the day is very much diminished, and the shadows are waxed greater in the evening. For when the true light, which is the knowledge of God, and of the true felicity) fadeth away, then the shadowes of false and transitory felicity seem great, and so much dignity. wherefore O good Iesus my sweet saviour, and redeemer, Esay. 5.20 which art the light of the worlde. I beseech thee to remain with us, that each thing may appear in such wise as it is, and that we be none of those, that do call good evil, and evil good: to whom the sweet seemeth bitter, and the bitter sweet. And sith my hap is so good, as to haue thee present this day in my house( whereby I haue so good opportunity, as to treat with thee alone about mine affairs:) it were not convenient to lose this good occasion. I will not leave thee, O my Lord, Gen. 32.24& 26. I will wrestle with thee all night, and will not let thee depart, until thou hast given me thy blessing. change O Lord mine old name,& give me another new name: that is, another new being, and another new kind of life. Make me lame O Lord of one foot, and leave me the other whole: that the love of the world may utterly fail in me, and thy love alone remain whole, and entire: to the end, that all other loues and desires of the world being dead, and extinguished in me, I may love thee alone, desire thee alone, think upon thee alone, abide with thee alone, live to thee alone, fix all my cares, thoughts, affections, and desires in thee, haue recourse unto thee in all my troubles and affairs,& from thee receive all succour and help: finally, that thou O Lord, maiest be all mine, and I all thine: which livest and reignest for ever and ever, world without end. Amen. The end of the third Treatise. THE fourth TREATISE, wherein are contained two principal Rules of the Christian life. THE prologue. WHEN a man is now converted unto almighty God with all his heart, and hath procured the purifying and cleansing of his soul by means of these two Sacraments, of the which wee haue treated here before, it remaineth that he do forthwith apply all his care and diligence to the amendment, and well ordering of his life: whereof we will now treat in the Rules following. Grace proceedeth from less perfection to more perfection. And because grace followeth commonly the orderly proceeding of Nature, which proceedeth always in her works from less to more: that is to say, from less perfection to more perfection: Two Rules of a Christian life. therefore we will likewise proceed in this doctrine, giuing two Rules,& orders of life: the one for such as begin newly to serve God,& haue a desire to be saved:& the other for such, as do besides this, desire to increase, and profit, every day more and more in the way of virtue. For the better understanding whereof, it is to be considered, that all this doctrine of good life, the Prophet david hath aptly divided into two principal parts. Psa. 33.15 Declina a malo,& fac bonum. The one is in not doing evil, and the other in doing good: that is to say, the one in banishing from the soul all kind of vices: and the other in furnishing and adorning it with all kind of virtues. This is the clearest, and most perfect division, that might be given in this matter. For by observing of these two points, a man becometh a new man, and a new creature, destroying with the first part, the Image of the old and earthly Adam, and reforming with the second, the Image of the new Adam, which is our saviour Iesus Christ. And withall, by this mean he cometh to be a man supernatural, and divine. For as he was created for a divine and supernatural end:( which is to see almighty God in his own glory,& excellency,) even so the life, that disposeth him to this end ought to be also supernatural,& divine: sith that( according unto the Rules of philosophy,) the end, and the means thereunto ought to be of one selfsame order, 2. Phisic. T. 23. and proportion. And although in the exercise and practise both of life and doctrine, Vices cannot be subdued without the help of virtues. these two things go always jointly together,( for vices can not be conquered without the help of virtues,) yet to give more light unto the matter, and for the plainer distinction of the doctrine, wee will separate( so much as is possible) the one from the other. In like manner it is meet to be advertised here, that among such things, as are contained as well in this rule as in al other the like, some are of bound duty, and some of will, or of perfection: that is to say, some are of commandment, as the commandments of God, and of his Church: and some of counsel, Among the things that are proposed unto Christians, some are of commandement and some of counsel. as all other things, that are counseled us in the holy Scriptures: the which counsels do help us, for the better fulfilling of such things as are given us in commandment, Mat. 19.12. Mat. 19.21. Acts. 4.34.35. 1. Cor. 7.25. 1. Cor. 9.15 16. and also to attain unto greater perfection. This is very necessary to be advertised, to the end that a man may understand, what he is bound to do of necessity, and what dependeth of his will, and that he may perceive in what degree each of these things is required of him,( that having this advertisement he may use greater diligence in such things, as he is bound of duty to do, than in others, which be but only voluntary,) and that he may also never leave the one undone for the other,( as wee see some do:) which is a great abuse and disorder. And for this cause it shall be declared in the beginning of this rule, what wee are bound to do of duty,( which is comprehended in very few words:)& afterwards many other things shall be added, which do help to the fulfilling of them,& to the obtaining of greater perfection. For although the keeping of the commandements do suffice unto salvation: yet, because in the way of God, a man should never take contentation in his own doings, nor say, I haue sufficiently performed my duty: therefore many other things shall be here adjoined besides the essential things, A man may not take a contentation in his own doings. for the behoof of such as haue an earnest desire to profit and increase always more& more in all kind of virtue. The end of the Prologue. Here beginnneth the first Rule of a Christian life: wherein is treated of the victory over sin,& of the general remedies against the same. THF I. CHAPTER. HE that desireth earnestly& with all his heart to serve God, and to save his soul, must understand, that the principal,& total sum of all this so great and weighty business,( in comparison whereof, ●… ll other affairs and businesses are of none ●… ccount, The foundation of good life, is to haue a firm purpose never to commit any deadly sin. although they concern the Im●… eriall government of the whole world,) doth essentially consist in one only thing, which is, to haue in his soul, a very firm and determinate purpose, never to commit any deadly sin, for any thing in the world, whether it be lands, riches, honour, ●… if, or any other thing whatsoever. And ●… ike as the honest wife, and the faithful captain, are fully determined never to commit any treason, the one against her husband, and the other against his Prince: even so a good Christian ought fully to determine with himself, never to commit this kind of treason against almighty God, which is committed by a deadly sin. The reason hereof is, Mat. 22.40 because( as S. paul saieth) the sum of all Christian religion consisteth in charity: that is to say, Mar. 12.33 Rom. 13.10 1. Cor. 13.1 Gal. 5.14. Col. 3.14. 1. Tim. 1.5. 1. Pet. 4.8. in the love of God, and of our neighbour, against which precept there is nothing directly repugnant, but only deadly sin. And therfore he that committeth not this sin, doth essentially fulfil,& observe the law of charity. again, it appeareth also unto us by the answer, Deadly sin is directly repugnant to Charity. Mat. 19.17. Si vis ad vitam ingredi serua mandata. which our saviour gave unto the young man, that the way& mean to obtain life everlasting, is the keeping of the commandments. And it is manifest, that every one keepeth them, that committeth not any deadly sin: forsomuch as this sin is nothing else, but a transgression and breaking of the commandments. Whereof it may be inferred, that in this onely point consisteth( as wee said) essentially the fulfilling of the lawe of God, and the salvation of man: that is, to be most firmly, and steadfastly bent,& determined, never to commit any deadly sin: How deadly sins are committed. the which is committed by breaking any one of the ten commandments of God, or of those which the Church commandeth representing his place, the which Commandements of the Church are commonly numbered to be five. And this I say, to the end that the Christian reader may understand, that those seven, which are commonly called deadly sins, A Rule to discern a deadly sin. be not always deadly sins, but when it so falleth out, that they transgress some one of the Commandements before mentioned. As when the glottony is such, that thereby he breaketh any fasting-day commanded by the Church, the which he is bound to observe: or the sloth so great, that by reason thereof he omitteth to hear mass, vpon sundays, and holy dayes, according to his bound duty: or the anger so great, as that thereby he come to speak any injurious, slanderous, or contemptuous words against his neighbour, and so forth in all the rest. This is now the sum of all that which a Christian man is bound to do,( being comprehended in few words,) and this sufficeth for his salvation. But because to perform his duty fully in this behalf, is a matter wherein there be great difficulties, by reason of the great snares and perils, which be in the world, and by reason of the naughty inclination of our flesh,& the continual combats of our enemy the devil, therefore a man ought to procure many other virtues and exercises also, which to this end may help him very much, in the which consisteth the key of all this business. And of these wee intend now to treat here,& to note brieflly such things as may serve us for this purpose. THE I. REMEDY. AMong which, the first is, How horrible a thing deadly sin is. to consider deeply with himself, what a horrible thing a deadly sin is: For the understanding whereof among many other things, it shall help him especially to consider attentively the deformity and malice of sin, the which appeareth in that it is committed against such a Lord, as of whom wee haue received such& so many inestimable benefits, and to whom wee are somuch b●und for his so many and so great prerogati●es, and titles. Forsomuch as he is the Lord a●d King of all creatures, the beginning and end of all things, the universal giver of all goodness, the main Sea of all perfections, the Creator, conserver, Redeemer, Sanctifier, and Glorifier of mankind. In respect of which titles, and infinite others besides these, we owe unto him all the bound duties, that we are possibly able to give: In one deadly sin are spiritually contein●d the def●rmities of all sins. against all which he offendeth, whosoever he be, that committeth any deadly sin: for which cause a certain Holy Father concludeth, that in one only deadly sin are spiritually contained after a certain manner the deformities of all the sins in the world. And therefore a deadly sin, saith he, is a kind of spiritual treason: deadly sin is a spiritual treason. because thereby a man rebelleth against his King, and Emperour, and yeeldeth up the keys of his homage, to wit, his own soul, unto the devil his enemy,& becometh his vassal A deadly sin is also after a sort a sacrilege: deadly sin is sacrilege forsomuch as by committing of it, the lively temple of our hart is defiled, and profaned, which was before consecrated, unto almighty God. It is also after a certain manner a kind of apostasy: Deadly sin is a kind of apostasy. for that a man becometh thereby a runagate, flieing unto the enemy of God,( which is satan,) whose pomps he had renounced before in the holy sacrament of baptism. It is also a spiritual Adultery: deadly sin is a spiritual adultery. for that the soul which was espoused before unto God in the sacrament of baptism, hath broken her promise& loyalty which she did owe unto him,& hath rendered herself unto al those worldly creatures, which shee hath loved inordinately. moreover it is a kind of theft: deadly sin is a kind of theft. forsomuch as man being part of Gods treasure, by so many titles, and prerogatives, as haue been declared before, hath thereby stolē away out of the service of almighty god, unto whom he did appertain by so many just titles. Finally, forsommch as in God alone are al the dignities& titles of honour, that are found in al creatures of what condition soever they be(& that exceeding thē al infinitely:) it folowerh, that the offending of god alone comprehendeth all the wickedness, that can be imagined in all the offences of the world, yea, and that also infinitely. For which cause with very good reason a holy doctor crieth out against sin, saying thus O evil unknown. What sin is O irreverence of Almighty God. Thou art the despising of his majesty, the contempt of his mighty power, the death of virtue, the enemy of grace, the deprivation of the chiefest felicity, the bereaving of eternal blis, the obscuring of the understanding, the prevarication of the will, the poison of the devil, the fetters of Hell, the destruction of the world, the way of perdition, the death of him that sinneth, the seed of Satan, the gate of Hell, the folly of men, the net to entrap those that be tempted, the pestilence of souls, the imitation of evil spirits, the horrible darkness, the intolerable stench, the most beastly filthiness, the extreme vileness, the most raging beast, the most grievous damage, and to conclude, the universal cause of all evils. This is one of the principal Considerations, that may move us to conceive a deep hatred& abhorring of sin: to the attaining whereof al the other considerations, which we haue declared before in the second treatise of pennance, may also help vs. As to consider, how much is lost by sin, and how greatly Almighty God doth abhor it, Occasions of sins are to be eschewed and how passing great injury is done thereby unto Almighty God, with all the other considerations, which are there set forth to move us to sorrow, and detestation of sin, which serve no less for this place, than for that: howbeit we think it not needful to repeat them here, forsomuch as they be there already treated of, and set out at large. THE II. REMEDY. THE second helpeth likewise hereunto, which is to be wary and circumspectly in eschewing with wisdom and discretion, the occasions of sins, as game, evil company, dangerous conversation, much talking, and especially the beholding of women, and familiarity with them, yea, though they be good, and honest. For if a man be become so frail and weak through sin, that he falleth of himself from his own proper state,& sinneth without any thing that provoketh him outwardly thereunto: what will he do, when an occasion and opportunity shall pluck him by the sleue, alluring him with the presence of the thing set before his eyes, and with an opportunity of sin, sith it is a very true saying which is commonly reported: that the just man sinneth by reason of the coffer set open before him? wherefore, let him that is the true seruant of God endeavour at al times to avoid al these kinds of occasions, holding it an assured ground, that( speaking ordinarily) we are no further good, but so far forth, as we do eschew and avoid the occasions to be evil. Let him remember that david david. was a very Holy man, 2. Reg. 11.2. and yet the sight of a woman, and the opportunity he had to sin, sufficed to throw him down into so great wickedness, that he sorrowed,& lamented for it, yea, and that very grieuosly, all the daies of his life. Let him call to mind also his son Salomon, Salomon. who was the wisest of al men, and so greatly in the favour of God, that he was called by name the beloved of God: 2. Esdras 13 26. Exod. 34.15. 3. Reg. 11.2 Let all Ca●… holickes ●… ache heed ●… y this ex●… mple from ●… arrying ●… ith an ●… ereticke ●… hich is a ●… adlie sin. and yet even he likewise vpon the self same occasion was utterly overthrown. For whereas our Lord had commanded the Iewes, that they should not mary with strange women, because they should not pervert them,& cause them to adore their idols, he not withstanding, presuming of himself, that he was far of from that danger, married with many of them: by whose persuasions he was enticed to adore their idols, yea, and to build the Temples, 3. Reg. 11.5.7.& 8. ( a thing very horrible to be spoken,) for the which offence both he and his kingdom also came to ruin, and destruction. Wherefore, sith the occasion of sin was of such power with these two men the one being so holy, and the other so wise: who is he, that dare assure himself unless he do avoid the occasions of sin? avoid therefore, O my Brother, the occasions of sin, even as well as the sin itself. Occasion of sin is as well to be eschewed as the sin itself. And if the desire and appetite of the occasion shall provoke& 'allure thee thereunot: then say thus unto thyself: what? If I can not now overcome the appetite and desire of this occasion: how shall I be able to overcome the danger, that will follow thereupon, after that the appetite shalbe armed and fortified with the self same occasion? moreover, let him consider also that it is a tempting of God, for a man to put himself in danger without any necessity: and that he is not worthy to haue the help of God that endeavoureth not,( so much as for his part lieth in him) to deserve the same. But among these occasions of sin, Lewd company is to b●… eschewed. one of the most ordinary is the company of lewd persons. For the world frameth so at this present, that a man can hardly step one foot, but they be still at his elbow: and therefore he that is desirous not to offend God, let him endeavour to eschew the conversation of these companions, sith this is one of the greatest plagues, that is at this day: For surely, neither doth the mad dog, nor yet the venomous viper hurt so much, 1. Corinth. 15.33. Corrumpunt bonos mores colloquia mala. Pro. 13.20. Eccl. 13. 1. ●… Ide Psal. 7. 26.27. ●… um sanctus ●… is,& cum ●… iro inno●… nte inno●… ns. Et cum ●… ecto ele●… us eris,& ●… m peruer●… peruerte●…. as the company of naughty persons doth. Forsomuch as it is very true, which the Apostle saith: that naughty communication corrupteth good manners. Wherefore, let the seruant of God writ that saying of the wise man in his heart, where he saith. he that keepeth company with the wise shall be wise: and he that loveth fools shall be a fool, as they be. And again he saieth: He that toucheth pitch shall be defiled therewith: and he that is conversant with the proud, shall not be free from pride. This virtue( of eschewing evil company) ought to be sought for with all carefulness by all fathers& mothers, in the behalf of their sons and daughters: and by schoolmasters,& maisters for their scholars,& seruants, unless they will loose their long travail and good education of many yeares in a very short time. THE III. REMEDY. THE third thing, that helpeth also for this purpose, Resistance of temptations at the first beginning before they take strength in the heart. is to resist in the beginning of temptation with very great speed& diligence,& to quench the sparkle of the evil thought out of hand, before it be kindled in the heart. For after this sort a man resisteth with great facility and merit. But in case he make any delay therein, then is the labour in resistance very much increased,& he committeth thereby a new sin, which is at the least a venial sin, yea, and sometimes a deadly sin. Let him remember, that the flamme of fire is easily quenched at the beginning,& that the grass newly planted is easy to be plucked up by the roots: But after that the flamme is increased,& when the graffe hath once taken root, than will it be very hard to quench the one, and to pluck up the other. A city may very well be defended, before the enemies haue made their entry into it: but after that they haue once entred in,& are in possession thereof, then it is very hard to drive thē out of the same. And as a Philosopher saith, when a great ston lieth vpon the top of a mountain, it is very easy to stay it there from falling. But after that it beginneth once to role& tumble down, Resistance may easily be made against an evil thought in the beginning. thē it is a very hard matter to stay the violence and fury of the fall. Whereby it is declared unto us, with how much more facility an evil thought may be overcome by a very speedy resistance thereof foorth-with in the beginning, than afterwards when wee haue suffered it to take roote, and to be in possession of our hart. Now the manner and way for the resisting of evil thoughts, The maner how to resist and expel evil thoughts. is to set forthwith before the eyes of thy soul the figure of our saviour Christ Crucified, with all the anguishes, and painful passion which he suffered vpon the cross, sprinkling all the parts of his body with streams of his most precious blood, and abiding so many stroke and wounds, as there were given him. And with all to think with thyself, that all this he suffered to destroy sin: and to say from the bottom of thy heart thus unto him. A prayer a●… ainst evil ●… houghts. O my Lord, that it hath pleased thee to put thyself vpon the cross, and to suffer death thereupon, to the end, that I should not sin: and yet notwithstanding all that, shall I now offend thee? Alas, suffer not this O my Lord, even for thine infinite mercy, and for the precious blood, which thou hast shed for me. Help me now O my God I humbly beseech thee,& do not forsake me: sith I haue none other to whom I may seek for aid, but only to thee. Sometimes also it will help very much, The sign of the cross made vpon the hart helpeth against evil thoughts. when a man is alone, to make with very great speed the sign of the cross vpon his heart, thereby to drive away from him more easily the naughty inward thought with this external sign. S. bernard S. Bernard. writeth of a Religious nun in his time, that was accustomend very often to make the sign of the cross, forthwith so soon as any evil thought did begin to molest her, and many yeares after that she had been butted, her grave being opened, they found, that that finger, wherewith she used to make the sign of the cross vpon her hart was whole, and no thing at all perished, all the rest of the body being rotten& clean consumed. An other holy father writeth, that there died in the city of Argentine a Prior of a monastery of the order of S. dominic, who had used this very same devotion:& his grave being opened many yeres afterwards, they found as it were engraven vpon his breast bone the sign of the cross,& that in such sort, that the foot of the cross was plainly pointed, and the three uppermost partes of the cross ended in three flower de luces. Whereby our Lord gave us to understand by this figure, that the purity and chastity of that holy soul was preserved in the same, through the virtue of the memory and sign of the cross, which he had made often times vpon his breast, to drive away from him the temptations of the enemy. And the same Doctor, that wrote this, saieth moreover, that he himself had seen this wonderful thing with his own eyes, and that he had travailed more than forty miles only to see it. wherefore sith our Lord would give us to understand by these two so great wonders, how much he honoureth thē that do honour his dishonours, we ought all to take example hereby to do the like, that so we may by this mean obtain the favour of this same Lord. THE IIII. REMEDY. The examination of the conscience every night before a man to go to rest. IT helpeth likewise very much for a man to examine his conscience every night before he sleep, and take his rest, and then to call to mind, wherein he hath sinned that present day in work, word or thought, or else in any other maner. And let him consider particularly, in what kind of words, words. or Communication, words. he hath offended that day: if he haue spoken any untruth: if he haue offered the creatures of God unto the devil: if he haue cursed or spoken any slaunderouse, unseemly, or unhonest words, or any like thing, as touching his thoughts Thoughts. let him consider, with what speed he resisted his evil thoughts, or if he stayed,& continued in them, not banishing them immediately away from him, as the sparkles of Hell fire. Let him consider also, works. if he haue fufilled his bound duty, according as his state, vocation, and degree requireth: and whether he haue had also due regard unto his house, and family, and to such other things, according as he is bound of duty thereunto. This counsel hath been oftentimes commended unto us by many saints and so doth Eusebius Emissenus Eusebius Emissenus. in one of his Homilies in these words. Let every man( saieth he) lay out his conscience every day before the eyes of his hart, and let him say to himself after this sort. Let me see, if I haue passed this day without sin, without envy, without contention, and without displeasing of any persons. Let me see, if I haue done any thing in the same, that is either for mine own profit, or for the edifying of others. Well, I remember, that this day I haue told a lye, or haue sworn, or haue suffered myself to be overcome with anger, or with some disordered appetite: and that I haue not done this day any good at all: neither given so much as one sigh for fear of the everlasting torments in Hell. Who is able to bring to pass, that this day might begin again with me, which now I haue thus consumed in vain trifles, and idle, and hurtful thoughts. After this sort, O my brethren, let us repent, accuse, and condemn ourselves before Almighty God, in the secret places of our houses,& of our harts. hitherto are the words of Eusebius Emissenus. But yet a man ought not altogether to content himself with this: How a man ought to discipline himself for his sins. but he must besides this diligence, add, and appoint to himself some special penance for these kind of sins, to the end, that by this mean he may be the more master over himself, and more fearful, and wary afterwards to commit the like faults again. I knew a certain man, the which examining himself at night, and finding, that he had exceeded his bounds in speaking rashly some choleric,& unseemly words, used for penance to put a gag for a certain space in his mouth. I knew an other also that used likewise to give unto himself sharp discipline, as well for that fault, as for any other defect, wherein he had offended. And so by this mean, besides the satisfaction for the offence: the soul remaineth more chastised, and fearful, and dareth not to commit the same offence again. It shall also profit very much to get every week the mastery of some particular vices, We must not be dismayed how often soever we fall but we must endeavour to rise again. & to carry about him for this purpose some sharp pricking remembrancer, that may cause him to be the more mindful of this his intent: as to guird his flesh with some kind of thing, that may pain him somewhat and thereby put him continually in mind of his determination,& provoke him to be well advised in his doings, and not to be utterly careless of himself. And let him not be dismayed, Many times a 'vice is overcome after long time which could not before be overcome Iosuet 15.63. judic. 1 21. God sometimes suffereth passion and tempt●●tions to remain in 〈◇〉 in us, for exercise of virtue, and for preservation of humility. how often soever he fall: but rather, if he should fall a thousand times in the day, let him arise a thousand times again, and put his affiance in the diamond goodness of Almighty God. Neither let him vex himself if he se, that he is not able forthwith wholly to overcome such passions: for many times that 'vice is conquered at the end of many yeares, which long time before could not be overcome. The which cometh so to pass, that we may the better understand, to whom the victory is to be ascribed, and some tmes also our Lord will haue some jebusites to remain in the land of promise,( I mean some passions or temptations to remain in the land of our soul) as well for the exercise of virtue, as also for the preservation of humility. And besides this, in the morning when he riseth, let him arm and fortify himself with prayer, and with a new determination never to offend any more in such, and such sins, as he feeleth himself most inclined unto, and let him endeavour to resist such sins especially to the uttermost of his power. And let him there make the greatest provision, and defence, where he perceiveth the greatest danger to be. THE V. REMEDY. venial sins do dispose us to deadly sins. IT helpeth also very much to eschew( so much as is possible) venial sins, because they do prepare, and dispose the way unto deadly sins: For in like manner, as those that be fearful of death, do provide with all possible diligence to preserve their health, and to escape from such diseases, as do dispose to that end: even so also ought they that desire to escape deadly sins,( which are the death of the soul,) to eschew likewise( so much as is possible,) the venial sins, which are the diseases, Summa. S. Thom. 1 2. quest. 88. Artic. 3. that do set open the way for the deadly sins to enter in. I am of this opinion, and do holds it clearly as an assured ground, that( speaking ordinarily) there was never any just man, that lived well for any long time,& persevered in grace, which afterwards did fall into any deadly sin, unless he were negligent in having a due regard to himself,& were careless in falling into a number of venial sins: whereby he weakened the virtue and force of his soul, and deserved that almighty God should somewhat take away from him his helping hand, and so afterwards he might easily be overcome, when soever any temptation came vpon him: For( speaking ordinarily,) no man doth suddenly either mount up very high, or fall down very low: but both goodness and malice do increase by little and little. And therefore it is written in job, that before the presence of the enemy cometh poverty: because first of all the soul is impoverished, and weakened with the multitude of negligences, and venial sins: whereby it cometh to fall afterwards into deadly sins. It is also well known, that( as our saviour saieth, Luke. 16.10. ) he that is careful, and faithful in a little it is to be presumed, that he will be likewise faithful in much: and that he, that useth diligence to eschew the lesser evils, shalbe the more secure from the greater. Which be venial sin. s And by venial sins we do understand in this place, idle talk, inordinate laughing, eating, drinking,& sleeping more than is necessary, and others the like: the which although the hurt they do unto us be not great, yet is the goodness they hinder us from very great: forsomuch as they do hinder devotion& that fervour of Charity, which maketh a man to live careful, and diligent, in the service of Almighty God. THE VI. remedy. Disciplining, and subdewing of the flesh helpeth much unto virtue. WE are also much holpen hereunto by the severe and sharp treating of the flesh, as well in eating,& drinking, as also in sleeping,& clothing, and in all the rest. Forsomuch as the flesh being a fountain& provoker of inordinate passions, and appetites, the more feeble, and weak it is, the more feeble, and weak shall the passions also be, which shall proceed of it. For like as the dry, and barren ground bringeth forth plants, that be likewise weak and barren, and of small substance, but contrariwise. the battefull, and fertile ground( especially that, which is well watered, and dounged,) bringeth forth trees, that be very great, green, and mighty: even so the passions, and appetites, which do proceed from weak bodies, that be weakened and mortified through Abstinence, are of little force and strength, and therefore be more easy to be subdued: and contrariwise those passions, and appetites, which do proceed from fat and delicate bodies, such as are continually glutted with abundance of meats, and drinks, are much mightier and harder to subdue. Wherefore he that mindeth to weaken& subdue these naughty affections, must take great pains to weaken the causes from whence they proceed. It is also manifest, Our flesh is a great enemy unto virtue. that the greatest enemy,& resister, that virtue hath, is this our flesh, the which with the force of her appetites,& with a desire she hath to be delicately cherished,& much made of, doth hinder us from all good exercises, as well of prayer, reading, silence, close recollection of the mind, fasting, watching, as in all others: wherefore, in case we do accustom ourselves to yield,& give place unto our appetites, undoubtedly the passage unto al good exercise will be stopped up against vs. And contrariwise, if wee do use ourselves to resist, and gainsay our flesh, and to fight against all the vicious inclinations therof,( this victory being once obtained, and an habit made thereof, through the continual use& practise of this combat,) we shall find no resistance at all in virtue: For virtue of itself is neither hard nor difficult to be obtained, but the difficulty thereof proceedeth from the corruption of our flesh. Now the salt and remedy, that must be used, Abstinence the salt to keep our flesh from putrefying, and breeding of inordinate appetites in it. The fruits ●… f absti●… ence. to keep our flesh from putrefying, and to preserve it from breeding of filthy worms of inordinate appetites, is the virtue of abstinence, or fasting, which doth cure, and dry up the same, and maketh it obedient to the spirit: For( as a Holy Father saieth,) abstinence chasticeth the flesh, it lifteth up the spirit, it tameth the passions, it satisfieth for sins, and( that which is more to be marveled at,) it cutteth away the roote of all evils, which is covetousness. Forsomuch as that man, which is contented with a little, hath no cause to desire much. And this virtue of abstinence doth not only deliver us from other evils, but also from all the cares, fantasies, imaginations,& disquietness, which are incident of necessity unto al such, as live delicately,& do make much of themselves. And so by abstinence a man remaineth free and at liberty, to give himself wholly to the service of GOD. And for this cause were those Holy Fathers of egypt so much given to this virtue: with whom agreed very well the spirit of the holy father S. Francis, who commended very much the poverty both of body and spirit: for all tendeth in the end to one conclusion, both the austerity of the one, and the poverty of the other. Now for this cause the true lover of God ought never to cease, nor give rest unto his eyes, until such time, as he hath attained unto this degree of virtue: that he do handle his body, either as a great enemy, and tyrant,( for so it is indeed,) or else as a slave, a thief, and as one of evil properties, which must be fed( according to the proverb) with bread& stripes: or at the least, as a son brought up under a virtuous, and discreet Father, not with any manner of wantonness, and delicacy, but with all rigour,& severity: to whom the father never sheweth any cheerful countenance, but rather enforceth his natural affection herein, for the benefit& commodity of his child. Now after this sort ought the seruant of God to deal with his body: and until he thus do, let him not think, that he hath greatly profited in the way of virtue. happy is he, that hath attained hereunto, that treateth his body after this sort, that keepeth it thus weakened, wearied, and tamed, not giuing it his fill of sleep,& sustenance that constraineth it by force to be obedient unto the spirit, and that hath with this manner of discipline conquered even nature herself. For he that doth thus, liveth not now according unto flesh, and blood, but according unto the spirit of Christ: neither fighteth he now under the laws, and services of nature corrupted, forsomuch as he is become Lord over the same: neither yet may he be well termed a more man, forsomuch as by this mean he is become more than a man. And this being so, thou maiest thereby perceive the destruction& ruin of the world at this day, which is bent to none other thing, but to procure by all means possible all kinds of pleasures, and delights,& to cherish and pamper up the body with all manner of wantonness, and delicacy: which is a thing directly repugnant unto the spirit of Christ, and to the perfection of a Christian life. THE VII. REMEDY. IT helpeth also very much for this purpose, to be very diligent in taking a straight account of our tongue: for this is a part of our body, The tongue is a very hurtful member. wherewith we do offend almighty God more often, than with any other part: For the tongue is a very slippery member, which slippeth very quickly into many kindes of filthy choleric, boasting, and vain words: yea, and sometimes also into lying, swearing, cursing, slandering, flattering, and such like. For which cause the wise man saieth, that in much communication there cannot want offence. Pro. 10.19 Pro. 18.21. And that death, and life are in the power of the tongue, and therefore it is a very good counsel, that whensoever thou shalt haue occasion to talk in such matters, and with such persons, as whereby thou hast cause to doubt of some peril, that may ensue thereof, either of wrangling, quarreling, slandering, bragging, lying, or of vain glory, &c. thou do first of all lift up thy eyes unto Almighty God, and commend thyself unto him, and say with the Prophet after this sort: Psal. 140. Pone Donune custodiam ori meo,& ostium circunstantiae labiis meis. That is to say. Appoint O Lord, a keeper unto my mouth, & a door of circumstance unto my lips. moreover whilst thou art in communication, be well advised in placing thy words,( as he that passeth over a river vpon the top of some slippery stones, which are laid overthwart the same,) that thou slip not into any of these perils. But because this matter is very copiouse, it shalbe treated of hereafter more at large in his proper place. THE VIII. remedy. The ouermuh love of visible-thinges hindereth the spiritual life very much. IT helpeth also very much to this end, not to suffer thy mind to be entangled with overmuch love of visible things whether they be honours, lands, goods, children kinsfolk, or friends &c. Forsomuch as this kind of love is a great occasion in a manner of al the sins, cares, fantasies, vexations, passions, temptations, and disquietness that be in the world. And thou maiest behold this as an assured ground, that as Saint gregory S. gregory saieth very well) like as one of the most principal rules of the fowlers is, to know, to what kind of meate the birds which they intend to catch, are most affectionated, and therewith to prepare a train to catch them in the net: even so the chief care of the revels, our aduersaries is to understand, unto what kind of things we are most affectionated. For they know that( as the Poet saieth) every one carrieth with him his affection, and delight: Trahit sua quemque voluptas. & that they may best entrap us there, where our hartes are most fixed. I know right well that men haue reason to govern themselves withall: The affections are the feet of the soul. but yet( to speak generally) all do for the most part follow their affections: which are therefore called the feet of the soul: because they carry her whether soever they list. And in this sense S. Aug. Saint Augustine. saieth, that love is the poised of the soul, and that whether soever this poised draweth, thither draweth the soul also. So that if the love be of heaven, then the soul draweth also unto heaven: but if the love be of the earth, thē doth the soul incline unto the earth. To conclude, look as the poises, and counterpoises be in the clock, so are the affections in our hart: the which as they be of greater or lesser force, so do they move our hart more, or less. And therefore in like manner as he that will set a clock in order, and frame, must haue his counterpoises in such just proportion, that they neither be too heavy, nor yet too light, but according as the space between hour, and hour requireth: even so he that will led his life rightly ordered, and governed, must endeavour to keep all his affections in a just counterpoise, and measure, Wee must keep our affections in a just counterpoise and measure. making an estimate of each thing according as they be,& loving them proportionably unto the same. And when he hath learned this lesson, let him think thē for certain, that he hath attained to the highest degree of virtues. Forsomuch as it is evident, that the greatest part of them is employed in weighing and moderating these affections with this manner of measure, and proportion. And for the better performance hereof, let him endeavour to go at all times warily in his affairs, with a special carefulness, and attention, and never to suffer his heart to fix, and cleave overmuch unto the love of visible things: but let him rather pluck it back always with the bridle, when he perceiveth, that it rangeth abroad fantastically: and let him not esteem things to be of more value, than they deserve to be esteemed: ●… owe tempo●… all things ●… re to be ●… eeemed. that is to say, he must esteem them, as things of small account, as frail, uncertain,& such as pass away in a moment: and let him remove his heart from them, and fix it wholly vpon the chiefest, only,& true felicity. he that shall love temporal things after this sort, will never despair for thē, when he wanteth them, neither will he be dismayed, when they are taken from him, nor yet will he commit such sins as are daily committed, either to obtain them, or to increase them, or else to defend thē. Herein consisteth the key of all this business: for undoubtedly, he that hath renounced the love of this world, he that hath not renounced the love of this world, hath not yet begun to be a lover of Christ. Luke. 44.28.29. is well armed against all the crafty assaults of our common enemy: But he that hath not renounced it, hath not begun as yet to be a true follower of Christ. And this is that, which our saviour Christ teacheth us very deeply,& profoundly by S. Luke saying. Who is he that beginneth to build a tower, and doth not first cast an account, what his charges will amount unto, to see whether he be able to finish it, that he be not afterwards laughed to scorn of such as will say: This man hath begun to build, and now is not able to finish it? Or what king goeth to war against another king,& doth not first examine whether he may enter into battle with 10000. against his enemy, which bringeth with him an army of 20000. For if he see, that this cannot be done, then will he endeavour out of hand to sand his ambassadors unto him,& to treat with him for an accord of peace. even so in like manner( saith our saviour) he that will not renounce all that he hath, can not be my disciple. But ye will say, to what purpose is this application made with this comparison? For at the first sight it seemeth, that they stand not well together, to wit, to gather riches, and armies and to renounce all that we possess, the one being a gathering together, and the other a dispersing abroad. But al this notwithstanding the comparison serveth aptly to our purpose. For this heavenly master knew right well, that as the greatness of an army importeth him much, that will give battle: and as abundance of money is necessary for him that will build: even so doth poverty, and forsaking of all worldly goods import very much towards the spiritual building,& warrfaire. For like as a King, the greater army he hath, the greater safety he is in from the force of his enemy: How much p●uertie importeth to a Christian man. even so the poorer a man is, and the greater want he hath of the goods of this world, the straighter passage hath the enemy of mankind, and the less able he is to assault him. For which cause the blessed Holy man Saint francis, and many other Saints, lived in this world in such poverty,& nakedness, to the end, that refusing al worldly goods, they haue nothing to do with the world, nor the world with them. But contrariwise, if a man be affectionated with overmuch love unto any thing of the world, forthwith the level setteth for him a thousand snares. For if the thing, which he loveth so exceedingly be either promotions, lands, goods, offices, or such like: the devil representeth unto his mind a thousand ways,& means, whereby he may attain to that thing, which he loveth. Yea, and afterwards, when he hath obtained it, then the devill sheweth him also as many more ways, and devises, whereby he may augment and increase the same: of the which means, and ways, some shalbe lawful, the effects of Ambition. & some unlawful. But the force and vehemency of his love shall so blind him with the very passion thereof, that it will cause him to account them all as lawful, and to procure them all through the fury of his passion. And if peradventure in the prosecuting of these means there do chance( as it doth commonly) some impediments competitors, or suitors, which do pretend themselves to sue for the same thing, that he is about to obtain, or do withstand him in his suit, thē there ensueth forthwith, anger, envy, rancour, disdain, malice, suits in the law, brawlings, reuengements, fighting, to be short, the waves& storms of all disquietness, and cares which do spring out of this fountain. So that in the first motion,( I mean, in the love and desire of worldly things,) is moved that part of our soul, which we call concupiscible, with all the train of her affections: and in the second motion, is moved the part called irascible, with all the train of her affections: which irascible part is( as the Philosophers affirm) the revenger of such injuries, as the part concupiscible hath received, and with these violent winds are stirred up such raging tempests, and great storms in our souls, that they are thereby turmoiled,& overthrown into a thousand shipwrecks, and dangers: for which cause the Apostle saith, 1. Tim. 6. that covetousness is the roote of all evils. covetousness the roote of all evils. The which is verified not only in the coveting after money, but also in any other kind o● covetousness, when it is excessive: forsomuch as it is the cause of all these evils, yea, and of many others also. This very thing is signified unto us by the parable of the gospel, which treateth of the guests, Mat. 22.2. that were bidden unto the marriage feast of the kings son,& came not. Of whom one made his excuse, for that he must look to his household,& another, for that he had business: giuing us thereby to understand, that the inordinate love of worldly things, plucketh& haileth our heart in such sort after them, as that it maketh us to neglect& despise al heavenly things. Whereby it appeareth, how good cause our saviour had to say, Luk. 14.33 that he which had not renounced the love of worldly things, was not his true Disciple. Let a man therfore love al these things with a moderation,&( as the Prophet saith) if riches abound with him, Psal. 16.11 divitiae si affluant, nolite cor appponere. Good counsel for men of the world let him not set his hart vpon thē. Let him put his whole affiance in Almighty God,& let him expect of him, as of a true father, for help& remedy of all his things. Let him be contented with whatsoever almighty God shall sand him,& with his state,& degree, wherein he hath placed him, and let him not desire to be in better state, than the will of God is, that he should be. And as for such as do follow their own appetites, and do not observe this rule, let them be well assured, that they shall never obtain, that which they desire: neither shall they enjoy it, although they obtain it. Yea, and besides al this, they shall fall into many sins, and so shal loose not only the benefits of this life, but also even those of the life to come: For which cause Salomon said. Lift not up thine eyes unto riches, proverb. 23 vers. 5. which thou canst not obtain: for they will make themselves wings, as it were of an eagle, and fly up to heaven. THE IX. REMEDY. THE reading of good books The reading of good books. is also a great help thereunto, as the reading of naughty books is a great hindrance, and impediment: for the word of God is our light, our medicine, our food, and our guide. It is that, that filleth our will with good desires, and thereby we be also holpen to recollect our mind, when it is much distracted, and to stir up our devotion, when it is most fluggish, and drowsy. Besides all this it putteth idleness to flight, which is the mother of all vices, idleness is the mother of all vices. as hereafter shall be declared. To conclude, like as the corporal meate is necessary for conservation of the natural life: even so is the word of God necessary to sustain the spiritual life: for which cause S. jerome S. jerome. saieth, that the food and sustenance of the soul, is to meditate vpon the law of God both day, and night. For with this exercise the understanding is fed with the knowledge of truth, and the will is also fed with the love, and taste of the same. And forsomuch as these two be the principal wheels of this clock,( which is a well governed life:) look when these two are duly set in order, and reformed, then shall all the rest, that depend of them, be well framed, and reformed. moreover by reading of Godly books, The effect●… of reading of godly books. a man seeth his own defects, he cureth his scruples, findeth remedy against his temptations, learneth many instructions, attaineth unto the knowledge of many mysteries, and is encouraged to follow the examples of virtue, when he readeth the fruits that do proceed thereof. Wherefore, Pro. 6.20.21.22. Salomon in his proverbs commendeth the same very much unto us, saying: O my son, observe the commandments of thy Father,& refuse not to follow the laws of thy Mother. carry them always bound in thy hart, and as a precious jewel hanging about thy neck. When thou shalt walk abroad, let them also walk with thee. And when thou goest to sleep, haue them for thy gard. And when thou shalt awake, talk with them: for the commandment of almighty God is a candle, and his law is a light, and the chastisement of discipline is the way unto life. But here it is to be noted, How wee ought to red good books to take profit thereof. that this reading ( if we intend to take profit thereof) must not be a sleighty or negligent careless running over of books: without due weighing of the same,& muchles for only curiosity sake: but contrariwise it must be joined with humility, and a desire to take profit thereby: for this kind of reading of Holy books, is very like unto Meditation, prayer is to be preferred before reading. heretical Preachers expounding the holy Scriptures contrary to the approved interpretation of Christes catholic Church, do preach the word of the devil,& not the word of God: because they be directed therein with the spirit of the devil,& not with the spirit of God. saving that Meditation maketh a longer stay in things, in searching& digesting thē a longer space of time. The which he that readeth, may and ought also to do: and so shall he take in a manner not much less profit by the one, than by the other: forsomuch as the light of the understanding, which by reading of holy books is received, descendeth forthwith unto the will, and unto all the other powers of the soul, even as the virtue and motion of the first heaven descendeth unto all the other celestial spheres, love therefore the reading of holy and devout books: but yet remember withall, to prefer prayer before reading. read not many things at one time, least with overmuch reading thou do weary thy spirit instead of recreating it. receive the word of God always with a spiritual hunger, out of what catholic Preachers mouth soever it shal proceed: yea, though he pronounce, and utter it both grossly,& rudely. And when thou perceauest, that thou dost hear the same without any taste, then humble thyself, and lay the blame, rather unto thine own taste, than to the rudeness of the preacher, persuading thyself, that through thine own default thou art not worthy to hear it preached after a better sort. THE X. REMEDY. IT is also a great help for this purpose, To represent almighty God ever before our eyes. to walk in such sort, as though wee were always in the presence of Almighty God: that is, to behold him present before our eyes, as a witness of our doings, a judge of our life, and a helper of our weakness: desiring him always( in such sort, as is meet for such a Lord,) with devout and short prayers, to help& succour us with his grace that we serve not in any point out of our way: for thus doth the Prophet david signify unto us, that he did, when he said. Psal. 24.15 Psal. 15.8. I haue mine eyes always fixed vpon our Lord, because he will deliver my feet out of the snare. And in another place: I haue( saith he) set our Lord always before mine eyes: for he is at my right hand, that I be not moved. True it is, that this so continual attention ought to be had, not only unto Almighty God, but also to the ordering& government of our life:& that in such sort, that we may always haue one eye fixed vpon him, for to reverence him, and to desire him of his grace, and the other vpon our business, which we haue to do, to the end, that we omit not our duty in any one thing. And this maner of attention and watchfulness is one of the principal gouernours and bridles of our life. But here it is to be noted, that this maner of attention is especially needful for us to use, whensoever wee shall go about any perilous affairs, whereby we are in danger to fall into sin. As when a man leaveth to dwell solitarilie alone with himself, and goeth to talk, or to haue any thing to do with contentious and wrangling persons: and likewise when we go to dinner, or supper, or to perform our duty in hearing mass, or other divine service,( where there is danger, least this should not be done with such attention and carefulness, as is requisite.) for in every one of these it importeth very much to go with a mind prepared, and disposed, to prevent such dangers as may happen. And therfore, like as the passengers, when they come to any foul, and dirty ways, do prepare themselves before hand thereunto, and do tuck up their garments about them, and do practise with another manner of diligence, and care, than they were wont to do ordinarily in plain, and faire ways: even so is it also expedient for us to provide with an other manner of attention, and prayer, when these occasions are ministered unto us, than when wee are not troubled with them. And this is likewise seen by experience, that that man is more temperate and modest at the table, that armeth himself before hand, against the provocations of gluttony, than he that sitteth down without thinking any whit of the matter. This is an advertisement, which if it be diligently observed, may cause us to eschew many sins: according as we are taught in E●clesiasticus, Eccl. 18.20 when he saith, that before the disease, wee ought to provide a medicine: meaning hereby, that we ought to provide and arm ourselves against danger, before that the danger happen unto vs. THE XI. REMEDY. we must also fly idleness, and sloth, the mother of all vices: idleness is the mot●er of all vices. the which is so clearly true, Ezech. 16.49. that among the four causes noted by the Prophet Ezechiel, whereby Sodoma fell into the extremity of all evils, this he aleadgeth for one. It is also a lesson of those holy Fathers which lived in the wilderness, that a monk occupied in some kind of exercise hath but one onely temptation: but the idle monk hath very many: because through the gate of idleness the divell findeth an open way for all temptations to enter in: So that this matter being well considered, idleness hath two things, for the which it ought greatly to be abhorred of all good men. The one is, for that( as wee haue declared) it openeth the gate unto all iniquity: and the other is, for that it shutteth it against all goodness: for sith that no good thing in the world can be gotten without travail, No good thing can be gotten without travail. and pains, whether it be virtue, science, honour, or riches, it followeth that in that a man is an enemy to travail, and labour, he depriveth himself of the general instrument, whereby all good things are obtained. The which being so, who will not abhor that 'vice, which bringeth with it, two such great inconveniences as these two are? What greater inconveniences can there be in a city, than to haue two gates: the one serving for the prerequisite of all good things,& the other for all such things as are noisome,& hurtful,& that the first gate should be always fast locked,& the second stand continually wide open? What thing can more lively resemble the state of those, that are damned in the deep pit of hel? Now in such plight is the soul of an idle person, that hath his gate evermore wide open to receive all naughtiness, and shut up against all goodness: forsomuch as nature would not, that any thing that is good, should be obtained without taking of pains, whereof the idle person is a deadly enemy. Wherefore, for this cause let every man endeavour to frame his life, and dispose the times of the day in such sort, that he be not at any time unoccupied. Such as be poor artificers,& of low degree, let them keep themselves occupied in their labours, and handy crafts: but such as cannot keep themselves occupied in such wise,( as gentlemen, students, schollers, and such others,) they can haue no exercise more sweet, more profitable, or more durable,( next after their conference by prayer with almighty God, and government of their household,) than to bestow the rest of their time in reading of good devout catholic books Cassianus Cassianus. writeth of those ancient holy Fathers, which lived in wilderness, that they esteemed this point to be of so great importance for the perseverance in the observation of virtue, and religion, that when some of the monks lived solitary apart from the company of men, in such sort, that their labours were nothing profitable unto them, yet did they not therefore give over their labours: and in the end of the year they set fire on all such things, as they had wrought, to rid their cell thereof, and so began to work anew. He saieth moreover, that such handy labour hindered nothing at all the use of their inward prayer. For with their hands they did work, and with their hartes they prayed unto almighty God. THE XII. REMEDY. THE twelft remedy is solitariness, which is the guard of innocency: solitariness is the guard of innocency. forsomuch as it cutteth off at one blow the occasions of all sins, and removeth also from our eyes and senses, both the provocations,& the objects of th●m. This is a kind of remedy, which was commended from heaven to the blessed Holy Father Arsenius, Arsenius. who heard from above a voice saying unto him. O Arsenius, fly, keep silence, and be quiet. By this example wee may perceive, that the seruant of God ought to procure to be solitary with himself alone, and to endeavour to shake off from him by little& little,( so much as is possible,) all visitations, conversations, compliments, and dealings with the world: For ordinarily these are never without detraction, murmuring, lying, flattering, and other things, which although they be not sins, as these be, yet do they always leave the soul void of devotion, and full of fantasies, and imaginations, about such things as he hath either heard, or seen: which at the time of prayer do represent themselves again unto him,& do hinder the purity of his prayer. And if for want of these visitations, It is less in convenience to be noted of incivility, than to be corupted with lewd conversation, and so thereby offend God. and courtisies, any of his friends shall complain, and note him as uncivil, let him suffer this patiently for the love of God: For it is a less inconvenience, that men should be angry with him, than that Almighty God should be angry with him. And sithence the blessed Matyrs& all other Saints haue done& suffered so many things for the kingdom of heaven, it is not much for us to suffer this small trouble for the selfsame cause, especially if we do well examine the matter, wee shall find, that the pain we haue by omitting these visitations, is very small,& the danger, which otherwise may ensue unto us by them, would be very great: for in this corrupt age the world is in such an evil plight, and such is the ordinary talk, and communication, which men do generally use, that thou shalt hardly keep company, or talk with them, without endangering thyself to fall into some deadly sin. THE XIII. REMEDY. AND for the better confirmation of this last remedy, I do adjoin this other which is, that a good Christian must resolve with himself wonderfully to break with the world: forsomuch as no man can be jointly the friend of God, Mat. 6.24. and of the world, neither can he please God and the world together, Wee cannot please God and the world together. sith their ways, their orders, their works, and their intentions be so clean contrary, and repugnant the one to the other. Esay. 28.20 The bed is straight, saieth the Prophet, and cannot contain two therein, and the mantle is narrow,& is not able to cover two, to wit, God& the world: for this cause it behoveth, that the seruant of God do resolve with himself, to break with the world, and abandon it, and not to intermeddle with it at all: not forcing what shall be talked of him: sith that hereby he of himself giveth no active scandal, or offence, to any person: for if all these fears, and respects be duly examined,& weighed in equal balance, they will prove in the end to be but blasts of wind, and bugge-beares to fear young Children withall, which are afraid of every shadow To conclude therefore, he that maketh any great account of the world, cannot be the true seruant of almighty God. And therefore the Apostle saith: Gal. 1.10. Rom. 6.16. If I should please men, I were not the seruant of Christ: For a man is seruant unto him, whom he hath a desire to content, and whose will he desireth to fulfil. THE XIIII. REMEDY. BEsides these general remedies, Other remedies against sins. ( which are of great efficacy,) there be other three of no less force than these are: which be, the use of the Sacraments, prayer, and almsdeeds: for the principal remedy that is against sin, is( as the Apostle saieth) the grace of God. Rom. 5. Almesdeeds do dispose us& make us apt to receive to receive the grace of God: and when we be in his grace, then our Almesdeeds do merit increase of grace. And these three kindes of works are most effectual means to obtain this grace: although their manner of obtaining be diuers. Because ordinarily the Sacraments do give grace, prayer demandeth it, and almsdeeds do merit it: Howbeit it is not almsdeeds only, that do merit it, but many other works with all, although we do attribute it particularly to almsdeeds, because it is a reward, that answereth unto the mercy, which we haue shewed unto our poor Neighbours, whereby we do also find mercy in the sight of Almighrie God. And thus do almsdeeds serve, not only to make Satisfaction for sins past, but also to help, that wee do not commit other new sins. And therefore Ecclesiasticus saieth, Eccl. 29.16 17.18. that the almsdeeds of a man, are like unto a purse of money, that he carrieth about him, which will preserve the grace of a man, as the light of the eyes, and shall fight against his enemies, more than the lance and the shield of the mighty. Now as touching the Sacraments, who seeth not, that they are certain heavenly medicines, which Almighty God hath ordained against sin. The Sacramentes are heavenly medicines ●rdeined against sin. They be remedies of our frailty, prouokers of our love, stirrers up of our devotion, releeuers of our miseries, and treasures of the grace of God. Of every one of these three things there is much to be said: but because we haue treated already of the Sacramentes in the second and third Treatise of this memorial, and of prayer we intend to treat in the fift Treatise,& of almsdeeds wee haue treated among the three partes of Satisfaction, as being one of them: at this present therefore I will say no more, but refer the Christian reader unto those places,& advertise him, that for this purpose one of the most principal petitions, that he ought to make always unto our Lord in his prayers should be, that it may please him rather to take him clean out of this life,& wholly to do his will and pleasure with him, than to suffer him to fall into any deadly sin. And for the greater confirmation hereof, let him demand in all his prayers, three loues, and three hatreds: We ought to desire of God three loues, and three hatreds. that is to say, the love of GOD, the love of pains taking for his sake, and the love of virtue. Let him in like manner demand of him, hatred against sin, hatred against his own will, and hatred against his own flesh:( so far forth, as these two are the causes of sin, when they are loved inordinately.) And to mortify this evil love, he ought to require instantly this holy hatred, and to procure that his works,& severe disciplining of himself may speak together with his petition, for herein consisteth the key of all. But of this matter we will treat more at large in the end of this book. THE XV. REMEDY. thou hast now here, good Christian Reader, these general remedies against all deadly sins: which is a very great part of the Christian philosophy) especially ordained for this purpose. There be other particular remedies also against particular vices: whereof at this present,( for that I intend to be brief) I think it nothing needful to speak: but for conclusion, and better observation of all the premises, thou oughtest always to set before thine eyes, and to haue a singular care& remembrance of four points: to wit, to discipline thy body, to refrain thy tongue, to mortify thy appetites, and to haue always thy spirit closlie recollected,& fixed in God: for somuch as with these four things the four principal partes of a man are reformed, which be, the flesh, the tongue the heart, and the understanding: the which being reformed, and set in good order, the whole man is fully reformed. And so shall wee cease from offending almighty God, which is the mark, that we do set before us in this Treatise. Of the most Common temptations, that do assault such, as do but newly begin to serve God, and especially such, as be newly professed in Religion. THE II. CHAPTER. WE are counseled in Ecclesiasticus, Eccle. 18.20. that we should provid a medicine, before we be diseased. And all the doctrine of the philosophers doth very much commend, that a man should be prepared, and in a readiness before hand, to the end, that no dangers may assault him, and find him unprovided. Wee must prepare ourselves against temptations. For this cause it shall do well in the end of this rule, to note briefly certain kindes of assaults, and temptations, which are wont to trouble such persons, as do begin to serve God: that they may at the least understand, that they be temptations in dead. For the very knowledge thereof is a great help towards the conquering of them. For like as the Fouler, when he layeth his snare, provideth always, that it may not appear to be a snare, but meate: even so the devil when he tempteh us, laboureth so much as is possible, that his temptation may not appear to be a temptation, but a reasonable motion: For which cause I said, that a great part of the victory over a temptation consisteth in knowing, that it is a temptation. Wherefore, whosoever he be, that will enter into this new warfare, let him first of all presuppose, that he must abide great assaults, and many temptations of the enemy: whereof wee are admonished by the wise man not without great cause. O my son saith he, when thou purposest to serve God, Eccl. 2.1. see that thou live with fear,& prepare thy soul unto temptations. Among these temptations the first is, when we are tempted in matters of Faith: Temptation in matters of Faith. for whereas, a man before the time of his conversion, was as it were in a sleep, as touching the consideration of matters of the catholic Faith, now when he newly beginneth to open his eyes,& to see the mysteries thereof, he beginneth forthwith( as a stranger in a foreign country) to waver in such things, as are opened unto him. And this is, by reason of the little light,& small understanding, which he hath of them. And so it fareth with him, as with a new apprentice, that entereth into a rich ware house, or shop of some notable Artificer, where he findeth many sorts of instruments, and tools, and not understanding to what use they are made, he gaseth, and wondereth forthwith at every thing that he seeth, and beginneth to ask questions: wherefore is this? And why is that? until that afterwards perceiving by use, to what purpose each thing doth serve, he quieteth his mind and is persuaded that such things be very necessary, and convenient, as seemed to him before very strange. There is an other temptation, which is of blasphemy. Temptation of blasphemy. This temptation representeth unto the mind of a man, when he is set to meditate vpon heavenly things, the shapes of certain things that be filthy& abominable. For when a man doth withdraw his imagination from the world, being as yet full of the shapes and figures of worldly things, he cannot suddenly dispatch away from his mind the shape of such things, as hath been by long continuance imprinted therein: and therefore together with spiritual forms and figures, there are also represented unto him confusedly certain carnal, and filthy shapes, which do torment him very much that is troubled with them. The best way that may be taken to overcome these temptations, is to make no account of them: forsomuch as they be in dead rather a kind of frighting, and fearing of our enemy, than any true danger in dead. An other temptation there is of Scruples. Temptation of scruples. These Scruples proceed of ignorance, which young novices conceive of spiritual matters, and therefore they go as a man that walketh in the dark, which doubteth at every step to take a fall. This cometh to pass, especially for that they understand not the difference between a thought and a consent: and therefore they imagine, that they give their consent in every light motion. An other temptation there is, which is, to be quickly scandalized and offended at every thing, The temptation of scandal. that they see contrary to that, which they themselves haue conceived in their mindes. For when they begin to open their eyes, and to understand what a worthy thing it is to serve Almighty God, so soon as they come newly to the knowledge thereof, they wonder greatly at thē that do the contrary, and are therewith much troubled,& do disdain thē. Such kind of persons haue not as yet known the greatness of mans frailty, nor the profoundness of Gods iudgments, neither yet haue they attained unto the understanding of that place of S. Gregory, S. Gregory. where he saieth, that true holiness hath compassion, but feigned, or imperfect holiness is disdainful. An other temptation there is, when a religious person also taketh a scandal or offence with the laws,& ordinances of his religion, or profession,& maketh himself a judge,& interpreter in the exposition of such things, as his rule commandeth, giueing rash censure, whether his rule be good or evil, which generally is a temptation of proud,& presumptuous wits,& of such as haue more affiance in themselves, than in the experience of their forefathers, which ordained these rules. This temptation is much like unto that of the ancient serpent, who demanded this question: to what purpose hath God commanded you not to eat of this three? Gen. 3.1. Prou. 1.6. wherefore the wise man giveth us counsel, that wee should not mislike with the parables of wise men, which are high doctrines, and yet in appearance obscure: for they speak them with great mystery, although we cannot understand thē. The young child, when he learneth first to red, believeth whatsoever is taught him, without demanding why is this,& wherefore is that? For that is a thing which is known afterwards with time. Let a man therefore submit himself to other mens aduise, and government, and wholly renounce his own opinion. And let him live rather by Faith, and Obedience, than by reason, and say with the Prophet: Vt iumentum factus sum apud te. Psal. 72.23 That is, I am made like a beast before thee. He that doth not thus, shall never persevere in Religion, nor yet haue peace nor tranquillity in his hart. There is an other temptation, which is, to desire overmuch spiritual consolations, The temptation of overmuch desire of spiritual consolations. and to be over heavy, and discomfited, when he wanteth them,& to esteem himself better than others, when he hath thē: measuring perfection by consolation, wherein he is greatly deceived: for this is not the true and certain measure, charity is the measure to judge perfection. whereby to measure perfection, but charity,& next unto charity, the mortification of passions, and the profiting in virtue: which be signs of the increase of charity. Others there be likewise, which when they want spiritual consolations, do seek for sensual consolations: the which is no less inconvenience than the former. An other temptation is, not to keep secret such visitations, favours, and graces, as they receive of Almighty God: but to publish, and disclose that to others which they ought to keep secret to themselves: and to make themselves preachers, and doctors, before their time, and begin to be maisters, before they haue been schollers. And al this they do under a pretence of zeal, and with the shadow of virtue: not considering, that the fruitful three must yield his fruit in time, Psal. 1.3. and that the proper office and duty of a beginner is to lay his finger on his mouth, and to take good heed to his soul. An other temptation there is, and that very common: which is, The desire to flit from place to place, is a temptation. to be disquieted with the removing from place, to place: seeming to him, that he may be in some other place much more quiet, and devout, or else with greater profit, and with more close recollection of his mind. Such men do not consider, that by changing of places the air is changed, and not the mind, and that to what place soever a man goeth, he carrieth himself with him: that is to say, a mind rent and torn with sin,( being as it is, a continual store house of miseries, and troubles:) and that this is not remedied with changing of places, but with the burning iron of mortification, and with the ointment of devotion. The which devotion doth alter the mind in such sort, that for the time, that the pleasantness of this odiferous savour endureth, the stinking filth, which issueth from this sink of our flesh, is not perceived, nor felt. Wherefore, the best remedy that he can take to fly from himself, is to approach near unto Almighty God, and to communicate and be conuersante with him: for by dwelling in him by actual love, and devotion, he remaineth forthwith absent and separated from himself. An other temptation is, when men vpon the feeling of a new taste and fervency of spirit do give themselves vndiscretlie to overmuch watching, Vndiscret severity towards ourselves is a temptation. prayer, solitariness, and Abstinence: whereby they destroy their countenances, their heads, and musics, and do remain in a manner all their life time afterwards unable for spiritual exercises, as I myself haue seen in many Religious persons. Some there be also, that fall thereby into grievous diseases and what with the cherishing, which they haue in the time of their sickness, and what with the interruption& want of good exercises, which they omit, being thereunto enforced by the disease, of their temptati●ns do increase in such sort, as they may easily cast of virtue, being so abandoned and spoiled of the aid and strength of devotion. Others again being accustomend and enured to delicate cherishing in time of their sickness, do continue in such evil customs, as they used in the same,&( as Saint bonaventure saieth) do fall by this occasion to love themselves above all measure, and to live not only more delicately than before, but also more dissolutely, making their sickness a pretenced colour, to give long licence to all their appetites, and delicate cherishings. Some others contrariwise do offend through overmuch discretion, Some refuse to take pains through overmuch discretion. refusing to do every honest work for fear of peril, saying, that it is sufficient for their salvation to keep themselves from deadly sins, without using of any rigorous discipline, or any other like exercise. Of these kind of men S. Ber. S. Bernard. saith thus. This man newly entred into religion, being as yet sensual, is become discreet,& being but a young novice is wise, and being as yet but a beginner, is already prudent, it is not possible that such a one should continue any long time in religion. But the most common temptation of young novices newly entered into Religion, is to forsake the way, that they haue begun,& to return again to the world: for the compassing whereof the devil useth a thousand devises. Sometimes with strong temptations of the flesh, representing unto thē the state of marriage, as a sure haven, and quiet life: which is( to speak the truth) a whirlpool of continual troubles, and torments: alleging for this purpose the examples of many Patriarkes, which being married were Saincts:& bearing them in hand, that they shall find for that state of life a meet companion, that shal be of the same intention& mind as they be of, and that they shall bring up their children in the fear of God. And here will he represent unto them, what alms they may give in that state, which they cannot do abiding in Religion: telling them moreover that this giuing of alms is a great mean to be assured of the kingdom of heaven at the day of Iudgment. The desire to enter into a more straight religion is some times a temptation Sometimes, contrary hereunto, the divell will go about to deceive them with higher imaginations, preferring unto them other orders of Religion, which be more straight than that, wherein they are entered:& especially the holy Order of the Carthusians The which thing he doth, to 'allure them out of their Religion with this pretence, that after he hath once enticed them out of their religion, he may then take full possession of them, and carry them vpon his horns whither he listeth. Some times also the divell bringeth them to be in love exceedingly with solitary life, using thereunto the examples,& lives of the ancient holy hermits: to the end that when he hath lead them from al company through this solitary walk, having them there alone, where they cannot take aduise or counsel of their spiritual FATHERS, and CONFESSOVRS, he may the more easily prevail against them. But among all these kindes of temptations, the most daungerous are those, Temptations covered with the cloak of virtue are most daungerous. that come under pretence of goodness, and do bear a show of virtue. For such things, as be openly nought, do carry with them their own filthiness, and superscription, whereby they are known, and abhorred: but those things, that haue an outward show of goodness, are more perilous: because with this colour, and show of virtue they may the more easily beguile vs. By which kind of way our common adversary the devil prevaileth more, than by any other, in tempting the seruants of God: for whereas he knoweth right well, that they be already determined to abhor the evil, and to embrace the good: he procureth( if he may) to give them to drink the poison of sin mingled with this deceitful honey. Dan. 6.5. In which point he may well be resembled to those great enemies of Daniel, which being desirous to bring him out of the favour of king Darius, and so to put him to death, and attempting many means in vain to bring this to pass, in fine they resolved, that they could entrap him by no devise, unless it were by mean of transgressing some Commandement or statute of the law. And so they did, albeit that this also served not their turn, because almighty God provided for his seruant. After this sort doth the divell tempt good men ordinarily, and by this way doth he lay snares to catch them, and therefore it is necessary that wee be well advised, what affection wee bear even to such things, excessive affection& love of good things is to be suspected. as seem to us to be good: For although there be no fault in the affection of a thing, yet is there in the excessive affection thereof. Wherefore, we ought to suspect every excessive,& vehement affection: forsomuch as the excess in every thing is always to be feared. These be the most common temptations of such as begin to serve God. Remedies against temptations. The remedy whereof is humility, submission, prayer, confession, and the wisdom of a good Ghostly Father, which is as a good pilot, whose care must be to guide this ship with great discretion through the midst of the waves of the tempestuous,& stormy Sea of this world, where the furious winds of the malignant spirites do bluster and blow,& stir up great tempests and storms. But above all this, Almighty God is our chiefest remedy, who knoweth our weakness, and helpeth us with his grace,& divideth us from the land of the Philistians, Exod. 13.17. that they may not vex us overmuch with their cruel assaults at our departing out of Egypt: and who suffereth us not( as the Apostle saieth) to be tempted beyond our power: 1. Cor. 10.13. but rather increaseth his grace in us, when he seeth us entering into the battle. To conclude, the remedies of all these temptations are the very same, which we haue before declared to be remedies against sin. For there cannot be had any other weapons against the temptation of sin, than such as are used against the very sin itself. This may suffice as touching the first rule, for such as begin to serve God, The end of the First Rule. HERE FOLLOWETH AN Other Rule of good life for such persons, as haue already proceeded somewhat further in the Christian life. Si quis vult post me venire, abneget semetipsum,& tollat crucem suam quotidie,& sequatur me. luke. 9.23. Qui dicit se in ipso manner, debet, sicut ille ambulauit,& ipse ambulare. 1. John. 2.6. Of the end of this doctrine, which is the imitation and following of the life of our saviour Christ. THE I. CHAPTER. FORSOMVCH as there be some persons, which be not contented with the doing of all such things, as they know to be of necessity for their salvation, but will endeavour to wade further,& profit more, and more, in the way of virtues: for such it shalbe also necessary to set forth some instruction, and doctrine: for the which purpose the Rule following may very well serve, besides that, which shalbe said in the end of this Memorial in the s●uenth treatise. And because the end of things is the rule whereby they ought to be guided: therefore, as in the former rule wee prescribed one end, which was to eschew all deadly sin: so in this present rule wee mind to assign another end more high, and of more excellency, which is the imitation and following of the life of Christ, whereunto all the Christian life is ordained, and albeit, that in this second rule certain things of the former rule are repeated again: yet is not the time spent therein lost, forsomuch as there they be declared as means, that serve to eschew sin●, which was the principal end in that place pretended: but here they be repeated for other ends,& according hereunto, they are treated of more particularly. §. 1. NOW then to go forward in this order, the first& most general instruction, and end of this doctrine, is comprehended in these words of our saviour, to wit: I haue given you an example, joh. 13.15. that like as I haue done, so ought you to do: For in like manner as falconers that teach their schollers to writ, are wont to set before them examples of well chosen letters, to the end that by imitating the same, they may make the like form of letter, as they would gladly learn: even so likewise for those that desire to led a Christian life, it behoveth to set before thē another most perfect pattern, that may serve them as an example and rule of their life. The perfection of the effect is to follow his cause. For the which there can not be any other more perfect, nor more convenient, than the life of our saviour Christ:( who was given unto us in this world, for a master& example of virtues.) Forsomuch, as all that he did and said in his life was for an example& reformation of our life: for it is certain, that like as all the perfection of the effects is to imitate their causes,& to be like unto them:( as we see, that the perfection of the scholar is to imitate& follow his master,) even so al the perfection of a reasonable creature is to imitate& follow his creator( so much as is possible,) and to resemble,& be like unto him. unto this imitation the same Lord inviteth us in all the Holy Scriptures. Leuit. 11.44. Leuit. 19.2. Leuit. 20.7. 1. Pet. 1.15 1. John. 3.3. Luke. 6.36. Mat. 5.48. In one place he saieth: Be ye holy, as I am holy. And in an other place. Be ye merciful, in like manner as your Father is merciful. And in another place he saieth: Be ye perfect, in like manner as your heavenly father is perfect. Wherefore, sith that all the perfection of the creature consisteth in the imitation, and following of his creator: and to him that will imitate a thing, it is necessary first to see it, One cause, why God took our flesh, was that wee might see him whom wee ought to follow. and because none can see God in his own nature, and glory, for this cause( among many other,) the son of GOD hath clothed himself with our nature, to the end, that so we might see him, whom we ought to follow: that is, that wee might see him in such manner, as he walked here vpon the earth, and was conversant with men: that wee might understand what words he spake, in what works he bestowed his time, how he behaved himself in adversity, and how in prosperity: how being solitary, and how in company: how with his enemies,& how with his friends: how with the great,& how with the small: and last of all, to the end that wee might see the excellency of his virtues, his charity, his humility, his patience, his obedience, his meekness, his poverty, his fastings, his prayers, his tears, his watchings, his preachings, his labours, and travails, the zeal which he had of souls, the love towards his neighbours, the rigour& severity, which he used towards himself,& the gentleness and compassion towards others. This was one of the causes, why he came into the world. For to this end God came to make himself man, that man might be made God: to the end that man might learn, not only by hearing, but also by sight, and not only by the words of God, but also by the examples of God, to live as God lived. This is that, which the Prophet signified, when he said: Thy eyes shall see thy master, Esay. 30.20.21. and thy ears shall hear the voice of him, that shal admonish behind thy back, saying: This is the way, walk in it, and turn not aside. neither on the right hand, nor yet on the left. For by mean of this mystery of the incarnation of the son of God, not onely our ears haue heard the doctrine of God, but our eyes also haue seen his person: that is to say, haue seen the word in flesh, and God in man, that man might learn by him how he ought to imitate God, and that he should not mistrust, but that man may be made a God, sith that he seeth God made man. Now according to this rule, he that shal be most like unto Christ in all his virtues, shalbe most perfect, He that shal be most like unto Christ shal be most perfect. and this is that which the Holy Ghost( who dwelleth in the hearts of the just) intendeth principally to bring to pass: in such sort, as no painter( as a Holy Father saith) travaileth so much to make the picture like unto the natural as he laboureth to make all his Elect like unto our saviour CHRIST Crucified: as one that knoweth right well, that this is the greatest perfection,& glory, that may be attained unto in this life. An Obection. But peradventure thou wilt say. If this be so, how shall I be able to imitate and follow the virtues of the son of God? I am a man, and he is God. I am a deep sea of frailty, and weakness, and he a deep sea of virtue and strength, how can I then lift up myself so high, as to imitate, and follow such a wonderful great purity? The answer The answer. hereunto, my dear Christian brother is, Sap. 8.21. John. 1.16. Act. 15.11. Rom. 7.24.25. Rom. 8.26. 1. Cor. 3.9. 1. Cor. 12.3 13. that in very dead no man is able of himself alone to attain unto this so high resemblance,& imitation, of the virtues of the son of God, but by the virtue,& strength of the very self same spirit of God, which must dwell within him. For this spirit of God was given unto men to this end, that by mean of the virtue, 1. Co. 15.10 2. Cor. 3.5. Phil. 2.13. & strength of the divine spirit, they might live a divine life, Note that such christians as haue the divine spirit may do divine works, and led a divine life. & do the works not now of men, but even of God: forsomuch as they haue the spirit of God. It were not impossible for a man to speak as tully spake, if he had the very self same spirit, that tully had: neither to dispute like unto Aristotle, Rom. 2.5.10.13.14. 1. Cor. 6.17. Qui adhaeret Domino vnus Spiritus est. Mat. 10.20 Gal. 2.20. vivo autem, iam non ego, vivit vero in me christus. 2. cor. 4.10. 2. cor. 12.6. 1. John. 2.6. 1. joh. 3.1. 1. joh. 3.24. 1. joh. 4.16 1. John. 5.3 1. Pet. 2.2 Phil. 4.13 Mat. 19.2 26. Luk. 18.27 John. 3.6. if he might haue the very self same spirit, that Aristotle had. even so it is not impossible for a man to imitate,& follow( in his manner) the virtues& life of God, when he hath rereaued the spirit of God. It is no new or strange thing, that one thing should participate the nature of an other thing, when they are joined together: For so we see, that the unsavoury meat being seasoned with salt is made savoury, being preserved with hony, it becometh sweet, and being dressed with spices it receiveth the odiferous savour thereof,& after this maner it is no great matter for a man to become divine, being made partaker of th● divine spirit, to wit, of the spirit of God. Our saviour Christ signifieth briefly both the one,& the other, when he saith. That which is born of flesh, is flesh: but that which is born of the spirit is spirit. In which words he declareth plainly unto us, that it was not possible, that flesh of itself alone should be more than flesh: and that it was not impossible for flesh to be made spiritual, being holpen with the virtue, strength, and presence of the Spirit of God. By participation of the spirit of God, wee become spiritual. Thus now by means of the participation of the Spirit of God,( as of an heavenly seed) al the sons of God are born. And therefore it is not to be marveled at, if they as sons do resemble their father, and live a divine life, after that they haue received the spirit of God. As one of thē beareth witness, 2. Corin. 3.18. saying: we having the vail taken from our face, and having received in our souls( as in a clear glass) the brightness of God, are transformed into the self same image of God, through this operation of his Spirit in vs. Neither is it to be wondered at, that holy men( in their degree) are called goddes, as the prophet david called them, Psal. 81.6. John. 10.34. when he said: Ego dixi, dij estis,& filii excelsi omnes. I haue said ye are gods, and ye are all the sons of the highest. For it is no matter for such to be made partakers of the name of God, as haue been partakers of the Spirit and likeness of God. And this so great dignity the son of God himself came to give us: and this was the principal cause of his coming. And for this cause did he abase himself to become very man, Why Christ abased himself to become man. to the end, that he which is a very man might become God, not by nature, but by gace. And thus our saviour Christ is in one respect the exemplar cause,( as they term it) of al our perfection,( in that he hath drawn out and purtraited unto us in his most holy life the Image of perfect life:) and he is likewise the meritorious cause of our perfection, in that he hath with the mystery of his incarnation& sacrifice of his passion purchased for us this so great& excellent dignity. Now then, let the imitation of the life of our saviour Christ be the first lesson of our life, and let it be also the end of all the same. Whereunto the Apostle Saint Peter inviteth us, saying. Christ hath suffered for us, 1. Pet. 2.21.22. leaving you an example, that ye should follow his steps: who never sinned, neither was there found any guile in his mouth who, when he was reviled, reviled not again:& when he suffered wrong he did not threaten. The very same is likewise required of us by Saint John the evangelist in these words. He that saith, 1. John. 2.6. that he abideth in Christ, ought even so to walk, as he hath walked. Vpon which words Prosper saieth. What is it to live, as Christ lived, but to despise all prosperity, What it is to live, as Christ lived. as he despised it? And not to be afraid of adversity: which he hath patiently suffered? And to teach that which he taught: to hope for that which he promised: to do good to the unthankful, not to render evil for evil to the evil speakers: to pray for thy enemies: to haue compassion vpon the froward,& perverse: to get the good will of thy enemies: to suffer patiently the proud,& last of all, Rom. 8.10.13. ( as the Apostle saieth) to die to thy flesh, and to live only to God. These things and many other the like, are comprehended in the imitation& following of our saviour Christ: But because this lesson is very general, wee will now proceed to treat particularly of the use, and practise of virtues, according as we promised in the beginning. Of the exercise and practise of diuers virtues. THE II. CHAPTER. Charity is the first among all virtues. NOW among these virtues, the first( which is as it were the three of life in the middle of paradise) is charity: whose property is to love God above all things, with all our hart, with all our soul,& with all our might. This is the first and greatest of all the Commandements. This is the queen of all virtues: This is the beginning and end of all the Christian life. Math. 22.37.38. Deut. 6.5. This is the soul, and life of all our works: without which neither Faith, nor Hope, nor prophesy, nor martyrdom, neither yet all the other virtues are any thing worth. 1. Cor. 13.1.2 3. For the obtaining of this divine virtue of Charity, How charity may be obtained. among many other things, are required chiefly three. The first is, to purge the soul of all inordinate appetites& passions, and of all sins, To purge the soul. that do proceed of them: for the divine wisdom( as it is written) will not enter into an evil conscience, neither will it make her abode in a heart subject unto sins. Wherefore, Sap. 1.4. such as desire to love almighty God, let thē endeavour to sequester themselves from all sins: and not onely from all deadly sins: but also( so much as in them lieth) even from venial sins. For in like manner as a glass, the brighter it is, the more clearly it receiveth the sun beams: even so the purer a soul is, the more it doth participate of the clearness, and bright beams of the love of God. The second thing that is requisite for thee obtaining of Charity, is for a man closlie to recollect himself For a man closlly to recollect himself. within himself, as often as he may,& to call to mind all such things, as may move his hart to love almighty God. The which if he do, he shal find that all those causes of love, that be found in all creatures, are to be found altogether in God alone, yea,& all in the highest degree of perfection. And because the Philosophers affirm, that goodness is naturally to be beloved, The things that do specially move us to love God. S. Thom. 2. 2. q. 82. art. 3. & that every one loveth his own proper weal, hereof it cometh, that two things do chiefly provoke us to this divine love: to wit, the greatness of the perfections of God, and the greatness of his benefits. Of the which two points wee shall treat hereafter in their proper place. And herewith it is good also, to consider the great love that Almighty God beareth towards us, and what great cause we haue to love him also, in that he is our Father, our Brother, our King, our Lord, our God, and our last end,( in regard whereof he is called the spouse of our souls) and therefore deserveth to be loved with infinite love: forsomuch as such love is due to the last end. Now the consideration of these things, the longer and profounder it is, the greater love shall it cause us to haue unto almighty God, whom wee do in such meditations set before our eyes. And for this cause, he that mindeth to take great profit in the love of God, must spend a great time in this consideration. An other mean there is besides this for the obtaining of Charity, which is a shorter, and more compendious mean: that is, when the soul being wounded and prevented with the sweet delight of this lord, and enamoured with his so great excellency, demandeth most instantly and continually of him, who only can give this treasure of charity, that he will vouchsafe to grant the same unto her: seeming unto her, that it is a shorter, and more speedy way for the obtaining of the love of God, to demand it of him, than to strain it out by little and little, and as it were drop, by drop, by force of considerations. For which cause such a one accounteth it better to pray than to meditate. And so he prayeth, and maketh petition continually with most fervent and burning desires, for this so precious a jewel: for the which purpose it is needful, that he haue always in a readiness some sweet, and loving prayers, wherewith his Religious soul may signify unto Almighty God this his desire. Of the which prayers, and of all that appertaineth unto this virtue of Charity shalbe treated hereafter in his proper Treatise of the love of God. And be thou well assured, that not one of these prayers, and sighs, shal be frustrate, and spent in vain: For sith our Lord is always so liberal, and bountiful in his gifts, he will grant thee for thy prayers, either new devotion, or new light, or else he will give thee increase of grace, or draw thy heart more effectually unto him, or comfort and recreate thee with greater fweetnes,& delight, or else he will give thee greater force to persevere& accomplish thy good beginning: wherefore lose not( my good brother) through a little negligence these inestimable benefits, which thou mayest obtain every moment. Purity of intention. unto this same Charity it doth appertain also to purify the eye of our intention in all our works, pretending therein, not our own commodity, and interest, neither yet our own honour and contentation: but the well pleasing, and contentation of Almighty God. In such sort, that whatsoever wee shall do,( either following our own will, or the will of others) it be done, nor for manners sake, nor for a bare Ceremony, nor for necessity, nor by constraint, nor to please the eyes of men, nor yet for any other interest or commodity of the world, but purely for the love of God: as an honest woman serveth her husband, not in respect of any dowry, legacy, or other commodity that she hopeth for of him, but for the love shee beareth unto him: wherein it is meet, that the soul should be so faithful and chased, that like as the honest wife trimmeth, and decketh herself only to please the eyes of her husband, and not of any other man: even so must the soul procure the ornament, and garnishing of virtues, onely to please the eyes of almighty God. Howbeit, I speak not this, as to condemn the doing of good works, Psal. 118 112. Esay. 3.10. jer. 17.10 Mat. 5.12. Mat. 10.42. Rom. 2.6.7. 1. cor. 3.8. 2. cor. 5.10. Eph. 6.8. 2. Tim. 4.8. Heb. 6.10. Heb. 10.35.36. Heb. 11.26 Apoc. 2.23. Apoc. 14.13 Apoc. 22.12 for the reward of life everlasting,( being rather a holy and commendable thing:) but because the more a man shall turn his eyes from all kind of interest, and commodity, and the more purely he shall haue his intention bent to the pleasing of Almighty GOD, the more perfectly shall he work, and the more abundantly shall he merit. For( as Saint Bernard S. Bernard. saieth) perfect love increaseth not in strength through hope, neither is it dismayed through mistrust: forsomuch as it laboureth not in hope of any thing that shalbe given, neither doth it cease to labour, although there be no hope of any gift: because it was not the commodity, or interest, that moved it to take pains, but only love. And this pure intention ought a man to haue, not only in the beginning, or end of his works, but also at the very time, whilst he is in doing them, he ought to do them in such wise, that he be offering thē there unto almighty God,& that in doing them, he be then also actually exercising himself in loving of God: so that whilst he is in working, he may seem no less both to love, and pray, than to work. And after this manner he shal not be distracted in the works, which he shal do. For in this wise did the Sainctes work, and yet not-withstanding were not distracted, when they did work. So is it spoken of the spouse in the canticles by a figure, Cant. 4.11. that her garments savoured of incense. For by the garments of the soul we understand the virtues, virtuous works be the garments of the soul. wherewith she is adorned:& by the incense, which being cast into the fire ascendeth up on high, and yeeldeth a sweet savour, we understand prayer, which being done here on earth, worketh in heaven. Now then to say, that the garments of the spouse savoured of incense, is to say, that she wrought the works of virtues in such sort, that her working appeared as well to be praying, as working, by reason of the great devotion wherewith she did her works. We see the mother when she is occupied in washing the feet of her children, or husband, which are come home from far countries, that she doth both love them, and serve them together, delighting herself, and taking great pleasure,& contentation in that service which shee doth unto them. even so ought our mind to be affencted, when it purposeth to do any service unto her Creator, and in so doing shall her garments savour of this spiritual incense. What work so ever is thus done, is of great merit: The merit of a good work dependeth of the purity of the intention. Mat. 6.1.4 Mat. 19.29 Luk. 6.35. Heb. 6.10. Luk. 21.34. mark. 1●● 43.44. Forsomuch as the merit of our works doth chiefly depend of the purity of our intention, and of the love,& devotion, wherewith they are done: wherein it may well be compared unto money: ●or in money we make not so great account of the number, as of the mettall. Because a little gold is much more worth, than a great quantity of copper. even so in good works the multitude of them is not so much to be regarded, as the love and devotion, with the which they be done. As it appeareth by the m●te offered by the poor widow spoken of in the gospel: which was better esteemed, than the great offerings of many rich men. And so it happeneth that a good work may be done with such a will, charity, and devotion, that it shall be more valued in the sight of almighty God, than many others, that are not done after the like manner. So that like as a fervent prayer obtaineth more of God, than many others, which are neither hote nor cold: even so doth a work done with great fervour, and devotion merit more, than many others, which are not so done. The which point ought diligently to be marked of those persons, whose states of life do bind them continually to do good works, that they take good heed after what sort they be done:& that they presume not in the multitude of their works, but to be careful to do them with great love, and devotion. Charity requireth of us not only to love God, but also to love our neighbour for Gods sake. unto this same charity it appertaineth also not only to love God, but also to love our neighbour for the love of God. For sithence it appertaineth unto Charity to love God, and all things that be his: seeing also that one of the principal things that belongeth unto God is a reasonable creature, made after the image and likeness of God, and redeemed with his blood: it followeth hereof, that from the very same roote and habit, from whence it proceedeth to love God, from thence doth it also proceed to love our neighbour for Gods sake. As the common saying is with us in spain. He that loveth well Beltrame, loveth well Beltraines dog. And so say the divines, that Charity is one only habit, but that it hath these two acts, the one to love God,& the other to love our neighbour for Gods sake. This is the final cause, for which we ought to love our neighbours. This is also the greatest motive, why we should love thē, be they never so unworthy of our love: for we ought to respect them,& to love them not so much for their own sakes, as for the love of that Lord, who hath created them, and redeemed them,& hath commanded us to love thē for his sake: for admit that there be no cause in them, For what cause woe should love our ne●ghbour. wherefore they should be beloved: yet in God there be infinite causes, for the which he deserveth that wee should love, not only thē, but also even all the pains and torments of t●e world for the love of him: so that if there want causes in the perso of our neighbour, for to move us to love him: yet in God there be manifold causes, both for this,& for much more. This love requireth of us, that we do no hurt nor injury to any man, that we speak no evil of any person, nor judge any man. This love bindeth us, to keep in great secrecy the good name and famed of our neighbour: yea, and rather to close up our mouths with iron knots, than once to touch him in his good name. It is not sufficient to do no harm, but it is requisite to do good. And it is not sufficient to do no hurt to others: but it is also requisite to do good to all, to help all, to give counsel to all, to forgive whosoever hath offended thee, to ask pardon of them whom thou hast offended, and above all to suffer& bear the grievances, injuries, rudeness, simplicity, humors, and conditions of all persons, according to the saying of the Apostle: bear ye one anothers burden, Gal. 6.2. Mat. 22.37 40. and so shall ye fulfil the law of Christ. This is the thing which Charity requireth: wherein is contained the Law& the Prophets: without which, he that will go about to found a religion, sha●l bring it to as little proof, as he that would go about to form a lively body without a soul, the which implieth a plain contradiction. §. 1. AN other virtue there is, sister unto Charity, Hope. which is Hope,( howbeit, this virtue could not be in Christ, as Faith also could not be in him, because he had another thing of greater excellency.) unto this virtue of Hope it appertaineth to behold almighty God as a Father, bearing towards him the hart of a Son: Mat. 19.17 For in very deed, Luk. 18.19 as there is no good man in this world, that is worthy to be called good, if we compare him with God: 1 Reg. 2.1. Mat. 23.9. so is there no Father in earth, that so tenderly loveth those, whom he hath accepted for his sons, as Almighty God doth. So that whatsoever shall happen unto a man in this world, be it either prosperity, or adversity, let him be well assured, that all is for his weal and profit: Mat. 10.29 sith no one sparrow falleth into the snare, without his providence. And in all these things let him haue recourse forthwith unto him, We must repose our confidence and hope in God. with all confidence, opening unto him all his troubles, and trusting in the passing great bounty of his liberality, in the fidelity of his promises, in the pledges of the benefits, which he hath already received, and above all, in the merits of his son, trusting assuredly, that although he be a sinner, and very miserable, yet will Almighty God be merciful unto him, and when he thinketh least of it, then will God direct all things for his commodi●ie and profit, and that by some such mean, as he little imagineth. And for this purpose let him always bear in mind, that verse of david. I am a beggar, and in poverty: Psal. 39. but our Lord is careful for me. And if he will red the psalms, the Prophets,& the evangelists with attention, he shall find them in like manner all full of this divine providence, and of good hope, wherewith he shal daily take greater encouragement to trust in Almighty God, in all the adversities, and troubles, that may happen unto him. And let him be well assured, that he shal never haue true peace& quietness of mind until such time, as he hath this maner of security,& confidence. For without this assured. Confidence in God, every thing will molest, disquiet, and dismaie him. But having this Confidence in God, there is nothing, that can trouble him: forsomuch as he hath Almighty God for his protector and defender. §. 2. Humility is the roote& and foundation of all virtues. Summa S. Thom. 2. 2. ●uest. 16. 1. ●●rtic. 5. ad ●. Math. 11.9. Caietan. THE other virtue is Humility, as well inward, as outward: which is the roote and foundation of al virtues. This virtue shined in such sort in the person and life of our saviour, that therein especially he required to be followed when he said: learn ye of me: for I am meek, and humble of mind. Vpon which words the learned divine Card●na●l Caietan saieth very well: that in these two virtues, to wit, Humility and meekeness consisteth the principal parte of the Christian philosophy. For Humility disposeth our souls to receive the gifts of God: and meekness disposeth us to use gentle& courteous behaviour in our conversation with men. It appertaineth also to this humility, The office of humility. to cause a man to account himself to be one of the most vile& abject creatures of the world, unworthy of the bread which he eateth, of the earth which he treadeth vpon and of the air wherewith he breatheth. By this virtue a man cometh to esteem himself no better, than a stinking, and abominable carcase, stufled full with worms, the stench whereof he himself can not abide: persuading himself, that all men do shut their eyes, and stop their noses, for that they would not smell the savour of it, nor see it. Thus, O my loving brother,( saieth the blessed Holy Father. Saint Vincentius) it is meet both for thee, Saint Vincentius. and me, to think of ourselves: but rather for me, than for thee: because all my life is stinking, and defiled: and my works ate filthy and abominable, by reason of the corruption of my sins:&( that, which is worse) I feel from day, to day, that this intolerable stench is renewed in me. This stench ought the faithful soul ●o feel in herself, with such great shane of herself, as being in the presence& sight of Almighty God, whose eyes do see all things most clearly: and as though she were even now presently called to the straight iudgement in the last day, so ought she to sorrow and lament,( so much as she may) for her offences committed against Almighty God, and for that shee hath lost the grace, which she had, when she was washed with the water of Holy baptism. And as a man believeth, and perceiveth, that he stinketh in the sight of almighty God, so let him likewise imagine, that he stinketh both before men and Angels,& account himself as one scorned, and confounded in the presence of them. And if he will consider what the majesty of almighty God deserveth,& how much he is bound unto him, of whom he hath received so many merciful benefits,& how lewdly he hath answered both to the one and to the other, and how in steede of so dutiful services, he hath done so many discourtesies, he shall perceive that he hath deserved, that all creatures should rise up against him, to take reuenge of him: yea, to rent and devour him in gobbets: forsomuch as he hath so grievously, and injuriously offended the universal Lord of all things. And for this cause let him desire to be spetted at, and despised of all creatures. Let him be willing with all patience and ioy to receive all the despites, reproaches, infamies, wrongs,& adversities, that may happen unto him. And let him take so great contentation therein, as an enemy is wont to do, when he taketh reuenge of an other: for so it is reason that he should take reuenge of himself, for that he hath offended Almighty God. It appertaineth also to this humility, that he haue a mistrust of himself,& of al his own abilities forces, and industries: and that he do wholly convert, and stay himself in all things vpon the arms of our sweet saviour Iesus Christ,( who was most poor, dishonoured, contemned, and put to death, for the love which he bare unto him) until such time as he himself shall attain to be also as it were dead in respect of all wrongs, troubles, and injuries, which he shall sufter for Christs sake. And forsomuch as it is agreeable unto reason, that the figure of the outward man should be such, as the figure of the inward man is: as the inward man in his thought thinketh himself to be in the most inferior, and basest place in the world: so should the outward man endeavour to abase himself, following therein the example of Christ, in washing the feet( if it were needful) even of all other men,& to procure that his apparel, his gesture, his words his entertainment, Outward humility should answer unto the inward humility. his house, his table,& all the rest,( keeping herein the laws of discretion,) be answerable to the inward humility: to the end that a man be not different from himself, nor double in his doings, and so break our Lords commandment, Eccl. 4.26. where he saith: Thou shalt not take a form contrary to thine own form. §. 3. WIth Humility, chastity is very secure, chastity joined with humility is secure. Mat. 22.30 which is properly the virtue of angels, as our saviour affirmeth. And I say that Chastity is secure with humility, because where Humility wanteth, there is Chastity forthwith in great hazard. S. Anselmus And so saith Saint Anselmus very divinely, that when pride sufficeth not to destroy Humility, lechery destroyeth it, and when lechery cannot destroy Chastity, Pride destroyeth it. The which as it is the moth, and destroyer of all virtues: so is it of this virtue most particularly. Pride is the destruction of all virtues. And therefore he that is chased in deed, accompanieth his Chastity with Humility, to the end he may so preserve it with the more assurance. It appertaineth also unto this virtue of Chastity, to haue the mind even of an angel,( if it were possible,) and to fly both heaven,& earth, from all communications, sights, familiarities, conversations, friendship, or acquaintance, that may be any prejudice to the same: yea, though it be sometimes even of spiritual persons: S. Thomas. Opuscula. 64. For as S. Thomas saieth singularly well: oftentimes the spiritual love cometh to be changed into a carnal love, by reason of the likeness and resemblance, that is between the one love, and the other. To this virtue of Chastity it appertaineth also, To eschew evil thoughts. that so soon as any lewd or evil thought cometh unto the hart of a man, he do forthwith cast it out of him with all hast possible, as if it were a hot burning coal, according as wee haue here before declared. And let him endeavour in this point to be so chast,& so faithful unto almighty God, that he would rather pluck his eyes out of his head, if it were lawful so to do, than to behold any thing, whereby he might offend the giver of thē. And when any occasion shall be ministered unto him to behold any thing, that may move him unto unchaste thoughts, let him mildly say in his hart: O my Lord, I haue no eyes to behold any thing, wherewith I may offend thine eyes. I b●seech thee of thy goodness, that I may not abuse mine eyes, as weapons to offend thee, which thou hast given me, and which thou art now illuminating with thy light, to the end they should behold thy works: whosoever shall haue this honest,& careful regard in the government of his eyes, he may be well assured, that Almighty God will preserve him,& that thereby he shall escape many battles and perils, and shall live in great peace& quietness. It is also the part of chastity to endeavour that our heart be surrendered, and made subject unto almighty God, in such sort, that it bear no inordinate love or affection unto any vain or mortal creature. But let him repute himself as one, that were in very deed dead unto the world, and as though he were both deaf, and blind, let him not desire either to hear or see any thing, unless it be necessary and profitable unto him. And it is requisite, that not only his body& mind be chased, but he must procure also, that his eyes be chased, his words chased, his company chased, his apparel chased: yea, his bed, table, and diet chased, as wee shall declare by and by: for the true and perfect ch stitie requireth that every thing be chased, whatsoever it be: Temperancy in diet is a great help towards the the maintaining of Chastity. S. John Climacus. For when one only thing faileth, sometimes it corrupteth the whole. unto this virtue of chastity( among other things) it is a great help to be temperate in eating,& drinking: for as S. John Climacus saieth) he that would be chased,& yet pampereth up his body with delicates, is like one that would drive a dog a way from him,& yet casteth still bread unto him, wherewith he causeth the dog the rather to follow him. Wherefore, to obtain this virtue, let a man be careful, whilst he giveth sustenance unto his body, that he overcharge not his stomach and spirit with excessive eating, and drinking, but that he do receive the one and the other with great temperance, and moderation: not seeking therein to delight himself with delicates, but only to satisffie the necessity of nature. And although that naturally he take a taste in the meate, which he eateth, yet let him not procure it of his own parte or take a-pleasure therein: but every morsel, that he shal eat, let him dip it spiritually in the most precious sauce of the blood of our redeemer: and that, which he mindeth to drink, let it taste of the most sweet fountain of his wounds. Let him desire rather to feed vpon meats that be gross, and of small price, than vpon curious and costly dishes: calling to his remembrance, that our Lord Iesus Christ tasted gaule& vinegar for his sake vpon the cross. Howbeit, let him consider withall, that he that eateth of gross and contemptible meats, in case it be done with overmuch delight, greediness, and gluttony, looseth the value& reward of true abstinence: for abstinence consisteth not so much in the quality of meats, as in the manner of eating them,& as S. Augustine saieth, S. August. it is possible, that a wise man may use a precious meat temperately, and that an unwise man may committe a disorder in the eating of gross meats: because it is not the quality of the meate, that maketh gluttony, but the disorder of the delight, which is taken in the same: So that the true lover of spiritual life ought to make continual war with his sensuality,& lust, denying unto it with discretion such things, as it hath a disordered appetite unto. Howbeit, let him chastise his flesh in such sort, Mortification ought to be used with discretion. that he overthrow not nature: neither let him mar his complexion with undiscreet rigour of abstinence, by following herein his own iudgement only: but in all things let him observe a mean, and holy discretion, suffering himself to be guided by the counsel of such as be wise,& virtuous. By this rule he ought to contemn all vanity and curiosity, in his apparel, in services done to his person, in his lodging, and in all other things appertaining to his use. §. 5. AFter this virtue followeth Silence Silence. as sister unto her. Silence is the mother of innocency, the key of discretion, the companion of chastity, the preserver of devotion, and the ornament of a new life. Now for the obtaining of this so excellent a virtue, the seruant of God must beware, that no hurtful or dishonest words do pass his mouth at any time. Neither ought he to give ear unto such, as do speak them: but rather endeavour with all discretion to interrupt, and break of such kind of speech in the best manner that he can. he ought also to abhor very much all lying, and all such words as do savour of flattery, or of vain glory. He must not be sour or currish in his communication, but mild, and friendly. His words may not be artificially& curiously devised, but simplo& plain. He must take as good heed as he may of idle talk, Scoffing& gesting overthrow devotion. by reason of the time that is ●ost therein: and much more let him take heed of scoffing, and gesting: for by using therof, devotion vanisheth away,& is in great danger to be lost. Well speaking of himself, and evil speaking of others are to be eschewed. But the two principal rocks which he ought with all diligence to eschew, are the speaking well of himself, and speaking evil of others. And for the more security from these dangers, if he may hold his peace without breach or detriment of Charity, or Obedience, let him in Gods name keep silence. mary, he may not be grievous, and unpleasant in his silence, lest thereby he be irksome unto others. And when it is requisite for him to speak, let him abridge his talk so short as he may, and let him speak warily, and with discretion, and before that he begin to open his mouth, let him resolve with himself, gainsaying, and obstinacy in reasoning, are to be avoided, unless our silence may be prejudicial to the glory of God. not to utter more words, than be needful. Let him not gainsay any other man vpon light occasion, neither yet stand obstinately with any man in reasoning: but after that he hath affirmed his saying to be true once, or twice, if then it be not believed, let others think what they list,& let him keep silence, as though he knew no more of the matter, unless his silence may be notoriously prejudicial to the glory of God. Let him not be peremptory in his own opinion, nor obstinate in his arguments, and assertions, neither yet affirm any thing that he knoweth, with overmuch asseveration, but with modesty, and temperancy, saying: I think it is so: or if I be not deceived, it is thus. But to the end that he commit not an error in this point, What circumstances are to be obs●rued in speaking. ( which is of such importance,) not yet offend in barbarism( as the grammarians term it) in this spiritual language: when he intendeth to speak, let him consider these seven points and circumstances attentively. 1. The matter whereof he speaketh. The first circumstance is the matter, whereof he speaketh: because it is meet, that the communication be of matters, that be good, profitable, or necessary, and not of such as be unseemly, unprofitable or hurtful. The second circumstance is the end, 2. To what end he speaketh. for which he speaketh that it be not for Hyprocrisie, ostentation, vanity, or vain glory: but with simplicity and plainness, and for some honest and necessary end. The third circumstance is the maner that he useth in speaking: The maner of speaking. that it be not with a thundering voice, neither with overmuch losenes of speech, nor yet with effeminate niceness, and affection: but with deliberation, mildness, and gravity: yea and this also ought to be, not unpleasant, but tempered with sweetness, as they say Saint Basills talk was. And especially the talk of a woman would be more plain and more simplo. For they say, it must be like unto water, the which when it is good, it hath no maner of taste at all. Likewise, affencted speech is well worthy of reprehension: especially, if it be with an intent, for that he would seem to be a very wise and discreet man, and an eloquent speaker. The which is a great 'vice in a man, but in a woman very daungerous The fourth circumstance is of the person, The circumstance of the person that speaketh. Silence is the companion of shamfastnes. that speaketh: because young men may not speak with such liberty, as others may: but rather it is in thē avery great ornament to keep silence, which is the companion of shamefastness. And silence is likewise a very great ornament in young damosels, and virgins unto whom S. Ambrose S. Ambrose. saith thus. Consider O damsel, and haue due regard unto thyself, and what words thou speakest: because often times in a young maiden it is a fault to speak even words, that be good. The fift circumstance is, 5. The circustance of the person to whom he speaketh. to consider well the person, before whom he speaketh. For in the presence of very wise and ancient grave men, it is not lawful nor seemly for every one to speak, but when necessity enforceth them,& when they cannot be otherwise excused. 6. The circumstance of the place. The sixth circumstance is, to consider the place where we speak: because there be places for speaking, and places for silence: 7. The circumstance of the time. Eccles. 5.7. Tempus tacendi,& tempus loquendi. as in the Church, and such like. The seventh circumstance is, to consider also the time, when he ought to speak. For( as Salomon saieth,) there is a time to keep silence,& a time to speak. And the observing of due times herein is one of the principal parts of wisdom: especially, when we intend to admonish, give counsel, or reprehend. For as in every thing wee ought to seek for due time, and opportunity, so ought we especially when we will admonish or reprehend others without regard whereof wee lose altogether the fruit of our admonishment. And of him, that observeth duly this circumstance, the wiseman saieth thus. provver. 25.11. To observe a convenient time in speaking, is like goden apple vpon pillars of silver. All these circumstances are very requisite to be well weighed of him, that mindeth to speak without incurring any fault. For whensoever he faileth in any one of them, he shall offend, and break the due order, and rules required in communication. And because it is very hard for a man not to offend in some one of these defects: therefore it is a very sure remedy to withdraw himself into the haven of silence, where none of these dangers are to be feared. §. 6. We ought to mortify our own will. NOw when the tongue is in this sort mortified, and governed, it remaineth, that he do mortify his own proper will, which is another key of good life: for the performance whereof, there is no one thing, that helpeth more than obedience. And therefore one of the exercises that he ought chiefly to esteem, is the practise of this virtue of mortification, considering that the perfect mortification of our own will is a most acceptable Sacrifice unto Almighty God. What thing soever is done simply for obedience Obediedce. sake,( although of itself it be of small value) yet Almighty God doth magnify it, and reward it, as a thing of great excellency. And no work,( be it never so great) can be acceptable unto God, if it be accompanied with the disobedience either of Almighty God, or of such Prelates,& superiors as we are bound to obey: wherefore, let the seruant of God be obedient unto his superiors with a cheerful and devout mind,& honour them in respect of God: for the honour which they are not worthy to haue in regard of their own persons, they deserve to haue it in respect of their office. Let him also be obedient to his equals: yea, and unto his inferiors also, in such things as are lawful and honest. Let him be willing and glad, to be reprehended and instructed of what person soever he be. And let him not defend himself proudly against such as shall reprove him with any choleric speech: but following herein our Lord& saviour Christ, let him rather suffer, and hold his peace: unless some notable scandal or offence be like to ensue of his silence. Let him humbly submit himself unto all creatures for the love of God. 1. Pet. 2.13 And although he haue received from God great abundance of gifts, and consolations, yet let him not therfore wax proud, neither yet esteem himself the better in this behalf: sith that in very dead all goodness cometh of God, and only sin he may account for his own. §. 7. Of our behaviour towards our neighbours. LEt him also learn to suffer without quarreling, or murmuring, whatsoever injuries, contempts, accusations, afflictions and losses, it shall please Almighty God to permit to be laid vpon him. And let him beleeue undoubtedly, that almighty God doth sand them vpon him by his just and merciful ordinance. Wherefore, let him not disdain, or be angry with those men, by whose hands they come unto him: but rather comforming himself after our lords example, let him show himself meek, and gentle towards them. Let him not judge other men, or measure them according to the miserable, and coruptible apparance of the body, Gen. 3.26. Gen. 9.6. Col. 5.10. 1. Cor. 11.7 but according unto the incomprehensible dignity of the soul, which is made unto the image of God. Let him give no froward looks to any man, or show himself angry or wayward, or melancholy: but as well in his conversation, as in his words and answers, let him be affable,& courteous unto all sorts, with a mild and amiable gravity. Let him bear gently with other mens faults. Howbeit, such faults as shall be contrary unto the honor of God, let him procure with all diligence to amend them friendly, either by himself, or by means of others, when there is hope that they may thereby be redressed. Let him hate the sin in a man, Note. but not the man for the sins sake: for man is the handie-worke of God, and sin is the work of man. Let him be ready as occasion shall be ministered unto him, to do good to al men, and no less to his evil willers, than to others. Let him take compassion, as well vpon them that do evil, as vpon them that suffer evil: but especially, let him be moved to take compassion vpon the faithful souls departed out of this life, abiding the torments of Purgatory, and let him pray unto God for them. And to the end that he may the sooner be induced to be sorry for other mens miseries, How wee may be induced to be sorry for other mens miseries. let him imagine, that he were himself in the place of such, as do suffer them,& so shall he feel other mens miseries, as if they were his own. Let him not envy or grudge against any man. Let him conceive a good opinion of every man, and if any naughty suspicion begin to come into his mind, let him quickly expel it away from him. Let him not despise any man, nor utterly despair of any sinner: for he that is at this present an evil man, may through the grace of God, to morrow be changed. Let him hold this firm determination in his mind, never to judge any man. Let him endeavour always to interpret the sayings and doings of others in the best part, hearing and seeing all things with a simplo and gentle hart. Let him not be disquieted with the calamities, and miseries, that chance in the world: but in al things let him put his confidence in the providence of almighty God, without which there falleth not so much as one silly sparrow into the net. Mat. 10.29 And unto the same divine providence, let him boldly recommend both himself, and all that he hath: staying himself with an humble confidence in every adversity vpon the mer y of so good a Lord. And let him demand of him help and succour with fervent prayer, according as the Prophet admonisheth us, saying: Cast thy care vpon our Lord, ●sal. 64.23 and he will nourish thee. And although a man be sometimes destitute of inward consolation, and thereby grievously dismayed: yet let him not therefore leave off his holy purpose, but let him persevere,& continue before our Lord with humility, and confidence, without seeking after vain consolations to comfort himself: for God himself will comfort him. If the wicked spirit shall put into his mind any perverse, and abominable thoughts, Of wicked thoughts. let him make no account of them: but let him with all speed shut up the eyes of his soul: for he shal overcome such conflicts much better by despising, and contemning them, than by considering them, or disputing against thē. neither let him think, that he is wounded with those darts, which he did wholly resist, and quickly expel away from him: for in such a case he committed no sin, whereof he hath need to be Confessed. Forsomuch as wee are bound to confess sins, and not the temptations of sins, Wee are not bound to confess temptations of sins. Exo. 20.17 Mat. 5.28. jac. 1.15. whereunto we gave no consent. The filthy thoughts do not defile a man, unless he take delight in them: for it is one thing to think of evil, and an other to consent unto it. And we know, that many holy Saints did feel sometimes in their flesh great provocations unto vices: but yet with their reason, and will, they did put them to flight. §. 8 The heretics in reading the Holy Scriptures do feel tender motions,& consolations in their mindes which are in them but deceitful illusions of the divell, and no true devotion. LET him not think, that holiness of life consisteth in feeling in the soul great consolation,& sweetness: neither let him account for a certain, and secure devotion that tender feeling and motion of the spirit, wherewith some do with great facility cause their eyes to power out abundance of tears: for oftentimes the like tender motions are to be found even in Heritickes, and Pagans. The true devotion is a prompt and ready will, wherewith a man is disposed, and determined to do every thing, that is behoveful for the honour& service of God. This true devotion continueth, and preserveth always with his frut, although the soul be dry, and the hart barren. Wherefore Let not the spiritual man covet overmuch the inward delectation: but let him prepare himself with an equal contented mind either to receive it, or to want it, as it shal please our Lord. If it be his pleasure to comfort him, let him receive that consolation with all humility, and rendering of thanks,& let him beware, that he use it not for his only contentation, neither let him so enjoy the benefit of the gift, that thereby he do forget the giver: but let him be as pure and simplo, as humble,& quiet, when he is visited of Almighty God, as when he is not: for he ought not so much to assure and rest himself in the gifts of God, as in the giver of them, who is our last end. How little so ever the grace be that he receiveth, let him judge himself unworthy of it: yea, let him rather continually beleeue, that he deserveth punishment, and not consolations. If in singing the divine service, or praying, he cannot be so attent, as he desireth, let him not therefore be discomforted, or dismayed. For even those prayers, which are said with a distracted mind, are frutfull,& acceptable unto Almighty God, when he that prayeth, suffereth that distraction against his will, In what case prayers said with a distracted mind are acceptable unto God. and doth willingly so much as lieth in him, offering unto God his good will, and persevering in his prayers with earnest care and diligence. Therefore let him not be impatient, or disquieted, or trouble himself more than is expedient: but yielding himself into the hands of God, let him be of good comfort: forsomuch as God is so good,& merciful, that he doth with benignity suffer those, which when they do speak unto him in their prayers, do withall wander in their imaginations vpon things unseemly for his presence. And let him say thus unto him. A prayer. Thou knowest O Lord, that my mind goeth wandring vpon many vanities. Haue mercy vpon me most vile sinner that I am. O good Iesu answer for me, and supply all my defects. I by reason of my frailty, am ready to fall down: Take thou hold of me, and I shall not fall: but what shall I say, that being so weak and frail, and falling a thousand ●imess, thou dost nevertheless attend for me? Let him dispose himself,& haue a desire to receive the blessed Sacrament of the altar oftentimes for the glory of God. And if he cannot receive Sacramentally so often-times as he desireth, let him not trouble, and disquiet himself therefore: but comforming himself unto the will of our Lord, let him prepare himself to receive it spiritually: for nothing can hinder him, but that he may haue access unto our Lord, and receive him spiritually, yea, if he will, even a thousand times every day. §. 9. 9. To examine ●isr consciences every night. LEt him call himself to a reckoning every night, and take a straight account, how he hath spent that day, according as we haue before declared. And this done, let him settle his body in his bed in a comely and honest manner there to sleep, and take his rest: and let the sleep take, and find him( if it may be) whilst he is thinking sweetly vpon Almighty God. And let him lodge and conserve his devout,& loving desires in such sort, that he may return unto thē again when he shall awake. And in the morning so soon as he awaketh, let his hart forthwith think vpon God:& let him direct his first thoughts and words unto him, saying with the Prophet: O God my God, Psal. 62.2. unto thee do I awake even from the break of the day And a little after let him say. Psal. 62.7.8. In the morning will I think vpon thee, because thou hast been my helper. After this sort must a man prepare himself to receive& continue the grace and devotion, which should never be intermitted. Howbeit, if by reason of the confusion, and wandering of his spirit, he cannot freely turn himself unto Almighty God, or if in his sleep he shall be troubled with any filthy or naughty dreams, When we awake, wee must be sorry for our filthy dreams,& abhor thē. let him not therefore be dismayed, neither yet vex himself beyond measure: but so soon as he awaketh, and returneth to the use of his reason, let him abhor the filthiness of his dream, and with patience& humility abide the trouble, which he hath sustained. Wee must eschew both great and small negligences. Let him eschew not only grievous sins, but also small negligences,( and that with all diligence, and carefulness: for if he will not keep himself from all that which displeaseth Almighty God, and from all that which hindereth or diminisheth his love, he shall not obtain perfect purity,& quietness of mind: for although these negligences be but light, yet may they by making so little account of them, become great: for there is no enemy so little, which being contemned may not work a great displeasure. wherefore S. Gregory S. Gregory. saith, that it chanceth sometimes, that the danger of small offences is more perilous, than of the greater: forsomuch as the great sins, the more clearly they are known, the more easy they are to be amended: but the small offences, the less they are known, the less they are avoyded, and therefore may work us the greater displeasure. Howbeit, let not a man mistrust, when he hath committed any of these sins, neither yet fly out of hand from the presence of Almighty GOD: but let him return unto him humbly,& confidently, and treat with him, as touching the offence, which he hath committed, and of his ingratitude, sorrowfully bewailing, and lamenting, for that he hath offended so good a Lord. And let him not only fasten his eyes vpon his own extreme misery: but let him consider withall, the passing great abundance of Gods mercy: the which cannot want to those that do turn unto him with all their hart, and for full Satisfaction and amendment of his sins, let him offer unto God the Father, the most holy life, and bitter death, of his onely begotten son, our sweet saviour Iesus Christ. And let him most humbly demand of the same his only son, that it may please him to wash away the spots of his sins, with the precious blood, which he hath shed for him. This being done, let him haue a good confidence,& continue the remnant of his life with the same intention, courage, and mind, that he had before he fell to sin. And let him not be discouraged, nor faint hearted, for such defects, and passions, Wee may not be discouraged if wee cannot overcome some of our defects, and passions. as he cannot by any means fully conquer in himself: but commending them to the mercy of Almighty God, and submitting himself into his hands, let him persevere with humility and patience,& never loose his hope. And if he fall a hundred times in the day, let him arise a hundred times again with hope of pardon. And at every time, let him purpose firmly, and steadfastly with himself to be more vigilant, and to take better heed afterwards what he ought to do. Howbeit, he may not put his trust in his own purpose, John. 1.16. John. 3.27. John. 15.5. Act. 15.11. Rom. 7.24.25. 1. Cor. 15.10. 2. Cor. 3.5. 2. Co. 12.9. Phil. 2.13. Plil. 4.13. Heb. 13.9. jacob. 4.8. Apoc. 3.20. Ap. 22.17 resolution, and force, but in the only goodness and mercy of almighty God, and in the help& assistance of his grace, which never faileth him, that endeavoureth to do so much, as of his part is required. The affections of his soul he ought to haue in such sort disposed, and directed unto God, that God may be to him all in all things: and him onely let him behold: n all things, and all things in him. Let him not fix his eyes in them, nor take pleasure in them for their own being: but let him respect them all in God: considering the principal thing, that is in them: which is, that they do proceed from God,& do represent unto us somewhat of him. After this sort the pleasure taken in creatures, shal be not only more pure, but also much sweeter, and greater: Let him recommend all his good works,& exercises unto the wisdom of Almighty God, to the end that he may direct them, and make them perfect: and to the same saviour,& to his everlasting Father, let him offer them in everlasting praise for the behoof of the whole catholic Church, that they may be incorporated, and united with the most holy works, and exercises of our saviour Christ: for by this mean, our works& exercises are made most noble: yea, and very acceptable also unto Almighty God: By Christ our works are made acceptable unto God. John. 1.16. John. 8.12. John. 15.5. Phil. 2.13. Col. 2.6. Gal. 2.20. 1. John. 2.6 1. John. 3.3 1. John. 4.9 1. Pet. 2.5. Heb. 13.15 forsomuch as from the heroical works of our saviour Christ( under whose shadow our works are assisted, and directed, and by his works, grace is imparted unto us,) our works do receive inestimable value: for which cause the Apostle saint Peter counseleth us, to offer unto Almighty God the Sacrifices of good works, that they may be acceptable unto him for Christs sake. And thus what things so ever he shall suffer,( be they great or small, internal, or external,) let him offer them all unto Almighty God: to the end, that from the value, and dignity of his most holy Passion, they may receive value& estimation. §. 10. LEt him not be over hasty or headlong in those things which he intendeth to do: neither let him be overmuch affencted unto them, making himself a seruant, and slave unto them: but let him endeavour always to preserve his hart in true liberty. Let him not follow the vehement motions of his mind, Wee must not follow the vehement motions of our mind. although they be in matters concerning virtue: but with considerarion, and reason, let him prudently be Lord, and governor over his own affections, and works. Let him not persuade himself, that those affections, and motions be good: for there is no virtue, that is to be accounted a virtue without discretion. virtue without discretion is no virtue In so much that even the very love of God without di●cretion is hurtful. Let him remove from him with all discretion, what thing so ever it be, that may be occasion to him either to loose or to hinder the tranquillity, and quietness of his mind. And let him use a special diligence to banish away from him the unbridled passions of anger, of covetousness, of delight, of fear, of ioy, of sadness, of love, of hatred, with the rest: For these are such things as do principally overthrow the peace and quietness of the mind. And no less care ought he to haue, to drive away from him all vain,& undiscreet scruples, together with all such superfluous thoughts, as may trouble the peace& tranquillity of his spirit. Let h●m never be over careful for such things as may happen unto him in this world: sith that in time all temporal and worldlie things will perish and haue an end:& so all worldly losses are none other but payments before hand. Finally, when he hath thus separated both his understanding, and affection from all worldly, and transitory things: let him gather together all his forces,& powers within himself,& there let him continually Communicate alone with Almighty God. In each time and place, let him reverently consider the presence of almighty God: forsomuch as he is at no time or place absent, but is all in all places. A reverent respect is to be had unto G●d, as present in every place. And let him speak unto Almighty God lovingly, as to a friend, that is continually in his company: showing unto him his faithful desires,& fervent affections Let him learn to treat with God, when he is all alone. For this kind of familiarity used with God, shal be greatly for his profit. Let him not be dismayed,& out of hope, when he perceiveth his mind to be variable, or findeth great difficulty in keeping his thought fixed vpon almighty God, but let him constantly persevere, and provoke, and enforce himself so oftentimes, as until he return unto his right course again. For after that he hath with some travail accustomend himself thereunto, from that time forward it shall not only be easy, and delectable unto him to think vpon God, and vpon things belonging unto God, but he shal not stay himself somuch as one moment without thinking vpon him. And if he shall perceive his mind to wander abroad at any time, let him call it back again unto her former exercise, saying. Where hast thou ben wandering, O my soul? What commodity hast thou gotten by separating thyself from thy Lord, but l●sse of time, and distraction of mind? Take heed least thou become a runagate, and a vagabond: which were a thing unseemly for the spouse of so great a Lord. Let him also set before his eyes the Image of our sweet saviour Christ, God& man, nailed vpon the cross, and imprint the same as deeply as he can within the center of his heart: How wee ought to imprint in our hart the image of Christ Crucified. saluting and doing reverence with inward devotion unto those most holy wounds, which are worthy of perpetual remembrance. And let him with a loving, and humble boldness, hide himself within them. And having his senses wholly occupied about this Sacred Image of the life and death of our Redeemer, there willbe no place vacant for other strange figures,& imaginations: but it shal drive away from him all maner of fantasies,& unprofitable thoughts, as one nail driveth out an other. So as let him always( so much as is possible,) dwell and treat within himself, cleansing his hart,& driueing a way out of the same all transitory things, and fixing his eyes very earnestly vpon Almighty God, who always beholdeth him,, and reasoning continually with him, with sweet and loving words. And let him account it for a great loss to be separated, or wandering, It is a grea● loss to hau● our mind distracted from God. ( yea, though it be but for a very short time,) from this most chief and sovereign goodness, in whom are all good things. How a man ought to behave him self, towards God, towards himself, and towards hts neighbours. THE III. CHAPTER. HAVING now spoken of the virtues in general, we will adjoin an other Chapter wherein we mind to treat of them more particularly, applying all that hath been said hitherto, unto the three principal bound duties, whereunto every Christian is bound: which be, his duty towards God, towards himself,& towards his neighbour. The which duties are those three partes of iustice, wherein the Prophet Micheas Micheas. 6.8. did include the sum of al virtues, when he said. I will declare unto thee, O man, wherein goodness consisteth, and what our Lord requireth of thee, to wit, to do iudgement, to love mercy, and to walk carefully with thy God. Of the which things, the first, to wit to do iudgement, is towards himself: the second which is, to love mercy, is towards our neighbour: the third, which is, to walk carefully with God, appertaineth unto the service, Honour, and reverence of God. §. 1. TO begin then with the greatest of these bound duties, it is diligently to be noted, that, like as among precious stones, there are some, which even of their own nature, and kind, are more excellent than others, as the rubies, diamondes, emeralds, and such other: even so, among virtues, there are some, which of their own nature and kind do incomparably exceed all others. And these be such virtues, as haue their eye and regard unto God, and be therefore called theological virtues: Theological virtues unto the which we may also adjoin the fear, and reverence of God: and withall Religion: whose office consisteth in the honouring of GOD, with all that belongeth unto the service,& worship of God. These are the most principal among al virtues: and not only the most principal, but also the stirrers,& prouokers of them. For which cause they be compared with the other virtues, as the heauens with all the other inferior creatures, which do depend of their moving. Wherefore he that desireth to attain unto the perfection of a Christian life, although he be bound to travail universally in all virtues,( for like as it is meet, that al the strings of a lute be first accorded and tuned, before it be played upon: even so is it likewise requisite to haue al the virtues for the better ordering, and framing of a good life) yet ought he especially to labour to increase,& profit in these foresaid virtues. For the more he shall profit in them, the greater shall his perfection be. And for this cause I beleeue, that many of those holy Patriarkes were so notable in virtue, as david, Abraham, Isaac, and jacob,& such like: forsomuch as, although they were married and rich men, and had great affairs, and dutiful cares, for their provisions to attend unto, yet all that notwithstanding they were most holy men, because they had these most excellent virtues: as it appeared in the Faith, and Obedience of Abraham, and in the love, submission, devotion, and confidence, which david had in almighty God, in that he had such recourse unto him in all his necessities, and did put such trust in him, as a child doth in his father, yea,& much more, Psa. 26.10 saying: My father and my mother, haue forsaken me: but our Lord is careful for me. Now to obtain these so noble virtues, there is none other mean more convenient for our purpose, than to persuade ourselves, and to fix in our minds with all the hope, that is possible, that Almighty God is our true father, and more than a father: forsomuch as neither in the hart of a father, nor in the providence of a father, neither yet in the love of a father, there is any comparable unto him: for none hath created us, but he: none desireth more our profit than he. This being once settled in our harts, let us endeavour always to behold him with such eyes, and with such a hart, as a child doth his Father: that is, with a loving hart, with a tender hart, with an humble& reverent hart, with a hart subject, and obedient to his holy will,& with a hart full of confidence in all troubles and adversities, and couched under the wings of his fatherly providence. With such eyes and hart ought a man to behold Almighty God, as oftentimes, as he shall call him to mind. The which he ought to do, as often in the day, and night as he may: to the end, that so he may proceed forward by little and little with the help and favour of God, in procuring, and nourishing this manner of hart in his soul: according as that holy Prophet did, who said. Thy name O Lord, and the remembrance thereof, Esay. 26.8.9. is all the desire of my soul. My soul desireth thee in the night, and in the morning with my spirit, and with my bowels I will watch unto thee. This kind of affection and hart towards Almighty God cannot be expressed with words, nor obtained with our forces onely, and therefore he only knoweth it, that hath proved, and tasted it, and he onely possesseth it, that hath received it: wherefore a man ought continually to desire of God this hart towards him And he ought to haue a good hope, that he shall obtain it, putting his trust in the Princely words of that Lord, that saith: If you being nought do yet know, Mat. 7.11. how to give good gifts unto your Children: how much more will your Father which is in heaven, give a good spirit unto them that shal ask him. And this is that spirit, of the which the Apostle saith: Rom. 8.15. ye haue not received again the spirit of servitude in fear: but ye haue received the spirit of adoption of the sons of God, the which spirit causeth us to cry unto Almighty God with all our hart, and to call him with open mouth Abba, Father: which is, to haue towards him this most perfect hart of sons towards their Father, by loving him, reverencing him, obeying him, and by having a recourse unto him in all our necessities, and reposing our trust in him, as in our true father This hart our Lord promiseth us by the Prophet Ezechiel, Ezech. 36.26.27. saying: I will give you a new hart, and will put a new spirit in the midst of you, and will take away from you your stony hart, and will give you a fleshy hart,& will put my spirit in the midst among you, and will provide, that ye shall walk in my commandments, and keep my events, and put them in practise. And not only this Prophet, but all the other Prophets also with one voice do promise no one thing more often, than this spirit of sons: which should be given unto us, through the merites of that only son of almighty God. Acts. 1.4. And this spirit he gave unto us especially vpon the day of Pentecost. And to speak more particularly, the blessed Holy Father S. Vincentius Saint Vincentius. saieth thus. A man ought to haue seven sorts of affections, and virtues in his hart towards God: seven sorts of affections towards God. to wit, a most fervent love, a very great fear, an humble reverence, a most constant zeal, a giuing of thanks, a mouth full of praises, a ready obedience,& a taste of divine sweetness. To obtain these virtues he must always make his continual prayers unto almighty God, saying. O good Iesu, A prayer. grant that I may with all my bowels and hart,& with all my strength, most f rvently love thee,& that I may chiefly fear& reverence thee, and that I may procure, and be zealous of the glory of thy holy name, in such wise, that whatsoever injury bee done unto thee, may burn& rent my hart. grant me also, that I may humbly aclowledge all thy benefits, and that I may with great thankfulness of mind render unto thee always thankes for them. grant likewise, that I may praise thee evermore both day, and night, saying from the bottom of my hart with the Prophet. Psal. 33.1. I will praise our Lord at al times and his praises shall always be in my mouth. grant me also grace, that I obeying thee perfectly in all things, may enjoy thy unspeakable sweetness, and delight, that thereby I may increase more and more in thy love, and in observing& keeping of thy holy commandments. §. 2. seven affections, which a man ought to haue towards himself. HE ought also to haue towards himself( saieth the same Holy Father) seven other affections, and virtues. Among which the first must be, that he bee confounded and ashamed for the sins, which he hath committed. The second, that he do bewail his sins, and bee grieved at the very hart, for that by them he hath so greatly offended almighty GOD, and hurt his own soul. The third that in this respect he haue a desire to be despised, neglected, and shunned of all men, as unworthy of all honour and favour of men. The fourth, that he labour to make lean, and chastise his body with all severity and rigour, as one that hath been the provoker& mover of all those sins, and as a most filthy& abominable sink. The fift, that he do conceive an irreconcilable anger& hatred against all his vices, and against all the inclinations, and roots of the same, labouring always to cut off, not only the bows, but even the very roots also of thē. The sixth, that he be always very vigilant and attent, to govern and direct all his works, and words, and all the senses, and passions of his soul, that nothing do withdraw him from the iustice& law o● God. The seventh, that he haue a most perfect modesty and discretion in keeping, and observing a temperance, and measure: which is requisite in all things, but especially to discern between little& much, and between less and more: to the end, that there be nothing in him either superfluous, o● too little, and that he neither exceed in superfluity, nor yet haue any want of things that be necessary. §. 3. he ought also to haue( as the same Saint saieth afterwards) seven other special affections and virtues towards his neighbour. seven affecti ns. which a man ought to haue towards his ne●ghbour. First, he ought to haue an inward hearty compassion of other mens miseries, wherewith he ought to be grieved, as if they were his own. Secondly, he ought to haue a charitable gladness wherewith he must rejoice at the prosperity, and felicity of others, as he would do in case it were his own. Thirdly, he ought to haue a quiet, and settled patience, willingly contenting himself to suffer all vexations, troubles and injuries, that shall be done unto him, and ready to forgive them with all his hart. Fourthly, he ought to haue a gentle benign behaviour and affability towards all men, using himself in conversation among them with all courtesy, mildness, and gentleness,& wishing them all well, and making demonstration thereof after this sort in all his words, and deeds. Fiftly, he ought to haue an humble reverence towards all men, accounting them for his betters,& submitting himself with all his hart unto all men, as if they were his very Lords and Maisters. sixthly, he must haue a perfect agreement, and concord with all men, to the end, that( so much as in him lieth, and so far forth, as it shall please God to grant him,) he may say one selfe same thing, and agree in opinion with all men, and be persuaded, that all men are even himself, and that he is all men, and so account the contentation,& desire of all others for his own. eleventhly, following the example of our saviour Christ, he ought to haue a ready mind to offer himself for all men: that is, he ought to be prepared to bestow his life for the salvation of all men, and to pray both day and night unto Almighty God for them, and to endeavour, that they all may be one in Christ, and Christ in them. Howbeit, let him not therefore think, that we bind him here not to avoid the company of naughty persons: When company is to be avoyded. but rather let him understand, that when there be any such, whose company might be occasion unto him of sin, or any hindrance of his spiritual exercises, or diminishing of the fervour of Charity, he ought to separate himself from all such company, as from Serpentes: for there is no coal so glowing hot, but that being cast into the water will be quenched: neither yet so quenched, but that being cast again among many other burning coals it may be set on fire: but setting this occasion aside, the seruant of God ought to be simplo in his conversation with his neighbours, and either to wink at their defects, or else, if he must needs see them, then to bear them with patience, or to admonish them charitably, when there is hope of redress thereby. But because the roote and foundation of all these virtues, is Charity, Charity is the roote of all virtues. and Mercy towards our neighbours. This is the virtue, wherein he that desireth to please almighty God, ought most to lean unto, and to exercise himself: John. 13.34 35. 1. John. 3.16.17.18. 1. John. 4. 1. Iobn. 4.12.20.21. forsomuch as Charity, and mercy towards our neighbours is that virtue, which he commendeth most earnestly unto us in all the Holy scriptures: for in the seventh Chapter of the Prophet Zachary, when the Iewes demanded of almighty God, whether they should fast vpon such, and such dayes, to please him, and to fulfil his law. Our Lord answered and declared unto them, with what kind of works they should please him, Zach. 7.9. saying: H●ue ye an eye unto true Iustice, and mercy, and be ye merciful every one of you with his brother. Offend not the widow, orphan, stranger, and poor man. Let no man think any evil in his hart towards his brother. And doing thus ye shall please me, and fulfil my lawe. This matter is in this place very much commended. But our Lord doth much more extol it by his prophet Esay, Esai. 28.12. where he saieth. This is my consolation, that ye comfort& refresh the afflicted. For this seemeth to be the chiefest commendation, that might be given to this matter, considering that our Lord accounteth himself in the place of the poor, and taketh that for his own refreshing, and consolation, which is given for his sake to the wearied, and afflicted. But above al this, I marvel very much at that, which I red in the sixtenth chapter of Ezechiel: where our Lord rehearsing the sins, for which that infamous city of Sodoma fell into such extremity of great miseries, abbridgeth them unto five sins, saying. Ezech. 16.49. This was the iniquity of thy sister Sodoma, The sins of Sodoma. pride, satiety of bread, abundance, idleness,& that they would not stretch out their hands to succour the poor and needy persons. Now what greater infamy wouldest thou hear of this 'vice of unmercifulness towards our neighbours, than to haue almighty God to place it for the very last step of the ladder, whereby those wretched men ascended up to the extremity of so great miseries? In what case now are they that do heap up ducats, vpon ducats,& angels vpon angels,& pounds vpon pounds, and yet all this notwithstanding do account themselves secure, Let rich men note well this point. having for their companions in this their 'vice the wicked inhabitants of Sodoma? These things& other the like do the Prophets tell vs. But as touching the gospel, which is the law of love, what doth it say? What might be said more in the favour of this virtue, of being merciful towards our neighbours, than for our Lord to lay all the reason,& foundation of his final Sentence at the last day of Iudgement vpon this very point: Math. 25.35.36.40.41.42.43.44.45. Mat. 25.40 to wit, whether they haue exercised the works of mercy or no? What might be said more than that, which followeth afterwards in the same text: to wit, that, which ye did to one of these my least brethren, ye did it to me? What might be said more, than to put in these two Commandements only, M●t. 22.40 mark. 12.31.32.33. of the love of God, and of our neighbour, the sum of the law,& of the Prophets? again, in that last Sermon of his Supper, what other thing commended our Lord more unto us, than the Charity& benevolence towards our neighbours? This is( saith he) my commandment, John. 15.12 that ye love one another, as I haue loved you. John. 13.35 And in another place: In this( saith he) shall all men know, that ye are my Disciples, if ye love one another. And as though it had not been enough to recommend this point unto them in such vehement manner, John. 17.21 he maketh forthwith a prayer to his Father for the observation of this law, saying. I beseech thee O Father, that they may be one, as thou, and I be one: to the end, that the worlde may know, that thou hast sent me. By which words our saviour giveth us to understand, that the Charity, and love among Christians What singular charity and love ought to be among Christians. ought to be so great, and so far exceeding all that, which may be looked for of flesh and blood, that it may serve for an argument even to convince the understandings of men, and to cause them to beleeue, that it is not possible, but that they must needs be heavenly men, among whom such charitable love is. All this is to declare unto us, how great the Charity and Mercy should be, which we are bound to use towards our neighbours: and how we should relieve& succour them in their necessities, according as we haue declared before, when we treated of Charity. For the better observation of all these things above mentioned, it is necessary for a man to haue always his hart careful, and attent, with a continual fear and diligence, that he fail not in any one point of this, that hath been said. The which fear ought to be so earnest, so profound, and so continual, that it never suffer a man to forget, what he ought to do: but i● ought to be a perpetual stirrer,& provoker unto him, to put him ever in mind, for the exercise of all virtues. This carefulness, and continual thought, ought a man to haue always with him in the midst of all his affairs: which is that third part, which the Prophet commended unto us, Micheas. 6.8. when he required us to walk carefully with God. These be then, my good Christian brother, the principal virtues of this heavenly life. These are the flowers of this Paradise, these are the stars of this heaven, and these are that image, which we said to be reformed, and renewed after the likeness of Christ: for the life of a Christian ought to be such, What the life of a Christian ought to be. Esa●. 61.3. Et vocabuntur in ea forts justitiae, plantatio Domini ad glorificandum. that it may be an example of holiness, a silent Preacher, a light of the world, an argument and testimony of Faith,& a glass wherein the glory of Almighty God shineth much brighter, than in other creatures: as the Prophet Esaie signified, when he said. The mighty and just shal be called plants, which Almighty God hath planted to be glorified in them. Of twelve very principal points, which the seruant of God ought to observe. THE IIII. CHAPTER. FORSOMVCH, as there be certain persons, that desire to haue always before their eyes the principal points of the spiritual life: therefore I intend briefly to abridge in these two last Chapters the principal things, which the seruant of God ought to do: and those also which he ought especially to eschew& avoid: to the end, that in this brief Summary he may see, as it wete in a glass, what he is bound to do. Now as touching the first part: to wit, what he ought to do: the first point is, that he endeavour himself to go always in the presence of God. And if he cannot do this continually, yet let him at the least lift up his heart unto him oftentimes both by day, and by night, with brief loving, and humble prayers and aspirations, desiring him always of his help, and love; as one, that is able to do nothing without him. 2. That all things in this world may be provocations unto him to love God. The Second is, that whatsoever he shall hear, see, or red, he endeavour himself always, as the bees do among the flowers, to suck out of every thing some honey to carry unto his hive: to wit, some devout and loving consideration, wherewith he may engender, and nourish within him the sweet hony comb of the love of God, in such sort, that as a great fire converteth al things into fire, that are cast therein,( whether it be water, iron, or whatsoever it bee,) even so likewise his hart ought to be so inflamed in the fire of the love of God, that all things, that are in this world, of what quality soever they be, may be matter and provocations unto him, to love God. The Third is, when he shall at any time commit any defects, or shall fall into any distractions of mind, 3. Distraction of mind. let him not forthwith be dismayed, nor give over his spiritual exercises: but let him return unto almighty God with an humble, and loving conversion, acknowledging his own great misery, and the greatness of the mercy of almighty God. And let him do what lieth in him, to return unto his former state, and to proceed forward with that he hath begun. The Fourth is, that he labour to haue a pure intention in al things, 4. Purity of intention. whatsoever he shal do. For the which it is meet, that he do advisedly balance and examine all his words, works, and thoughts, and consider what intention he hath in the same, and let him endeavour always to rectify and direct it: offering all that he shall thus do unto the glory of almighty God, not only once in the day but at all times, so often as he shall newly begin to take any work in hand. The Fifte is, 5. To arm himself against all occasions of Anger. that he endeavour to go armed, and prepared,( yea, though it be in time of peace,) to receive with humility, mildness, and patience, all things that may of a sudden be stirred& moved against him. For although anger do serve sometimes to some purpose, yet surely it is a wonder, if it come to any good end: and it leaveth the conscience always scrupulous and fearful, Anger leaveth the conscience scrupulous and fearful. whether it hath exceeded, or not. &c. So that anger is one of those passions, which the seruant of GOD may with less prejudice want. And he that shall conquer this Passion, shall undoubtedly live in great peace, and tranquillity. The sixth is if he be not a Bishop, Pastor Prelate, or master of a household, that he do always turn away his eyes from beholding other mens defects. 6. We must look to our own defects and not to other mens. But let him continually fix them vpon his own defects. For the first bringeth with it disdainefulnes, pride, rash judgements, disquietness of conscience, undiscrete zeal, and other things, which do trouble the mind. But the second bringeth with it confusion of his own conscience, the fear of God, humility, and a close recollection of his mind. The seventh is, that he do sequester himself, not only with his soul, but even with his body also, from all transitory things: 7. To sequ●st●● himself from all transitory things. and that he do approach unto God with all his hart. For the more he shall put this in ure, the less shal he haue of a man,& shall participate the more of God. For he that loveth these inconstant, and transitory things, will likewise bee moved and altered with them: But he that loveth God only, doth participate in his degree of his stability, and firmness of God. Let him sequester himself also from the multitude of businesses& affairs, To eschew superfluous business. Ecclesi. 11.10. Fili, ne in multis sint actus tui. yea, though they be not evil, in case they be superfluous: forsomuch as these likewise do distracted the mind, and do not suffer it to rest perfect●y in God. The eight is, that he fasten his eyes always vpon the life of our saviour Christ and vpon his most sacred Passion, conversation, and doctrine: and endeavour( so much as he may possibly) to imitate, and follow those so notable examples of his virtues: 8. To imitate the life of Christ, and his virtuous examples. as his humility, Charity, mercy, obedience, poverty, austerity of life, contempt of the world, and the love he had of our salvation, according as it hath been declared in the beginning of this Treatise. The Ninth is, that he labour always( so much as he may,) to deny his own proper will, resigning it wholly( as those do, which resign up their benefice) into the hands of almighty God: in such sort, that his own will do wholly die in himself, and that the will of God only do live in him: for thus shal God reign in us, 9. To deny& resign his own will. By resigning our will unto God we cause him to reign in vs. Galath. 2.20. Gal. 3.24. and not we in ourselves. The which ought to be done in every kind of thing, whether it be adverse or prosperous, sorrowful or comfortable, sweet or sour, &c. The Tenth is, that in all his troubles, cares, and business, he haue recourse unto almighty God humbly,& confidently, 10. To repose his hope and confidence in God with such a spirit and hart, as becometh a son, that hath so merciful and mighty a Father: referring every thing to his providence, and taking them as coming from his hand, banishing and expelling from himself all troublesone thoughts, and leaving them in the hands of Almighty God. The eleventh is, that he be thankful unto Almighty God for all his benefits, 11. To be thankful unto God for all his benefits. and for each of them, as well great, as small, let him always give him most humble thanks, not respecting so much the gift, as the unworthiness of the receauer,& the worthiness of the giver, and the love, wherewith he giveth it, sith that he giveth the small benefits with no less love, than the great. 12. To remove from him al occasions that hinder him from profitting in the spiritual life. The twelve is, that he do cut off, and remove away fom him with a valiant, and noble mind all such things, as he shall perceive to be any occasion unto him of taking less profit in virtue whether they be things corporal, or spiritual: as the inordinate love of some persons, of study, books, conversation, exercises, acquaintance, and familiarity: yea, though they be of spiritual persons, when he shall perceive, that they do disquiet his mind and withdraw him from his spiritual profit. Of twelve kindes of defects, which ought very much to be shunned in the spiritual life. THE V. CHAPTER. many defects there are, which do hinder the profitting in spiritual life, and whereby many at the end of many yeares are the very selfsame persons, that they were always before. Among which defects wee will note at this present twelve of the most principal: in the which a man ought to look, as it were in a glass, that he may the better understand his own defects, and learn what the cause is that hindereth his going forward in spiritual life, and so according to the cause provide remedy for the same. The first of these defects is, when a man is overmuch given unto his outward affairs, and business, 1. overmuch given to outward exercises,& business. and therefore is many times deprived of inward visitations, and consolations: For a man findeth no thing of that without him, which ought to be sought for within him. The second is, 2. overmuch affability and familiarity with many persons. Gal. 1.10. when he will be overmuch familiar, and affable with all men: whereof ensueth, that he shall not be able to rid himself of business, and company, when it is requisite. And thus doth he loose his time, and faileth oftentimes in his exercises, for that he will not fail the company of men: whereby it cometh to pass, that the more he studieth to please men, the less he pleaseth God. The third is, when he is sometimes less humble towards God, 3. Presumption & more bold than he ought to be, whereby he looseth that spiritual bashfulness which is requisite to be had towards God: the which bashfulness is the daughter of humility,& the mother of spiritual profit. The fourth is, when sometimes he is too rash, 4. Precipitation and rashness in doing the affairs. Pro. 10. ●. Qui festinus est pedibus, offendet. and runneth headlong to his business without any consideration, being rather led by some sudden passion of mind, than by iudgment proceeding of reason, whereby he looseth the peace, and tranquillity of mind, through overmuch fervour, and disordereth with all his own affairs, through the overmuch hast he maketh in doing them: for it is written. he that hath light feet, is sure to stumble: wherefore in every thing it is needful to haue always a stayed iudgement, which is the faithful friend, and companion of wisdom. The Fift is, that peradventure sometimes he conceiveth a good opinion, and presumeth some what of himself, and of his own virtues, 5. Secret glory& presumption of himself,& of his own virtues. Luk. 18.11 Summa. S. Thom. 2.2. quest. 161. art. 5. ad. 2. 6. albeit that he himself doth not perceive it:& so with the Pharisee secretly he contemneth others, and esteemeth himself much better: whereby he cometh to want the foundation of all virtues, which is humility. The sixth is, when he is ready and inclined to judge others, and to aggravate, Rash iudgement. Note this well. & condemn their doings: whereby he cometh to wax could in Charity: for the more he doth aggravate other mens faults, the more he whetteth the knife, where-with he maketh war against Charity: for Charity ariseth partly of a good opinion, which we conceive of our neighbours. The seventh is, when he hath as yet a great part of his love set vpon transitory things, 7. love of transitory things. & therfore by good consequence, wanteth very much of the love of God. The eight is, when he is very slack,& negligent in the exercise of prayer, 8. slackness& negligence in the service of God. beginning it with slothfulness, prosecuting it with irkesomenes, and finishing it without fruit: whereby it happeneth oftentimes, that he is deprived of our Lords visitations, and of the strength and comfort of devotion. The ninth is, when he is very slack,& negligent, about the mortification, 9. slothful& negligent in mortifying of himself. & subdueing of himself: whereby it cometh to pass, that he can not live unto God, that liveth to himself: neither can he be transformed into God, who is not yet mortified in himsesfe. 10. Distraction of mind. The tenth is, when his mind is not closely recollected within himself: but runneth very much distracted and wandring out of himself: whereby it cometh, that he knoweth not so much of himself, as is needful, and so understandeth not how to despise himself, neither yet how to haue an eye to himself, as it behoveth him. 11. overmuch love of himself, and of his own will& appetite. The eleventh is, when he is far in love with himself, and is a great follower of his own will and appetite: whereby it cometh that he cannot deny himself, nor embrace the cross of Christ, nor mortify his own nature, and so he cannot attain unto the perfection of the evangelical life. The twelve is, when he is inconstant,& mutable in such good purposes, 12. inconstancy in his good purposes. as he determineth, breaking them off quickly vpon every light occasion, that is offered unto him. Whereby it cometh, that for lack of perseverance,( which is the only thing, that bringeth things to an end, perseverance bringeth things to an end. Psal. 26.14 Mat. 10.22 Mat. 24.13 Luke. 9.62. 2 Tim. 2.5 Heb. 3.14. Heb. 12.4. Apoc. 2.26. Apoc. 3.21. Apoc. 21.7. ) he spendeth all his time in making ever new beginnings, and so increaseth not, nor taketh any profit in spiritual life. Such a one may well be compared unto some Vines, which bear Grapes all the year long, but never grow to be ripe. The end of the first volume of the memorial of a Christian life. DEO GRATIAS. The second volume of the memorial of a Christian life I haue already translated, and am preparing it towards the Print: which containeth the three last treatises promi●ed in the Authors Prologue, to wit: Of vocal Prayer. Of mental Prayer: wherein is treated of the life of our saviour Christ. Of the love of God wherein consisteth the perfection of the Christian life: And therein is also treated of such things as do either help or hinder the same. FINIS. IHS A TABLE OF THE CONTENTS in this first volume of the memorial of a christian life. THE I. TREATISE. THe Prologue to the Christian Reader. page., 29. Of the punishments which our Lord threateneth unto such as live a sinful life. Cap. 1. page.. 55. Of the glory of the blessed Saints in heaven. Cap. 2. page.. 85. Of the benefits which our Lord promiseth to give in this present life, to such as live a just and Godly life. Cap. 3. page.. 9●. That a man ought not to defer his repentance and conversion unto God from day to day, considering he hath so many debts to discharge, by reason of the offences committed in his sinful life past Cap. 4. page.. 108 The conclusion of all the premises. Cap. 5. page.. 116 The Second Treatise of the Sacrament of Pennance. OF the cause and necessity of the Sacrament of penance. P. 127. The Prologue. page.. 131. Of the first part of the Sacrament of Pennance, which is Contrition: and of the means, whereby it is obtained. Cap. 1. Pag. 134. Of the principal means, whereby Contrition is obtained: and especially of the sorrow for the sins committed. Cap. 2. page.. 146. Of the Considerations, that may help us to conceive sorrow and hatred of our sins: and first of the multitude of them. Cap. 3. P. 150. The second consideration: wherein is declared, what things are lost by a deadly sin.¶. 2. page. 158. The third consideration: Of the majesty and goodness of almighty God, against whom we sin.¶. 3. page.. 164. The fourth Consideration: Of the great injury, that is done to Almighty God by a deadly sin.¶. 4. page.. 168 The Fift Consideration: Of the hatred, that Almighty God beareth against sin.¶. 5. page.. 170. The sixth Consideration: Of death, and of that which followeth after the same.¶ 6. page.. 174. The seventh Consideration: Of the benefits of Almighty God.¶. 7. page.. 176. A devout prayer to stir up in the soul a compunction and sorrow for her sins. Cap. 4. page.. 179. An other devout prayer, to desire pardon and remission of our sins. Cap. 5. page.. 183. An other notable and devout prayer for the penitent to say, before he go to Confession, to desire pardon for his sins. page.. 186. Of the great commodities, and fruits, that ensue of true Contrition, and earnest sorrow for our sins. Cap. 6. page.. 204. Of the second part of the Sacrament of Pennance: which is Confession. OF Confession of our sins to our Ghostly Father. page.. 215. That it is no dishonour, but an honour to Almighty God, that Christian Bishops, and Priests, do forgive and retain sins in the Sacrament of Penance, according to our saviour Christs Commission granted unto them.§. 1, page.. 215. Of the Commission, power, and authority, given in the Gospel by our saviour Christ himself, to his Apostles and to Bishops,& Priestes, their Successors, to absolve and retain sins.§. 2. page.. 225. That in sacramental Confession, it is not sufficient for a penitent sinner, to confess to his Ghostly Father in a general sort, that he is a sinner: but he must also confess unto him, all his deadly sins in particular wise.§. 3. page.. 232. That it is as necessary to confess to our Ghostly Father, as well our secret deadly sins, as our public notorious deadly sins: And that it is both convenient and also necessary, that penitent sinners do ordinarily confess their secret deadly sins in secret wise to a Priest alone.§. 4. page.. 239. That our saviour Christ in the gospel of Saint John. Cap. 20 hath bound and commanded all Christians, that commit any deadly sins after baptism, to confess them to a Christian Priest, to haue absolution of them.§. 5. page.. 246. That no heretic could ever yet show, or can possibly name, any ecclesiastical Canon, Constitution, or Decree, made by any of the Popes, or by any general, or provincial council, since the Apostles time, whereby it may be proved, that secret Confession of deadly sins to a Priest, had his first original institution thereby. And here it is declared, that the general council of Lateran, holden under Pope Innocentius the third, did not first institute it: but only ordained for the circumstance of the time of coming to comfession at the least once every year.§. 6. page.. 251. An answer to the heretics common objection, that King david made no sacramental Confession of his sins: And that S. Peter, Mary Magdalen, and diuers others had their deadly sins forgiven by our saviour Christ, without sacramental Confession of them to any of the Apostles: With a declaration, why no mention is made in the Acts of the Apostles, that the Apostles themselves made sacramental Confession of their sins after Christs Ascention And here also it is proved, that the Christians used in the primitive Church, to confess their sins to Christs Apostles, and other Christian priests, to haue absolution of them.§. 7. page.. 260. That in the catholic Church, no more is required of Penitent sinners in sacramental Confession, but onely to confess the number of their deadly sins, and the circumstances that do greatly aggravate them, so far forth as they can with diligent examination call them to their remembrance. And that this is not impossible to be done, as the heretics affirm, to dissuade Christians from sacramental Confession of their sins.§. 8. page.. 264. OF seven things, that are to be observed in Confession. Cap. 1. page.. 270. The First advertisement: That he ought ro examine his conscience very diligently before he come to confession.§. 1. Pa. 270. The Second advertisement: Tha● he ought to confess the number of his deadly sins.¶. 2. page.. 273. The Third advertisement: Of the circumstances of the deadly sins, that are necessary required to be Confessed.¶. 3. page. 274. The fourth advertisement: That we are bound to confess, but onely the kind of the deadly sin.¶. 4. page.. 279. The Fift advertisement: In what manner wee ought to confess such sins as we commit in thought.¶. 5 page. 283. The sixth advertisement: That we ought to preserve the famed of our neighbour in Confession.¶. 6. page.. 288. The seventh and last advertisement: That the penitent ought to be very careful to haue a good Ghostly Father-¶. 7. page.. 280. Of certain cases, wherein the Confession is of no value or effect: and that then it ought to be iterated, and a new confession made. cap. 2. page.. 280. A memorial of sins, to help the memory of such persons especially, as do seldom times in the year make Confession to their ghostly Father. page.. 295. Accusations in the beginning of Confession. page.. 295. 1. The first commandment. page.. 297. 2. The Second commandment. page.. 312. 3. The Third commandment. page.. 3●8. 4. The Fourth commandment. page.. 319. 5. The Fift commandment. page.. 325. 6. The sixth Commandement. page.. 327 7. The seventh commandment. page. 330. 8. The Eight commandment. page.. 334. 9. The Ninth commandment. page.. 335. 10 The Tenth commandment. page.. 335. Of the seven deadly sins. page.. 351. 1. Of Pride. page.. 351. 2. Of covetousness. Pags. 354. 3. Of lechery. page.. 354. 4. Of Anger. page.. 355. 5. Of gluttony. page.. 356. 6. Of envy. page.. 357. 7, Of sloth. page.. 358. Gf the works of mercy. page.. 359. Of other accusations more particular. page.. 391. general advertisements, whereby to know, and discern, which is a deadly sin, and which a venial sin. A brief maner of Confession, to help such persons, as use to be confessed very often times. page.. 372. A memorial to help such as come oftentimes to Confession. P. 376. Accusations in the beginning of Confession. page.. 376. sins by way of omittig towards God. page.. 377. sins by way of omitting towards himself. page.. 380 sins by way of omitting towards our neighbours. page.. 381. Of sins of Committing. page.. 383. Of the Third part of the Sacrament of Pennance: which is Satisfaction. OF our Satisfaction. page.. 384. An explanation of the Doctrine of the catholic Church, concerning the Satisfact●on of Penitent sinners, for the temporal pain remaining some-times by the iustice of God for them to suffer, after that their deadly sins committed after baptism, and the everlasting pain due unto the same be forgiven. page.. 384. An answer to the place of the eighteen Chapter of Ezechiel, alleged commonly by the heretics against our doing of satisfaction.¶. 2. page.. 394. That the heretics objection, that neither our saviour Christ, nor his Apostles, enjoined any works of Satisfaction unto sinners, for their sins committed before baptism, is no cause, but that Christs Priests may enjoin works of Satisfaction unto sinners, for the temporal pain due to their sins committed after their baptism.¶ 3. page.. 397. That it appeareth by the practise in the primitive Church, that the works of Satisf●ction enjoined in ancient time by Bishops, and Priestes, unto penitent sinners, were to this end chiefly, that they should thereby do Satisfaction unto Almighty God, for the guilt of the temporal pain remaining for them to suffer, for their sins committed after baptism.¶. 4. page.. 401. That the virtuous painful works of Satisfaction, done by penitent sinners, for the guilt of temporal pain, remaining sometimes for them to suffer for their sins, committed after B ptisme do nothing derogate from our saviour Christs Satisfaction and Redemption: but do rather very much commend, and extol the same: forsomuch as they derive, and take from thence their value, force, and dignity.¶. 5. page.. 412. OF the original cause of our Satisfaction. Cap. 2. page. 434. Of three principal works, with which wee do make Satisfaction unto Almighty God. Cap. 3. page.. 455. Of the first Satisfactory work, which is Fasting. Cap. 4. page.. 456. Of the second Satisfactory work, which is giuing of alms. Cap. 5. page.. 459. Of the third Satisfactory work, which is prayer. Cap. 6. page., 466. The third Treatise: How we ought to prepare ourselves for the receiving of the most blessed Sacrament of the altar. page.. 471. OF the preparation which is requisite before wee receive the most blessed Sacrament of the altar. Cap. 1. page.. 471 The first thing that is required in him that Will receive this most blessed Sacrament, is to haue a clean and pure conscience. Cap. 2. Page-479. The second thing that is required for the receiving of the most blessed Sacrament is purity of intention. Cap. 3, page.. 487. And note for what good ends many do Communicate. page.. 491. And note diligently also, what is the principal end wherefore wee ought to receive this blessed Sacrament. page.. 493. The third thing that is required for the receiving of the most blessed Sacrament, is to haue actual devotion. Cap. 4. Pag. 494. And note, what maner of actual devotion is requisite, when we go to receive this blessed Sacrament. pag. 496. And note, what wonderful virtues, and effects, this most blessed Sacrament worketh in the soul of him that receiveth it worthily. page.. 502. That time ought to be taken, to attend unto the preparation aforesaid, before we come to receive this most blessed Sacrament. Cap. 5 page.. 516. After what sort wee ought to prepare ourselves, before wee come to receive this most blessed Sacrament. Cap. 6. page.. 524. What we ought to do at the time of receiving of this most blessed Sacrament and also after that we haue received the same. Cap. 7. page.. 532. Of the use of the Sacraments, and of the great profit, that cometh unto us by the often frequenting of them. Cap. 8. page.. 543. Of the effects of the most blessed Sacrament of the altar.¶. 1. Pa. 548 An answer to the vain objections, of certain negligent and slothful catholics, wherewith they use to excuse their slackness in coming so seldom times to Confession, and to receive their maker, and redeemer in the most blessed Sacrament of the altar¶. 2. page.. 555. What the cause is, why some persons haue so little taste, and devotion, when they say mass, or do Communicate. Cap. 9. page.. 568. Whether it be well done to receive the blessed Sacrament of the altar often times. Cap. 10. page.. 575. And note, that Saint bonaventure and this godly Author do think- that all lay persons, be they never so virtuous, may ordinarily content themselves with receiving this blessed Sacrament once every week Pag. 586 A devout meditation to be said before the receiving of the Blessed Sacrament of the altar, to stir up in our souls a fear and love of this most Holy Sacrament: page.. 593. An other devout meditation, for one to exercise himself withall, after he hath received this most blessed Sacrament: considering and weighing the greatness of the benefit received, and yielding most humble thankes unto our Lord for the same. page. 604, The fourth Treatise: wherein are contained two principal Rules of the Christian life. THe Prologue. page.. 618. The First rule of a Christian life, wherein is treated of the victory over sin: and of the general remedies against the same. Cap. 1. Pag. 621. Of the most common temptations, that do assault such, as do but newly begin to serve God, and especially such, as be newly professed in Religion. Cap. 2. Pa. 670 The second Rule of good life, for such persons, as haue already proceeded somewher further in the christian life. page.. 684. Of the end of this doctrine: which is the imitation and following of the life of our saviour Christ. Cap. 1. page. 684. Of the exercise and practise of diuers virtues. Cap. 2. page.. 693. How a man ought to behave himself towards God, towards himself, and towards his neighbours. Cap 3. 736. Of twelve very principal points. which the seruant of God ought to observe. Cap. 4. Pag. 752. Of twelve kind of defects, which ought very much to be shunned in the spiritual life. Cap. 5. page. 758. I desire the Reader to amend these faults escaped. pa. 17. for Tome, red Thomae. pag. 322. for but where, reed, but when. pag. 349. for If he haue, If he haue not. pag. 397. in some books: not his Apostles, red nor his Apostles. pag. 403. in some books, of Lord, red of our Lord. ibid in some books 16. Canons, red 16. Canon. pag. 406. in some books Ranelphus, red Ranulphus. pag. 490. woman should, read women should. pag. 595. in the note, for 46. red 4.6. FINIS.