THE TRUE CHRISTIAN CATHOLIQVE OR THE MANNER HOW TO LIVE CHRISTIANLY. GATHERED Forth of the holy Scriptures, and ancient Fathers, confirmed and explained by sundry Reasons, apt Similitudes, and Examples.  
By the Reverend Father F. PHILIP DOULTREMAN, of the Society of jesus. And turned out of French into English By JOHN HEIGHAM.  
AT S. OMERS, With permission of Superiors. Anno 1622.   

TO THE RIGHT WORTHY LADY, THE LADY ELIZABETH WILLOUGHBY, DAUGHTER to I. Thornbrough, Lord Bishop of Worcester.  
MADAM  
The Son of God, the supreme wisdom of the Father, setting up his divine conclusions, and daring (as it were) the greatest wits of all the world, to enter in dispute against them, saith. Do men gather grapes of Thorns, or Figs of thistles? What shall we say to this demand? Must it needs be granted, and can it no way be denied? Surely yes, me thinks it may. First therefore I say (with my Lord and masters leave) that he himself being perfect man, doth gather from many sinful men sons and daughters, of whom he maketh glorious Saints: but this is to gather grapes of Thorns, ergo. Secondly, who may better help me to maintain this assertion, (Madam) than yourself? For from whence hath he gathered yourself (so worthy a grape) but of a Thorn? A grape so rare (albeit gathered of a very Thorn) that having been pressed by him in his sacred press, hath yielded such store & plenty of precious liquor, as hath not only filled his house with the odor thereof, but hath further kindled and inflamed, yea plainly inebriated the hearts of many cold ones in his burning love.  
The press wherein this Lord doth press such precious grapes, as yourself, what other is it then the pressor of persecution. The precious juice which is pressed out of these excellent grapes, are those most precious and excellent Christian virtues, which manifest them selues amidst persecutions. The glorious Apostle S. Paul, desirous to give unto us, a proof and taste of that precious liquor which was pressed out of himself, after his conversion to the faith of Christ, saith. Until this hour, we do both hunger and thirst, and are naked, & are beaten with buffets, and are wanderers, and labour working with our own hands. And which is there of all these, that you may not truly say as well as he? Verily it seemeth to me, that God would in some sort, paragonize you Ladyship, with this glorious Apostle, and make you a spectacle, or rather pattern to women, as he was to men, in each of these probations and persecutions.  
First therefore, in hunger and thirst as well as he, having been reduced to that extremity, as to be forced to send to the Spanish and Venetian Ambassadors to beg your bread: and on Fridays and saturdays, to be taxed to the allowance of three pence a day, for the maintenance of yourself, your man, & your maid. In nakedness as well as he, as being not only despoiled of your plate, ie wells, and rich apparel, but also to be stripped so ne'er, even of necessaries, as to be forced to set in your chamber in your naked sleeves, not able to go out of doors, for lack of clothes. In being beaten with buffets as well as he, pitifully swollen with black and blue, yea trailed by the hair of the head, and trodden under foot: treatment truly fit for a dog, then for a Christian Lady: which yet for the love you still bear to your abuser, I ommit to enlarge. In wand'ring as well as he; who have been forced to travel many miles (not in the day time, and in your Coach, as your custom was, and your rank requireth) but on foot, in the dead of the night, and to fli● from place to place, through uncoth and unknown ways: and last of all, to fly the land, to live in a strange and foreign country. In labour and working with your own hands to get your living: whereof many gentlemen of worth can yet bear witness, who coming to visit you in that poor estate, found you labouring with your hands to get your living.  
But to say in a word with what incredible patience and inward comfort you sustained and suffered the pressures v, let this remain for an everlasting memory, that to as many of your acquaintance as you met with all, with great pleasure and contentment you said, that you could tell them great good news, to wit, that you were now no more a Protestant, but were become a Roman Catholic; Which you uttered to all with such alacrity of mind, that many who heard you, deemed you mad for making that answer; like as the Apostles, for their inflamed fervour in the faith of Christ, were esteemed drunk. But o happy food which causeth such a happy frenzy! And o happy drink, which so makes drunk!  
I need not (Madam) the premises considered, frame any apology for myself in this place, why I made choice of your Ladyship, to protect and patronise this present treatise, entitled, The true Christian Catholic: for each one may easily judge, that a book of this title, meriteth to be dedicated to none other, then to such a true and virtuous Christian Catholic, as your have manifested yourself to be by so evident trial: assuring myself, that of all the books which ever you saw, you never met with any of so small a bulk, which doth express with more lively examples, the virtues meet for a true Christian Catholic, nor yet set forth with more fearful precedents the punishments inflicted by God, upon such as are vicious. Receive the same then, I do beseech you, into the arms of your protection, and I shall never cease to pray, that you may become peerless in the practice of the virtues and be perpetually preserved from the vices: and finally of a Thorn in this life, you may become an everlasting Lily in the life to come. Amen.  
Your Ladyships ever humble servant in our Lord and Saviour jesus JOHN HEIGHAM.   

THE PREFACE.  
THis Title of a True Christian Catholic, is not of so base & of so small a reckoning as perhaps (my friendly Reader) thou dost account it: for I find, that the greatest and renowned of the world, have glorified more thereof, then of all their other titles of honour and nobility. Non principis, non terrenae, etc. We are not honoured (saith Saint Chrisostome, Hom. 8. in joan. circa finem, with the name of Prince, or of some earthly power, not of Angel not of Archangel, but with the name of the King of the whole world. That valorous martyred Deacon, called Sanctus (as Eusebius writeth l. 5. hist. Eccl. c. 1.) being asked of the tyrant what his name was, answered. I am a Christian. Of what family art thou? I am a Christian, quoth he. Of what quality, free, or a bondman? To all the demands which were made him, he returned no other answer but, I am a Christian. The same author writeth, that S. Blandinas martyr, in her confession of faith, and in the midst of all her torments, as often times as she pronounced these words, I am a Christian, so many times she felt herself strenghtned anew, & rejoiced. And what shall I say of S. Greg. Nazianzen. Who speaking of himself and of S. Basil, saith (in the funeral ortion of S. Basil.) Nobis magna res, etc. that is to say. We esteemed it for a great thing, and held it for a great and noble name, indeed to be, and to be called Christians: whereof we glory more, than ever Gigas did of the change of the stone of his ring (if notwithstanding it were not fabulous) by the which he possessed himself of all Lydia. Thou shalt further see in the first chapter of this book, that which the great King Lewis of France also judged of this name.  
Consider then the excellency of this book, sith it beareth a name so lofty and so honourable; But yet behold rather (o Christian) the glorious name which thou dost bear, & if the life ought to answer to the excellency of the name, hast thou not cause to make account of this book, which teacheth thee in a few leaves, how to live Christianly, that is to say, conform to the life of jesus Christ, whose name thou bearest? Christianismus est imitatio divinae naturae &c (saith S. Gre. Naz. troth. denomine professione Christiani. Christianity is the imitation of the divine nature. If then thou be a Christian, imitate jesus Christ thy God. Beware thou bear not a name empty and vain, but complete. Employ then the measure of so great a name, upon works worthy of the name. For this it is that thou art Christian (saith S. john Chrisostome, orat. 5. in jud.) & that thou hast received this name, to the end that thou imitate jesus-christ, and fulfil by work his commandments. Briefly, Nemo Christianus verè dicitur etc. (saith S. Cyprian) No man is rightly called a Christian, who endeuoureth not to become like unto jesus Christ by his Christian works. Now to imitate jesus Christ, one must do two things. The first is, to root up all the sins and vices that are in his soul. The second, to plant virtues in their places: for our Lord is not come into this world, but to destroy sin (1. joan. 3.) and to teach us by examples, (1. Pet. 2. 21. joan. 13. 15. Heb. 10. 20.) and words, the exercise of virtues, and of good works.  
Behold here the sum and abridgement of all Christian justice, saith S. Prosper with S. Aug. (in sent. 98. ex Aug.) to fly from evil, and to do good. And to this it is, that also Isay, David, and the Apostle doth exhort us. (Isay 1. 1●. Psal. 33. 15. Rom. 12. 9 Colos. 3. 9 Ephes. 4. 22. 23.) This also is the whole subject of these two books, wherein as in a most clear miroir, thou shalt find these two pointers taught unto thee, by the holy Scriptures, and holy Fathers, with sundry notable reasons, rare similitudes and examples. And note that I have served myself of examples, because I see that the Son of God himself served himself thereof, as also the holy Fathers did, especial lie S. Aug. and S. Greg. who in one of his homilies saith (38. in Euang. wherein he bringeth sundry examples) that it happeneth oftentimes, that the hearts of the hearers, are more converted and moved, by the examples of the faithful, then by the words of the preachers. Nonnunquam mentes audentium, plus exempla fidelium, quam docentium verba convertunt. Which sith it is so, I assure myself that this little book, will bring unto thee both profit and contentment, if with a serious and attentive lecture, thou joinest together the practice and good works. God grant, that both thou and I, may so well practise these profitable Documents, that after we have by the means hereof, led a life Truly Christian and Catholic, we may one day have the recompense promised to all good Christians; life and glory everlasting, Amen.   

Of the true Christian Catholic or The manner how to live Christianly. THE I. BOOK. Of the flight from sin.  

THE I. CHAPTER. Of the name Christian.  
1. THIS word Christian, comes of Christ, and signifies him, who being Baptised, doth believe in jesus-christ, and maketh profession of the true and wholesome doctrine taught in his Church. Canis. c. 1. de fide & simb. q. 1. Or else, it is like a soldier, who having left the devil's banner, 2. Tim. 2. hath willingly enroled himself by Baptism, under the standard & banner of jesus Christ, making profession to follow him wheresoever, with his weapons in his hand, and to fight incessantly against the world, the flesh, and the devil, until such time as having got the victory, he enter triumphantly into heaven, there to receive an immortal crown of glory, and of eternal contentment. (1. Cor. 9) What honour will it be, to be enroled under such a captain, how happy an hour to arrive at such a triumph, and at such a crown! You are they which expect and hope for all these things, whosoever carry by good and true tokens, the name of Christians. But what shame and confusion shall it be to him, who belying a name so honourable, and despising a recompense of so incomparable a price, addicteth himself to none but to things vile and unworthy of a man? nor occupieth himself, but only about that which is of earth, of flesh and blood? neither thinketh nor dreameth, but of eating and drinking, and to stuff top full like a beast, his brutal appetites? depriving himself by this means of this crown of glory, and opening to himself by the same means, the way and path to a lamentable confusion of pains and torments which are eternal. 2. S. Paul (2. Tim. 3. 34.) saith. Labour thou as a good soldier of Christ jesus, no man being a soldier to God, entangleth himself with secular businesses, (understand by secular, the assembly of the wicked:) and then he addeth. No soldier, that striveth for the mastery is crowned, unless he strive lawfully; that is to say, unless he have exactly observed all the laws of the combat. And in the 4. chapter. 7. 8. I have fought a good fight, I have consummate my course. Concerning the rest, there is laid up for me a crown of justice, which our Lord will rendar to me in that day, a just judge, and not only to me, but to them also that love his coming. And 1. Cor 9 25. Every one that striveth for the mastery, refraineth himself from all things, and they certes, that they may receive a corruptible crown, but we (Christians) an incorruptible. I therefore so run, not as it were at an uncertain thing: so I fight, not as it were beating the air, but I chastise my body, and bring it into servitude. S. Peter 1. cap. 4. 15. Let none of you suffer as a murderer, or a thief, but if as a Christian, let him not be ashamed, but let him glorify God in this name.  
3. Saint Augustin explicating the name of a Christian, sayeth. He who maketh himself a Christian only to escape the fire of hell, and to come to heaven with jesus Christ, counter guarding himself against all tentations, and not suffering himself to be corrupted by prosperity, nor beaten down with adversity, and who arriveth to this perfection, that he more loveth God, than he feareth hell. Who though God himself should say unto him, use and enjoy the pleasures of the world, commit all the sins thou wilt, thou shalt not be damned, would not for all this commit sin, for fear of offending almighty God, such an one is truly Christian. lib. de Catech. rud. c. 16. & 17. tom. 4. Acknowledge thy dignity, o Christian (saith S. Leo) and take good heed that thou return not by a degenerate and unworthy conversation, to thy wont vileness and baseness. Ser. 1. de Nat  

EXAMPLES.  
1. S. Lewis king of France, went more willingly to Poissi, then to any other place in all his kingdom, for that he had been there baptised and made a Christian: and was wont to say, that he had received more dignity and honour in that place, then in any other in the whole world. Nicol. Aegid. & Franc de Belleforest upon his life. Behold (o Christian) the dignity thou hast, sith such a King preferreth the same before his crown!  
2. Now to be a true Christian, one must first fly and detest all sin, as well mortal as venial; as well that of will only and of thought, as of words and work.  
3. And touching words, to keep himself from swearing without necessity and reason: from blaspheming: cursing and wicked imprecations: from speaking words of contumely, detracting, lying, uttering of dishonest songs or words.  
4. As touching sins of work, parents ought to take heed, that they be not negligent, both to instruct and correct their children: and children not to disobey their parents.  
5. Above all, the sin of Pride, Covetousness, Luxury, Envy, Gluttony, Drunkenness, Anger and Sloth, is to be avoided.  
6. The most effectual remedies are, to fly the occasion; the memory of the presence of almighty God; of the passion of jesus Christ; of death, judgement, Hell, and the kingdom of Heaven: thus much concerning the flight of sin.  
7. Secondly, one must addict himself to the exercise of virtues and of good works, as;  
8. To make the sign of the Cross, in rising up, and lying down; before eating, and drinking; before work, and in every necessity.  
9 To pray to God, and to give him thankes both morning and evening, both before and after meat, and to invoke the assistance of our B. Lady, his Angel Guardian, and of the Saints, namely of him whose name he beareth.  
10. To sprinkle himself with holy water, and to bear about him an Agnus Dei.  
11. To learn the most necessary points of faith, and of Christian religion.  
12. To have a distrust of himself, and a great trust and confidence in almighty God.  
13. To love God above all things, and his neighbour for God.  
14. To hear Mass, both with reverence and attention.  
15. To Confess often, game Indulgences, and to pray for the souls that are in Purgatory.  
16. To fast, pray, and willingly to give alms unto the poor.  
17. To receive often the holy Communion, to hear gladly sermons, and to bear a singular devotion to our B. Lady.  
Lo these are the most necessary points, to live and die a good Christian, whereof I pretend to treat, through all the chapters that do ensue.    

THE II. CHAPTER. Of mortal and venial sin.  
1. AMongst all the evils that reign in the world, the greatest, and most to be deplored is, that men know not nor apprehend not, the evils and miseries of the soul, regarding none but those of the body. The Ass falleth into the mire (saith S. Bernard) and both the master, and the neighbours run with speed to pull him forth: the soul falleth into sin, and perdition, & none at all takes care thereof.  
2. What doth it profit a man, saith our Lord, if he gain the whole world, and sustain the damage of his soul? Mat. 16. 26. O ye fathers & mothers, apprehend this point, and teach it betimes unto your children, make them to suck it with their milk, whilst they are yet in their infancy, and often sing unto them this golden sentence of our Saviour. Fear ye not them that kill the body, and are not able to kill the soul, but rather fear him that can destroy both soul and body into hell. Mat. 10. 28. which neither is, nor never shall be, but for sin.  

§. What mortal sin is, and what detriments it bringeth to the soul.  
1. S. Augustin speaking of sin in general saith, that it is a word, thought, or deed, against the law of almighty God. lib. 22. cont. Faustum, cap. 27.  
2. Divines say, that it is a foulness and deformity of the reasonable creature, whereby it is made displeasing to God, and wherewith it can not see God in his glory.  
3. To be mortal, it must be committed freely and voluntarily, against some commandment of God, or the Church in a matter of importance.  
4. It is called mortal, because it depriveth us of our spiritual life, and bringeth death unto the soul, separating it by this death from the kingdom of God, and making it worthy of fire and pains that are perpetual.  
5. The soul that shall have sinned, ●hall dye the death. Ezech. 18. If I do this (said the chaste Susanna, being solicited unto sin) it is my death. Dan. 3. And the father of the prodigal child, said unto his eldest son, thy brother was dead, and is revived. Luc. 15. 32.  
6. Besides the spiritual life, that is to say, the grace of God which is lost by mortal sin, he likewise looseth all the merits he had got. Ezech. 18. 24. All the gifts, and the familiarity of the holy Ghost, and his virtues. Sap. 1. 4. & 5. Abdias 5. 6. He looseth the right of the children of God, that is to say, everlasting life. The especial & particular protection of God. Psal. 32. 18. The protection of his good Angel. S. Basil in psal. 33. Communication in the merits of all the Saints, that is to say, of all good Christians. He becometh in an instant the slave of the devil, pricked & gnawn continually with the remorse of conscience, it being the greatest of all torments that are in this life. S. August. in Psal. 45. job. 15. 21. Pro. 28.1. throughout. Sap. 17. Psal. 50. He meriteth nothing in doing any good work. Isay. 59 Luc. 5. 5. But that which is the greatest of all mischiefs, he remaineth obliged to everlasting pains. Eccles. 21. 10. 11. jis procella tenebrarum seruata est in aeternum. Cath. ep. of S. jude, to whom the storm of darkness is reserved for ever. Blessed Lord, how many evils doth one only pleasure bring!  

EXAMPLES.  
1. Lysimachus king of Thracia, rendering himself, with his whole kingdom unto his enemy, for the thirst which he could no longer suffer, after he had drunk a glass of water; Good God (said this poor Pagan) how great a misery is it for me, to lose a whole kingdom, for so little a pleasure! Plutarch. Ah sinner, thou dost the same for less, when for a pleasure, but of a moment, of a wicked work, of a disordered word, or of consent to some evil thought, thou losest in an instant, the whole kingdom of heaven, & thine own soul?  
2. What a subject of grief was it to accursed Esau, to have lost for a little dish of pottage, all his birthright? Gen. 25.  
3. Susanna seeing herself solicited to the sinful concupiscence of two ●ould men of Babylon, who threatened her in case of refusal, to accuse her of adultery, she sighing said. Perplexities are to me on every side, for if I shall do this, it is death to me: and if I do it not, I shall not escape your hands. But it is better for me, without the act, to fall into your hands, then to sin in the sight of our Lord. Dan. 13. 22.  
4. Eleazar, one of the princes of the Scribes, being fourscore and ten years old, being urged to eat swine's flesh against the commandment of God, or else to die, answered. That he would rather be sent unto hell, that is to say, that he had rather die: For (quoth he) although at this present time, I be delivered from the torments of men, yet neither alive nor dead, shall I escape, the hand of the almighty God: & so at the last was put to death. 2. Mac. 6.  
5. Seven brethren also, together with their mother, being taken and most cruelly scourged for the same cause, one of them, which was the first said. What seekest thou, and what wilt thou learn of us? we are ready to die, rather than to transgress the laws of God, coming from our fathers. ibid. cap. 7.  
6. All the martyrs, both of the old and the new Testament, have they not chosen rather to die, then to sin?  
7. This also was that which S. Blanch so greatly recommended unto S. Lewis King of France, saying unto him. That she had rather to see him die, then to see him offend God mortally, which point he imprinted so deeply in his pious hart, that it is holden for certain, that in his whole life he never committed any mortal sin.  
8. And the same S. Lewis, in the instruction which he gave to his son Philip at the hour of his death, said unto him. My son, take heed to thyself, that thou offend not God mortally, although thou shouldest suffer all the torments in the world.  
9 S. Thomas of Aquin said, that he knew not how a man who saw himself in mortal sin, could either laugh or be merry in any time whatsoever. Ribad. 7. of March. And the king of Spain Philip the third, could not comprehend, how such an one could ever sleep.  
10. S. Stillites of Edessa, obtained this favour of almighty God, as to see his Angel guardian, and that of others, but differently: for those which were in the grace of God, he saw them accompanied with their good Angels, who guided them with a torch alighted; but those which were in mortal sin, he saw them detained in chains by the devils, and their Angels which followed them a far off, heavily weeping. Ex Patrico Grecorum M. S. Biblioth. Reip. Augustana. Raderus in virid. sanct. pag. 2. cap. 6.  
Weep, weep ye, o ye blessed Spirits, sith the sinner himself is so unfortunate as not to see nor deplore his own ill fortune. Desire you to see yet more, read the §. that doth ensue.    

§. 2. How much mortal sin is detestable, horrible, and stinking.  
1. Fly from sin (saith the wise man) as from a serpent. Eccle. 21. 2. One may well say of a soul fallen into mortal sin, that which the Prophet jeremy said, of the sons and daughters of jerusalem, during the time of their affliction. From the daughter of Zion, all her beauty is departed. Thren. 1. 6.  
2. And again. How is the gold darkened, the best colour changed. the stones of the sanctuary dispersed, in the head of all streets? The noble children of Zion, and they that were clothed with the principal gold, how are they reputed as earthen vessels, the work of the potter's hands? Her Nazarits whiter than snow, purer than milk, ruddier than the old ivory, fa●rer than the saphire, their face is made blacker than coals, and they are not known in the streets. Ibid. cap. 4.  
3. They are become abominable, like to the things which they loved. Osee. 9 Ask (saith S. Ambrose) the conscience of the sinner, if it be not more stinking than all the sepulchres of the dead. lib. 1. office cap. 12.  
4. Even as the rottenness taketh away all the beauty, colour, sent and favour of the apple: even so sin taketh away the beauty of the soul, the odor of her good name, the goodness of grace, and the savour of glory. S. Bon. in Dieta salutis c. 2.  

EXAMPLES.  
1. The Son of God, having taken upon himself the sins of men, lost in such, wise his excellent beauty, that of the fairest that he was amongst all men, he became so disfigured, that the prophet beholding him, said. There is no beauty in him, nor comeliness, and we have seen him, and there was no sightlines. Isay 53. 2. Now if the only pain of sin, hath so disfigured our B. Lord, what shall the guilt itself do unto us?  
2. The devil is most horrible ghastly, but mortal sin is yet much more; for a holy hermit, seeing himself honoured for the miracles which he did, in driving devils forth of bodies, for fear of falling into vain glory, he instantly asked of almighty God, to be himself possessed of the devil, as he was. Sever. Sulpit. in the life of S. Martin c. 1. Do you see how this holy man was more afraid of sin, then of the devil?  
3. Our B. Lady appeared to S. Catharine virgin and martyr, before such time as she was baptised, holding her little Son betwixt her arms, and she recommended Catharin unto him: our Lord turned his face from her, saying that she was too il favoured. Which was the cause that she made haste to be baptised, and within awhile after, our Lord betrothed himself unto her, in the presence of his holy mother, and of an infinite number of B. Angels, and put a ring upon her fingar, the which she kept during her life. Pet. de natal. l. 10. c. 105. & Ribad. in her life.  
4. S. Catharine of Sienna, discoursing with a gentlewoman which was defiled with the sin of the flesh, stopped her nose. And when father Raimond her confessar was amazed thereat, she said unto him, that unless she should have done so, she should have been forced for to vomit, because of the stink which came forth of the soul of the same woman.  
5. S. Anthony relateth the like of an Angel, who passing with an Hermit hard by an effeminate youngster, stopped his nostrils, which he had not done, passing by a dead carrion. And when the Hermit was astonished thereat, he said unto him: that young man, by reason of his sins, was much more stinking and abominable unto him, than was the most corrupted carrion. D. Antoniuses 4. p. sum. tit. 14. c. 6. §. 1. O sin how horrible, detestable, cruel, ghastly, and stinking art thou & c? Let us fly, from a monster so abominable.  
6. S. Edmond had an exceeding horror thereof, sith he said, that he had rather cast himself into a burning furnace; then to fall into one mortal sin. Sur. in his life. c 29. Nou. 16.  
7. Yea S. Anselme said, that he had rather fall into hell, then into sin. S. Ansel. de similit. & Sur. 2. of April. See hereafter lib. 2. c. 3. §. 1. the like answer of an old japonian.    

§. 3. By mortal sin, we crucify again jesus Christ.  
1. O the full measure of all mischief! that sin is not only extremely injurious to him who committeth it, but even to God himself, the author of health. It is the sentence of S. Paul Heb. 6. 6. saying that sinners, crucify again to themselves the Son of God, and make him a mockery. And in the 10. c. 29. he saith, that they tread the Son of God under foot, and esteem the blood of the testament polluted, wherein they had been sanctified. By one mortal sin, we crucify again the Son of God, because we do that which was the cause of his crucifixion. And if his death had not been sufficient for the ransom of all the sins of the world, he must for the expiation of every sin which we commit, have again been crucified and put to death.  
2. With great reason than said that good doctor joannes Taulerus, if God would suffer some one to see his own sins, as they are seen of God himself, he would burst a sunder with very sorrow at the same instant, perceiving the injury and contempt that he hath done by them, to his Creator and Redeemer. lib. de vita & pass. Christi c. 7.  

EXAMPLES.  
1. At the time that the Albigensian heretics ransacked France, our Lady appeared unto S. Leutgarde with a sad and weeping countenance. The saint having enquired the cause of her heaviness, she answered unto him, that it was because that the heretics and evil Christians, crucified again by their sins, her dear Son jesus Christ. Sur. tom. 3. ex Tho. Cantiprat.  
2. S. Bridgit of Sueede, having heard preached upon a day, the passion of our B. Saviour, the night ensuing our Lord appeared unto her, all bloody and full of dolours, as when he was fastened to the Cross, and said unto her. Behold my wounds. The Saint believing that they were fresh, said unto him in weeping wise. Alas my Lord, who hath hurt thee in this manner. They (quoth he) that do contemn and make none account of my charity. Sur. to. 4. Ribad. in her life the 23. of july.  
3. See more in the 2. book c. 7. §. 3. Example 4. of S. Collect. O execrable malice of mortal sin! Let us now speak of venial sin.    

§. 4. Of venial sin.  
1. Venial sin, doth not exclude the grace of God, nor charity; it diminisheth notwithstanding the fervour thereof, and as S. Paul speaketh Ephes. 4. doth contristat the holy Ghost, obfuscat the conscience, and hinder the advancement in virtues, and by little and little, draweth a man to mortal sin. He that contemneth small things, shall fall by little and little, saith the wiseman. Eccles. 19 1. S. Aug. compareth venial sins unto the itch, which spoil the beauty of the face, and disgusteth the behoulders: fear them not, saith he, because they are lesser than the others, but because they are in greater number. The gnats and flies are little beasts, which yet if they be many in number, are able to take from a man his life. Grains of Sande being multiplied, do sink the Ships: and drops of waters gathered together, make rivers swell, and ruin houses.  
2. Venial sin is like to a third, tied to the foot of the soul, which hindereth it to fly to perfection. It is a moth, which eateth by little and little beams and summer posts, which not able at the last to support the weight that is laid upon them, do cause the fall of the whole house.  
No polluted thing shall enter into the celestial jerusalem, saith S. john. Apoc. 21. 27. unless therefore venial sins be blotted forth in this life, they trail a man to the fire of Purgatory, a fire so terrible, that in respect thereof, the pains of this life are in a manner nothing, as both S. Aug. and S. Greg. say (in psl. 37. & ser. 41. in 3. psl. paenit. And our Lord himself saith. That every idle word that men shall speak, they shall render an account for it in the day of judgement. Mat. 12. 36. And dost thou set so light by venial sin?  

EXAMPLES.  
1. The Abbot Moses, was possessed with the devil, for having through impatience spoken a little over roughly unto another. Cassian Colat. 7. c. 27. Another Monk was also possessed, for having drunk with too much sensuality, a glass of water. S. Greg. dial. l. 1. c. 4. And another, for having been distracted voluntarily in his prayer. Ibid. l. 2. c. 1. Is not this enough to give to understand, that venial sins are not so little before God, as men imagine?  
2. S. Marry of Ognia, was so circumspect, and so advised in her actions, even in the very lest of all, that none could ever observe, the least idle word to issue out of her mouth, nor any other uncomely carriage: and was accustomed to confess herself of her least faults, with as much contrition, as if they had been mortal sins. jac. de vitriaco Card. in her life l. 1. c. 6.  
3. Eusebius Monk, casting once his eye through curiosity, upon the the workmen which laboured in the fields whilst Amyan read the gospels unto him, & for this cause not having well understood a certain passage, whereof the other asked him the explication, had so great repentance for it, that he ever after mortified his sight, during the time of his whole life, carrying continually his head inclined towards the earth, by means of a great iron chain, which tied his neck unto his girdle: and this for the space of forty years, so great esteemed he this little fault. Theodore in hist. sanct. pat. sect. 4. & Sophron. in prator spirit.  
4. The B. Mother Teresa of jesus, foundress of the discalceat Carmelits, makes mention in her writings of her sins, with such excess of exaggeration (albeit they were but very little) as if they had been exceeding grevous, If in reciting any lesson in the choir, she chanced to fail but a little, she presently prostrated herself upon the ground in the midst of the choir: which all the other sisters seeing, could not abstain from tears, and were constrained to interrupt their service, for the great feeling they had thereof. Ribera in her life: and in the 10. c. of that which she wrote with her own hand.  
Now if the Saints have so apprehended the malice of venial sin, what great horror had they of mortal sin?     

THE III. CHAPTER. Of sins of will only, and of thought.  
1. THere is a great abuse, ignorance, and blindness, which reigneth amongst simple people and such as are idiots, to think that one offends not God, unless by work, and by word, and not with the will alone: for he that hath forbidden to commit the sin of the flesh and adultery, hath likewise forbidden to covet his neighbour's wife.  
You have heard that it was said to them of old, thou shalt not commit adultery: but I say to you, that whosoever shall see a woman to lust after her, hath already committed adultery with her in his hart. Mat. 5. 28. And the like is, of every other evil will.  
Concupiscence, when it hath conceived, bringeth forth sin, but sin when it is consummate, engendereth death. jac. 1. 15.  
Blessed is he, that shall dash his little ones (that is to say, his first thoughts) against the rock. (that is to say, jesus Christ. psl. 136. 9  
Whilst your enemy is but little, kill him (saith S. Herom) and crush malice in the very seed. Epist. 12. ad Eustoch.  
Man seethe those things which appear, but our Lord beholdeth the hart. ●. Reg. 26. 7.  

EXAMPLES.  
1. King Pharaoh, for having coveted Sara the wife of Abraham, albeit he touched her not in any sort, both he himself, and all his family were out of hand chastised of God most rigorously, with diverse great and sharp afflictions.  
2. A jew, gotten into a temple by night, saw a troop of devils, which gave account to one who seemed to be the chief of the rest, of all their comportment towards men: and heard one who bragged, that he had induced Andrew Bishop of Fonda, to embrace a dishonest thought. S. Greg. l. 3. Dial. c. 7.  
3. At Cosma, a town of Itallie, a citizen given for a long time to follow a concubine, felt himself at last to be brought to the point and pinch of death. A father of the Society of jesus, was called to hear his Confession. At the first beginning being informed of his life, as he was before, he represented unto him, that the hour was now come, that he must needs departed this world, and therefore exhorted him to forsake his harlot. The obstinate and accursed wretch, having death in his face, replied that he could not be without her in that extremity, but that she would serve him very well. The father pressed him again, cast himself at his feet, and besought him with tears to take compassion on his soul, causing all the fathers and brothers of his college, to pray to this effect and purpose. At the last, our Lord touched him, he caused this she wolf to departed his lodging, confessed himself with exceeding sorrow, and with other signs of true repentance, and the very day after this confession, he died. Upon the morrow, as this father went from his chamber to the sacristie to say Mass for his soul, he felt himself scuffeld with all and thrust back, and heard a voice most distinctly which said unto him. Whether goest thou? The father went on his way, and being arrived at the vestry door, he felt himself pushed back more forceibly than before, and was constrained to recoil, two or three great steps. He ommitted not for all this to invest himself, and to go unto the Altar. As he descended thence, he that assisted him being come to the Confiteor, behold a horrible monster most ghastful and fearful, shown himself visibly upon the Altar, on that side where the Epistle is read, and looking upon the priest, said. Pray not for me, beware thou dost not. The father replied, why not, art not thou such an one? Didst thou not confess thyself to me yesterday, with so great contrition and with tears? Hadst thou no● pardon of thy sins? What then is betided of new unto thee? Yea (quoth the Spirit) I am even he in very deed, I confessed myself, it is true, and that entirely, and withal received pardon of my sins; But after that thou wast departed, that accursed strumpet that had kept me captive all my life, entered again into my house, drew ne'er unto me to do some service, and forthwith the accustomed fancies awaked in me, I yielded entry to a wicked thought, stayed therein, and consented; and thereupon I died. For which I now burn, and shall burn for all eternity. Extracted out of the annual histories of the Society, and alleged by Vallad. in the sermon upon the Thursday of the passion, who assureth to have learned it of a religious man, who knew the father that heard the confession of this miserable man, and had it from his own self. Good God, what a tragical example! And shall we then say, that evil desires, are no sins?    

THE iv CHAPTER. Of the sins of the Tongue.  
DEath and life, are in the hand of the tongue, saith the wise man. Prou. 18. 21.  
Out of the mouth proceedeth blessing and cursing. The tongue is certes a little member and vaunteth great things. Behold how much fire, what a great wood it kindleth: and the tongue is fire, a whole world of iniquity. Finally he concludeth, saying. If any man offend not in word, this is a perfect man. jac. 1. 2. 10. 5. That is to say, according to Hugo of S. Victor, it is a sign, that he hath a great care to keep his hart, & therefore hath a great inward perfection. In cap. 13. ep. ad Rom.  
Philo saith, that the word is as the hand of the dial, which gives to understand the estate of the inward springe, and of the wheels, that is to say, of the good or bad constitution of the soul. And our Saviour saith. That out of the abundance of the hart, the mouth speaketh. Mat. 12. Luc. 6.  

EXAMPLES.  
1. Nicephorus writeth that a certain learned man, went upon a day to visit S. Pambonus Abbot, one very holy, but somewhat simple, and laboured to persuade him, to join & link, learning with his virtu. And when the Saint had showed him that he was well content as he was, this Doctor took the Bible, and openinge the same, expounded unto him the first passage that he fell upon, which was out of the 36. Psalm. I have said, I will keep my ways, that I offend not in my tongue. Enough (quoth the Saint) you shall teach me the rest, when I shall have first well learned & practised this. Geuing to understand, that the first and principalest point of a spiritual life, is to refrain and bridle the tongue. Niceph. & Socrat. l. 4. hist. eccles. c. 18. hist. trip. Cassiod. l. 8. c. 1.   

§. 1. of Swearing.  
The second commandment of the first table is. Thou shalt not take the name of thy Lord thy God in vain, for God will not hold him guiltless that taketh his name in vain. Exod. 20. Deut. 5. 11.  
Thou shalt not swear at all, neither by heaven, because it is the throne of God: neither by the earth, because it is the footstool of his feet etc. but let your talk be, yea, yea, no, no, and that which is over and above these, is of evil. Mat. 5. 37.  
Yet must we understand these words of swearing, used without any necessity: for our Lord in jeremy cap. 2. permitteth to swear, with truth, judgement and justice: that is to say, touching a thing that one knoweth for truth, and that one judgeth that there is necessity: and if it be an oath promissive, that it be of a thing just and lawful.  
Let not thy mouth be accustomed to swearing, saith the wise man; and vers. 12. A man that sweareth much, shall be filled with iniquity, and plague shall not departed from his house. Eccl. 23. 9  
Is it not a thing absurd, saith S. john Chrisost. that if we have one precious garment, we use it not but once a week, and yet that we dare, rashly usurp upon each occasion, the most precious and sacred name of almighty God? Hom. 9 ad pop. Antioch.  
I had a custom to swear every day, saith S. Aug. but having read how great a sin it was, I was afraid to commit the same; I have combated against this evil custom, and in this custom, I had recourse unto God, and he hath given me the grace to swear no more, now nothing is more easy unto me, than not to swear; I tell you this, to the end that you may see that it is not impossible, even to one that is accustomed to swear, to swear no more; the fear of God, overcometh all. Aug. fer. 10. de sanctis.  
To swear, is to call God for a witness of that truth which we aver; If then it be a great sin to swear rashly and without necessity, it is a great deal more when one knoweth well, that which one averreth to be false, or that one douteth of the truth: for this is to call God, to witness a lie, and so to make him the author and defender of our own malice: & what impiety can be more enorm than this?  
For this reason, all sorts of nations, even the most barbarous, have had perjuries in great horror.  
The Egyptians and Scythians, put them to death. john. Boemus, in the description of Egypt.  
The Indians cut off the tops of their feet and hands: and in sundry places of Europe, they cut off their hand. Cowarrwias' in c. quamuis pactum. p. 1. §. 7. n. 2.  
According to the decrees of the Canon law, perjured persons are infamous. c. infames 6. a. q. 1.  
They ought to fast forty days with bread and water, and after for the space of seven years, perform some penance a little milder: nor never may be admitted for witness. c. quicunque 6. 9 1.  
S. Lewis king of France, caused their tongues to be pierced through. S. Antonin. 3. p. chron. tit. 19 c. 9 §. 4. Paul. Aemil. l. 7. hist. Franc. Ribad. in his life.  
Charles the good Count of Flanders, made them to fast forty days. Hist. Fland. Behold the apprehension which these great personages had of this sin.  

EXAMPLES.  
1. In the city of Tours, a certain person being entered into our Lady's church to avouch by oath, a thing that was false, he had no sooner laid his hand upon the Altar to swear, but that he fell backward, and was grievously wounded. S. Greg. of Tours, the first miracle c. 20.  
2. Another having set a house a fire, swore in S. Martin's church, that he did it not, and at the self same instant he was smitten with a revenging fire which fell from heaven, which slew him outright upon the place. The same author l. 8. of the hist. of France c. 16.  
3. A little after the death of S. Omer, a burgess of the same city, having received a some of money lent him of another, and swearing to repay it him again upon a certain day, the creditor demanded his money, but he denied to have received it, and went to take his oath upon the tomb of S. Omer. As they came near to the Church, his creditor said unto him: let us not go to profane the sacred tomb of the Saint, swear here that thou receivedst nothing, and I shall be satisfied. The other presently lifted up his hand, & beginneth to pronounce his perjury, having his face turned towards the church of the Saint: but before he was able to utter one word, he fell to the ground, with his eyes rolling in his head, deprived of the use of all his members, and so died within three days after. Surius in the life of S. Omer c. 26. Sept. 9 and Vincent of Beawais, in his miror, hist. l. 23. c. 109.  
4. Two sisters, the daughters of a Duke, wrangling for their goods against their brother, came from France to Valencien there to find king Charlemaigne, to have redress of the wrong their brother did them in detayninge their goods. And as he denied the fact, the king made him to swear upon the body of S. Saw, that he owed them nothing. The which he did, but to his cost, for at the same instant, he burst asunder in the midst, rendered all his intralls, cast great abundance of blood forth of his mouth, eyes, ears, and nostrils, and two hours after gave up the ghost. Vincent of Bawais in the same hist. l. 24. c. 24.  
5. But behold here of a fresher date. In the year 1599 the 26. of November, at Grandmount in Flanders, at the sign of the Ship, two gatherers of impost, giving up their accounts before their magistrates, the one of them called Peter Clippel, and the other Antony Haek, this Peter said, that Antony had received of him twenty french crowns more than he owed him. Which Antony denied, saying that he was contented to be fried in his own fat, and to be reduced to ashes, if it were so as the other said. The magistrates & other which were present, trembling at such terrible execrations, withdrew themselves deferring this affair until the morrow. Antony remained alone in his chamber, and after he had supped merrily with the host & hostis, they bid him god night. On the morrow morning about eight a clock, his brother came to speak with him, and having knocked sundry times at his chamber door, receiving no answer, he caused the host to open the door. Good God, what a spectacle! they had no sooner set their foot within the chamber, but that they saw a form overwhelmed and half burned, and the two feet of the man, with some two handfuls of his legs betwixt the ankles, yet having on his shoes and hose, all the rest of his body, and his apparel entirely burnt and reduced to ashes: the chamber pot was also melted: the stool likewise whereon he had set by his bed's side, was also wholly burnt, excepting to ends only of the feet. His budget also was there found, and the gold and silver that was therein, all turned to ashes, save only the twenty crowns which he denied to have received, which were found all whole amidst the ashes. Of this, information was since taken by our most Excellent Archdukes of Brabant, and the whole found to be most true. Herrie Culens licentiat in divinity, pastor of the said Grandmount, and an eye witness, in his book of New-year's gifts. O the terrible judgement of God against perjurers!  
6. An host in Germany, having received a great somme of money in depositum, of a certain soldier who lay sick in his house, denied it afterwards impudently, and said in the presence of the magistrates, that he would that the devil should carry him away, both in soul and body, if it were true: which he repeating, the devil (disputing against him visibly) took him, and lifted him up in the sight of all, and was never seen after: and whether think you? but to the eternal fires and flames. This is that which God threatneth to perjured persons in Malachi 3. 5. and unto liars in the Apoc. 21. 8. This history is written by one I. C. German, in the 3. book of Fairees c. of the malice of the devil. And by P. M. Delrio. lib. 3. of his disq. mag. p. 1. q. 7. ●. 1.  
7. In Saxony, a very wealthy maiden promised marriage to a young man, of a meaner condition than herself, swearing that she would that the devil should carry her away the day of her marriage, if she gave herself to any other. Notwithstanding this, she married another, and upon her wedding day, two devils, disguised like gentlemen, came & knocked at the gate of her house, & desired to speak with her. Being brought into the chamber where they danced, one of them danced a dance with the bride, and the dance ended, carried her in body and soul unto hell. The same author, in the same place.  
8. The year a thousand six hundred and nineteen, in the month of August, a young man, a Shoemaker by trade, playing at Barleduc in Lorraine, towards the evening, took a testron from the table, & hide the same within his shoe. When they came to count, they found this testron to be wanting, each one assuring that he saw it not. At the last, this shoemaker being asked, waxed very angry, and said. The devil break my neck, if I took it. No sooner said, but it was as soon done, for behold at the same instant, he fell to the ground, having his head wrested and turned to his back. His companions affrighted hereat, called his master and his mistress, they striven to set his head strait, but all in vain, until such time as pulling off his stockinginge to lay him on the bed, they found the testron in his shoe, which having taken forth, the head suffered itself to be turned again upon the shoulder. A father of the society of jesus was called for to hear his Confession, who found the youngman speechless, his eyes open, his head turned upon his shoulder, all trembling and terrible ghastly: and not finding him in estate to be confessed, fell to prayers, and read the Litanies: after he applied unto him certain relics of S. Ignatius, which having done, the young man by little and little came to himself, and was confessed. His Confession ended, he said to the father, that having pronounced these words. The devil break my neck if I took it, he saw the devil enter in form of a great mastiff, walking like a man upon his hinder feet, having those before, like to the hands of a man, wherewith he cast himself upon him, threw him to the ground, and broke his neck. All this was certified by the testimony of his companions, who subsigned the authentical attestation of this accident, before public Notaries: and was printed at Tournay the year 1620. with approbation. Blessed Lord, how dangerous is it, to pronounce such damnable execrations, against himself, or against others!    

§. 2. Of Blasphemy.  
Blasphemy, is a contumely pronounced against God himself, or against his Saints: as to say. By God's hart. etc. As true as God: God hath no kind of care over me. He sees me not &c.  
Cursed shall they be, that shall contemn thee, and damned shall they be, that shall blaspheme thee. Toby. 13. 16.  
He that shall blaspheme against the Holy Ghost, he hath not forgiveness forever, but shall be guilty of an eternal sin. Marc. 3. 29.  
Darest thou (saith S. Ephrem) open thy mouth, and cast forth oaths and blasphemies against heaven, and dost thou not fear, that that burning sight, which the prophet saw, remain in thy house, and cut thee in two, thou who art so hardy as to open thy mouth against the almighty, upon whom the Angels, Archangels, Cherubins and Seraphins, dare not lift up their eyes? S. Ephrem Paraenesi 43.  
Even as there is nothing better than thanksgiving: even so there is nothing worse than blaspheming, saith S. john Chrisostom Hom. 1. ad pop. Ant. The reason is, for that by blasphemy, God is touched in his proper person, and not in the things created, as in theft, manslaughter, and adultery etc. S. john also saith, that blasphemy is proper to the damned. Apoc. 16. 10.  

EXAMPLES.  
1. In Leviticus 24. God commanded, that he who had blasphemed, should be stoned to death.  
2. Senacharib, king of the Assyrians, having blasphemed against God, was killed by his own daughters, having first lost, a hundred and eighty five thousand of his people, which an Angel cut in pieces in one night. Isay 37. 4. of Kings 19  
3. A child of the age only of five years, vomiting forth blasphemies against God betwixt the arms of his father, was snatched from him, & carried away by a devil, in the form of a black a More, or Ethiopian. S. Greg. Pope, l. 4. dial. c. 18.  
4. Another likewise blaspheming S. Hierom, of the age of twelve years old, playing at dice with his father, was carried away by the devil. S. Ciril of Hierus. in his epistle of the miracles of S. Hierom, written to S. Aug, and is to be found amongst the epistles of S. Aug. ep. 206.  
5. In the territory of Bullen the fat, two fellows being at table, the one having cut and dismembered a roasted Cock, and poured thereon a spiced sauce, the other said. Thou hast so cunningly cut asunder this Cock, that S. Peter cannot join him together. Tut (quoth he that had cut him) God himself, although he would, can not make him a live again: and thereupon they burst out into laughing. A strange case! They scarcely had concluded these words, but that the Cock joined himself together again, stood up in his fathers, and all alive, beating his wings, began to crow, and with beating them in the platter, spattered the sauce against the faces of the blasphemers, who at the self same instant, became covered all over with leprosy, and their whole posterity, were since infected also with the same. Blessed Petrus Damianas' Cardinal, hath left this in writing, in his epistle to Desiderius Abbot of mount Cassin. l. 2. ep. 17. And S. Antoninus doth relate it likewise, in the 2. p. of his Sum tit. 8. c 7. §. 3. and Vincent in his history.  
6. A wicked man, having by main force constrained an Indian woman to lie with him, behold how at midnight, a tempest arose with a terrible thunder. The woman stricken with fear, cried out saying. O blessed virgin Marie keep me. Which this dissolute companion hearing, he said unto her. That it was needles to call upon our Lady, for that she had not the means how to help her. Scarce had he uttered the last words, but a thunderbolt carried him out of the bed into the midst of the chamber, & burned all his shirt. The woman leapt forth of the bed, and pulled him by the feet, but his feet remained in her hands, as if they had not held to his body. She endeavoured to draw him out of the chamber, but a flame entering at the door, hindered him that he could not get forth. She cried for help, and the neighbours run, and find this accursed caitiff stark dead, with his mouth open in a horrible manner, without teeth, without tongue, and all his members bruised and grounden in such a sort, that in pulling of them though never so little, one divided and rend them from the body. Franciscus Bencius in the Annals of Col. of Pacen, of the society of jesus in Peru. in the year 1588. And Matheus Timpius in the Theatre of the divine vengeance.  
Happy was this poor wench, that she called upon our B. Lady so luckily: but cursed was this hoore-master, and blasphemer, so to have mocked her.    

§. 3. Of Malediction, and of wicked Imprecation.  
To curse any one, is to wish him some evil, as the plague, death, the devil to take him, or the like.  
In the old law, he that cursed father or mother, was to be put to death. Leuit. 20. 9 etc. 24. 15.  
The mother's curse, rooteth up the foundation. Eccles. 3. 11. that is to, say, overthrows her whole family.  
Malediction, according to S. Thomas, is of its nature mortal sin, because it repugneth unto charity: and is so much the more grevous, as the person which one curseth, aught to be more loved and reverenced, as for example God, Saints, Superiors and our parents. S. Thom. 2. 2. q. 76. a. 3.  

EXAMPLES.  
1. Surius upon the life of S. Zenobius martyr, writeth, that a mother angry with her child (who afflicted with a terrible ague, asked her drink unto the fourth time in one night) said unto her child in choler, in giving him the goblet. Hold, drink, and swallow down the devil and all together: & at the same instant, the child was possessed of the devil.  
He writeth likewise of another mother, who being beaten of her children, sent them all unto the devil: and that forthwith they were seized and possessed, in such sort, that they fell a biting, and tearing of one another. The mother repenting her of her fact (albeit a panim) brought them unto S. Zenobius, who by the sign of the holy Cross delivered them, and baptised them, together with their mother, and all the household. joannes Archipresbiter Aretin. in the life of S. Zenobius, and Surius 25. of May.  
3. S. Aug. in his 22. book of the city of God, & de diverse. ser. 94. writeth, that a certain woman in Capadocia, having seven sons, and three daughters, was stricken of her eldest son, with the consent of all the others. Which she supported so impatiently, that she went to Church, to curse them upon the holy Font, wherein they had been baptised. As she was in the way, the devil appeared unto her, in the likeness of her husband's brother; who having ached her whither she went, she answered that she went to curse her son. The devil told her, that she should curse them all. When she was come to the place of the Font, all in a fury she toused her hair, and discovering her breasts, besought God that he would send upon her children the punishment of Cain, making them all trembling and rogues. This being said, she returned, and behold instantly her eldest son was stricken with a trembling of all his members; and before the end of the year, all the others were in the like perplexity; The mother seeing the unfortunate disaster of her children, conceived so great sorrow therefore, that she hung and strangled herself, her children became vagabond rogues here and there about the country, whereof two brethren and sisters were seen of S. Aug. at Hippo, who healed them at the relics of S. Steven. Learn here, you fathers and mothers, to restrain your choler, and to bridle the intemperance of your tongue, that you become nor the cause of such disaster unto your children.  
4. That famous possessed person at Laon in Lannois in France, anno 1566. fell she not into the power of the devil, through the wicked imprecation of her parents, which hath likewise happened to so many others?    

§. 4. Of contumelious words.  
To give one some evil name, or to object unto him some vice, either of body or mind, as, to call him liar, dolt, thief, drunkard, or the like, is a contumely, which of its nature is a mortal sin.  
Whosoever shall say to his brother. Thou fool, shall be guilty of the hell of fire. Mat. 5. 23.  
And the Apostle S. Paul Rom. 1. 30. ●ancketh the contumelious, with those that do deserve death.  

EXAMPLES.  
1. As the holy prophet Eliseus went up to bethel, certain children came forth of the city, who seeing him with his head bald, mocked him, saying. Go up baldpate, which the Saint hearing, he turned him towards them, and cursed them, and behold at the self same instant, two Bears which came forth of the forest, ran upon these children, and devoured of them, forty two. 4. Reg. 2.  
2. The Chamberlain of the Emperor Valens, having vomited forth a number of injurious & contumelious words against S. Aphrates, went to prepare the Emperor's bain, but he was come no sooner in, but he became stark mad, and cast himself into the scalding water, wherein he died. Theodoret. l. 4. hist. eccles. c. 26. Card. Barron. tom. 4. of his eccles. Annals, in the year of our Lord 370.  
3. john Aratus, a great favourer of the jews in Lacedemonia, after he had disgorged a many of contumelies against S. Nicon, was in the night time whipped in his sleep of two venerable old men: who having sharply rebuked him for his sin, cast him into a deep prison. Hereupon he awaked, and found himself taken with a strong ague, and knowing that this was a punishment from God, arose, and went and sought forth the Saint, and asked him forgiveness. S. Nicon forgave him, but withal told him, that God had decreed to take him out of this life, and that therefore he should dispose himself for his death. Hereupon he returned to his house, lays him down on his bed, and three days after gave up the ghost. Baron. tom. 10. of his annals, anno 932.  
See you not by these examples, that contumely is a great sin! You shall then be chastised, either in this life or in the other (you fathers and mothers) who hearing your children to pronounce the like words, do not punish nor reprehend them: yea, do ofttimes excite them to utter them by your evil example.    

§. 5. Of Detraction.  
Contumely takes away the honour of persons present, but Detraction takes away the good name of the absent. Now to detract in that which may diminish notably the renown of another, is mortal sin, as saith S. Thomas 2. 2. q. 7. a. 2. and much more grevous then to steal his goods.  
Have care of a good name (saith the wiseman) for this shall be more permanent to thee, than a thousand treasures precious and great. Eccles. 41. 15.  
Better is a good name, than much riches: above silver, and gold, good grace. Pro. 22. 1. Detractors are audible to God, and men. Rom. 1. 30. Pro. 24. 9  
Detractors were of old represented by those Locusts which S. john saw, having the faces of men, and teeth of Lions. Apoc. 9 3. for as much as under pretext of humanity and compassion, they tear with fair teeth, the good renown of other persons.  
They have again been represented, by the fourth terrible beast which Daniel saw, which having teeth of iron, devoured all he met with all, trampling the rest underfoot. Dan. 7.  
By the Crow, which flying forth of the Ark, went and fell upon the carrions. Gen. 8.  
The scripture doth compare them also, to open sepulchres, from whence cometh forth nothing but filth and abomination. psl. 13. 3.  
To Serpents, which give their venom in secret. Eccl. 10. 11. psl. 139.  
They be compared also unto hogs, which tread underfoot the fair flowers, and have their snout always grovelling in the dirt.  
To flies, which leaving the fairest parts of the body, settle themselves no where else but upon the scabs.  
To the Hen, which scraping in the dirt, casteth from her the pearls and diamonds, and taketh nothing but worms and vermin.  
To the Spider, for that instead of drawing of honey from the flowers of virtues of their neighbour, they draw venom, wherewith they kill themselves and others.  
Is it any marvel then if David said. One secretly detracting from his neighbour, him did I persecute. psal. 100 5.  
S. Peter was wont to say, that the mansleyar, and the detractor, were equal in malice, according as S. Clement recounteth; in his Epistle to S. james, and by Gratian de penit. dist. 1.  
What doth the detractor merit (saith S. Basill) and he that harkneth to him? And he answereth. They must be both chased and banished away, from the conversations of others. Reg. 26.  
He that detracteth, and he that harkneth, do both of them bear the devil; the one in his mouth; the other in his ears. S. Bern. in serm.  
And it is to be noted, that in this sin, as also in theft, it sufficeth not that one confess him, unless withal he make restitution.  

EXAMPLES.  
1. Marry the sister of Moses, having detracted from her brother, our Lord God, was so angry thereat, that the cloud which covered the Tabernacle, withdrew itself, and Marie became instantly, covered all over with leprosy. Num. 12. The cloud (saith Origen) withdrew itself: to signify, that the grace of the Holy Ghost, withdraws itself from the detractor, and that his soul remains all full of the leprosy of sin. Hom. 7. upon Num.  
2. At another time the Israelites detracted Moses, and God punished them by the means of Serpents, which devoured the greatest part of them. Num. 21.  
3. Core, Dathan, and Abiron, did likewise detract Moses, and within a while after, were swallowed up of the earth, and descended quick into hell: and two hundred and fifty of their complices, were consumed with a fire which came forth from our lord Numb. 16.  
4. A detractor of S. Vincent Ferrier after his death, albeit he had satisfied in the fire of Purgatory, yet could not enter into heaven, till first he had been to make restitution to the good name of the Saint, to those before whom he had taken it away: as himself said unto S. Vincent, appearing unto him a little before he went to heaven. S. Vincent serm. Dom. in albis.  
5. Donatus an African by nation, & a priest of Milan, setting at the table with certain religious, began to detract S. Ambrose who whas dead: & at the same time, almighty God struck his tongue with such a sore, as laid him on his bed, and in his sepulchre.  
6. A while after, at Carthage, Mauranus bishop of Bolitan, did as much: and was also punished with the same chastisement, and self same death. Paulinus upon Baron. tom. 5. anno 397.  
7. A certain detracting Priest falling sick, became as out of his wits before his death, tearing himself, & cutting out his own tongue. Thomas à Cantip. l. 2. ap. c. 37. p. 3.  
Lo the effects of the threatening of God against detractors, in the 24. 21. of the Proverbes, where he saith. With detractors meddle not, because their perdition shall suddenly rise, and the ruin of both, who knoweth? that is to say, of the detractor, and of him that harkneth to him.    

§. 6. of Lying.  
To lie, is to speak against ones thought, or to speak otherwise then one thinketh: which never is permitted, no not to conserve a whole city, nor which is more, not to conserve the whole world. S. Aug. l. de mendacio ad Consentium c. 3. Innocentius 3. c. super eo. de usura: & it is the common opinion of all the holy fathers and Doctors, in 3. d. 37. & 38.  
When the devil speaketh a lie, saith our Lord, he speaketh of his own, because he is a liar, and the father thereof. john 8. 44. And David saith. Thou wilt destroy at all that speak lies. Psal. 5. 7.  
Six things there are which our Lord hateth, and the seaventh his soul detesteth. Lofty eyes, a lying tongue, hands that shed innocent blood. Pro. 6. 16.  
The mouth that lieth killeth the soul. Sap. 1. 11.  
A false witness shall not be unpunished, and he that speaketh lies shall not escape. Pro. 19 5.  
To all liars, their part shall be in the pool burning with fire & brimstone, which is the second death. Apoc. 21. 8.  
The holy fathers affirm no less, S. Basil saith. The most mighty thing of all is the truth: and the extremity of malice, is lying, In proemio de Spir. Sanct. And in another place he saith, that lying is the proper fruit of the devil. ep. 63. & 79.  
And B. Cesarius saith, that every liar, hath within him the malignant spirit. Hom. 16.  
S. Hierom saith, that a virgin esteems it sacrilege for to lie. ep. 7. ad Laetan.  
Hast thou heard, thou wretched liar, the orracles of holy scriptures, and doctors of the Church? Hear now then the examples that follow.  

EXAMPLES.  
1. A certain woman accused wrongfully to have committed adultery with a young man, was taken with him, and both put upon the torture. The young man not able to support the pains, confessed to have committed the fact, which yet notwithstanding he had not done. But she, not able to lift up her hands which the hangman had tied, lifted up her eyes to heaven, with rivers of tears, and said. Thou art witness my Lord jesus Christ (thou who searchest the reynes and hart) that I will not deny the adultery for fear to die, but that I will not lie, for fear of offending thee. But thou o wretch (quoth she, turning herself to the young man, who for fear of the torments, had told a lie) if thou do hasten thee for to perish, yet why wilt thou kill two innocents? I am ready to die, but not as an adultres, I will carry mine innocence together with me. To conclude, she was condemned with the young man to have her head cut off; At the first stroke that the hangman gave to the young man, his head was divided from his body: but to her, seven blows were given, and yet the sword did her no hurt: which the Emperor seeing, he knew the innocence of the woman, and thereupon set her at liberty. See you, how lying was the cause of the young man's death, and how maintaining of the truth▪ gave life unto this good woman? This history is related by S. Hierom, ep. 45. ad Innocent.  
S. Anthimus Bishop of Nicomedia, during the persecution of the Emperor Maximian, was sought for by the Seargeants; He seeing that they sought for him, received them, and treated them right courteously, making them a good dinner: and in the end said unto them, that he was he whom they sought for. They not able sufficiently to admire his charity, said that they would make report to the Emperor, that they could not find him. No (quoth the B. Saint) it is not lawful for Christians to lie, to save the life of whom soever: and this being said, put himself into their hands, and after diverse great torments, endured death. Surius 27. of April, out of Metaphrast.  
O great Saint, who had rather that his body should be killed by the hands of the hangman, then conserving his body, to kill his soul by a lie.    

§. 7. Of songs, and of dishonest words.  
Fornication and all uncleanness, let it not so much as be named amongst you, as it becometh Saintes, or filthiness, or foolish talk, or scurrility. Ephes. 5. 3. 4.  
Theodoret infers from this prohibition of the Apostle, how execrable fornication is, sith he will not that it be so much as spoken of, nor that it be at all remembered.  
Be not seduced, evil communications corrupt good manners. 1. Cor. 15. 34. And S. Clement Pope, forbids the same amongst Christians. l. 5 const. Apost.  
Dishonest talk, saith S. Isidore, hath oftimes more force to gain hearts, and to persuade them to vice, than the sight, then evil example, and then all other deceits and allurements.  
Even as a stone, saith S. Basill, cast into the water of a Cistern, doth not only stir that part of the water which it toucheth, but also doth stir up circles, which continually multiplied, arrive at the last to the edge and brim: even so lascivious talk, falling into a chaste hart and soul, as it were within a pure water, do excite diverse dishonest thoughts, which multiplying themselves, make the soul to be all to tossed with the waves of voluptuousness, and carnal thoughts. lib. de vera virginitate.  
The philosophers say, that the word, is the shadow of the action, and deed. Now when one seethe some shadow approach him, he may well judge that the body is not far off: even so mayst thou say, that from whence dishonest words proceed, the work of the flesh is not far. Plutarch. in the treatise how children are to be nourished.  
If a dishonest word hath so much force of itself to spoil a soul, what will it have then sung and pronounced with a sweet enchantment of the voice?  
The sweetness of the voice, saith S. Basil, renders the soul wholly inclining to lubricity. It is better, saith S. Cyprian, to hear the venomous whistle of a Basilisk, then to hear the wanton and lascivious voice of a woman.  

EXAMPLES.  
1. The sister of B. Petrus Damianus Cardinal, was in purgatory fifteen days, for having conceived pleasure in hearing certain maids to sing as they were a dancing. Flor. Harlemus Carthus. Institut. Christiana l. 2. c. 25.  
S. Bernard, being yet but a young youth in the world, as soon as he heard any filthy word to be pronounced, he felt the same in such sort, that for very shame all his face was set a fire, as if had received some box on the ear. Which his play fellows perceiving, as soon as ever they saw him come, they said one unto another. Let's hold our peace, lo where Bernard comes. Ribad and Surius the 20. of May. The like is read of B. Lewis of Gonzaga of the society of jesus.  
S. Edmund Archbishop of Canterbury, studying at Paris, and walking on a day in the Clerks meadow with his companions, who sunge there a number of songs, he went aside from them, not able to suffer them: Then our Lord appeared unto him, in the form of a fair child, such as the espouse doth paint him in the Canticles. White and ruddy, chosen amongst thousands, and said unto him with a smiling countenance. I salute thee my well beloved. S. Edmond was astonished at the first, and waxed ashamed at those words; But our Lord said unto him; Dost thou not know me? I set hard by thee every day in the school: and then made him both to see & to read, that which was written in his forehead; and he perceived written in letters of gold. jesus of Nazareth, king of the jews. Surius tom. 6. Ribad, 6. Nou.  
4. S. Vallery Abbot, returning upon a day into his Abbey in the winter time, entered with his people into a Priest's house to warm himself: as he approached to the fire, the Priest and the Mayor of the place, began to utter great store of dishonest words; from which they not desisting for aught the Saint could say unto them, he went forth of the place, shaking off against them the dust of his shoes. And behold, at the same instant the Priest became blind, and the Mayor was stricken with a shameful disease. They perceiving that this was in punishment of their evil tongues, ran after the Saint, and besought him to return again: but he refused. Thus the Priest remained blind his whole life, and all the members of the other rotten by little and little, and in the end died most miserably. Surius upon the life of S. Vallery. 1. of April.  
Durannus, of an Abbot made a Bishop, was diverse days in purgatory, for having sometimes told tales to excite and make others to laugh: and could not get thence, till first seven religious persons had kept silence for him, for the space of seven days. Vincent Bellovac. spec. hist. l. 26. c. 5. Now if one go to purgatory for light words and only of laughter, what punishment then do dishonest words deserve?  
5. The very Pagans are ashamed to speak of dishonest things: for Agellius a Roman historian, writeth of Socrates, that finding himself enforced to mix amidst his discourse some one point but little honest, he covered his face for very shame. O Christian, learn honesty of this Pagan: & you above all, fathers and mothers.  
Hitherto have we spoken of sin in general, mortal, venial, sins of thought, & of the tongue. As touching that which follows after of sins of work, to the end that this little discourse do not enlarge itself too long, I will content myself to speak of capitail, to wit, of those which are the springe and fountain of all. Save only before I come thereto, I will insert this alone.     

THE V CHAPTER. Of the sins of parents and their children.  
LEt not fathers and mothers think it strange, if I address myself more oft and more particularly to them in this little discourse, and that I set before them particularly, this little chapter: sith all the good or evil fortune of a common wealth, proceedeth from no other cause, then from their good institution, or negligence to frame their children as they ought, and to bring them up in the fear of God. See the last chap. of the 3. book of the life of our B. Father Ignatius, by Ribadeneira.  
As God hath commanded children, to honour, love and help their parents. (Exod. 20. 11.) and to obey them in all that is reason, so will he, that parents love their children (Eccl. 7. 25. 26.) nourishing them, and bringing them up according to their power and quality, in all that which is needful for them, as well for body, as for soul. Et Ephes. 6. 4. 1. Tim. 5. 8. S. Christ. to. 6. ho. 27  

§. 1. Of the negligence of parents to correct their children from their tender youth, and to instruct them in matters of faith, and of good manners.  
Can I conceal from Abraham the things that I will do, whereas he shall be into a nation great, and very strong, and in him are to be blessed, all the nations of the earth? For I know that he will command his children, and his house after him, that they keep the way of the Lord, and do judgement and justice. Gen. 18. 18.  
Forget not the words that thine eyes have seen, and let them not fall out of thy hart, all the days of thy l●fe: thou shalt teach them thy sons and thy nephews. Deut. 4. 9 And in the 11. Chapter. Teach your children my commandments, when thou sittest in thy house, and walkest on the way, and liest down and risest up, that thy days may be multiplied, and the days of thy children. Deut. 11. 19  
Hast thou children? instruct them, and ●ow them from their childhood. Ecc. 7. 25.  
The notable negligence of parents to see that their children know and understand the contents of the Creed, the Pater, Aue, Commandments, & the use of the holy Sacraments, is mortal sin, saith Navar. Man. cap. 14. num. 17.  
He that spareth the rod, hateth his child, but that loveth him, doth instantly nurture him. Pro. 13. 24.  
The child that is left to his own will, confoundeth his mother. Pro. 29. 15.  
An untamed borse, becometh stubborn, and a dissolute child will become heady. Pamper thy son, and he will make thee afraid: play with him he will make thee sorrowful. Laugh not with him, lest thou be sorry, and at the last thy teeth shall be on edge. Give him not power in his youth, & contemn not his cogitations. Curb his neck in youth, and knock his sides whiles be is a child, lest peshaps he he hardened and believe thee not. O beautiful sentence! Eccl. 30. 8.  
He that loveth son or daughter above me, is not worthy of me. Mat 10. 37.  
If the child by the convivencie or winking of the parents, come to fall into any sin, his parents shall be answerable for his soul. S. Clement successor to S. Peter. const. Apost. l. 4. c. 20.  
S. Basil saith, that children are like unto soft wax, wherein one printeth what he list, and with the self same singars, one forms an Angel or a devil. Reg. fus. disp. interrogat. 7.  
Those parents (saith Saint Chrisostome) which care not to correct their children (I tell them the truth and without passion) are more wicked their parricides, for these do but separate the body from the soul, but such parents by their convivence, send both the bodies and souls of their children, to eternal flames: and he that is killed as touching the body, must of necessity have once died, but these poor children, might have escaped the fire of hell, if the negligence of their fathers and mothers had not sent them thither. l. 3. adverse. vituperat vitae monast.  
This is that which the wiseman saith. Withdraw not discipline from a child; thou shalt strike him with the rod, and deliver his soul from hell. Pro. 23. 13. 14.  

EXAMPLES.  
1. Helie the high Priest (albeit a Saint as S. Hierom writeth in c. 6. ad Ephes.) not having reprehended his children, as he ought to have done, for their sins of Gluttony, and lubricity, God called the prophet Samuel, and said unto him. Behold I do a thing in Israel, which whosoever shall hear, both his ears shall tingle. In that day will I raise up against Helie, all things which I have spoken touching his house, I will begin and accomplish it, for I have foretold him, that I would judge his house for ever, because of iniquity, for that he knew that his sons did wickedly, and hath not corrected them. 1. Reg. 3 11. etc. And what betided then unto him? 1. He became blind. 2. His soul melted. 3. The life of his posterity was shortened. 4. He lost the battle against his enemies, thirty thousand of his foot men, remaining slain upon the place. 5. The Ark of God was taken and carried from them. 6. His two sons, Ophin and Phinees, were likewise killed the same day. 7. He hearing the news, fell backward and broke his neck. 8. His daughter in law, at the rehearsal of so strange a fortune, was delivered before her time, and so died. How many mischiefs doth the convivence of a father, trail after it!  
2. You have seen a little before, a child of five years old, borne away by the devils forth of his father's arms, for his blasphemies: (c. 4. §. 2. Ex. 3.) what a hart breaking was it to this father. to see his child carried to hell, from whence he might have delivered him, with three or four jerks of a rod?  
3. S. Augustine, preaching to the religious of the desert, told them, that that very day wherein he preached unto them, the son of Cyrillus, one of the most notable bourgesses of Hippo, having been always over well beloved of his father, yea more than God, and therefore left to all kind of liberty, either to say, or to do whatsoever he list: after he had wasted all his wealth in dissoluteness, coming drunk in a doors, had forced his mother great with child, and striven to violate one of his sisters, had killed his father, and dea●ly wounded his two sisters. Aug. ser. 33. ad fratres in eremo. Dear God, what greater disaster could possibly befall unto a family!  
4. A certain woman, damned for having taught her daughter all sorts of mondanitie, appeared to S. Bridgit, as coming forth of some darksome lake, with her hart torn forth of her belly, her lips cut off, her nose all eaten, her eyes pulled out of her head, hanging down upon her cheeks, her breast covered with great worms, and with most fearful and lamentable cries and lamentations, complaining of her daughter, and saying as if she had spoken to her. Understand my daughter and venomous Newte, accursed be I, that ever I was thy mother, for as often as thou dost imitate and follow the works of my wicked customs, that is to say the sins which myself have taught thee, so oft my pain is renewed. S. Bridgit in her revelations l. 6. cap. 52.  
5. A certain person, saw upon a day hell open, and in the midst of the flames the father and the son, which bitterly cursed one another: the father said. Cursed be thou my son, who art cause of my damnation, for to enrich thee, I have done a thousand injustices. The son on the contrary said; It is thou cursed father, who art the cause of my damnation, because for fear to displease thee, I have remained in the world. Dionis. Carth. l. de 4. novis. art. 42. towards the end. Lo here a goodly looking glass, for those which hinder their children to enter into religion, principally when one seethe that God doth call them.  
6. A certain crackrope led to the galloes, called for his father, and making as if he would tell him somewhat in secret, approached with his mouth unto his ear, and then tore it off with his teeth, saying. Auantwretch, if thou hadst whipped me in my youth, I had not now been where I am. S. Bernardinus ser. 17. de euang. aeterno.  
7. Another called Lucretius, being likewise led unto the galloes, and having called for his father to bid him farewell, tore off his nose with his teeth, saying unto him as the other did. Boetius de discipline. scholarium. joan. Hieroso. serm. 16.  
8. Pretextat a Roman Lady, by the commandment of Hymettius her husband, ouncle to the virgin Eustochium, for having changed the habit and dress of this maiden, and renewed her head-geare, after the model of such as were secular, contrary to the mind both of the virgin, and the desire of her mother Paula, saw the same night in her sleep, her Angel address himself unto her, threatening her with a terrible voice. Darest thou to touch the head of the virgin of God, with thy profane and sacriledgious hands? the which shall whither from this very hour, and five months hence, thou shalt be carried into hell: and if thou persever in thy sin, thou shalt be deprived both of thy husband an● thy children altogether. The success whereof ensued in order, for sudden death, made evident the late repentance of this wretched woman. S. Hier. l. 2. ep. 15.  
All these examples, prove they not apparently, that the negligence and convivence of the parents, is both heir own, and their children's ruin? Thus the Ape, making overmuch of her little ones, doth stifele them.    

§. 2. Of the sins of Children, towards their parents.  
The first commandment of the second table is. Honour thy father and thy mother, that thou mayest be long lived upon the earth Exod. 20. 12.  
Three obligations are comprised in this commandment. The first, to love, honour, and reverence our parents. The second, to obey them in that which is reason. The third, to assist and secure them in their necessities. S. Tho. 2. 2. q. 101. a. 2.  
Cursed be he that honoureth not his father and mother. Deut 27. 16.  
If a man beget a stubborn and froward son, that will not hear the commandments of his father and mother, and being chastened, contemneth to be obedient, they shall take him and bring him to the ancients of his city, and to the gate of judgement, and shall say to him. This our son, is froward and stubborn, be contemneth to hear our admonitions, he giveth himself to commessation, and to riot and banquetinges. The people of the city shall stone him, and he shall die, that you may take away the evil out of the midst of you, and all Israel hearing it may be afraid. Deut. 21. 18.  
He that curseth his father and mother, his lamp shall be extinguished in the midst of darkness. Pro. 20. 20.  
He that curseth his father and mother, dying let h●m d●e. Exod. 21. 17.  
The eye that scorneth his father, and that despiseth the travail of his mother in bearing him, let the Ravens of the torrent pick it out, and the young of the Eagle eat it. Pro 30. 17.  
It is most certain, that whosoever curseth father or mother, or uttereth against them injurious threatenings, or smiteth them, or wisheth them dead, or pronounceth words which of themselves may greatly put them into choler; or being in honour, despiseth his father or his mother that are poor, or shall accuse them before a judge, or shall not obey them in a point of importance touching the government of their famillie, especially if it be done by contempt or self opinion, or doth not assist them in their great necessity, offendeth God mortally. Toletus l. 5. Instruct. c. 1. S. Tho. 22. q. 101. art. 4. ad 4. silvest verbo filius Navar. c. 14. n. 11.  

EXAMPLES.  
1. Cain was cursed, and all his posterity, because he mocked his father Noe. Gen. 19 nor would receive the instructions which he gave him to serve God. Lactantius.  
2. Esau, for taking a wife against the will of father and mother. Gen. 26. 34.  
3. Reuben fell from his birthright, for having wrought shame to his father jacob. Gen. 49. 3. 4.  
4. Absalon was hanged in a chain made of his own hair, and pierced with three strokes of a spear, because he had taken arms against his father David. 2. Reg. 18. 9 & 14.  
5. The year of our Lord 873. and the first year of john the 8. Pope, in the assembly of Bishops and Lords which was made in Francfort, by the commandment of Lewis king of Germany. Charles his younger son, was through the just judgement of God, posest of the devil, for that he had conspired against his father, as he himself confessed being delivered, saying. That as oft as he consented to this deliberation, so oft was he seized on by the devil. Taken out of the Annals of France by Pitheus, and of Amonius l. 5. c. 30. and of Card. Baron, the year abousaid.  
6. A boy of eighteen years old being hanged, at the same instant a beard grew forth of his chin all grey, and his hair also became white, God manifesting by this miracle, till what age he should have lived, if he had not been disobedient to father and mother. S. Bernardinus to. 2. dom. 40. ser. 17.  
7. A Young married man, seeing his father coming, hide a roasted Goose, which he had made to be set on the table, to the end he should have none thereof, but bidding it afterwards to be set on the board, as he went about to break it up, a Toad appeared upon the same, which leapt upon his face, and stuck fast thereto in such manner, that it was never possible to pluck it away, until such time as he was dead: and which was yet more, whatsoever the Toad endured in his body, the miserably man did endure the same also. This was to preach without speaking a word, to all those that saw the same, the honour and affection which children own unto their parents. S. Bon. l. de 10. precept ser. 5. Tho. a Cantip. l. 2. ap. c. 7. art. 4.  
8. A certain merchant, not furnishing two of his sons with as much money as they desired, was set upon by them as he went to a certain fair in Germany, and was slain. And having made themselves rich by means of his horse and of his purse, they went to the Tavern to play who should have the whole. As the one saw that he lost all, in a rage he pulled out his poniard, and threw the same against the floor, saying to God. If could pierce thee, I would do it. At this hellish word, the earth and hell did both open at the same instant, and swallowed him up all alive. The other more than half dead, departed that house, went to Geneva, presented himself unto the Magistrates, confessed his fact, and was put to death. joannes Honthemius Leod. S. Hieronimi relig.  
9 A young gentleman native of Flesche in France, seeing that his father sent him not as much money as he would spend, wrote a letter unto him full of reproaches, contumelies, and grevous curses. But he had no sooner sent the same, but that he found himself stricken with so great a deafness, that he could not hear so much as the noise of a Canon; He tried the art and remedies of the most part of the physicians and Doctors that were in France, but all in vain. At last he advised himself, to have recourse to our B. Lady of Loretto; He went then, and having made a general Confession, he continued so nine days, with a great deal of devotion. The night of the feast of the Assumption, as he was laid in his bed, behold how he saw a venerable and dreadful matron enter his chamber, accompanied with his father and mother, and asked them if that were their son; who answered, I. She asked them moreover, if they were willing to have him healed; They answered, that they had no other desire. Then approaching to the bed's side, she put one of her fingers within the ear of the young gentleman, and pulled out a paper, which she shown unto him. He read it, and saw, that they were all the words of his letter, and then she presently disappeared, he finding himself entirely healed of his deafness, save only a pain of that ear, from whence the paper was taken forth, which lasted him diverse days. Then he arose, and went and sought forth presently, father Henry Campege of the society of jesus, his Confessar, who led him to the holy chamber of the virgin, and made him there to swear, that the matter had passed, as I have here put it down: and the one & the other gave thankes to God, and to the holy virgin Marie. This happened in the year 1613. and was related unto me, by the self same father Henry, the year 1616. Is not this a very notable and rare example?  
10. A young youth, upon a day cast his mother forth of a Chariot with a kick or blow of his foot; Within a while after, he had some quarrel with his master, who without any reason, cut off one of his feet. Whereof a holy Ermite complaining to God, an Angel came and told him, that God had permitted the same, in punishment of a blow of the foot, which he had sometimes given to his mother. Raderus in virid. sanct. in anot. ad vitam S. Ephrem, ex josepho Balardino l. 3. c. 47. O God, how just and admirable are thy judgements, against rebellious children towards their parents?    

§. 3. Other considerations for the fathers of families, touching the gowerment of their household: and particularly towards their men and women servants.  
Even as God commandeth, men & women servants to obey their masters and mistresses, in all that which is reason, with fear and trembling, in the simplicity of hart, as to Christ: not serving to the eye, as it were pleasing men, but as the servants of Christ, doing the will of God from the hart. Ephes. 6. 5. even so will he, that masters and mistresses have care of them, as well in that which concerns the body, as the soul.  
And as touching the body. First giving them convenient nourishment, and paying them faithfully, and with the soon, for their service: for it is a sin which cryeth for vengeance from heaven, to defraud the labourer of his higher. Harken to S. james. You have stored to yourselves wrath in the last days, behold the hire of the workmen that have reaped your fields, which is defrauded of you, cryeth, and their cry hath entered into the ears of the Lord of Saboth. c. 5. 4. Secondly, not overburdening them, nor molesting them. Thirdly, if they be sick, neither turning them away, nor sending them unto the hospital, but keeping them with them, and having a care of them, after the example of the Centurion, with all charity, as members of jesus Christ, and their Christian brothers.  
As touching the soul, instructing them, or causing them to be instructed in points of faith, and not to dissemble hearing them swear or speak unseemly words, or seeing them commit any kind of sin.  
2. Making them to haunt the Sacraments, hear Mass, and as much as they may Catechising, or sermons.  
3. Recommending often unto them, the examine of the Evening, and never to go to bed, nor yet to rise, without thanking and praying to God, in the manner that we shall show in the book ensuing.  
Lo here the duties of good and Catholic masters, for as the Apostle saith. If any man have not care of his own, and especially of his domesticals, he hath denied the faith, and is worse than an infidel. 1. Tim. 5. 8.  

EXAMPLES.  
1. The good Centurion of Caphernaum, albeit a Panim, having his servant lying sick, so far was he from turning him out of doors, that he went himself to seek our Lord, to beseech him for to heal him: which he performed so well, that he obtained his perfect healing. Mat. 8.  
S. Elzearus Count of Arie in Provence, had a marvelous care of his servants, and to the end that every one should study and advance himself in the way of virtu, he ordained.  
1. That every one should every day hear a whole mass.  
2. He would not that any should eat of his bread, which he knew to be in mortal sin, for fear lest he should spoil the others, and that he should seem to feed and nourrish sin.  
3. That all should confess them once a week: and once a month, should receive the B. Sacrament.  
4. That none should be so bold, as to speak any blasphemy, oaths, or dishonest words. And if any one were fallen in to either of these things, he made them to sit upon the ground, whilst the others dined, not giving him aught for his dinner but bread and water.  
5. He would not suffer, that any should play at dice in his house, or at other forbidden game.  
6. He was careful, that all agreed well together, and if he perceived any quarrel to be moved amongst them, he endeavoured that they should forthwith be reconciled.  
7. After dinner, or towards the evening, he made them in his presence to speak of spiritual things. Sur. 27. of Sept. c. 18. upon his life.  
8. The mother of S. Marry of Ognies, appeared unto her upon a day, as she prayed for her in the time of Mass, and said unto her, that she was damned, for that she was careless of that which was done in her house against God, by those of her famillie. jacobus de Vitr. Card. in the life of S. Marry of Ognies, lib. 3. c. 11. Thomas à Cantip. lib. 2. ep. c. 54. p. 18.  
O that God would be pleased to give to families, a great many of Centurions, and Elzears, and preserve them from such mothers or fathers of families, as this wretched woman was. What great good would ensue thereof, not only to families, but to the whole common wealth?     

THE VI CHAPTER. Of the Seven capital sins.  
THe sins of Pride, Covetousness, Lechery, Envy, Gluttony, Anger, Sloth, are called capital, because they are as the heads and fountains, from whence as from a corrupted root, do proceed the pestiferous fruits of all sorts of sins and vices. Canis. Hic.  

§. 1. Of Pride and superbity.  
Pride (a) is a disordinate appetite of ones proper excellence; and is as the (b) mother and Queen of all vices. Her principal daughters (c) are, disobedience, boasting, hypocrisy, debates, pertinacity, discord and curiosity.  
(a) Chrisostome hom. 43. ad pop. Bernard. de grad. humil. Greg. 34. mor. c. 17. & seq. & l. 23. c. 7. Isidor de sum. bo. l. 2 c. 38. (b) Greg. l. 13. mor. c. 31. Prosper l. 3. de contemplate. c. 2. August. ep. 56. Bern. ser. 3. ex paruis. & ser. 4. de Aduent.  
(c) Deut. 17. Sap. 5. Mat. 23. Pro. 13. Gen. 49. Pro. 6. 1. Tim. 5. 5. Tob. 4.  
Never permit pride to rule in thy word, for in it all perdition took its begining. Tob. 4. 6.  
God resisteth the proud, and giveth grace to the humble. jac. 4. 6. 1. Pet. 5. 5.  
He that exalteth himself, shall be humbled, and he that humbleth himself, shall be exalted. Mat. 23. 12.  
Pride is odious before God and men. Eccl. 10 7.  
S. Bonaventure compareth the proud man, to the wind: for that, even as the wind putteth out the light, drieth up the dew, and stirs up the dust; even so the proud man, putteth out the light of wisdom, drieth up the dew of grace, and stirreth up the dust of vanity.  
2. He compares it next unto the smoke, for as much as the smoke, the more it ariseth, the more it vanisheth and scattereth itself.  
3. To the spider, for that as the spider emptieth out his own bowels weaving his cloth to catch a fly, even so the proud man looseth all the good he hath in his soul, to catch a little honour and human praise. Isay 59  
4. To the hen, who as soon as she hath laid an egg, she makes it known to all the house by her cackling, which is the cause her egg is taken away, as S. Chrisostome saith. And so doth the proud man, for as soon as he hath done any good thing, he makes it known and publisheth it abroad, desiring that every one should know it. S. Bon. in dieta salut. tit. 1. c. 5.  
And of such persons our Lord saith, that they have received their reward in earth, and that therefore they shall have none in heaven. Mat. 6. 2.  

EXAMPLES.  
1. Lucifer the noblest and fairest amongst the Angels, for his pride, hath lost heaven, and hath encurred an eternity of pains. Isay 14. 12. & seq.  
2. Pharo king of Egypt, after diverse most horrible chasticements, was swallowed up with all his troop, chariots, and baggage, within the waters of the sea. Exod. 14.  
3. Chore, Dathan, and Abiron, were swallowed up alive of the earth, which gave way unto them, to let them sink down in to hell. Num. 16.  
4. King Senacherib was slain of his own children. 4. Reg. 19 37.  
5. Nabuchodonoser became like a beast, and for such, lived for the space of seven years, of nothing else but of grass and hey, Dan. 4. 30.  
6. Holofernes had his head c●t off with his own sword, by the hand of a woman. judith 13. 10.  
7. A man was hanged upon the same gallows, which he had caused to be made for humble Mardocheus, and he exalted to honour in his place. Esther 7. 10.  
8. King Antiochus, having first endured a world of dolours, was at the last ea●en up of louse. 2. Mach. 9  
9 King Herod died of the same death. Act 12. 23.  
10. jesabel was cast down headlong from a window, and eaten of dogs. 4. Reg. 9 33. 37.  
Of all which, that may be verified which David said of all the proud. I have seen the impious highly exalted, and advanced as the Cedars of Libanus, and I passed by, and behold he was not, and I sought him, and his place was not found. psal. 36. 35.  
11. About the year of our Lord 1570. in a certain convent after Complin, appeared in the refectory at all the tables certain religious, which being conjured by the Prior of the Convent, in virtu of the most holy Sacrament which he held in his hands, to tell who they were; He that seemed to be chief of the rest answered, that they were all religious of the same order, and the greater part of them, Doctors, Bachelors, Priors, Subpriors, Readers, and all of them damned for their pride and ambition. Which having said, they opened all their robes, and appeared all in fire. Anno 1599 Brother Tiberius, a holy man, entering into the same refectory, saw and understood the same. This fearful history, is recounted by brother Anthony of Sienna, in the Chronicles of the brother's preachers, anno 1570.  
Lo here the end of the smoke of worldly honours, to vanish suddenly away, and not to leave to him who was addicted to them, but tears in his eyes, tears I say, & eternal confusion!    

§. 2. Of Covetousness.  
Covetousness, is a disordinate appetite of having. See touching this vice S. Basil in ditesc. auar. hom. 6. & 7. S. Prosper l. 2. de vita contemplate. c. 1●. etc. 16. Isid. de summo. bono. l. 2. c. 41. S. Aug. l. 3. de lib. arb. c. 17. & serm. 196. de temp. S. Amb. l. de Nabuthe jesaraelita.  
Her daughters are, treason, fraud, deceit, perjury, unquietness, violence, want of mercy, or inhumanity, and hardness of hart. S. Greg. l. 31. mor. c. 31. 2. Tim. 3. 1. Cor. 6. Eccl. 11. Zachar 8. Mat. 6. Pro. 22.  
The Apostle S. Paul calleth it, the service of Idols. Colos. 3. 5. And to the Ephes. 5. 5.  
They that will be made rich, fall into tentation, and the snare of the devil, and many desires unprofitable and hurtful, which drown men into destruction and perdition: for the root of all evils, is covetousness. 1. Tim. 6. 9  
Nothing is more wicked than the covetous man. Eccl. 10. 9  
S. Bonaventure compareth the covetous man, unto the hog: for even as the hog is nothing worth so long as he is a live, and is only profitable when he is dead: even so the covetous man, is nothing worth so long as he liveth, because he keepeth all to himself, and doth no good to any body, until he be dead: for than he gives his soul to the devils his body to the worms, and his wealth to his kinsfolks. S. Bon. in diaeta salutis tit. 1. c. 6.  
The scripture likewise compares him to one sick of the dropsy, who the more he drinketh, the dryer he is: the more he hath, the more he would have. Eccl. 5. 9  
S. Gregory of Nazian, compares the covetous, to the cursed Tantalus, who is pictured by the poets, plunged in the infernal waters as high as the chin, and dies for drithe; and having the Apples of delight hanging near their nose, can not eat them. The covetous also bear their hell in their own bosom, and do endure it: the more riches they swallow, the more they thirst: the more they abound in victuals and food, the more are they famished. Is not this a hell in this world, to be oppressed with sleep upon a bed of feathers, and to be enforced to watch? To be pinched with extreme hunger, at a table full of good meats, and not to be able to eat? To burn with thirst, having the goblets full of delicious wine hard at his mouth, and not able to drink? Be●hould the hell which the miserable covetous do endure, is there then a more miserable sin in the whole world?  

EXAMPLES.  
1. Giesi, Elias servant, was for his covetousness, punished with leprosy. 4. Reg. 5. 27.  
2. judas egged by avarice, sold his master for thirty pence: & after hung himself, burst asunder in the midst, and gave his bowels to the earth, and his damned soul to the devils. Mat. 26. 14. & 27. 5.  
3. Ananias and Saphira, retaining the half of their goods through avarice, died both one after another with soddanie death. Act. 5. Achan in joshua 7. of Saul. 1. Reg. 15. 20. Of Acha● and jesabel 3. Reg. 21. & 4. Reg. 9  
4. During the Empire of Constantine son of Heraclius, there was in Constantinople a rich man, who being in danger of death, gave to the poor, thirty pounds of gold, but recovering after, he repent himself of his alms. A certain friend of his, endeavoured to take this sadness from him, but seeing that he profited not, he said unto him. I am ready to restore you your thirty pounds, upon condition that you shall say in the Church in my presence. Lord, it was not I that gave the alms of thirty pounds, but this is he. He accepted it, and said it. But o incomparable secret of the justice of God, as he thought to go forth of the Church with his money, he fell to the ground stark dead. Baron. tom. 7. annal. an. 553. ex Cedreno, & Raderus ex Menoeo Grecorum.  
5. A woman, under the cloak of piety and religion, having made a great many of pilgrimages to holy places, she had gathered together a great deal of money, which she feigned to be for the redeeming of prisoners, & for the necessity of the poor: ●he hid the same under the ground within her house, that none but her self should singar the same. Her daughter was asked, what her mother had done with her money? And because she could tell no tidings, they sought so long, that at last they found it. The Bishop caused it to be carried, to the grave of this covetous woman, and to be cast upon her carcase. About midnight, most pitiful cries were heard to issue forth of the hollow places of that sepulchre, and a voice which said with a lamentable accent. My gold burns me, my gold burns me. These cries lasted three whole days, at the end whereof, they opened the grave (a fearful thing) and saw the gold, that had been there laid, all melted and in flames, to run into the mouth of this wicked woman. S. Greg. of Tours reports the same l. 1. of the glory of Martyrs c. 106.  
6. S. Atoninus writeth, that an avaricious man, admonished of his parents and friends, being sick even to death, to confess himself, answered. I have no hart, how then will you that I confess? And that you think not that I do but jest, go to my coffer, & you shall find it amidst my gold, wherein I have put my whole hope. This said, he died without any repentance. His coffer is visited, and just as he said, his hart was found amidst his gold: so true it is which our B. Saviour sometimes said. Where thy treasure is, there is thy hart also. Mat. 6. S. Ant. in Summa 2. p. tit. 1. c. 4. §. 6.  
7. Behold another like case arrive unto a covetous man, whose hart was found in his coffer after his death, betwixt the claws of a Dragon, which lay upon the gold and silver, saying, that hart was given unto him by the dead, during his life. In Gabr. Inchinoser. 1. of the purity of hart.  
8. Another being at the point of death, could never be induced to be confessed, but as soon as he saw the priest departed, he called his wife, and caused a platter full of gold to be brought unto him, to which he said. Thou art my gold, in thee it is that I do hope, let the Priests say what they please, thou art it that shouldst assist me. Having said these words, he bowed his head into the platter, and there rubbing it amidst the gold, which he kissed and adored for his idol, he so died miserably. Extracted out of the annals of the society.  
9 Such another also was he of the city of Constance, recounted by Niderus and Pinelli, who falling sick, of set purpose to spare his money, caused himself to be carried to the hospital. And seeing himself near his end, caused to be made him some pease pottage, and cast his gold into the same, & having stirred it with his spoon, endeavoured to swallow it down, but he choked himself, and died before he had eat it up. Pinelli. pag. 1. c. 5.  
10. Reginherus bishop of Misne, having buried his treasure in his own chamber, was found on the morrow laid thereon, with his face against the ground, and stark dead. Lambert Schafnabur apud Baron. to. 11. anno. 1067. O strange and tragical deaths of covetous parsons!    

§. 3. Of the sin of Luxury.  
Luxury, is a disordinate appetite of carnal pleasure, her daughters are, blindness of spirit, inconsideration, inconstancy, precipitation, self-love, hatred of God, too great a desire of this life, horror of death, and of the judgement of God, together with despair of eternal felicity. Greg. l. 31. Mor. c. 31. Ose 4. 2. Reg. 11. Dan. 13. Pro. 13. Sap. 4. Psl. 51. Tim. 3. Psal. 20. jac. 4. Ephes. 4.  
Fornication and all uncleanness, let it not so much as be named among you, as it becometh Saints, that is to say, Christians. Ephes. 5. 3.  
Know you not, that your bodies are the members of Christ? Taking therefore the members of Christ, shall I make them the members of an harlot? God for bid. 1. Cor. 6. 15. 19  
Do not err, neither fornicators, nor adulterers, nor the effeminate, shall posesse the kingdom of God. ibid. 10.  
If you live according to the flesh, you shall die. Rom. 8. 13.  
You have heard, that it was said to them of old, thou shalt not commit adultery: but I say to you, that whosoever shall see a woman to lust after her, hath already committed adultery with her in his hart. Mat. 5. 28.  
S. Bernard saith, that Luxury is one of the chariots of Pharaoh, who pursued the servants of God, and carries them that sit thereon, to the red sea of the infernal flames. Her four wheels are, Gluttony, and drunkenness, curiosity of apparel, idleness, and ardour of concupiscence. The two Coursers, or horses, are prosperity of life, and abundance. Upon these two horses, do sit, stupid ignorance, and blinded assurance. Sor. 39 in Cant.  

EXAMPLES.  
Behold the horrible punishments which God hath imposed upon this sin.  
1. For the sin of the flesh, God hath drowned all the world. Gen. 7. 21.  
2. The cities of Zodome and Gomorah, and all the country round about, with their inhabitants, were con-consumed by fire sent from heaven. Gen. 19 25.  
3. Hemor son of Sichem, with all the inhabitants of the city of Sichem, were put to the sword. Gen. 34. 26.  
4. All the tribe of Benianim, were cut off, for the same cause. judg. 20. 48.  
5. Samson was blinded with overmuch affection towards his wife. judg. 16. 21.  
6. Amnon was slain, by his brother Absalon. 2. Reg. 13. 29.  
7. David was persecuted of his son. 2. Reg. 11. & 15.  
8. Solomon became an adulterer 3. Reg. 11.  
9 The husbands of Sara, were strangled by the devil Asmodeus. Tob. 3. 8.  
10. The two old men that coveted the chaste Susanna, were stoned to death. Dan. 13.  
11. Four and twenty thousand of the people of Israel, were put to death. Num. 25.  
12. Marry daughter to the king of Arragon, wife to the Emperor Othon the 3. having solicited the Count of Modena, to condescend to her lubricity, and he most constantly refusing her, was accused by her calumniously, that he would have induced her to sin, whereupon the Emperor cut off his head. But before he died, having declared his innocence to his wife, he prayed her to carry his head after his death, upon her bare feet into a great fire, in witness of the integrity of her husband: which she performed, neither that head, nor yet her body, being hurt any whit at all. Which the Emperor seeing, he commanded the Empress to be cast into the fire. Thus God permitted that this terrible chastisement, should befall her, not only for this calumny and filthy desire, but also for that she had sometimes abandoned her body, to a young youth, disguised like a wench, who served her for a chamber maid, and was also burnet alive by the commandment of the Emperor, but she received pardon by the intercession of the princes and Lords of the court. The 2. Chron. Gotscalcus Holenser 23. p. Hyem. Licosthemes in theatro mundi. D. Antonin. p. 2. tit. 6. c. 3. Baron anno 998. jacobus Serada in thes. Imp. Krantz l. 4. Saxon. c. 26.  
13. Raimond of Capua, confessar to S. Catharin of Sienna writeth, that this Saint could neither see, nor abide to come near those, which were infected with the sin of the flesh, & that if she spoke with them, she was enforced to stop her nose. Sur. 20. of jan.  
14. Palladius writeth, that S. Pachomus, having given a box on the ear unto the devil, which appeared unto him in the form of an Ethiopian, had his hand so infected, that he spent more than two years to take away the stink thereof. In his Lausiaca.  
15. S. Euthimius Abbot, as Cyrillus Monk writeth in his life, passing by one who had consented to a dishonest thought, smelled such a stink, that he supposed himself to have been posest of the devil.  
See before a terrible and fearful history of this matter, in the 3. cap. example 3. and another in the 4. cap. §. 2. example 6. and in the 2. book, cap. 2. §. 2.  
Lo here the gain and reward which is got by this sin, for a beastly pleasure, and which lasteth so little, plunging once self into so many evils, temporal and eternal! Let us say with that wise Pagan Demosthenes, I will not buy a repentance at so dear a price. Agell. noct. Act. l. 1. c. 8.    

§. 4. Particular Considerations, against the sin of voluntary Pollution.  
It is with great grief that I speak at all of this sin, yea that I do so much as name it, because it is so enorm and detestable: yet so it is, that I cannot altogether ommit the same, for that it is (o heavy case) so common and so universal.  
Harken hereupon to Cardinal Toletus. The sin of voluntarily pollution is amongst all others the most difficult to be amended, and this by reason that one hath always with him, the occasion for to fall therein: and is so universal, that I believe that the most part of those that go to hell, are damned for the same sin. l. 5. Instruct. sacerd. c. 13.  
joannes Benedictus, in his Sum upon the 6 commandment of the decalogue, written after Conradus Clin●ius, be it that the same be known by revelavelation, or else by experience, that those which are habituated in this sin, as many years as our Lord lived, that is to say, thirty three, are incurable, and as it were without hope of their salvation, unless that God do secure them, by a marvelous, rare, and extraordinary grace; This is that which this author saith. But touching the sin itself, according to the mind of the Cardinal before alleged, there is no better remedy, then to be confessed often, to communicate twice, or thrice aweeke, and this unto the same confessar.  
Note all this Christian, and if ever thou fellst into this cursed sin, resolve to rise out of it from this very instant that thou readest this page, for fear lest habituating thyself therein, thou canst not afterwards rid thee thereof, and that thou twist not by little and little, the nets and unloosable lines, which draw thee in the end, into the abyss of mischief, and eternal torments. For according to the Apostle, Effeminat, nor liars with mankind, shall not possess the kingdom of God. 1. Cor. 6. 10.  

EXAMPLES.  
1. Her the eldest son of judas, was killed (by the devil Asmodeus, and died an horrible death, as Abulensis writeth) as also his brother Onan, for that retiring himself in the conjugal act, they polluted themselves. Gen. 38. 7. And the scripture speaking of Onan, saith. Therefore our Lord strooke him (weigh well these words) because he did a detestable thing. If God punished in this sort these two brethren in an age so rude, wherein there was so little knowledge of the goodness of God, and malice of sin, how think you will he punish those, which being enlightened with the light of the evangellicall gospel, do commit this detestable sin.  
2. The admirable S. Christine, saw upon a day in spirit, all the whole world  and drowned in this sin, and that for this cause God prepared most terrible scourges where with to punish them: who to the end to avert these horrible scourges, he afflicted and chastised himself, with diverse horrible and strange punishments. P. Cornel. a Lapide in c. 38. Gen. 7.  
Take heed sinner, for it is a horrible thing to fall into the hands of the living God. Heb. 10. See the 7. cap. of this 1. book §. ●.    

§. 5. Of the sin of Envy.  
Envy, is a sadness and hatred, at the good and felicity of another: of superiors, for that one is not their equal: of inferiors, for fear, lest one be made equal to them: of like, because that one is equal to them. Canis. ex Aug. l. 11. de Genes. ad lit. 6. 14. Prosper sent. 292.  
Her daughters are, hatred, whispering, detraction, leaping of the hart at others adversities, and affliction of spirit for their prosperity.  
The Envious are like unto the devil, for the wiseman saith. By the envy of the devil death entered into the world, and they follow him, that are of his part. Sap. 2. 24.  
Where Envy is (saith the Apostle S. james) there is contention, inconstancy, and all sorts of wicked works. jac. 3. 16.  
There is nothing more pernicious in the whole world than Envy, who hurts none but its own author. S. Basil Hom. 11. var. argument.  
Envy (saith S. Cyprian) is the root of all evils, the fountain of all misfortunes, the school or seminary of sins. Serm. de zelo & livore.  
S. Bonauent are saith, that Envy is, as the worm to the wood, the rust to the iron, the moth to the garment. In diaeta salutis. tit. 1. c. 4.  
S. Basil compareth the Envious to vipers, who tear and kill their own mothers. Supra.  
S. Chrisostome, unto mad or enraged dogs. Hom. 41. in Mat.  

EXAMPLES.  
Consider the grievousness of this vice, by its effects.  
1. By Envy, Cain slew his brother Abel. Gen. 4.  
2. jacobs' children sold their own brother. Gen. 37.  
3. Saul seeing that David was more extolled than himself, sought to kill him, and in the end killed himself. 1. Reg. 18. & 31.  
4. A man envying the honour which king Assuerus had done to Mardocheus, conspired his death, and the utter ruin of all the jews: but all fell upon his own head, for he himself was hanged upon the same gibbet, which he had set up for him, and all his race and kindred, was put to the sword. Hester 7.  
5. Finally, it was this cursed Envy, which incited the jews, to procure the death of the Son of God, the author of life. Lo from what degree of malice, this vice doth throw down its own servant!    

§. 6. Of Gluttony and Drunkenness.  
Gluttony, is a disordered appetite of eating and drinking. S. Greg. lib. 30. Moral. c. 27. S. Bernard. l. de passione Dom. c. 42.  
Her daughters are, immoderate laughter, babbling, scurillitie, filthiness, and impudicitie, with stupidity of the senses and understanding, l. 31. moral. c. 31. Aug. l. 30. etc. afore alleged.  
S. Gregory declareth five manners or fashions, by which one falleth into this vice.  
1. Preventing the time to eat and drink: so Iona● has sinned, the son of Saul. 1. Reg. 14. 27.  
2. Seeking for delicate and exquisite meats and drinks: as did the Israelites. Num. 11. 4.  
3. Commanding to prepare & season meats, albeit common, with extraordinary liquorish sauces, like the son of Hely. 1. Reg. 2.  
4. Exceeding in the quantity and measure: as did the Zodomites. Ezech. ●6. 49.  
5. Eating with over much greediness, base and gross meats, as Esau did his dish of pottage. Gen. 25. 33.  
Let us now see what the holy scriptures say.  
Of surfeit many have died, but he that is abstinent, shall add life. Eccl. 37. 34. & 31. 36. Psal. 77. 29. 30. 31. Num 11. 33. Deut. 32. 15. 24. 32. 33 Pro. 21. 17.  
Look well to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness. Luc. 21. 34.  
A workman that is a drunkard, shall not be rich. Eccl. 19 1.  
To whom is woe? to whose father woe? to whom broils? to whom ditches and dangers? to whom wounds without cause? to whom blood shedding eyes? Is it not to them that pass their time in wine, and study to drink out their cups? Pro. 23 29. By wine, is to be understood, all that which may make one drunk.  
No drunkards shall posesse the kingdom of God. 1. Cor. 6. 10. Gal. 5. 21. O see 4. 11. Pro 31. 4. Eccl. 19 1. ●.  
Woe to you that rise up early to follow drunkenness, and to drink even unto evening, Isay 5. 11. & 22. 13. Pro. 23. 20. Amos 6. 6. Luc. 6. 25.  
Are not these thunder-darting sentences which the spirit of God, doth launch forth against drunkards? Let us see if the holy fathers do say any less.  
S. Basill saith, that drunkenness is, a voluntarily devil. Hom. 14.  
The drunkard is worse than the Ass, saith S. Chrisostom. For an Ass can never be induced, neither by fair means, nor yet by force, to drink more than may suffice his thirst: but the drunkard bursts himself with drinking, without thirst, or necessity. Hom. 29. in Mat.  
Where drunkenness is (saith this Saint in another place) there is the devil. Hom. 57 ad pop. Ant.  
If this vice be so detestable in a man, how much is it in a maiden or a woman?  
A woman given to drunkenness, is great anger (saith the wiseman. Eccle. 26. 11.) and her contumely and turpitude shall not be hid.  
There is nothing more villainous and infamous, than a drunken woman, saith 5. Chrisostom. Hom. 16. in Mat. & 71. add pop.  

EXAMPLES.  
1. No being drunk, presently was infamously uncovered, mocked, and dishonoured by his own son. Gen. 9 21. 22.  
2. Lot being drunk, fell into double incest. Gen. 19 33. etc.  
3. Holofernes ready to burst with wines and abundance of other meats, had his head cut off with his own sword by a woman, and his soul cast into the eternal flames. judith 11. 12. & 13.  
4. Balthasar king of Babylon, making himself drunk with his concubines and courtesans, saw his sentence of death, written with the fingar of God upon the wall, and the same night it was executed. Dan. 5.  
5. The rich glutton made good cheer every day, but in the end, he found his grave to be made in hell. Luc. 16.  
6. Thomas de Cantip. writeth, that in his own time in France, two elderly religious men being set at table to make themselves drunk according to their custom, one of them, at the fourth morsel which he put in his mouth, choked himself, and so died suddenly. The other having shaken off the fear he had conceived of so horrible a case, returned to the table, and pursued alone to eat and drink, until such time as he could no more: and not being able for to stir (so full was he stuffed) he was borne like a beast unto his bed, and there died a little after. l. 2. ap. c. 12. n. 15.  
7. See in the 2. book c. 2. §. 2. a terrible example of three drunkards, whereof the one was roasted alive by the devil, in the sight of his companions.  
8. Two gentlemen, all soldiers, at Apeldorne, a village of Velue in Germany, agreed together, to drink so long till they burst asunder, and that the first that should arise from the table, should be in the power of the devil (who ever heard a thing more execrable?) A merchant passing by that way, was solicited to do the like. Then they began to drink after a strange fashion, but their pastime lasted not long, for hardly had they begun, but that in the presence of this merchant, the devil broke the necks asunder of them both. O heavy and horrible end of drunkards! Petrus Thyreus de loco infested. p. 1. c. 19 ex Mich. ab Isselt an. Dom. 1584.  
9 Certain drunkards filling out the pots and glasses, moved diverse discourses touching the immortality of the soul; And one of them said, that he was ready to sell his to whosoever would have it. A merchant arrived thereupon (which was the devil in the guise of a merchant) who prayed to have a place in their company. He set him down at the table, and having heard their discourse, he offered to buy the soul of this Atheist, he bought it for some certain pots of wine, & having laughed with them for awhile, he demanded if he which hath bought a horse, should not have the bridle also? They all answered, that it was but reason, which was no sooner said, but he presently seized upon his man, and carried him away both body and soul. Thom. Cantip. l. 2. ap. c. 56. p. 2.  
10. In the year 1595. the 14. of March, the first Sunday of Lent, at Baccharach, a city seated upon the Rhine betwixt Constance and Mayence, a good woman great with child, seeing her husband go to the tavern, to play and drink away all that he had got the week before, endeavoured with many wholesome reasons to divert him, but received nothing of him but dry blows, and was so sent back with her devil (for so he called the fruit which she carried in her womb.) Being returned to her house, through the pains and sorrow which she conceived, she was delivered before her time, & brought forth a monster, which from the head unto the girdle, was like a man, but all the rest like to a Serpent, having a tail of three else long. The night being come, her husband returns with his purse empty, and his belly full: but scarce had he put his foot within the chamber, but that this devil in carnate leapt upon him, wrapped him within his tail, and gave unto him so many pricks, that he killed him upon the place. The poor woman in childbed, beholding from her bed this horrible spectacle, gave up the ghost, and the monster also immediately after ceased to live. Mich. ab Isselt in his Merc. Gallobelg. l. 12. an. 1595.  
11. An other, in the year 1583. spending all his money at the tavern, did likewise beat his wife in such manner, who came to show the poverty of her own house, that he left her there for half dead. After she was returned home, she was beset with seven little children, which pulling her by the coat, cried. Mother, a little bread, good mother a little bread, we have not eaten yet to day. What shall I give you? said she unto them, I have nothing, your father hath eaten and consumed all. This said, all desperate, she goes and fetches a great knife from the kitchen, and killed her two little children. The husband returning stark drunk, threw himself upon the bed, and as he slept, she likewise cut asunder his throat. The fact is known, she is apprehended, and executed for it without delay, making a goodly exhortation to husbands, to govern themselves better in their hous-keepinges. joannes Benedicti, in the Sum of sins.    

§ 7. Of the sin of Anger.  
Anger is, an immoderate desire, to punish him, of whom one deemeth to have received wrong.  
Her daughters are, quarrels, arrogance, contumely, clamour, indignation and blasphemies. S. Greg. l. 31. Moral. c. 31.  
An angry man, provoketh brawls, & he that is easy to indignation, shall be more prone to sin. Pro. 29. 22.  
Whosoever is angry with his brother, shall be in danger of judgement. Mat. 5. 22.  
Envy and Anger, diminisheth the days, and thought will bring old age before the time. Eccl. 30. 26.  
Let not the sun go down upon your anger. Ephes. 4. 26. that is to say, reconcile yourselves before the evening.  
Blessed are the meek, for they shall posesse the land. Mat. 5. 4.  
Love's your enemies, do good to them that hate you etc. and you shall be the sons of the highest. Luc. 6. 27. & 35. & Mat. 5. 44. 45.  
There is nothing more ungrateful (saith S. Chrisostome) than an angry body, nothing more insupportable, more pernicious, and more horrible. Hom. 29.  
He that is easily angry (saith S. Bonaventure) is like unto an empty pot of earth, which being set near the fire, cracks and makes a great noize: even so he who is easily angry upon each slight occasion, evidently showeth, that he is empty of grace, and of virtues. In diaeta salut. tit. 1. c. 5. This being conform to that which the wiseman saith. The furnace tryeth the potter's vessels, and the tentation of tribulation, just men. Pro. 27. 6.  

EXAMPLES.  
1. The Emperor Theodosius being at Thessalonica, moved to choler for a murder committed in a popular tumult against the parson of one of his favourites, assembled the people in a certain place, under pretext of some sport or play to be there performed, and then caused them all to be cut in pieces, unto the number of seven thousand. But he paid dearly for his offence, for being excommunicated and shut out of the Church by S. Ambrose, he was enjoined to do most severe penance for the space of a year: and after this received not his pardon, before such time as prostrate in the presence of all the people, with his face upon the earth, he often repeated this little verse of the prophet David, with tears and sighs, saying. My soul hath cleaned to the pavement. psl. 118. 25. Niceph. l. 12. hist. eccl. c. 40. Sidon de occid Imp. l. 9 Baron. an. 390.  
2. S. Bridgit, having upon a time, given some sign of impatience, our Lord appeared unto her, and said. I thy Creator and thy spouse, have endured for thee whips and scourges, and thou, couldst thou not endure for me a few words? Being presented before the judge, I held my peace without so much as opening my mouth, and thou hast answered sharply, and used reproaches, with loudness of voice. Thou in truth oughtest to suffer all patiently for the love of me, who have been nailed an hung upon the Cross for the love of thee. Be thou then for the time to come better advised, and if thou be provoked to anger, hold thy peace and say not a word, until the time thy choler be past, and then thou mayst speak with sweetness and meekness. Lud. Blos. mon. spirit. c. 4.  
3. Sapritius Priest, after he had suffered much for the faith, as he was led to his execution, he met with Nicephorus, with whom he had some former quarrel: who cast himself down at his feet, beseeching him he would forget what was past, and receive him again into grace. This he did diverse times, and in diverse places, but all in vain, for the wicked wretch would never forgive him; but God punished him by and by, taking from him the crown of martyrdom which was already prepared for him, and gave the same unto Nicephorus. For being at the point to be beheaded, he said he would adore the Idols, as he did: which Nicephorus seeing, he declared himself to be a Christian, went up upon the scaffold, and was beheaded. O what obstinacy and blindness, rather to lose and be deprived of heaven, then for to pardon! Surius 9 of Feb.  
4. jacobus of Vitriaco Cardinal, preaching the expedition of Christians in Brabant, it came to pass, that a certain man cast himself at the feet of another, beseeching him to forget their surpassed enmity, and to forgive him that wherein he had offended him: which having done for three or four several times, and the other still saying, that he would not forgive him, he turned him towards the assembly and said. I protest before you all, that I have done that which was my duty, I therefore beseech you all to pray unto God, that he would show by some evident sign, that this man doth amiss. This said, he heard out the rest of the sermon, and now behold a strange case, how this obstinate man fell to the ground, his eyes rolling in his head, and his mouth full of the some of blood. The holy Cardinal fell to prayer, and taking him by the hand, lifted him up, and brought him to his perfect sense. Then all changed into another man, he cast himself upon his enemy's neck, kissed him, and asked him forgiveness (in his turn) with the tears in his eyes. Tho. Cantipr. l. 2 ap. c. 18. p. 2.  
5. Behold here another more admirable than the former. S. Bernardin writeth to have seen in the year 1419. upon the mount of Caluarie in Jerusalem, a woman carried quite away by the devil, and cast into a well in the sight of a great number of people, for having by mischance amidst a press of people, been shouldered by a young man and thrust a ground, she never would vouchsafe to pardon him, albeit he prayed and besought her sundry times with joined hands, and upon his knees. Serm. 15. Quadrag.  
Here we see the verifying of this evangelical sentence. If you will not forgive men their offences, neither will your father forgive you your offences. Mat. 6. 14. Luc. 6. 37. Eccl. 28. 2.    

§. 8. Of the sin of Sloth.  
Sloth is a langor and feebleness of spirit to work well: & taking it more strictely, it is a sadness of spiritual things. Canis.  
Her daughters are, malice, despair, and benumdnes to fulfil the commandments of almighty God, and a wand'ring of spirit towards unlawful things. S. Greg l. 31. Moral. c. 31.  
To this vice are subject such as are idle (a) and are without any art or knowledge, and such as the scripture calls (b) lukewarm: and lastly all those who employ in vanities, this precious time of grace, and day of salvation (c) (a) Mat. 20. 6. Pro. 6. 6. & 10. 13. 18. 19 20. 21. 22. 24. 25. 26. 28. and in sundry other places (b) Apoc. 3. 15. (c) 2. Cor. 6. 2.  
Thou hast left thy first charity (that is to say, thy first fervour) be mindful therefore from whence thou art fallen, and do penance, and do the first works; but if not, I come to thee, and will move thy clandelstick forth of his place. Apoc. 2. 5.  
I would thou were cold, or hot; but because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth. Apoc. 3. 15.  
Cursed be he who doth the work of God negligently jerem. 48.  
He that pursueth idleness, shall be replenished with poverty. Pro. 28. 19  
Idleness hath taught much naughtiness. Eccl. 33. 28.  
Lo this was the iniquity of Sodom thy sister, pride, fullness of bread and abundance, and the idleness of her, and of her daughters. Ezech. ●6. 49.  
Because of cold, the slothful would not plough, he shall beg therefore in the summer, and it shall not be given him. Pro. 20. 4.  
Go to the Emmot, o sluggard, and consider her ways, and learn wisdom: who whereas she hath no guide nor master, nor captain, prepareth meat for herself in the summer, and gathereth in the harvest for to eat. How long wilt thou sleep, o sluggard, when wilt thou rise out of thy sleep? Thou shalt sleep a little, a little shalt thou slumber, and penury shall come to thee as a way faring man, and poverty as a man armed. Pro. 6. 6.  
Every tree that yieldeth not good fruit, shall be cut down, and shall be cast into the fire. Mat. 7. 19  
And the unprofitable servant, cast ye out into the utter darkness, there shall be weeping and gnashing of teeth. Mat. 25 30.  
Are there not here most goodly sentences, all taken forth of the book of God, against slothful and lazy persons? Let us hear what the holy Doctors say to the same purpose.  
If thou hadst a servant (saith S. john Chrisostome) that were neither thief, nor detractor, nor drunkard, nor addicted to any other vice, but yet remaining whole days together, holding his hands one within another, wouldst thou not baste him? But it may be said he doth no evil? He doth ill enough, when he doth not that which he ought to do. Hom. 16. in epist. ad Ephes.  
S. Thomas of Aquin was wont to say, that idleness was the fish hook, wherewith the devil went a fishing, and that with it all sort of bait was proper. Ribad. in his life 7. of march.  
Be always in action, that so the devil may always find thee occupied. S. Hier. epist. ad Rusticum ep. 4.  
We must fly idleness, the mother of fooleries and of fopperies, and the stepmother of virtues. S. Ber. l. 2. de consid. ad Eugen.  
My father worketh until now, and I do work, said our Saviour. joan. 5. 18. The Angels, are they not all occupied in their ministry? saith the Apostle. Heb. 1. 14. Behold the Sun (saith S. Aug.) the Moon, the Stars, the beasts, and all creatures, do they not all employ themselves to do that, for which God the Creator hath created them? And thou a man, wilt thou remain alone doing nothing? Ser. 16. ad fratres in eremo. How much is the little Spider busied to catch a fly? How diligent the Cat, to catch a Mouse? How long are maidens and women tampering to trick up and adorn themselves, to gain the favour of a poor and silly mortal man? And wilt thou do nothing to gain heaven, and the grace and favour of almighty God? See the 6. examp. of this paragraphe.  

EXAMPLES.  
1. Idleness caused the Israelites to fall into the sin of Idolatry. Exod. 32. 6.  
2. Those of Zodome and Gomorrha, into the sin of Sodomy. Ezech. 16. 49.  
3. David through idleness, fell into the sins, both of murder and adultery. 2. Reg. 11. 4.  
As long as Samson exercised himself to set upon his enemies, he could not be taken: but as soon as he laid him down and slept upon a woman's lap, he was both taken, & made blind. judg. 16. 21.  
5. Whilst Solomon employed himself about the building of the Temple, he was not assaulted with the sin of Lechery. Doth he cease? Behold him suddenly set on fire by his concupiscence, courts strange women, and becomes an idolater. 3. Reg. 11. 4. Watch then my brethren (saith S. Aug.) for you are not more holy than David, stronger than Samson, nor wiser than Solomon. Ser. 16. supra.  
6. Pelagia a courtly lady of Antioch, passing upon a day before certain Bishops, mounted upon a goodly Mule, all bespangled with gold and precious stones, followed and attended upon with a great number of youthful pages and damoselles most daintily attired, and herself so fair, that she ravished the hearts of all her behoulders, as soon as the Bishops had espied her, they turned away their faces from her, only Monnus, Bishop of Edessa, looked upon her fixedlie, and that for a pretty space of time, and after asked of the others what they supposed. And seeing that they said not a word, he bowed him downwards, hide his face with his handkerchief, weeping with most bitter tears. Which having done, he errected himself and said: that he had been greatly recreated by looking upon this dissolute woman, for (quoth he) I considered, how many hours she spent to sponge and beautify herself to gain the grace and favour of men, and I wretch that I am, who ought to please the great God of heaven, who promiseth me goods and pleasures which are infinite, am yet so negligent and slothful to adorn my soul? This said, he drew his Deacon by the arm, and being retired into his chamber, he cast himself upon the ground, lamenting before the face of God, his tepidity and his sloth. She was after this converted to the faith, and to a better sort of life, by a sermon which she heard of this holy Bishop, and retiring herself into the mount of Olivet, disguised in the habit of a man, passed the rest of her life most holily, and is now placed in the catalogue of the Saints of the Church. Surius and Ribad. 8. of October.  
7. S. Antoninus Archbishop of Florence, passing his way upon a day through the street Ambrosienne of the same city, saw Angels upon the top of a little house: whereat astonished, he entered in, and found there a good widow with her three daughters, who all tottered and barefoot, spun with their spindle: and moved with compassion, gave unto them a good somme of money. He passed by there again within a while after, and saw there devils instead of Angels. He went into the house, and asked if they had not committed some kind of sin since he had visited them; and understood that they spun no more, but spent their time in doing of nothing, amusing them selues about naught else, save only to prank and adorn themselves to please men. Vincent Mainardus in vita S. Antonini, Sur. 2. of May.  
O the singular good to be always exercised in things that are good! O the great evil, that proceedeth of iolenes! An advertisement touching this vice, for such as are Magistrates and fathers of families.  
8. At Florence in Toscanie, according to the laws & customs of the country, the magistrates have a very great & especial care, that there be not found in the city, any vagrant or idle persons: and if they find any such, they examine them whereon they live, whence they got their garments, and if they answer not pertinently, they are presently punished and expelled the city, as pernicious to the common wealth. Sabellius l. 6. c. 3.  
9 The Egyptians according to their laws, anciently punished by death, all those who could not prove by what art they got their living. Diod. Sicul. And Solon, the law giver of the Greeks', made an ordnance, that the father should not be nourished of his own child, to whom he had not taught some occupation. Laert. l. 6.  
O ye Magistrates, who either read or hear this, be wise after their example, and see that youth be not nourished and entertained in idleness in your towns. And you, fathers and mothers (who must rendar a most strict account to God of your children) for God's sake, suffer not, that they be idle and vagabonds. Employ them betimes, and from their youth in some honest exercise, according to your calling, and their capacity. Send them as soon as they are five or six years old unto the schools, there to learn to write & read. Why should you grudge them a groat a month, for a thing so necessary and profitable to them, who grudge not to give unto your belly and your guts after dinner, all the gettinge of a whole week?  
After they know how to write and read, put them to some honest exercise, either of learning, or of some art and occupation, and take great heed of retaining them by you, doing of nothing, for else you lose the bridle to them, to run headlong to all kind of malice and mischief, perhaps also unto the gallows. I know a man, who for this only reason, saw two of his children hanged before his own door. O what a hart-breaking was this accident to him.  
It is not the judge (quoth a young stripling carried upon a day for to be hanged) that leadeth me unto the gallows, but it is mine own mother. jansen. in Pro. 23. See touching this matter chap. 5. §. 1. examp. 6. & 7.     

THE VII. CHAPTER. Of certain remedies and means, whereby not to fall into sin.  
HItherto we have alleged that, which maketh for the detestation of the principal sins and vices, which sufficeth in mine opinion, to move a hart, were it of stone or hardest marble; for what is there more efficacious or more energical, than the holy scripture? then the inflamed words of the holy fathers, and examples? Thou seest then (o Christian) by what hath been said, how pernicious and horrible sin is, and consequently what reason thou hast to detest and fly it as much as thou mayst. But yet perhaps thou wouldst willingly have some remedies, to preserve thyself from this accursed monster. Besides the fear and love of God, the ●istrust of ones self, the due frequenting of the Sacraments of Penance, and of the Eucharist, spiritual lecture, daily examen of conscience, and holy prayer, whereof we will treat by God's assistance in the book ensuing: behold here seven singular remedies & most effectual.  

1. To fly the occasions, as are dangerous places, and evil companies.  
The memory 

2. Of the presence of God.  
3. Of the passion of our Lord.  
4. Of death.  
5. Of judgement.  
6. Of hell, and of the eternity of the damned.  
7. Of heaven, and of the eternity of the saved.     

§. 1. Of flying the occasions of sin.  
The Proverb saith, that the occasion causeth the thief. The Flies and gnats, hover about the candle, fall at the last into the flame; He must not walk near the water, who will not be drowned. If thou then (o Christian) wilt keep thyself so as not to fall into sin, fly the occasions, such as are evil companies, the dangerous places of taverns, and other houses of dissolute women, in the evening and time of night. For a maid (for example) doth put herself in great hazard of offending God, and of her own honour, who undertakes to talk with a young man alone, in a place apart, in the dark, or in the night. You shall rendar account fathers and mothers, who give such liberty unto your daughters. See. l. 2. c. 3. §. 4. examp. 3.  
He that loveth danger shall perish in it Eccl. 3. 27.  
Can a man hide fire in his bosom, that his garments burn not? Or walk upon heat coals, that his soles be not burnt? Pro. 6. 27.  
My son, if sinners shall entice thee, condescend not to them. If they shall say: come with us, etc. walk not with them, stay thy foot from their paths. Pro. 1. 10.  
Depart from the wicked, and evil shall fail from thee. Eccl. 7. 2.  
He that toucheth pitch, shall be defiled with it: he that communicateth with the proud, shall put on pride. Eccl. 13. 1.  
With the holy, thou shalt be holy, and with the innocent man, thou shalt be innocent. psl. 17. 26.  
If thy right eye scandalize thee, pluck it out and cast it from thee: for it is expedient for thee, that one of thy limbs perish, rather than thy whole body be cast into hell. Mat. 5. 30.  
By the eye that scandaliseth, is to be understood all occasion of scandal and of offence. The master then must quit himself of his maid, if she give him occasion to offend God: and, if it be the master which inciteth the maid to commit evil, then must she leave him; and so of others.  
There is no assurance (saith S. Hierom) to sleep ne'er unto a serpent: it may be that he will not bite me, but it may be also that he will bite me. l. cont. Vigilant.  
And writing to Furia touching her widowhood, he saith. Fly the company of young youths, let not your house admit these young courters of girls which wear their perewigges, who have their hair f●…sled, their habits spruce, and their looks lascivious: admit not likewise near unto you, singers and players etc. but instead of these, holy widows. Epist. 10.  
S. Aug. bewailing the stealth of apples which he had committed in his youth, saith. If I had been alone, I had never done it: it was wicked company, that caused me to do it. O friendship too too injust, seduction of spirit, when one saith; Let us go, let us do it, and one is ashamed, not to be without shame. l. 3. Conf. c. 8. 9  

EXAMPLES.  
The children of Seth, were good before they were married, but as soon as they were allied with the daughters of Cain, they became so wicked, that God was constrained to drown them all by the deluge. Gen. 4. 6. 7.  
2. Loath being retired from the holy company of Abraham, was taken by the Infidels, all his goods were burned in Sodom, he made himself drunk, and being drunk, violated his two daughters. Gen. 14. & 19  
3. Solomon conversing with the Egyptian Ladies, became an Idolater. 3. Reg. 11. 4.  
4. S. Peter, leaving the company of our Lady and the Apostles, and rancking himself amongst the wicked, denied thrice his Lord and Master. Mat. 26. 70.  
5. Gordiana aunt to S. Gregory, delighting overmuch to be in company of certain secular maids, forgot the vow she had made to serve God, and by little and little turned all worldly: & after the death of her two sisters, Tharsilla & Emiliana which went to heaven, she plunged herself entirely in vanities, with the final perdition of her soul. S. Greg. 4. Dial. c. 14. & Hom. 38. in Euang.  
6. A young scholar studying in the diocese of Mastrick, finding himself upon a day in the company of some young and dissolute libertines, was conducted into a certain house, where it wanted little, that (together with the purity of his hart) he lost not the flower of his virginity. Seeing himself therefore assaulted with an impudent woman, he forsook his companions, and departing forth of that debauched lodging, it being now night, he went towards his own dwelling, and as he went, he began to think, not without great astonishment, upon the evident peril which he had passed, to make an irreparable loss of the precious treasure of his chastity. As he entertained himself in this thought, behold a young man of a most marvelous beauty appeared unto him, and gave unto him a box on the ear, & that so fierce and sound set on, that he field him flat upon the ground, saying unto him. Learn then, learn thou for another time, to fly evil company, and so disappeared suddenly.  
The scholar all shaking and trembling for very fear, got himself up some while after, and weighing more seriously what had passed, knew more clearly, that this young man, was his Angel gardien, which had delivered him that day from so great danger, and had admonished him so charitably of the fault which he had committed: for which cause he gave thankes unto God and to his good Angel, making a firm purpose, to fly for the time to come more carefully than ever before, all kind of evil company. And the better to assure that it was not a dream, the cheek whereon the Angel smote, remained swelled sundry days after. P. Francis. Albertin in his treatise of our Angel Gardien. c. 7. ex speculo ex dist. 10 ex 9 See also another as remarkable in the treatise v c. 19 and here before c. 4. §. 7. examp. 3. of S. Edmond. & in the 2. book c. 3. §. 4. exampl. 3.  
If we have so great care to conserve our body from evil airs, and from all that which may be hurtful to it, shall we not have the same of our soul? What permutation shall a man give for his soul? Matt. 16. 26. Marc. 8.    

§. 2. Of the mindfulness of the presence of God.  
This also is a most singular remedy, for who is he, I pray you, unless he be quite out of his wits, that dares and would offend, when he calls, to mind, that God (that almighty and redoubted judge) seethe even to the very bottom of his hart?  
In all thy ways think on him, and he will direct thee in thy steps. Pro. 3. 6.  
I will show thee, o man, what is good, & what our Lord requireth of thee; verily to do judgement, and to love mercy, and to walk solicitous with thy God. Mich. 6. 8.  
He hath said in his hart, God hath forgotten, he hath turned away his face not to see forever. psal. 10. 11.  
Remember God, & thou shalt never sin, saith S. Ignatius Martyr. epist. 6.  
Behold the whole means never to sinne, if one suppose God to be always ne'er unto him. Clem. Alex. 1. 3. pedag. c. 5.  
The remembrance of God, shuts the gate to all sin. S. Hierom. l. 7. c. 22.  
Even as at the arriving of the Provost, thiefs withdraw themselves from their common haunts: even so at the remembrance of the presence of God, the infamous passions of the soul, are chased away, and it becometh the temple and habitation of the Holy Ghost. But where the memory of God is not, there doth darkness domineer with stench, and all kind of wickedness is there exercised. S. Ephrem. l. de virtute tom. 2. c. 10.  
Thinkest thou that thou art alone, when thou committest fornication? And rememberest not that the eyes of God, do behold the whole world? All the holy Trinity is hard by thee, the Angels his ministers, the Cherubins and Seraphins, which continually cry. Holy, holy, holy, all the earth is full of thy majesty. Thinkest thou, that in the brothel house jesus Christ doth not behold thee, he who saw thee enter into the same? Thinkest thou, that he seethe thee not committing adultery, he that seethe the adultery which thou conceivest in thy soul? S. Amb. in psl. 118. Serm. 1. O careless Christians! o mortal men, how then live you!  
You offend God, as if God saw you not. What, God, that great God, doth he not see you? He that is above you, beneath you, round about you, yea even within you? GOD IS EVERY WHERE.  
What dost thou then (forgetful of thy God) what dost thou?  
Harken in what place soever you be: Shall a man be hid in secrets, and shall not I see him, saith our Lord? jerem. 23. 24.  
Hear this, & tremble for fear, for GOD SEETH ALL.  
What sayest thou, thou who art forgetful of God? What dost thou say? What, he that planted the ear, shall he not hear? psl. 93. 9  
I live, saith our Lord, according as you have spoken, I hearing it, so will I do to you. Num. 24. 28.  
Take heed then what you say, for GOD UNDERSTANDS ALICE  
Alas what think you in your hart? What do you think? What, know you not then, that at that great day, he will visit and examine Jerusalem with torches? Sophon. 1.  
Deceive not yourselves, it is a point most assured, that GOD KNOWETH ALL.  
Yea even the most secret thoughts. What, dare you then offend God in his own presence?  
No Christian, let us say now, let us say for ever; rather die, then be damned, rather die, then be defiled, rather die, then to offend before the face of so great, and so good a God. Dan. 13 28.  

EXAMPLES.  
1. The holy scripture, speaking of the old men who coveted carnally the chaste Susanna, saith. And they subverted their sense, and declined their eyes that they would not see heaven, nor remember just judgements. Dan. 13. 9 And a little after; Perplexities are to me on every fide, for if I shall do this, it is death to me, and if I do it not, I shall not escape your hands. But it is better for me, without the act, to fall into your hands, then to sin in the sight of our Lord. v. 22. O right worthy and generous resolution!  
2. S. Dorotheus Abbot, writeth, that at the beginning when Dosithus his disciple took the habit of religion, he gave this sentence, worthy to be written in letters of gold. Let God be never out of thy hart, think always that God is present with thee, and that thou art before his face. Which Dosithus imprinted so deeply in his hart, that he never forgot it, no not in his greatest sickness. And by this exercise of the presence of God, he profited so well, that of a knight and soldier of the world, of one debauched, and utterly addicted unto vanities, he became a most perfect, and a most holy religious person, and was seen after his death of diverse holy personages, most glorious and triumphant in heaven amongst the holy Anchorets' S. Doroth. in his life.  
3. Saint Catharine of Sienna, to keep herself always recollected amidst the distractions, and occupations which her mother prescribed her, made (according as her heavenly spouse had taught her) an oratory of her hart, in the midst whereof she placed her God. O most goodly and wholesome practice. Raymond in her life.  
4. Palladius affirmeth to have learned of a certain religious man called Diocles, that a devout person, as soon as he leaveth the remembrance of the presence of God, becomes a beast, or else a devil. In hist. lausia. c. 93.  
5. An unmannerly woman, who dwelled hard by the house, where S. Ephrem was one day lodged in Edessa, came and solicited him to lubricity. The Saint asked her if she were content to come unto the open market, and that there he would satisfy her demand. What (quoth she) dare we do this before men? If we dare not do this before men (replied the Saint) how dare we to do it before God, who understandeth all things, even the most secret, and is to judge us of all our works? These words touched the woman so exceeding deeply, that detesting this enterprise, and all her forepassed life, from that very hour she gave the farewell to the flesh and the world, retiring herself, according to the council of the Saint, into a monastery, where she lived and died most holily. Blessed Lord, what change doth thy remembrance make within a hart! Give it us, we beseech thee continually, to the end that this evil never arrive us, as to sin in thy presence!    

§. 3. Of the remembrance of the most dolorous passion of our Lord.  
O Christian, canst thou offend thy God and thy Redeemer, when thou remember'st that he was wounded for our iniquities, and that he was broken for our sins? I say 53. 5.  
Canst thou well commit any kind of sin, when thou remember'st those lamentable cries of thy Saviour, all pierced and wounded upon a Cross. O all ye that pass by the way, attend and see, if there be sorrow like to my sorrow. Thren. 1. 12.  
If in the green wood they do these things (that is to say, to him who was even justice itself) in the dry what shall be done? Luc. ●3. 31.  
Who is he so irreligious (saith S. Bernard) that remembering himself of the passion of his Saviour, is not touched with compunction? Who so proud, that is not humbled? Who so choleric, that is not appeased? Who so voluptuous, that is not cooled? Who so wicked, that is not restrained? Who so malicious that doth not penance? And this with great reason, sith the passion of our Lord, hath moved even the earth itself, bruised the stones, and opened the monuments? In serm. seria 4. heb. poenosae.  
Acknowledge (saith the same Saint in another place) how grevous the wounds are, for the which it behoved that the Son of God should be wounded, if they had not been deadly, and to death eternal, never had the Son of God died for their remedy. Ser. 3. de nativit.  
Greater love than this no man hath that a man yield his life for his friends. joan 15. 13. And if love be not requi●ed but by love, art thou not more cruel, & more in human than the Tigers, that remembering thee of this exceeding charity of the Son of God (who gave his dearest life for thee) thou wilt offend him, and crucify him again anew? Heb. 6. 6.  

EXAMPLES.  
1. Zenophon writeth, that Cyrus' king of Persia, having upon a day caused Tigranes' king of Armenia (whom together with his wife he held captive) to come unto his table, demanded of him, how much he would give to ransom his wife? I should be content (replied Tygranes) to give for her all that kingdom which thou by force hast taken from me: and yet more, all my blood and my life. Cyrus' admiring so great affection, restored them their realm and their liberty. A while after, Tygranes being in his palace, demanded of her, what she thought of the beauty of Cyrus? In sooth (quoth she) I do not know what you would say, nor what Cyrus is; for all the time of our captivity, I never cast mine eye upon other, then upon him, who was ready to give his blood and his life for the love of me. O Christian, admire and imitate this pagan princess. Thou hast before thine eyes, the Son of God, who was not only content to give his life & his blood for thee, but de facto hath given it: wouldst thou then leave him, to love a vile and caitiff creature?  
2. Our Lord said upon a day unto S. Gertrude, that a man casting his eyes upon the crucifix, aught to imagine, that our Lord who is nailed thereon, saith unto him. Thou seest what I have endured for thee, to suffer myself to be hanged all naked upon a Gross etc. and yet notwithstanding I love thee ●o much, that if it were expedient for thy salvation, I would endure for thee alone, all that which I have endured for the whole world. Lud. Blos. Mo●il. spirit. c. 1.  
He sometime said the self same unto S. Carpus, as S. Denis of Areopagita reporteth. Ep. 2. ad. Demophil. & Baron. ●…m. 1. anno 59  
3. But he said yet more unto Saint Bridgit; I love men (said he unto her) ●t this present, even as much as I did when I died for them: yea if it were possible, I would be ready to dye for ●uery one in particular, and as many ●imes as there are damned souls in ●ell. Ibid.  
4. S. Collecta, reformer of the order of S. Clare, praying to our Lady ●…the behalf of sinners, our B. Lady appeared unto her, with a platter full of pieces of flesh, as of an infant newly slain, and showing her the same, said unto her. How wilt thou that I pray for them, who by their sins (as much as lieth in their power) cut and dismember my Son into more pieces ●hen here thou seest? Surius tom. 7. ex Stephano juliaco S. Coletae contemporaneo.  
5. S. Elzear, Count of Arie in Provence, being asked by his wife Delphina, whence it was that he never troubled nor vexed himself; answered, that he set before him, the injuries done unto our B. Lord, and that at the self instant, his choler ceased. Surius 27. of Sept. c. 23.  
See thou now, o Christian, the singular efficacy of this remedy.    

§. 4. Of the memory of death.  
Who is he that would offend God, that doth reflect upon his death? Who pondereth, that peradventure he is already arrived to the last degree and step of his life, and now at the point to make the last leap, unto happy, or unhappy eternity?  
It is appointed to men, to die once, saith S. Paul unto the Heb. 9 27.  
I know that thou wilt deliver me to death (quoth holy job) where a house is appointed for every one that liveth. job. 30. ●2. And yet neither know we when, nor how.  
Watch ye therefore (saith our Lord) because you know not the day nor the hour. Mat. 25. 13. Whether at evening, or at midnight, or at the cock crowing, or in the moringe, lest coming upon a sudden he find you sleeping: and that which I say to you, I say to all, watch. Marc. 13. 35.  
In all thy works remember thy latter end, and thou wilt not sin for ever. Eccls 7. 40.  
Thou art afraid to die ill, and art not afraid to live ill. Correct thine evil life, for he can never dye ill, who hath lived well. S. Aug. l. de disciplina christiana c. 2.  
There is nothing which doth more withhold a man from sin, than the memory of death. Ibid. l. 2. de Gen. cont. Maniche. ser. 3. de Innoc. Cassian c. 6. col. 10.  
He who hath promised pardon unto the penitent, hath not promised to the sinner the day of to morrow. We must then fear continually this latter day, which we can never foresee. S. Greg. Hom. 10. in euang.  
Fleers, si scires, unum, tua tempora, mensem,  
Rides, cum non sit, forsitan una dies.  
If one months' certainty thou hadst to live,  
And couldst not have thy death deferred no longer,  
Thy eyes would pour forth tears, thy hart, would grieve,  
For that thou hadst not fallen to penance sooner.  
Yet now uncertain of the shortest day,  
Thou spendst thy time in dalliance sport and play.  
It is a thing of great moment, whereon eternity doth depend. Eternity dependeth upon death: death upon life; life upon an instant. Choose whither thou wilt, if once thou be lost, it is for all eternity.  

EXAMPLES OF SUDDEN death.  
1. The children of job feasting together, were suddenly overwhelmed with the fall of a house job. 1.  
Isboseth (a) Sisara (b) Holofernes (c) lost they not their lives, in the dead of their sleep? (a) 2. Reg. 4. (b) judg. 4. (c) judith.  
Balthasar making great cheer, received the sentence of his death. Dan.  
Manlius Torquatus in eating a cake. P. Quintus Scapulus in supping. Decimus Sauferus in dining. Apeius Saufeius in supping off an egg. Fabius Maximus eating of milk, swallowed down a hair, and died. Plin. hist. l. 7. c. 53.  
The poet Anacreon, swallowing down the stone of a reasin, at a wedding. Plato.  
Foulques Count of Anjou, runinge after a Hare. Cardinal Columnus viceroy of Naples, in the time of Charles ●he fift, tasting of Figs, refreshed in ice, gave up the ghost betwixt the arms of his servants. P. Coton in the sermon of death.  
And that foolish Richman in the gospel, who thought himself so sure of his health and of his substance, heard he not all unexpected the sentence of his sudden death? Luc. 12.  
Finally, deceive not thyself, for death slayeth in every place, Aristobulus in the bathe; The Apostata Emperor amidst his army, philip's by the Altar, Caligula in a cave under ground, Carloman a hunting, Cesar in the senate, Erricus by his mother, Alboinus by his wife, Ariston by his servants, Bajazeth by his son, Mustapha by his father, Conrade by his brother, and Cato by himself.   

EXAMPLES OF THOSE who refrained from sin, by the remembrance of death.  
1. A certain brother Converse an Alman called Leffard, having for many years exercised the office of a porter in his monastery, at the last debauched himself, thinking that (notwithstanding his nobility and decrepit age) he was still put unto so base an office, he who might be in pleasures and delights in the world: and so resolved to leave his monastery and his habit. Now as he was on a night in this fond fancy, waiting for the breaking of the day ro run his way, behold a venerable old man which appeared unto him, and commanded him to follow him, the which he did. They came at the last to the gate of the Church, which opened of its own accord; from thence they went into the churchyard, where they were not so soon entered, but all the graves opened of themselves. The old man caused this religious to draw ne'er to the one, and shown him the carrion that was therein. Seest thou (quoth he) this man? Thou shalt be like unto him within a while, why then wilt forsake thy cloister? From thence he would have led him to another, but Laffard had conceived such horror at the sight of that one, the he besought the old man to bring him back unto his dortorie, swearing unto him, that from that time forward, he would never more think of departing thence, which he performed. Vincent de Bawais in his miroir. Hist. & P. Albertinus in his treatise of our Angel Gardien c. 6.  
O how many such repentants would there be at this present day in the world, if only by a serious reflection of spirit, they would look down in to the sepulchre! Arise and go down into the potter's house, said God our Lord unto leremie (that is, to the church yards and sepulchres where the pots of earth, that is, bodies are turned into earth by the almighty hand of him that made them) and there thou shalt hear my words jerem. 18. 2.  
2. A young effeminate fellow, who could by no means or reason be brought into the right way, was at length visited of a good religious man, who at his departing from him, said unto him. Under thee shall the moth be strawed, and worms shall be thy covering. Isay. 14. 11. and thereupon withdrew himself. These words (though few) yet were not spoken in vain, for this young man imprinted them so profoundly in his hart, that whasoever he did, he could not think of any other thing. Hence by little and little, he had a holy disgust of the world, and in the end quite forsook it, and became religious. Plautus l. 3. de bono stat. relig. c. 38.  
3. Theodosius chief superior of a monastery, taught his disciples for the first foundation of a religious life, to have ever before their eyes, the remembrance of death; And to this effect commanded them, every one to make him a grave, the sight whereof should reduce to their minds, that they must die. Sur. tom. 1. Ribad. 11. of jan. ex Metaphrast.  
4. Lord Francis of Borgia Duke of Gandia and viceroy of Catalognia: by one only sight of the dead body of the Empress Isabel, wife to Charles the fift, was so touched, that he resolved from that time to forsake the world: and within a while after, having given order to his affairs, entered into the Society of jesus, and therein died the third General, leaving to all persons, great opinion of his sanctity. Tom. 1. Hist. of the Society.  
5. A noble Knight named Roland, having passed a whole day in feasting and dancing, as he was returned to himself, he fell to consider, how all the pleasures of that day were past and vanished, and that all the rest that he could take, would slide away in the same manner: and in the end what shall I have (said he within himself) what will all these vanities avail me? These thoughts lasted him the whole night, and made such a breach in his hart, that the morning being come, he went and asked the habit of the Friar Preachers, received it, & lived & died therein most holily. Plautus as before.  
6. A certain Damsel, wholly given unto vanities, refused all the pennances which her Confessar proposed unto her, but at the last she accepted this, as the most easy of all the rest in her opinion, to say within herself, as often as she washed her hands; This flesh shall be eaten up of worms: she performed it, and with such good success, that she wholly changed herself within a while after, and became so virtuous, as she had been vicious, and as exemplar, as she had been scandalous. P. Coton in his sermon of death.  
7. A monk of Egypt, being upon the point to satisfy his sensuality, was hindered by the remembrance of death, as he confessed himself to S. john Climacus.  
8. Another which had lived very licentiously and scandalously, fell sick & was reduced to the point of death, yea held for dead. And having been an hour in that estate, he came to himself, and presently besought his companions to withdraw themselves, and to stop and dam up his chamber door with stones. The which was done, and so shut up, lived there for twelve years, without speaking to any person, and eating nothing but bread and water, having his eyes continually fixed upon the self same place, with abundance of tears. At last, when he was to die, his fellows broke a passage into his chamber, and prayed him to give then some words or council of edification. Pardon me (said he unto them) for no man can ever sin, who doth effectually remember him of his death. S. john Climachus, as an eye witness, relateth the same, in his book entitled. Scala coeli. grad 6.  
9 M. Guido Priest of Nivelle, being Regent at Schonege in Hainault, having through curiosity, cast his eye a little too fixedlie upon a woman, was in such wise tempted, that for the space of three years he could do nothing but think of her, although she was dead. And seeing that this tentation was most perilous unto him, to surmount the same, he went by night, to open the grave of the same woman, & being slidden down therein, he applied and laid his nostrils unto the carrion, as long as he was able to suffer the stink that proceeded thence, but at the last he fell backward as half dead. Being come to himself, he issued thence most victorious, in such sort, that he never after felt any provocation of the flesh. Tho. de Cantip. affirmeth to have known this Priest, and writes the history in his 2. book of Ezech. c. 30.  
10. A holy Ermit did almost the like: for not able to blot out of his imagination, a woman which was already dead, he went into her grave to cut a piece of her flesh, which he applied afterwards unto his nostrils, as oft as the remembrance of this woman returned unto him, and the stink which issued forth of this rotten flesh, rendered him as many times victorious. In vitis patrum. p. 2. de fornic. n. 10.    

§. 5. Of the memory of judgement.  
The memory of judgement, is a most strong bridle, to with hold and stay a man in the course of sin. For who (I pray you) is so hardy as to commit any sin, who considereth that within a little while (and perhaps also the self same day) he is to give an account of all the thoughts, words & works of his whole life, unto a judge infinitely just, infinitely wise, infinitely powerful, and receive from his mouth (according to the good or evil he shall have done) the definitive & irrevocable sentence, either of life, or death eternal?  
It is appointed to men to die once, and after this the judgement. Heb. 9 27.  
We must all be manifest before the judgement seat of Christ, that every one may receive the proper things of the body, according as he hath done, either good or evil. 2. Cor. 5. 10.  
I will search jerusalem with lamps Sophonia 1. 12.  
It is horrible to fall into the hands of the living God. Heb. 10. 31.  
What shall I do, when God shall rise to judge? And when he shall ask, what shall I answer him? etc. I have always feared God: & cap. 9 28. I feared all my works, knowing that thou didst not spare the offender.  
What can a man imagine more dreadful, more  with anxiety, and vehement solicitude, then to be presented at this so terrible tribunal, there to be judged, and to await there upon a judge so exact, and for a sentence so doubtful? S. Bern. Ser. 8. in psal. qui habitat.  
Before sickness take medicine, and before judgement examine thyself, and in the sight of God, thou shalt find propitiation. Eccl. 18. 19 20.  
Fear the examen of the judge, dread him who saith by his prophet, in that day I will search jerusalem with lamps: he is sharp of eyesight, he will suffer nothing to escape. S. Ber. Ser. in 55. in Cant.  
The just do fear whatsoever they do, considering before what judge, they must one day infallibly be presented. S. Greg l. 8. Moral. c. 13.  
O what fear and affrightment will there then be, what tears and groanings? For if the pillars of heaven do tremble before him, what then shall sinners do? If the just shall scarcely be saved, where shall sinners then appear? Who is he that redouteth not a judge infinitely powerful, infinitely wise, infinitely just? Innoc. 3. l. 3. of the contempt of the world c. 15.  
Sensual love, and the pricking of lubricity, shall soon be extinguished, if one do set before his eyes the latter judgement, said S. Anthony to his Disciples. S. Athanas. in his life.  
As often as thou feelest thyself provoked forward to any sin, call to mind the day of judgement, and thou shalt by this means give a bridle unto thy soul. S. Basil. in psl. 35. S. Ambrose also saith the same, ad virg. lap. c. 8. Climachus. grad. 20.  

EXAMPLES.  
1. S. Hubertus Bishop of Liege, said to his servants at the hour of his death, that he greatly feared the judgement of God, whereat he was to render account of all his life. Sur. 3. of Novemb.  
2. S. Hilarion likewise, a little before he rendered up his blessed soul, said. Go forth my soul, go forth, what dost thou fear, thou hast served God nigh seventy years, why fearest thou then to go forth? S. Hierom in his life.  
3. S. Arsenius trembling and bitterly weeping a little before his death, demanded by his disciples wherefore he wept, answered. Since the time I have been religious, I never was without this fear. Sur. ex Metaphrast. c. 27. july 19 If the Saints themselves do tremble, what shall the sinners do at that dreadful hour?  
4. In the year 1082. a Doctor of Paris, reputed of all for a holy man, being dead, as they read for him the office of the dead, being arrived at the Lesson, Respond mihi, he lifted himself up out of his coffin in the open church before all, and said. I have been accused before the just judgement of God. This gave great matter of fear unto all, and was cause that the office was deferred until the morrow. Upon the morrow they began again, and being come to the self same words, he that was dead arose again, and said. I have been judged, by the judgement of God. These words were very fearful, but yet gave clearly enough to understand the estate of his soul: wherefore it was thought good, to defer this office yet once more. It can not be spoken how many people ran flocking on the morrow, to so strange a spectacle. They sing as before, and when they were come to the self same words, the dead arose again, and said with a voice, much more lamentable than before. I am condemned by the just judgement of God.  
S. Bruno was then amongst the other spectators (a Doctor of Paris, and Canon of Rheims) who affrighted with so horrible a fact, resolved from that instant, freely to forsake, all the vanities of the world; and to this purpose having found forth six others of the same resolution, went together with them, and shut up themselves in one of the desert mountains, which are seated upon the confines of France and Savoy, and there gave beginning to the holy order of Charterhouse monks. Franc. Puteus general of the same order, upon the life of S. Bruno. Sur. tom. 5. & Ribad. 6. of Octob.  
Thus the Saints forsook all the occasions of sin, at the only memory of their judgement, & thou (o Christian) remembering thee of a thing so horrible, which most infallibly also must arrive to thee, darest thou to dwell in the occasions of sin? See that which followeth after.    

§. 6. Of hell, and of the Eternity of the accursed.  
If the fear of death, or some temporal pain, doth hinder us ordinarily to do that, which otherwise we would do, the apprehension of the evident danger of a death and punishment which is eternal, shall it not have the force to bridle our will, not to consent unto some sin?  
There is a hell, it is a point we must believe, a place designed for all those which die in mortal sin; where in the company of the wicked Angels, they are deprived for ever of the sight of God and of all good, and of the joyful society of the Saints, and plunged in a fire unspeakably active, to be bruned therein so long as God shall be God, for ever without end, without truce, without repose.  
Be not afraid of them that kill the body, and after this have no more to do, but I will show you whom ye shall fear, fear him, who after he hath killed, hath power to cast into hell. Luc. 12. 4.  
Then the king will say (to wit, at the day of judgement) to the waiters, bind his hands and feet, and cast him into the utter darkness, there shall be weeping and gnashing of teeth. Mat. 22. 13.  
Then he shall say to them also that shall be at his left hand, get ye away from me, you cursed into fire everlasting, which was prepared for the devil and his Angels. Mat. 25. 41.  
The servants of the goodman of the house coming said to him. Sir, didst thou not sow good seed in thy field, whence then hath it cockle? Wilt thou that we go and gather it up? And he said No, lest perhaps gathering up the cockle, you may root up the wheat also together with it. Suffer both to grow until the harvest, and in the time of harvest I will say to the reapers, Gather up first the cockle, and bind it in bundles to burn, but the wheat gather ye into my barn. Mat. 13. 27.  
The synagogue of sinners, is as to we gathered together, and their consummation a flame of fire. The way of sinners is paved with stones, and their end hell and darkness, and pains. Eccl. 21. 10,  
Which of you can dwell with devouring fire? Which of you shall dwell with everlasting heats? Isay 33. 14.  
The rich man died, and he was buried in hell. Luc. 16. 22.  
Consider what an evil it is, to be excluded from the swee●e contentment of the sight of God; to be deprived of the most happy company of all the Saints; to be banished from heaven, and to die to everlasting life; to be cast with the devil and his Angels, into an eternal fire; where the second death is; where damnation, is exile; the pain, life; not to feel in this fire, that which doth lighten; to feel that which doth torment; to suffer the horrible crakinges of a fiery furnace; to have the eyes put out with a blind obscurity, of the smoking abyss; to be plunged into the bottom of the infernal waves; to be everlastingly gnawn with most pricking worms. To consider these things, and many more, is nothing else, but to bid adieu to all vices, and to refrain all carnal allurements. Prosp. l. 3. de vit. contempt. c. 12.  
But what is it to burn eternally? (will you say unto me) what doth this word Eternal or Eternity mean?  
Eternity, is a continuation of time always present, or else the measure of all continuation, saith S. Thomas 1. p. q. 10. a. 6.  
It is a circle, whereof Always is the centre, and Ever is the circumference.  
The measure of eternity, is Always: as long as Always shall last, so long shall Eternity last: so long as heaven shall be heaven, so long as God shall be God, so long shall the blessed be blessed in heaven, and so long shall the damned be damned, & burn for ever, always, and world without end.  
Imagine to yourself a mountain, as high and as large as the whole world, and that by the permission of God, a little Wren (the least of all the birds) should come once in every hundred thousand years to bear away in her bille or break, as much of this mountain, as the tenth part of a grain of mustard seed, so that at every million of years, she should bear away only the quantity of a grain of mustard seed, when should all this mighty mountain be removed away? Yet notwithstanding this should one day be, for albeit such, yet should it be finite in all its parts; And if God should give this hope unto the damned, to be delivered after this little Wren had thus transported the whole mountain, they would be comforted marvelously. But alas, after so long a term, they shall have as long to burn as they had before. Dionis Rickel Charterhouse Monk in the place entitled; the looking glass of the lovers of the world.  
What is Eternity (saith Adamus Sasbout) who shall express or comprehend, what Eternity is? I think a thousand years, I think a thousand millions of years, I think as many millions of years, as all the time containeth moments, which hath slid and passed away since the creation of the world, and shall pass unto the end: yet nevertheless I have thought nothing, that approacheth to Eternity. O Eternity, Eternity, how long art thou, without bottom, without brim, without end. Hom. upon the first sunday of Lent.  
O heavens stand astonished, for a pleasure of a moment, men purchase eternal torments! Eternal! Eternal!  

EXAMPLES.  
1. A certain Religious man, demanded upon a day of another monk named Achilles, whence it came, that being in his ceile, he was always weary and slothful? The holy old man made him answer, it is because thou hast not yet seen, the repose which we expect, nor the torments which we fear. For if thou consideredst well and maturely these things, although thy celle were full of worms, and that thou wert plunged therein to the very neck, thou wouldst nevertheless remain therein very gladly and content. In vitis Patrum dist. 2. parag. 103.  
2. S. Fursinus patron of Peronne, having seen by the permission of God, in one of his trances, the pains of the damned, conceived so great a fear, that in the very depth of winter, and most piercing frost, at the holy remembrance thereof (albeit he had but one simple habit only) sweat throughout his whole body, great drops of sweat. Ven. Bedahist. Aug. l. 3. c. 19 Alas, what would he have done, had he endured them really?  
3. S. john Climacus, affirmeth to have known a certain Converse (cook of a monastery) who each time that he approached to his fire, he always wept. And being asked why he wept, he answered. When I see the fire, I always think upon the fire of hell, and forthwith I melt into tears, for the compassion which, I have of the poor damned. Clim Grad. 4.  
4. A certain Clerk, about the year of our Lord 1090. appeared to his companion, saying that he was damned, for that not believing the immortality of the soul, he had had no kind of care to do good works. And to give to understand what kind of pains he endured, he wippe his forehead with his hand, and let a drop fall upon the flesh of the other, which pierced it at the same instant, & left a hole therein as big as a hazel nut, together with most terrible pains, and then said unto him; This fountain shall be unto thee a perpetual memory of my misery, and aspur unto thee, to incite thee to lead a better life than I have lived: and if thou be wise (quoth he) thou will go render thyself religious ne'er S. Melanius: which being said, he disappeared, returning to his accursed centre, there to burn in all eternity. The other, for fear lest one day he should follow him, turned back from the way of hell which he had taken until that time, and impathed himself in the good and happy way of heaven, making himself a religious man. Vincent. spec. hist. l. 25. c. 89 Math. Paris in hist. Ang. in the year 1072. in the time of William king of England. What will it profit thee, o mortal man, to have two or three days, weeks, months, or years of contentment, if thou must be afterwards tormented and tortured for all Eternity? That is momentary which delighteth, that eternal which tormenteth.    

§. 7. Of the memory of heaven, and of the eternity of the blessed.  
O Israel, how great is the house of God, and how great is the place of his possession? It is great, and hath no end, high, and unmeasurable. Baruch 3. 24.  
And he shown me the holy city of Jerusalem (Apoc. 21. 10.) The building of the wall thereof, was of jaspar. (v. 18. the gates, of Saphire and Emeralds (Tob. 13.19.) and the street of the city, pure gold (Apoc. 21.21.) There are neither the colds of winter, nor the heats of summer, but an everlasting spring-time: nothing is heard throughout all this city, but a perpetual Allel●ia. Tob. 13. 20. Farewell tears from all those that are there, for they shall never weep more, for God shall wip● away all tears from their eyes, and death shall be no more, nor mourning, nor crying (Apoc. 21. 4.) They all follow the Lamb, who leadeth them to the living waters, and to the fountains of the water of life. ibid. where they drink their full draughts of that angelical Nectar, which containeth in it, all the pleasures and contentments that can be wished.  
Will you know how great this contentment is? Eye hath not seen, no● care hath heard, neither hath it ascend●… into the hart of man, what things Go● hath prepared for them that love him. Isay 64. 4. 1. Cor. 2. 9  
The passions of this time, are not condign to the glory to come, that shall be revealed in us. Rom. 8. 18.  
For that our tribulation, which presently is momentary and light, worketh above measure exceedingly, an eternal weight of glory in us. 2. Cor. 4. 17.  
S. Peter said upon a day unto our lord Behold we have left all things, and have followed thee, what therefore shall we have? And jesus said to them. Amen I say to you, that you which have followed me, in the regeneration, when the Son of man shall sit in the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel. And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundred fold, and shall posesse life everlasting. Mat. 19 27. etc.  
Come ye blessed of my father, posesse you the kingdom, prepared for you from the foundation of the world: for I was an hungered, and you gave me to eat: I was a thirst, and you gave me to drink. Mat. 25. 34.  
For this sovereign good it was, that all the Saints have suffered so much, choosing rather to be afflicted, yea rather to lose their lives after a thousand torments, then to enjoy for a little while the delights of sin, for they looked unto the remuneration. Heb. 11. 26.  
I have fought a good fight (saith the same Apostle) I have consummate my course, I have kept the saith. Concerning the rest, there is laid up for me a crown of justice, which our Lord will render to me in that day, a just judge: and not only to me, but to them also that love his coming. 2. Tim. 4. 7.  
S. Augustine, by the pleasures of this life, conjectured the contentments of the life eternal. If thou dost us so much good Lord (quoth he) in this prison, what wilt thou do us in thy palace? If there be so much contentment in this day of tears, what wilt thou give us in the day of marriage? Silloq. c. 21.  
These are certain testimonies drawn forth of the book of God, touching the pleasures of heaven, and of the life eternal. Now so long as thou art the friend and child of God by grace, thou art inheritor of all these goods. If sons, heirs also, heirs truly of God, and coheirs of Christ. Rom. 8. 17. wouldst thou then expose and adventure at a cast at dice, or a momentary pleasure, all the right thou hast to an inheritance so rich, and so delightful? If thou offend God mortally, thou losest in an instant all this right.  
Who shall ascend into the mount of our Lord, who shall stand in his holy place? the innocent of hands (that is in his works) and of clean hart. psal. 23. 3.  
There shall not enter into it any polluted thing. Apoc. 21. 27.  
Labour the more, that by good works you may make sure your vocation and election, etc. for so there shall be ministered unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour jesus. 2. Pet. 1. 10.  
What lamentations read we of the miserable damned, at the consideration of so great a good, as they have exchanged and forgone for a fading pleasure? Sap. 5.  

EXAMPLES.  
1. S. Francis being one day extremely afflicted with the head-ache, gave thankes to God, and asked strength of him to suffer the same; and behold he heard a voice which said unto him. Francis, if all the earth were converted into gold, the sea, the rivers, and the fountains into balm, the rocks and stones, into precious pearls; and further that thou hadst found a treasure as much more precious than all this, as gold is more estimable than the earth, balm then water, precious pearls then common stones, and that it were given thee for this infirmity, shouldst thou not have matter to rejoice thee? Alas Lord (said Saint Francis) I am not worthy of such a treasure. The voice replied unto him; Know notwithstading, that this treasure is, the life eternal which I prepare thee, and this head-ache which thou endurest, is the earnest. Tom. 2. Chron. frat. minor. l. 1. c. 51. The glory which I expect (would he sometimes say) is so great, that all pain, all sickness, all humiliation, all persecution, all mortification, doth rejoice me.  
2. S. Thomas, being asked of his sister (to whom he appeared) what the glory of heaven was: until the time that you have tried it (quoth he) no man is ever able for to tell you. Rib. in his life.  
3. S. Adrian, being as yet a soldier, of the age of eight and twenty years, beholding the constancy of the martyrs amidst the sharpest of their torments, asked of them, what good they hoped to have by those torments? who made him answer; We hope for those goods which neither eye hath seen, nor ear hath heard, nor yet hath entered into the hart of man. This answer moved him so much, that he also would be enroled in the catalogue of the martyrs, and endured constantly to have his members cut asunder piece by piece, in the sight of his wife, who likewise encouraged him thereunto. Ribad. upon his life.  
4. Theophilus' advocate, having received certain Roses and Apples from heaven, which S. Dorothy dying, sent unto him by an Angel, found them so fair and so good, that desiring to enter in the garden from whence they were gathered, he became Christian, and suffered martyrdom. Ribad. in the life of S. Dorothy virg. and mart.  
5. Sir Thomas Moor Lord Chancellor of England being in prison, his wife came and importuned him to condescend unto the pleasure of the King, presenting unto him on the one side, her future poverty, and the miserable estate of all her family: and on the other part, the honours and riches which king Harry had promised him, if he would be on his side. Sir Thomas demanded of her; How long (my dearly beloved) shall we enjoy these honours and riches? Very easily yet (quoth she) these twenty years. Then Sir Thomas, all angry with her, said unto her; Get thee gone (quoth he) thou foolish merchant: what, shall I for twenty years of temporal goods, lose all the infinite goods of life eternal? God forbidden that I ever make any such market, yea, know that I had rather lie in this prison as long as I live, suffer confiscation of my goods, all kinds of contumelies, and death itself, then to expose so foole-hardily, my felicity: as indeed he did, for he was put to death for this cause. Sanderus de schismate Angl.  
Would to God we did the same, as often as over flesh (like to this woman) incites us to sin: and that at the smiting of the clock, yea in all times, we had in our mouth and in our hart, this short sentence.  O glory eternal, what is it to have thee, and what is it to lose thee!     

The true Christian Catholic, or The manner how to live Christianly, THE SECOND BOOK.  

THE PROLOGUE.  
IT is an error of the heretics (who under the name of a Christian, which they carry with false marks, and under the skin of a sheep, nourish the hart of a wolf) that to go to heaven, it is not necessary to do good works. Such an one was Valentinus as S. Ireneus testifieth (l. 1. c. 1.) and S. Epiphanius (l. 1. cont heres. c. 32.) And Eunomius and Aetius his Disciple, of whom S. Aug. maketh mention (l. de heresibus c. 54.) and in the age last passed, Luther, Caluin, Melancthon etc. (Bellar. tom. 11. controuer. l. 4. c. 20. de iustificatione.) Yea Luther saith, that faith is nothing worth, unless it be deprived of all good works, how little soever. Did any ever hear, more absurd and pernicious doctrine? Thou art better taught, o true Christian Catholic (and it is by the fruits also of thy good works, that the sanctity of thy soul is known:) for thou houldest with the universal Church, according to the lesson, which the holy Ghost hath taught her in the scripture, and the holy Fathers, that he who intends to go to heaven, aught to to keep the commandments of God, & to exercise himself in good works.  
This is that which our Lord said unto a certain Doctor in S. Mat. 19 17. etc. 7. 22. Not every one that saith to me, Lord, Lord, (like as heretics do, who have often in their mouth the name of the Lord, but have the devil in their hart) shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven.  
Lord (saith David) who shall dwell in thy tabernacle, or who shall rest in thy holy hill? Psal. 14. 1.  
Thou wilt render to every one according to his works. Ps. 61. 13. Mat. 16. 27.  
And if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. 1. Cor. 13. 2.  
See the sentence of S. Peter, in the 1. book last chap. §. 7.  
We have before brought and alleged that, whick maketh for the extirpation of vice; And sith it is not enough for a Gardener, to have rooted up the naughty herbs out of his garden unless he likewise sow good seed therein, and set good plants, I will with God's assistance in this second book, give advice unto the Christian, who desires to live as a good and virtuous Catholic, ought do do, and show him the means proper and easy, how to plant in his soul such virtues as are most necessary, for the exercise of good works: following the self same order which I did before, to wit, of holy Scripture, holy Fathers, & Examples.   

THE 1. CHAPTER. Of the sign of the Cross.  
THE soldiers of this world accustom, to wear upon them a scarf or ribbon, of the same colour of their Ensign, to give to understand, under what head & banner they bear arms. In like manner the Christian, who is the soldier of jesus Christ, and serveth under the standard & ensign of the Cross, hath a custom to give this sign (a) at all times, & in every hour, imprinting it, either on his forehead, on his mouth, or on his breast (b) in the morning at his up rising, in the evening at his down lying, at the striking of the clock, in yaninge, both before and after work, eating, drinking, and in each necessity: which from all antiquity hath been used in the Church (c) yea both prefigured and foretold by the Prophets (d) in the old law, and taught and recommended by our B. Saviour in the new. (e)  
(a) S. Ephrem l. de ver a poenitentia c. 3. S. Aug. l. de Cat. rud. c. 20. (b) S. Ambrose de Isaac & anima c. 8. (c) Tertul. de corona milit. c. 3. (d) Ezech. ●. (e) Mat. 28.  

§. 1. Of the ancient use and custom, to make the sign of the Cross, at the beginning and ending of our works: and how dangerous it is, either to eat or drink, not making before hand this holy sign.  
The prophet Ezechiel, saw upon a day six men enter into the temple of jerusalem, and heard a voice which commanded them, to pass through the mids of the city, and to strike or kill without mercy, all the inhabitants, except every one upon whom they should see the sign of Thau. Ezech. 9 5.  
S. john in the Apoc. c 7. 1. saw four Angels, who had commandment from almighty God, to afflict all the men upon the earth. And as they went to execute this commandment, another Angel came from the rising of the sun, having the sign of the living God, who turning himself towards the others said. Hurt not the earth and the sea, nor the trees, till we sign the servants of our God in their foreheads. And S. john saith, that the number of those that were thus signed, were a hundred forty four thousand, of every tribe of Israel. Ibid. v. 4.  
Our Lord said unto his Apostles. Going therefore teach ye all nations, bap tising them in the name of the Father, and of the Son, and of the holy Ghost. Mat. 28. 19  
Tertullian who lived in the year of our Lord 198. saith, that the true Christian is accustomed in entering in, going forth, in putting on his clothes, at his vprising, at his letting down at the table, when candles are lighted, when he goes to bed, and when he sets him down to rest him, in all his conversation, and in all his exercises, to make the sign of the Cross upon his forehead. If one ask you (quoth he) what the origine is of such like things? Answer, tradition hath left them, custom hath confirmed them, and faith hath practised them. lib. de corona milit. c. 3.  
S. Cyrill catechising a Christian, saith as followeth. Be not ashamed to confess the Crucifix, engrave with thy fingers confidently, the sign of the Cross upon thy forehead, & on every other thing, upon thy bread, upon thy drink, at thy going out, at thy coming in etc. Cyrill. Hier. Cat. 13. The same S. Amb. saith of Isaac and the soul. c. 8. S. Basill in his book of the holy Ghost. c. 27. S. Hier. ad Eustoch. de custod. virg. S. Aug. de Cat. rud. c. 20. Seest thou then (o Christian) that it is not a new thing to use this sign?  

EXAMPLES.  
1. S. Gregory the great, writeth in his dialogues, that a certain religious woman was possessed of the devil, in ear-ring the leaf of a lettuce, for not making thereon before hand the sign of the Cross. L. 1. dialog. c. 4.  
2. joannes Niderus, of the order of the Preachers, writeth to have understood from the mouth of a Doctor in divinity, and inquisitor of his order, as an eye witness, that a religious man of the covent of Boisleduc, was possessed also of the devil, tasting but the leaf of a cabbage, ommitting to make thereon the sign of the Cross. l. 3. formicarij. c. 1.  
3. S. Bennet, having made the sign of the Cross upon a pot, wherein some illwillers of his had put poison, and presented it to him, the pot broke in pieces, and all the liquor was stead a ground, as if the sign of the Cross, had been unto it the blow of a stone. S. Greg. l. 2. Dtal. 6. 3.  
4. A gentleman of Arras, in the low country's, having prepared in his house a most sumptuous banquet for King Cloitarus, and for S. Vaast, Bishop of the said city; as the Saint had set his foot within the place where the banquet was, he made the sign of the Cross, and behold instantly all the pots, cups, glasses, and vessels, broke and cracked all in pieces. The King and the asistants astonished thereat, S. Vaast said unto them, that these vessels polluted with panims superstitions, could not suffer the sign of the Cross, which he had made upon them in entering in. Doctor du Val in in the life of S. Vaast 6. of Feb. Is not this a marvelous virtu of this sign.  
5. Ribadeneira in the life of S. john the Evangelist writeth, that a certain Christian finding himself pressed by his creditors, not having wherewith to content & pay them, all in despair, resolved for to kill himself, & for this purpose had bought of a jew a poisoned drink. But yet before he drank it, he made thereon the sign of the holy Cross, and behold it did him no manner of harm. He returned to the jew, and made his complaint: he astonished thereat, gave him another yet more stronger. But having taken it in the self same fashion as he had the former, he received no kind of damage thereby. The jew gave thereof in his presence to a dog, and the dog died instantly. Then he enquired of the Christian, what he had done before he drank it. Who answered, that he had done no other thing, save only made upon it the sign of the Cross, according to the custom of all good Christians. The jew admiring the virtu of the Christian ceremonies, went and sought out S. john Evangelist, recounted unto him the fact v, and caused himself to be baptised. Afterwards S. john made the Christian that was thus in despair to come unto him, bearing a little bundle of herbs, and having made thereon the sign of the Cross, converted it into perfect gold, where with the miserable man contented his creditors. Good God what an Antidote, and what a treasure is this holy sign?    

§. 2. That this sign is a preservative against all danger, and particularly against the tentations of the devil?  
S. Cyrill saith. Make the Cross upon thy fore head, that so the devils perceiving the caractar of the king, all affrighted, may take their flight. Catec. 4. And in another place he saith. This sign is the protection of the faithful, and the terror of the devils. Catech. 13. The same doth S. Basil also say. lib. de Spiritu Sanc. S. Efrem de poenit. c. 3. & de armat. spirit. c. 2. Origen. hom 6. in c. 5. Exod. S. Aug. ad Catech. c. 2. de Simbolo. S. Paulinnatal. 8. S. Felicit.  
S. Antony was wont to say, that the sign of the Cross, was an unexpugnable rampart against the devils. Arm yourselves, said he to his disciples, both yourselves & your houses with this sign, and the devils shall vanish away immediately.  

EXAMPLES.  
1. S. Gregory writeth, that a jew was converted to the faith, for having being preserved by night from the devils, within the ruins of an old temple of Apollo, by the sign of the Cross, which he had made upon himself, according to the imitation of the Christians; the devils crying. An empty, but, a signed vessel. l. 3. dial. c, 7. Now if the sign of the Cross made by a jew, had so much force, what shall it have, being made by a true Christian Catholic?  
2. Palladius writeth, that a good old man, having espied in the bottom of a well, an ugly serpent, made the sign of the Cross upon the well, drew of the water, & drank thereof with out receiving any detriment. Lausiac. c. 2.  
3. Theodoret in the life of julian and S. Martian martyrs, writeth that these Saints only by the sign of the Cross, slew sundry great and horrible Dragons. The same also did S. George, as Metaphrastes writeth in his life.  
4. Certain Persians being sent to Constantinople to the Emper or Mauritius by the king Cosroas, were demanded by the said Emperor, why they bore the sign of the Cross imprinted & graved upon their foreheads, seeing that according to their own law, they did no kind of honour to it? Who answered, that this they did, to recall to their mind the benefit received by that sign, saying, that according to the instructions which they had learned of the Christians, in arming them selues with this sign, they had been delivered from the plague. Niceph. Calist. in his history.  
5. S. Aug. writeth, that in Carthage, one of the chiefest matrons of the city called Innocentia, having had a canker upon her breast, was told of a principal physician, that there was no manner of means for to heal her. She then seeing herself utterly destitute of humane help, resolved to have recourse unto God. Hereupon our Lord said in her sleep unto her, that towards the holy feast of Easter, she should go ne'er to the baptismal fontes, and that the first baptised maiden or wife that she should meet, should make the sign of the Cross upon her breast. She believed this council, which being done, she found herself perfectly healed. Aug. l. 22. civet. c. 8.  
6. Tilmanus Bredembachus, recounteth in his conferences, that an heretic going from Geneva to Lausania, in the company of a Catholic, the heavens were troubled upon a sudden, with abundance of thunderclaps and of lightning. The Catholic (according to the pious custom of the Christians) armed and blest himself with the sign of the Cross; which the heretic seeing, asked him in scoffing at him, if he did the same to drive away the flies? But this his blasphemy escaped not without present punishment, for scarcely had he pronounced those words, but that the thunder began to redouble its blows, and struck him with a bolt, which slew him outright upon the place, without any hurt in the world unto the Catholic. l. 7. col. sacr. c. 58. What say you (o you scoffing heretics) unto these marvels of the Cross? But behold here more.  
7. A certain Witch, confessing one day upon the rack, her wicked witchcraft, said that she had been carried above fifty times by the devil, to kill the little son of one of her kindred, which was as yet in the cradle, but that she never had any power over him, for that his mother, before she laid him down, made always the sign of the Cross upon his forehead. Bartholomeus Spineus master of the sacred palace, quest. de stigibus l. 17. & seq. Martinus Delrio disq. mag. l. 2. q. 10.. Lo what a goodly example this is for you, fathers and mothers.  
8. Editha daughter to the King of England, having all her life this for a custom, to make upon all occasions the sign of the Cross, with her thumbe upon her forehead, when her body was taken up, thirteen years after her death, S. Dunstan found, that her eyes, her hands, and her feet being rotten, the thumb only of the right hand, wherewith she was wont to bless herself, still remained whole and entire. Sur●us in her life tom. 5. 16. Sept. e. 4. 5. Pet. de natal. l. 11. c. 70.  
What can be more clear to prove, that to make the sign of the Cross, is a thing marueillouslie agreeable to almighty God?     

THE II. CHAPTER. Of Prayer and Thanksgiving which a Christian ought to make morning and evening, before, and after meat. And of the invocation of our B. Lady, of our Angel Guardian, and our other Patrons.  
AS the night and sleep, are not given to man, but for the ease and rest of the body, (a) for that our enemy the devil sleepeth not, whilst we sleep (b) either to strangle us, if we be in sin, or to fill us with dreams and filthy illusions, if we be in grace; And seeing that the day is not given us but to work our salvation (c) and yet can do nothing (d) say nothing (e) think (f) nor have anything, without the assistance of almighty God, from whom we have our being, moving & life (g) doth it not follow, that it is more than reason, & altogether necessary, to have recourse unto God in all seasons, especially in the morning, to pass the day profitably, and in the evening, to avoid the dangers of the night? (h) And if an humble acknowledgement, be the means to draw and attract new benefits, (i) how much ought we to thank the divine bounty, which from moment to moment, bestoweth upon us so many favours, gifts, and graces?  
Consider moreover, that he who will obtain any favour of a King, is wont after he hath presented some request unto him, to repair to the Queen, and to such other courtiers as are most & highest in his favour; judge them if it be not the part of a wise man, after he hath presented his prayer unto God, to have recourse to our B. Lady (k) the Queen of Angels and mother of God, to the holy Angels, and (l) particularly to him that keeps him (m) and next unto the other Saints (n) but above all others, to those of whom one beareth the relics or their name, or else hath taken them for his especial patrons, all which do love us with a most perfect charity (o) and can prevail exceeding much with almighty God (p) as those which are his courtiers, his domesticals, and his favourites (q)  
(a) S. Bernard ad fratres de monte Dei (b) Mat. 13. 25. 1. Pet. 5. 8. (c) Luc. 19 13. (d) joan. 15. 5. Phil. 2. 13. (e) 1. Cor. 12. 3. (f) 2. Cor. 3. ●. (g) Art 17. 28. (h) Psal. 90. 6. (i) Cassiod. in psal. & in epist. (k) Chrisost. Gen. Hom. 9 (l) Ber. in serm. in Nat. B. Mariae (m) Amb. l. de viduis (n) Heb. 1. 14. Tob. 12. Apoc. 8. 3. (o) job. 5. 1. psal. 150. 1. (p) Ber. ser. 2. de S. Vict. (q) ibid. in vigil Pet. & Paul. Apost. (r) Damas'. l. 4. de orthod. fide c. 16.  

§. 1. Of the prayer which a Christian ought to make, morning and evening.  
It is a thing unbeseeming a Christian (who neither sleepeth nor waketh, but for the glory and service of almighty God) to employ together with the night, a part also of the day in slothful sleeping, and to lie a bed without necessity, especially then, when all creatures (even the unreasonable) do laud and praise their Creator, every one after his kind: and that artificers, for the pelf and goods of this present world, are busied about their work from the break of the day. How much is one hour worth to him, which liveth not, save only to negotiate his salvation? And what loss is it, to lose that which is worth so much, and never can be recovered again? Ber. serm ad scolares.  
It is enough to sleep seven hours, both to young & old, saith the proverb.  
Love not sleep, lest poverty oppress thee, saith the wiseman. Pro. 20. 13.  
S. Bernard saith. Take heed, as much as possible thou mayst, that thou give not thyself wholly to sleep, lest that which ought to serve for repose to the wearied body, and for reparation of the spirit, serve for the burying of the body, and for the extinction of the spirit. Ad fratres de monte.  
As soon as thou art awake, make the sign of the Cross, and say this short prayer (much recommended by S. john Chrisostome, ser. 21. ad pop. Antioch.) I renounce the devil, and rely upon thee o jesus Christ, who art the way, the truth, & the life: and by this means, thou shalt present and give thy first thought to almighty God, which the devil laboureth and casteth how to carry away.  
At the hour of rising, slack not thyself, but run before, first into thy house, & there withdraw thyself, and there pray (saith the wiseman, Eccl. 32. 15.) For fear lest that befall thee, as it did to the Spouse in the Cant. Whilst thou deliberatest to arise, jesus Christ thy spouse, do departed. Can. 5.  
In arising and making thee ready, reject saith S. Bonaventure, all the dreams and thoughts of the night, wherein the devil endeavoureth to occupy thee, & offer to God the first fruits of all thy thoughts, and labour by meditation or by prayer, to excite good thoughts and affections of devotion; and this will make thee more prompt and ready to do good works, all the day after. Tract. de interiori Hom. p. 1. c. 4. Clymachus c. 21.  
Recite the Pater, Aue, Credo, Anima Christi, or the soul of Christ etc.  
We ought, saith S. Ambrose, every morning before day, to say, especially the Creed, as the seal & lock of our hart, and as often as we are seized with any fear: for when is it, I pray you, that the soldier entereth into his tent, or marcheth in battle, without his watchword? S. Amb. l. 3. de Virg. S. Aug. saith the same, tom. 9 l. de simb. ad catechum. c. 1. & l. 2.  
Being apparelled, fall upon your knees in your oratory, or before some picture, and say with hart, and with affection.  
I give thee thankes, o my God, for all the benefits which I have received of thee, and in particular, for having preserved me this night from all evil.  
I offer unto thee, my soul and body to thy service, with all whatsoever I shall do, to thy greater glory and honour.  
I purpose likewise, to live better than I have done, and rather to die a thousand times, then once to offend thee mortally. O my God, give me the grace, to put in practise this my good purpose.  
Then addressing you to the Queen of Angels and of Saintes, you shall say.  
Holy Marie mother of God, pray for me. My Angel guardian, pray for me. My patron Saint N. pray for me. All the Saints of heaven, pray for me. Pater. Aue, Credo, De prosundis.  
It is good to confess to our Lord (that is according to the exposition of Card. Bellarmine, it is reasonable, profitable, and delectable) to sing to thy name o Highest, to show forth thy mercy in the morning, and thy truth in the night. psal. 91. 1.  
It is now the hour for us, to rise from sleep, for now our salvation is nierer than when we believed. The night is passed, and the day is at hand, let us therefore cast off the works of darkness, and do on the armour of light; As in the day let us walk honestly, not in banqueting and drunkenness, not in chamberinges and impudicities, not in contention and emulation, but do ye on our Lord jesus Christ, and make not provision for the flesh in concupiscences. Rom. 13. 11.  
Alas who knows (but only God) whither that hour wherein thou arisest, shall not perhaps be the very last of all thy life? Watch ye therefore, because you know not the day, nor the hour Mat. 25. 13.  

EXAMPLES.  
1. joannes Niderus writeth, to have known a gentleman of note, named Sucher, who whilst he kept in a castle nigh the town of Halle in Germany, as he grew cold in the service of God, nor frequenting the Sacraments as he was wont, because of the quarrels which he had against those of Halle, went and filled his castle with a company of lewd servants, all trained up in wars, and enured to their weapons: the devil (disguised like a soldier) came also to present and offer his service to him. This covetous gentleman, seeing that this soldier offered to serve him without any wages, he accepted of him, and made him his horsekeeper. The devil began from that time, to serve his master with all fidelity, but it was observed after a long while, that he never went unto the Church, conducting his master only unto the door, & then returning to his work.  
The gentleman although desbauched, yet still continued his good custom, now & then to hear Mass, & went not to bed, nor yet arose, but first be made the sign of the Cross, and said some certain Aue Maries. And having been could and observing himself, that his horsekeeper never went to Church, he urged him upon a day, to tell him freely who he was. The horsekeeper told him, that he was the devil, but bid him for all this, not to have any apprehension, sith he had still till then found him faithful, and should still find him more and more from that time forward. The gentleman was at the first a little afraid, notwithstanding, moved with covetousness, resolved to keep him yet a while.  
One night as he slept, behold this devil horsekeeper, awaked him with a sudden starting, crying. Master, Master. The gentleman asked what was the matter; Quickly, quickly (quoth the devil) put on your apparel and your arms, for those of Halle are coming for to take your castle. The gentleman affrighted at these news, clothed him, and put on his arms with all possible speed, nevertheless not forgetting himself to make, the sign of the Cross, and to say his prayers he was wont to say. Being up, and ready, he looked forth at all the windows, and saw nothing, whence he perceived that this was nothing but a false alarm: and all in choler, asked of his devil, what had moved him, so to trouble and molest him, in the midst of his sleep. The devil answered him, that he had done it for this design, thinking that the affrithtment and sudden haste to get him up, would have made him forgot the making of the sign of the Cross, and saying of his prayers, and by this means he would have set upon him. The gentleman hearing this, was ever after much more diligent in this his duty than he was before, but he could not for all this be quit of this devilish servant, until such time as he began to frequent the Sacraments: for the very first time wherein he had recourse unto them, the devil vanished quite away, and he never saw him afterwards. Niderus l. 3. form.  
Lo what diligence the devil useth, to hinder us to pray in the morning? What virtu the sign of the Cross hath, the Aue Marie, & the Sacraments?  
If the devil tempt us, we have also a good Angel which doth counterguard us. God hath given his Angels charge of thee, that they keep thee in all thy ways. Psalm. 9●. 11.  
2. S. Raimondus, of the order of the friar Preachers, had an Angel which often times appeared unto him, and for the most part before the bells were rung to Matins at midnight in the Covents where he was, who awakened him, & invited him to prayer.  
3. S. Cecily and S. Francis the Roman, and one S. Stilites of Edessa, who lived nine and forty years upon a pillar, had an Angel which shown himself unto them visibly, and conversed with them familiarly. Surius and Ribadeneira. Raderus in virid. sanct. p. 2. c. 5.  
4. joannes Carrera of the society of jesus, from the time that he was a novice, had a familiar Angel, with whom he discoursed very often, and received of him, the full resolution of his doubts: who was wont every day, about four a clock in the morning, to awake him. And as once (overcome with sleep) he did not arise at the Angels waking, he was deprived for certain days of his visitation, until such time as having done penance, he entered again into his favour. Notwithstanding the holy Angel willed him, that from thence forward, he should be more diligent to arise early. L. 13. hist. soc. anno 1551.  
If we all have a particular Angel, who doth accompany and secure us every where, is it not reason that we should honour him, and often reclaim him? But mark with all, what a hart grief it is to our good Angel, when he must attend ne'er unto us, whilst we play the truants & slothful sluggards in our beds!  
For invocation of Saintes, see §. 3. following, sect. 2.    

§. 2. Of thanks giving which we ought to render to God in all times, but particularly after meat and drink.  
If all benefits require at the lest a Godamercy, the Christian, who at every moment, receiveth so many benefits and favours of almighty God, can he do less, morning and evening (and sometimes also during the day) then render humble thankes unto him? The Cocks and Hens, albeit unreasonable, never drink, but they lift up their head and eyes to heaven, as if they would at every beak-ful, acknowledge and thankfully bless, God their Creator. O Christian, art not thou worse than the beasts, if so often fed and refreshed by the liberal hand of this our Lord, thou vouchsafest not once to lift thine eyes towards heaven, to give and rendar thanks unto him? If a man condemned to perpetual imprisonment, were every day fed deliciously, by one which would let him down from above both meat and drink, should he not be a very beast, if he daigned not to lift up his head, to see and acknowledge that good person, which should do so great a good unto him? Alas, we are all prisoners, as long as we live in this valley of tears, our good God notwithstanding, moved with mercy and compassion, causeth to fall upon us from heaven, an infinite number of good things: he clotheth us, giveth us both to eat and to drink, there is no moment nor yet minute, wherein he doth not pour into us of his favours, both for our body and our soul. Yet how many are there, notwithstanding, which not at every hour, nor yet in every day, deign so much as to lift up their head towards heaven, to acknowledge him?  
Our Lord gave upon a day to understand, how grievously he took it, that having healed ten Lepers, there was but one of them which returned to thank him. Luc. 17.  
I have brought up children and exalted them, but they have despised me, saith our Lord by his prophet; Isay 1. 2. 3.  
In all things give thankes, for this is the will of God in Christ jesus 1. Thes. 5. 18.  
When thou hast eaten and art full, thou mayst bless the Lord thy God. Deutr●. 8. 10. Although thou eat twice a day, yet take always thy meat with giving of thankes. S. Ephrem adhort. 1.  
What may we (saith S. Aug) think, speak, or writ better, then Deo gratias, thankes be to God Nothing can be pronounced more briefly, heaved more willingly, nor practised more profitably. Aug. ad Marcellinum ep. 5.  

EXAMPLES.  
Father Martinus Delrio, in his treatise of Magic, writeth, that three lewd companions in a certain place of Flanders, each he, with his each she, after they had set at table till midnight was past, the one of them said. We have eat and drunk, it is now time to give God thankes. As for me, replied another, I give thankes unto the devil, for he it is whom we do serve. These words were entertained of all with great laughter, but not of God; for as they lay by their strumpets, behold how on a sudden, the chamber door opened of itself with a great noise, and a man of a high pitch, in the habit of a hunter, horribly frightful, black of face, and his eyes sparkling, entered in, and two servants after him, who carried a countenance and instruments, as if they were Cooks.  
Having walked awhile up and down the chamber, he turned him towards the beds wherein these whores and knaves were lodged, and said. Where is he, that not long since gave me thankes, I come to requite him for his kindness? And as none made answer, he himself approached to the bed where this blasphemer was, more dead than alive, took him by the arms, & pulled him forth upon the floor, than commanded his two Cooks, to put him upon the spit, and to roast him; The which was done as instantly, for he was put upon the spit, and after roasted like a quarter of mutton, so that the others from their beds, felt the odor and the smell.  
After that he was all roasted, this great devil thus disguised, addressed him to those others who remained in their beds. You (quoth he) have merited as much as he, but God hath not given me power, save only upon him who gave me thankes: amend your selves, or else you also shall shortly be mine: which having said, he disappeared. Where I leave you to think, whither the residue of that night seemed long unto them, yea, or no, and ●n what a transe they passed the same.  
The day being come, they leapt out of their beds, and (a thing most fearful) saw their companion all roasted, and stark dead. Ah good God, what a horrible spectacle, and what an example for them, and for us, beloved Reader? Delrio disq. magic. l. 3. p. 1. q. 7.    

§. 3. Of prayer, examen of conscience, and Invocation of Saintes, which a Christian ought to make before he sleep.  
Reason wills, that the child acknowledge his father, saluting him at his vprising, and before he go to bed to reconcile himself unto him, and to ask him blessing. The soldier convinced of enormous crimes, and for the same in danger of his life, should he not merit to be hanged without mercy, if he might have presently pardon for his faults, by casting himself only with true repentance at the feet of his captain, and yet should disdaigne to do it? Now so it is, that God the Creator, is our father (a) yea our Head and sovereign Emperor, as we have said here before (b) what then do they deserve who deign not to acknowledge him, laying themselves down in their beds, like very beasts, without thanking him for the benefits received the same day? without demanding his blessing to escape the dangers of the night? and that which is yet more to be weighed, without making any review of their life past, and ask him forgiveness for the faults committed in the day? In the mean while death (perhaps) is at their beds feet, who the same night is to let fly his dart and arrow at them, and to send them from their bed, to hell, and from their soft bolster, to a burning furnace of fire and of eternal flames. Happened it not so to Holofernes? (c) Sisara? (d) the rich glutton? (e) to the slothful servant in the gospel? (f) & ●o a thousand others, who laying them down like unto these, and falling a ●leepe in perfect health, have been found stone dead on the morrow morning? (a) Malach. 1. 6. Mat. 5. 6. 23. Rom. 8. 15. & 16. (b) l. 1. c. 1. (c) judith 13. (d) judg. 4. (e) Luc. 16. (f) Luc. 12.  
Watch ye therefore, saith our Lord, that is to say, stand upon your guard, put yourselves in good estate) for you know not when the Lord of the house cometh, at evening, or at midnight, or at the cock crowing, lest coming upon a sudden, be find you sleeping (that is to say, in sin, without care, without solicitude for the salvation of your soul:) and that which I say to you, I say to all, watch. Marc. 13. 35,  

§. 1. Of the examen of our conscience.  
The examen of our conscience consisteth in three points.  
1. To thank God for all benefits received, and particularly of that day▪  
2. To search and seek forth diligently, all the thoughts, words, and works of that day, in the self same manner as if one should confess himself▪  
3. To excite an act of Contrition, with a firm purpose of amendment, and to be confessed with the first occasion. (See the act of Contrition pag. 265.  
Next to recommend himself to the good protection of almighty God, of our B. Lady, his Angel guardian, and of his patrons.  
This practice is marvelous profitable, for by an act of true contrition, all sins are forgiven (albeit we remain obliged to confess them to the priest) in so much that, if a person having committed a great number of mortal sins, after he shall have excited in him such an act of contrition, should come to die suddenly, not having the means for to confess them, he should be assured of his salvation; as contrariwise, not having made this act, he should be damned infallibly.  
See you the importance? Mark now what the holy scripture, and holy fathers say.  
In the 4. psal. 5. The things that you say in your hearts, be ye sorry for (that is to say, for evil thoughts, and with much more reason for evil works) in your chambers. That is to say, ask God forgiveness in going to bed.  
Which S. Chrisostome explicating, saith. What meaneth this, The things that you say in your hearts? etc. that is to say, after supper when you go to bed, being alone, in peace and silence, judge your conscience, and demand an account of yourself: seek forth all the bad actions of the day, and having set ●hem before you, take vengeance of them, and put them to death by a holy compunction.  
And in the 76. Psal. v. 6. I thought upon old days, and the eternal years I had in mind, and I meditated in the night with my hart, and I was exercised, and swept my spirit: that is to say, examining my conscience, and cleansing i● by a holy sorrow, as S. Aug. expoundeth it? And the same that holy David did, the same did king Ezechias, as is to be found in Isay, 38. 15.  
S. Anthony was wont to recommend it seriously to his Disciples. Athanas. in his life, as also S. Cyprian ser. de pass. Christi. S. Basil. ser. commonit. admonach. ser. de Ascen. & ser. d● instit monach.  
The merchants of the world (saith S. Efrem) are accustomed, to calculate every day, the gain or loss betided to them in their traffic: and you, every evening, consider in what terms your traffic stands, examine what you have done that day; and in the morning, that which you have done during the night. Ser. Ascet. de vita relig. See S. Chrisost, Hom. 43. in Mat. S. Greg. Hom 4. in Ezech & 35. moral. in job. c. 6. & 7. S. john Climach. grad. 4. S. Doroth. de vita recte & piè instit. c. 11. S. Bernard ad fratres de monte Dei. S. Benet. c. 4. of his rule. instru. 48. according to the explication of Trithemius l. 1. comment in hanc. reg. S. Bon. in opusc. de purit. cons. c. 12. & alibi. Tho. a Kemp l. 1. de Imit. Christic. 19 & l. 2. de discipl. claust. c. 9 & discipl. mon. c. 11.  

The Act of Contrition put in practice.  
An excellent prayer, which every Christian ought to have by hart.  
MY Lord jesus Christ, true God, and true man, who art my Creator and my Redeemer, I am sorry from my very hart, for that I have offended thee, and this for that thou art my God, and for that I love thee above all things; And I purpose firmly never more to offend thee, and to withdraw myself far off from all occasions of sin. I purpose also to confess me, and to fulfil the penance which shall be imposed me; Moreover, I offer unto thee in satisfaction of all my sins, my life, my labours, and all the good works which I shall ever do. And as I humbly ask pardon of my sins, so I hope in thy goodness and infinite mercy, that thou wilt forgeue them all, through the merits of thy most precious blood, death, and passion, and give me the grace for to amend me, and to persever in good estate unto the end, Amen.   

EXAMPLES OF CONtrition.  
1. Thomas of Cantimpre, sometimes Suffragan to the Archbishop of Cambray, writeth, that a wicked man, after he had violated his own daughter, came to the reverend Archbishop of Sens, to confess himself unto him of his sin, and having declared it with many tears and true remorse of soul, he demanded if he might hope for pardon at God's hands. Yes (quoth the Archbishop) if you be ready to fulfil the penance which I shall give you. All whatsoever your Lordship shall please (answered the penitent) although I should endure a thousand deaths. I enjoin you only (quoth the Archbishop) seven years of penance. What is that, replied the penitent? Albeit I should do penance until the ending of the world, yet shall I not satisfy sufficiently. Go, said the Archbishop, I will that thou fast only three days with bread and water. Here the poor man began to weep, beseeching him to impose upon him a penance answerable to his crime. The Archbishop seeing him so truly contrite, said unto him finally. I● ordain that thou only say one Pater ●oster, assuring thee that thy sin is forgiven thee. Which the penitent hearing, he entered in to so great compunction, that having cast forth a deep sigh, he fell down stark dead upon the place. The Archbishop assured since in his sermon, that this man by reason of his great contrition, went strait to heaven, without passing through Purgatory. Tract. de universo lib. 2. c. 51. p. 7.  
2. jacobus of Vitry Cardinal, writeth the like, of a maiden (who had sinned with her own father, and afterwards cut his throat, and poisoned her mother) who died at her confessars feet, through the vehemency of her contrition: and he assured that it was needles to pray for her, for that she was already saved. jul. Mazaim, reports it of the said Cardinal upon the 50. psal. p. 1. discourse 10.  
3. A great sinner died also of very sorrow, at the feet of S. Vincent Ferrier, and appearing to him said, that he was in glory, without passing at all thorough Purgatory, God being satisfied with his sorrow, for the full expiation of his sins. Ribad in his life 5. of April.  
4. S. Gregory also writeth, that a religious man bewailing his sin, heard a voice which said unto him, that his contrition had blotted it out. Hom. 34.  
Seeing then that contrition is of such most singular force, is it not wisdom often to excite acts thereof, but especially, before we go to bed, or fall a sleep, to the end to put ourselves in full assurance by this means?    

EXAMPLES.  
§. 2. Of the Invocation of Saintes.  
1. S. Edmond, Archbishop of Canterbury in England, from the time that he studied in Paris, was wont to say every day in honour of our Lady and of S. john Evangelist, the prayer which begins. O intemerata, And chancing once to forget himself, S. john appeared unto him in the night with a feruler, make show that he would strike him. Notwithstanding he appeased himself and withheld his hand already lifted up, gently admonishing him, no more to ommit it. Surius & Ribad. in his life the 16. of Novemb.  
2. The self same Saint, experienced at another time, how dangerous it is to go to bed, not having first said his prayers. For having ommitted them upon a certain hollieday, behold how at the breaking of the day, the devil appeared unto him in a horrible form, who seizing both his hands, hindered him so, that he could not make the sign of the Cross. But the virtuous Saint, seeing that he could not make it, neither by deed, nor yet by word, he made it in his hart and in spirit, and forthwith the devil fell down upon the pavement betwixt the bedstead and the wall; Which S. Edmond seeing, he leapt upon his belly, and took him fast by the throat, and conjured him in the virtu of the passion of jesus Christ, and of his precious blood, to tell unto him by what means he was most easily overcome? By these means (quoth the devil) which thou hast even now named to me.  
3. The devout Thomas a Kempis canon regular, being yet a young scholar at Daventrie, was wont daily to offer up a certain number of prayers, in the honour of our Lady, to whom he carried a singular affection: but as youth is light and inconstant, he grew by little and little to be so lukewarm, that he began to be, first one day without saying them, than two, then four, and at the last, he left them off for all together.  
But behold, one night in the dead of his sleep, he thought he was in the hall (of Master Florence his teacher) full of scholars: amongst whom, as he hearkened as he thought with great greediness unto the word of God, which the religious men of that order expounded unto them, heaven did open upon a sudden, and in a fair and most bright cloud, the queen of Angels descended into this hall, with a sweet and smiling countenance, and in a habit very sumptuous: then she embraced them all with great demonstration and signs of love. This good Thomas thought with himself that his turn also would come at the last, but he was foully deceived herein, for having embraced all the others, she turned to him, and looking upon him with a discontented eye, said unto him. It is in vain that thou expectest this my kindness (light and inconstant that thou art) who through an accursed and wretched sloth, hast left to pay me that number of prayers, thou was accustomed. Where are those devotions wherewith thou servedst me? Where are those sighs and those loving dartinge? There is now no more love in in thee, and yet thou awaitest (audacious that thou art) to be cherished & made much of by me. Hence (quoth she) get thee gone from me, for thou art unworthy of my embracings, and shalt so be, as long as thou ommittest to offer unto me thy accustomed prayers: which having said, it seemed unto him, that she ascended again up to heaven, and disappeared.  
Thomas awaking after this vision, remained marvellously perplexed and sorry: he examined his conscience, & found to have failed for some weeks past, in his exercise of devotion; whereupon he presently arose, fell upon his knees, and humbly ask God forgiveness and his mother, made a firm purpose, never more to ommit those prayers, for any occasion whatsoever: which he afterwards observed faithfully even till his death. Specul. exempl. dist. 10. §. 7.  
4. A certain Dominican, had for a time kept this good and godly custom, never to go unto his bed, but first to offer up some prayers in the honour of S. Barbara, and by this means, had often been preserved from sundry perils. At the last, he utterly left it; And behold upon a night, Saint Barbara appeared to him, saying unto him, that as he had left her, so she likewise would leave him, nor would no longer do him the favours, which he had well found and proved unto that present.  
He related this vision to his brethren, but yet for all this, did not amend him. Whereupon forsaken of the succour of this Saint, he debauched himself by little and little, in such sort, that at the last he cast his habit upon the hedge, and left his religion. After he had wandered abroad here and there, he came to Nuremberg, where he fell sick, and was forced to lodge in the common hospital. Father Conradus (one of his order) having knowledge thereof, sent unto him the habit by some of his religious, and prayed him to return again unto them, but he swore with an oath, that he would not. They returned back, and forthwith he fell into an ague, and so died miserably. joan Niderus S. Theol. Doct. ord. pred. formicatorij l. 2. c. 4.  
5. About Erklentz in low Germany, a young man was wont to say every day certain prayers, and sometimes to fast, in the honour of S. Barbara, that she should obtain for him that he might not die without confession and communion. It chanced that he was taken prisoner, and there remained the space of twelve whole days, without so much as eating or drinking, by the prayers and intercession of S. Barbara, until such time as he had received those Sacraments, and presently after he deceased. Ibid. l. 4. c. 2.  
6. Another at Gorcome in Hollande, was all burnt by a sudden fire which took in the house, and nothing remaining whole, save only the tongue and the eyes, was taken forth of the flames by S. Barbara whom he had invoked, to the end he might not die without Confession & Communion: and being confessed, and communicated, died in the year of our Lord. 1548. Surius 8. of December. Et Bredembachus l. 4. c. 1.  
Lo then, is not this enough to prove, that it is good to recommend ourselves unto the Saints, and that it is dangerous to go to bed, not having first implored their assistance?    

§. 4. Of holy water, wherewith a Christian ought to sprinkle himself, at his going in, or coming out of his bed and chamber.  
Holy water is of great virtu, and of singular efficacy, by reason of the prayers which holy Church useth at the benediction & hollowing thereof. For she prayeth, that God vouchsafe to give the virtu of his blessing upon it, to drive away the devils and other diseases, all immondicities and dangers, all corrupted or pestifferous airs, and other snares of the malignant spirit, and that all which may trouble the health or peace of the inhabitauts, may be expelled by the aspersion of this water. This lo, is the reason, why we ought to sprinkle our selves often there with, but principally when as we rise and go to bed, enter in, or go out of our chamber, or house: for we have every where the devil, who followeth and pursueth us even to death.  

EXAMPLES.  
2. With holy water, S. Hilarion dissolved the enchantments of a carter that was a gentile. S. Hieron in Hilarion.  
2. With holy water, S. Marcellus bishop of Apamia, put both to fear and flight, the very devils, who would have hindered to burn the temple of an idol. Theod. hist l. 8. c. 21.  
3. With this water, S. Macarius, drove away the illusions of the devils and magicians. Pallad. in lausiac. c. 6.  
4. With this water, S. German bishop of Antisiodore, appeased the sea, which the devils troubled. Venerable Bede, de gest. Aug. l. 1. c. 17.  
5. But behold here one of a fresher date. In the year 1609. at Lymoges in Guienna, a Baker that had good store of customers, was much envied of an old witch, which entering into his house, charmed the oven and the dough, mumbling out certain barbarous words and unknown. She was forthwith taken with the fact, but they did naught, save only laugh a little thereat; until that on the morrow morning, the Baker coming to look upon his past, which he had made ready the day before, found that it was all spoiled and plainly stunk. The like happened unto him the day following, and the third day also, so that he found himself in great necessity, and so perplexed, that wanting means to pay his creditors, and forced to go beg his bread, he was upon the point to forsake his house, and to go like a vagabond about the country.  
But before he put in practise his design, he went and recounted his affliction to a father of the Society of jesus, who counselled him to confess himself with all his family, and made him to promise, to do the like from that time forward, once a month. After that they were all confessed, he gave to either of them an Agnus Dei, and a little bottle full of holy water, enjoining the Baker to sprinkle his paste there with every day.  
He did as he was wild, and at the first sprinkling (a strange case) he saw issue forth of his dough, a stinking vapour, which caused a trembling through all his body, but blessing himself with the sign of the Cross, it vanished away, and he found his dough or past all changed, and the loaves well come. He continued the same a whole year with the like success, but at the last quite neglected this good custom, to sprinkle his paste with holy water: and behold presently, the aforesaid witchcraft began again, and for a month together he found his paste all corrupted, all black and so stinking, that none durst come ne'er unto it, nor would the very dogs so much as eat it. Whereupon he sprinkled it again, and behold he was presently seized with so great a fear, that it was needful to carry him to his bed; but this past within a while, & on the morrow he found his dough both fair and good, and his batch of bread came passing well. Taken out of the history of the college of limoges, of the Soc. of jesus, anno 1609.    

§. 5. Of Agnus Deies.  
It is an ancient custom in the Church, to bear or wear an Agnus Dei hanged or tied about our neck; for Cardinal Baronius makes mention in the year of our Lord 58. and saith, that this was practised, to counterpoint the superstition of the panims, who were wont to carry hanged about their necks, certain ticquers or lotteries, wherein there was a hart printed, against the enchantments of sorcerers, whereof Varron also maketh mention. The holy Church hath consecrated certain images of wax with holy chrism, imprinting thereon the figure of a Lamb representing jesus Christ our Lord, and this is the cause why we call them Agnus Deies; to the end that Christians bearing them about them, may be counter guarded against the devils, & against witch crafts, the plague, thunder, lightning, and other dangers. These are the things which the Pope asketh of God, at such time as he doth hollow them, who only hath this power, and doth it not but only once in seven years.  

EXAMPLES.  
1. At Drepano in Sicily, the year of our Lord 1585. the devil having tormented a maid for sundry months, together with those of the fame family, a father of our compapanie, caused her to hang an Agnus Dei about her neck. The devil, not able to endure it, threatened her to wrest her neck in two, if she took it not off; but by the council of the said father being resolute, the devil was confounded, and forced to leave both her, with all her family, in rest and peace. Out of the history of the Societit anno 1585. Father Martin Delrio to 3. disq. mag. l. 6. c. 2. sect. 3. q. 3.  
2. In the confines of Treves, the same year as v, a child of eight years old, which had been led sundry times to the assembly of witches, was taken and brought unto the Archbishop, who sent for a father of the Society to instruct him in matters of faith. The father having catechised the child, hung an Agnus Dei about his neck. The night following, the devil appeared unto him, sharply reprooving him, to have suffered himself to be seduced by the father, and commanded him to take off that Agnus. The child did as the devil commanded, and presently was carried by a Buck to the dances, and afterwards brought ●ack again. Thus much is the power which the devil hath of those, who are disfurnished and destitute of this holy armour. Mart. Delrio. 6. disq. mag. c. 2. ser. 3. q. 3. tom. 3.  
3. The year following, another boy somewhat elder, was brought before the same Archbishop, for the like subject, who assured him, that one of theirs, had access unto his chamber, to give unto him a poisoned drink, because he had left in going to bed, an Agnus Dei upon the table, forgetting to wear it about his neck: and that if the glass had been greater, he had been dispatched. Then the Archbishop remembered himself, indeed to have been one night without his Agnus Dei, and that in the morning of the same night, he found himself stricken with a troublesome disease, which lasted him for some days after. This boy going afterwards to the Provost of the city of Treves; and you Sir also (quoth he) were in great danger, for certain witches have been twice attempting to betwich you, but yet they could not, because you bear (I know not what) hallowed about you. It was also an Agnus Dei. Father Martin Delrio above.  
4. Not far from the city of Arima in japonia, in a place called jamada, a young youth of the age of fifteen years, was very often tormented with the malignant spirit. An oncle of his, Bonze (for so they call the religious panims of japonia) laboured to deliver him, by his prayers and panim ceremonies, addressed to Chami and Fotoqui their false gods, but all in vain. Which the youth seeing, he went and complained to a certain Christian woman. She confiding in her holy faith, pulled forth her Agnus Dei, and put it about the neck of this boy. Instantly the devil moved, cried, and kept a grevous stir, and at the last was constrained to dislodge. Father Lewis Froez, in the history of the Society of the college of Arima anno 1595.  
What think you now (o Christians) of Agnus Deies? Is it not worth the while, to carry them about you both night and day?    

§. 6. Of the Relics of Saintes.  
Besides Agnus This, many bear about them some relics of Saints, which also serve them for armour against the devils, and for effectual means to obtain favours and blessings of almighty God. For the council of Nice in the 7. act, calleth the relics of Saints, health-some fountains, which distil into us, the graces and gifts of almighty God. And S. Basill saith, that who so toucheth the bones of the holy Martyrs, by reason of the grace which resideth in the bodies, becomes partaker of their sanctification. Hom. in psal. 115.  
The bodies only of Saints (saith S. Greg. Nazianzen) have the same power which the holy souls have, be it that they be touched with our hands, or that they be honoured: yea, the drops only of their blood, and the very lest signs of their passion, have the same power that their bodies have. Orat. 1. in julian about the midst.  
S. john Chrisostome saith, that the devils are not able to endure the shadow, nor yet the garments of the holy martyrs. Lib. cont. gent. de vita S. Babylae Ant. ep●s. & Mart. The same S. Ambrose writeth, ser. 93. Nat. 55. Martij, Nazarij, & Celsi.  

EXAMPLES.  
1. How many perils did the Israelites escape, for the space of forty years in the desert? The scripture noting, that they carried with them, the holy body of joseph and of the other holy patriarchs. Exod. 13.  
2. The Emperor Theodosius, marching in battle, was wont to carry in steed of a casket, the little cloak and ●oode of S. Senuphius Monk; and for his lance, the staff of the same Saint: esteeming that those holy relics, would counter guard him a great deal better, than all other sorts of armour whatsoever. Acta Cyri & joannis apud Metaphrast 31. Similia habet Glicas' 4. p. ●nnalium.  
3. A certain Ermit of the desert of Sennaar, as the chief of all those which were carried by Araches, to Auenir King of the Indeses, bore about his ●eck a little purse made of hair, full of relics of the holy fathers of the desert. S. john Damascen in the life of ●arlaam and josaphat. c. 22.  
4. S. Antony wore upon the fea●tes of Easter and Whitsuntide, the garment of S. Paul, the first Hermit: whereof S. Hierom speaking, who wrote his life, he saith at the end thereof. If God would give if it me, I had ●ather have the robe of S. Paul with his garments, than all the purple o● kings, with their kingdoms.  
5. S. Thomas of Aquin, was neue● without relics of S. Agnes, whic● he had in a reliquary, fastened abou● his neck. Ribad in his life. 7. of March.  
6. S. Bernard bore so great affection to the relics of S. Thaddeu● Apostle, which he received in the la●… year of his life from jerusalem, tha● not contented to have honoured them▪ and borne them about him during hi● life, he commanded that they shoul● be laid upon his body in his tomb▪ after his death. Guliel. Abbas subfine l. 3▪ c. 2. vitae eius.  
From all this which hath been said▪ who seethe not, that it is good to carr● about us, both night and day, some relics of Saintes? And what, I pray● you, can the devils do, against ● Christian, which lays him down▪ armed with a good conscience, by th● excited act of contrition, fenced wit● the weapons of holy water, Agnu● Dei, and relics of Saints? And mark in this place, that even as our holy mother the Church, concludeth each cannonicall hour with the prayer for the departed. Et fidelium animae etc. even so oughtest thou to finish thy day's journey, recommending to God the same souls, saying for their refreshing, one Deprofundis, or one Pater and Aue. See for this purpose the 8. §. of the 6. Chapter of this book.  
Lo in few words, that which we must do morning and evening. Let us now see that which we ought to practise during the day.     

THE III. CHAPTER. Of the three Theological virtues, Faith, Hope, and Charity.  
IT is not enough to carry the exterior marks & signs of a Christian soldier, who so expecteth recompense from his captain, for all those which shall say Lord, Lord, shall not for all this enter into the kingdom of heaven Mat. 7. but the interior must also be answerable to the exterior. The interior signs of a true Christian, are the virtues, whereof the chief and most necessary of all other are, Faith, Hope, and Charity, as the Apostle saith. 1. Cor. 13. and S. Aug. l. 2. Retract. c. 63. & Enrichid. c. 2. & 3.  

§. 1. Of faith.  
Faith, is a gift of God, and a light, whereby a man being enlightened, believeth and holdeth firmly, all whatsoever God hath revealed to us, and is proposed to us to believe, by our holy mother the Catholic Church. Canis. de fide & simbolo.  
This virtu is the basis and foundation of all the others, without the which we cannot approach unto God, nor obtain his grace. Heb. 11. 6.  
To show that one hath a true faith, he must believe simply, without enquiring curiously, how this or that can be done, submitting and captivating his judgement, to all that which the Church proposeth. One must believe firmly, without suffering himself to be shaken, for any kind of opposition or contrariety whatsoever. Freely, and holding up his head, without leaving or ommittinge any thing, of that which toucheth the profession of his faith, for any respect or humane consideration.  

EXAMPLES.  
1. Such an one was S. Paul, who in the 8. of the Romans saith v. 38. I am sure, that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature, shall be able to separate us from the charity of God, which is in Christ jesus our Lord. Whence had he this assurance (saith S. jerom) but from the firmity of his faith? In cap. 1. epist. ad Galat.  
2. Surius in the life of S. Hugh bishop of Lincoln, writeth, that a certain Priest of a scandalous life, upon a day saying Mass, when he was come to the breaking of the B. Host, he saw the blood run down, whence being touched inwardly, he amended his life, & published the fact to every one. It came to pass, that S. Hugh, passing by the village where this Priest dwelled, not to see this miraculous blood but to discourse with him of spiritual things (for this priest had at that present the bruit and fame of a holy man) after sundry discourses, the Priest began to speak of this stupendious miracle, and besought S. Hugh to go as far as the Church, for to see that miraculous blood, which was there reserved unto that present: but the holy Bishop would not go. And as his followers did likewise press and importune him, he said that those who will show some signs of their infidelity, may go: but to us who firmly believe, that the body and blood of jesus Christ, is truly under the Sacramental species, what do these signs and miracles profit? And then alleged that worthy sentence of our Saviour. Blessed are they that have not seen, and have believed. john 20. 29.  
3. See the like answer of S. Lewis king of France, in Ribadeniera, in the discourse upon the feast of the most holy Sacrament.  
4. S. Bernard writing to Pope Innocentius, against the heretic Peter Abailard, saith. If our faith be doubtful (as this heretic said) shall not our Hope also be in vain? All the martyrs than were great fools, to suffer so great torments, for things doubtful and uncertain? No, no, our saith is founded upon the truth etc. Epist. 190.  
Seeing that from the east unto the West (saith Lactantius Firmianus) the divine faith is received, and that every sex, age, and nation, are found, who serve God unanimously, and that we see in all, oneself same patience; oneself same contempt of death; we ought to know, that there is great reason for this law, sith it is defended unto death, for the ground and solidity of this religion, sith injuries and torments can not overthrow it, but rather from day to day, do make it stronger. lib. 5. c 13.  
Of Pope's only, there are found twenty seven, who chose rather to lose their life, than their faith. And in the Church of Rome only, there have been above three hundred thousand Christians, who to maintain the faith, have endured death; whereof a hundred and eighty thousand are buried in the Churchyard of S. Calistus. Tho. Bozi●s de signis eccle. l. 20. Now if in one city alone so many are found, how many are there in the whole world?  
Where are the eleven thousand virgins? where those twenty thousand, which in the time of Diocletian, were all burnt for the faith, in one church? Niceph. l. 7. hist. eccl. c. 6.  
All ages have furnished us with these brave soldiers and Amazons, who to defend their faith promised to jesus Christ their Captain, have given their lives.  
5. In japonia in our age, the year 1613. eight persons were burnt alive men, women, and children, in the city of Arima for the Catholic faith, and were accompanied with more than twenty thousand Christians in white robes, and with their Beads in their hands: and seven & twenty beheaded in another place. The year 1614 two brethren, with another Christian, were likewise burnt alive, and their sister beheaded. Others had their noses, and their thumbs cut off, and the tops of their hands and feet, and were marked with a hot iron upon their foreheads. And the year 1618. other fifty endured death also for the same cause.  
6. The year 1612. at Cocura in the same japonia, as the Prince persecuted the Christians, a Neophyte demanded of a little child of four years old, saying. If the Tyrant would kill thee, wouldst thou forsake the faith? No Sir, said the infant. What then, quoth the Christian, will you be a martyr? I forsooth, said he, and my father and mother, and I with them, shall all be martyrs. But perhaps you know not, replied the Christian, what it is to be a martyr. Yea but I do, yea but I do, answered the child, it is to have our heads cut off for the faith of jesus Christ. I marry, but yet when this shall happen, you will cry a pace, quoth the Neophyte; Quite contrary, I will rejoice (replied the child) and with a cheerful countenance, will I present my head unto the hangman. These answers made the Christian to stand astonished, and ceased not to give thankes to God, for having put into so little a body, a soul so manly and so generous.  
7. Another child of six years old, understanding of the Governor, that he caused twenty Crosses to come from the city of Sanga, to crucify the Christians, answered. O how glad I am of so good news, for I hope, that there will also come a little one for me. Go Christians, go to school to these little children, you who at every least occasion, turn your backs to almighty God.  
8. In the same japonia, and the same year v, ne'er unto Nangasachi, an old man a Christian, very simple, and of little understanding, who could never learn other prayer than jesus Maria, the which he had continually in his mouth, fell sick: his friends who were pagans', endeavoured to make him forsake his faith, but he said unto them. I am very sorry that being a Christian, I am so ignorant in heavenly things: but yet know you, that if I knew for certain, that I were to be condemned by God to everlasting fire, I would not for all this forsake the Christian faith; for I had rather be tormented in hell being a Christian, than (if it were so possible) to be in heaven, and be a Gentle. O excellent answer! All this hitherto, is taken out of the history of japonia, sent to our reverend father General.    

§. 2. Of Ignorance in things of faith, how dangerous it is, and which the points are, that necessarily are to be known.  
It is not enough to have habitual faith, which we have received in holy Baptism, but moreover (being come to age and understanding) we must excite acts thereof: but how can we do it, if we know not in particular what we ought to believe? There is then, a strict obligation to learn the principal points of our faith: which is the cause also, that God doth threaten so oft, & with such efficacy, those which are ignorant.  
Pour out thy wrath upon the Gentiles, that have not known thee. psal. 68 6. If the Gentiles and Pagans, merit to be chastised of almighty God for their ignorance, what may the Christians merit?  
If any man know not, he shall not be known, 1. Cor. 14. 38. that is, shall be reproved, as S. Aug. explicateth.  
Be thou taught jerusalem, lest perhaps my soul departed from thee, lest perhaps I make thee a desert land, not habitable. jer. 6. 8.  
What is it then that we must know necessarily? The unity of God, and Trinity of persons, and the mystery of the Incarnation and passion of jesus Christ, for so our Lord himself saith in S. john. 17. 3. And we must likewise have the knowledge of hell and heaven. Heb. 11. 6.  
Now all these points are contained in the Creed which the Apostles have composed, as a summary of all that we are to believe. It is necessary then that it be learned: and this it is which both S. Aug. and S. Ambrose recommend so much. Aug. l. 1. de simb ad Catech. tom. 9 & serm. 181. de tempore Amb. l. 3. de Virg.  
We must likewise know the commandments of God. Marc. 10 18 & 19 of the Church, and the Sacraments, at lest those which we purpose to receive. Good God, how many are there to be found, who from their tender youth, know exactly that which concerneth their t●ade & profession: and yet know not at thirty or forty years of age, neither the commandments of God, nor their belief? Ye fathers and mothers, you shall render an account to God, to have so great a care to instruct your children in that which doth concern the body, and to be so careless of their soul, to send them to school, and to the Catechisms.  
The time, the time will come (saith Saint john Chrisostome) that we shall be chastised for our ignorances. The jews are ignorant, but their ignorance, deserves not pardon. The Greeks' are ignorant, but they have no just excuse. If thou be ignorant of that which can not be known, thou shalt not be blamed at all: but if thou know not that which both is possible and easy to learn, thou shalt be chastised rigorously. Homil. 26. in epist. ad Rom.  

EXAMPLES.  
1. What miseries were they, which the people of the jews did not endure, in the time of their captivity? All which arrived unto them by reason of their ignorance, and of their great carelessness, to learn things belonging to faith. Thenrfore is my people led away captive (saith the prophet) because they had not knowledge etc. Therefore hath hell dilated his soul, and opened his mouth without any limit, and their strong ones, and their people, and their high and glorious ones, shall descend into it. Isay 5. 13. O how easy is it for the devil, to captivated and enter into a soul, which knows in a manner nothing concerning God? Hence do heresies, witcheries, and sorceries proceed.  
2. julian the Apostata, did never so great damage to the Church, as then when he forbidden all the Christians by edict, to instruct youth, ordaining that the Gentiles alone should have the authority & credit to keep schools. Ammianns l. 22. 23. Eunap. in Muson. Ambros. epist. ad Valent. Imp. Hier. in Chron. Baron. Annal. eccl. tom. 4. anno Christi 362.  
He knew full well (wicked that he was) that as ignorance in matters of faith and religion, is the springe and nursery of all evils, Christians not being instructed in the points of their faith, would be easily drawn to the worship of the false Gods, and to panim superstitions.    

§. 3. Of Hope.  
Upon this foundation of Faith, Hope is builded, which is a virtu, infused divinely into the soul, by which we expect from God with certain confidence, the goods of salvation, & of everlasting life. Canis. c. 2. de spe & orat. Dom. q. 1.  
We have access through jesus Christ, and through faith, into this grace, wherein we stand and glory, in the hope of the glory of the sons of God. And not only this, but also we glory in tribulations, knowing that tribulation worketh patience; and patience, probation; and probation, hope; and hope confoundeth not; because the charity of God is poured forth in our hearts. Rom. 5. 1. etc.  
The grace of God our Saviour hath appeared to all men, instructing us, that denying impiety and worldly desires, we live soberly and justly, and godly in this world, expecting the blessed hope and advent of the glory of the great God, and our Saviour jesus Christ. 1. Tit. 2. 13.  
This is the confidence which we have towards him, that whatsoever we shall ask according to his will, he heareth us. 1. john. 5. 14.  
This virtu, is the staff of all the pilgrims of this life, which doth support them and strengthen them, in the deepest of their afflictions.  

EXAMPLES.  
job having wholly lost his children, goods, honour, and health, and assaulted with all the diseases that might be imagined, and that all together (by the entermise of the devil) were encamped like a company of armed men within his body, laid upon a dunghill, and utterly forsaken of humane help, comforted himself nevertheless in the hope that he had of the resurrection, and life eternal. I know (quoth he) that my redeemer liveth, and in the last day I shall rise out of the earth, and I shall be compassed again with my skin, and in my flesh I shalt see God: this my hope is laid up in my bosom. job. 19 25. And in another place he said. Although he shall kill me, I shall trust in him. job. 13. 15.  
2. The Prophet jeremy said, speaking to God; Thou art my hope, in the day of affliction. jerem. 17. 17.  
3. The Apostle S. Peter (a) S. Maurus disciple of S. Benet (b) S. Raymondus of Rochefort (c) through only confidence in God, walked with all assurance upon the waters. (a) Mat. 14. (b) S. Greg. dial. 2. c. 7. (c) Surius 1. tom. 6. jan. Ribad.    

§. 4. Of distrust of ourselves: and how we must never begin, nor undertake any thing, but first to recommend the same to God.  
Cursed be the man, that trusteth in man, and maketh flesh his arm: for he shall be as little bushes in the desert, and shall not see when good shall come, but be shall a well in dryness in the desert, and in a land of saltness, and not habitable. jerem. 17. 5.  
Woe unto renegade children, saith our Lord, that you would take council, and not of me: and would begin a web, and not by my spirit. I say. 30. 1. What else is it, to begin a web, and yet without the spirit of God, but to begin some work, without recommending it first to God?  
Unless our Lord build the house, they have laboured in vain that build it. psal. 126. 1. That is to say, without God, one can do nothing, as himself affirmeth in S. john 15. 5. And the Apostles having laboured all night long without our Lord, they took nothing. Luc. ●. 5. but as soon as they had cast their net upon his word, they had a great and happy draught.  
For this it is that S. Paul so much recommendeth, that all whatsoever we do, we would do it in the name of God. Col. 3. 17. & 1. Cor. 10. 31.  
David compareth himself to a little child, newly weaned psal. 130. 2. Even then as a little infant, newly taken from the dugs, can not go a step, if his mother guide him not by the arm, and as soon as she lets him stand alone without holding, he extendeth his arms, and cryeth with tears after his mother: even so we (for we are a great deal, yea infinite less before God) never ought to go, nor to do aught whatsoever, but to hold God by the hand, and as soon as we feel ourselves in any distress, to implore, more than ever, his assistance, saying with David. O God intent unto my help, Lord make haste to help me. Psal. 69. 1.  

EXAMPLES.  
1. I thought (said S. Aug.) that I was some body of myself, and I saw not that thou art he who didst conduct me, until such time as thou retyredst thyself a little from me and thus forthwith I fell. Then I saw & knew that thy hand governed me, & that to be fallen, came from me, and to be risen again, came from thee. Soliloque c. 15.  
2. S. Dominique neither did, nor ever undertook aught, without having first recommended himself to God, and to our Lady, by the intercession of whom, he said he always obtained what he would of her Son. Sur tom. 4. & Ribad. 4. August.  
3. Albeit S. Francis had triumphed over his flesh, and quenched the flames of sensual fire, and that it was revealed to brother Leo his companion, that S. Francis was numbered in heaven in the number of those, which were true virgins both in soul & body, yet was he nevertheless marvellously retired & strange among women, having his eye so modest when he spoke unto them, that he hardly knew so much as any one by sight. For he was wont to say, that by occasions the strong became weak, and the weak was vanquished: & that to converse familiarly in the company of women, or women with men, without being burned or somewhat singed, was as hard as to walk upon hot coals, or to bear fire in ones bosom, without being hurt. He further added, that he who is hardy, is not crafty, and that the devil so that he find whereon to take hold (although it be but at a bare hair) will make thereupon a terrible war. Ribad. 4. of Octob.  
4. Our holy Father Ignatius, so much disinherited his own self, that in all his affairs, he never resolved aught, albeit he knew all reasons probable, without first recommending it to God. Ribad. in his life.  
5. The sixth of November, together with the four crowned martyrs, the Church celebrateth the feast of five other martyrs, Claudius, Nicostratus, Simphorianus, Castorus, and Simplicianus, which were most excellent gravers and Christians, except Simplicianus who was a panim; who seeing that the works of marble & of other rich stuffs of his companions, were found so perfect and complete, and that in labouring of them, all things succeeded as they desired, where to the contrary he spoiled a number of tools about his art; he demanded of Simphorianus (who was the chiefest of the rest) whence this proceeded? Who answered him, that always in taking any instrument to work with all, they called upon the name of jesus Christ their God: and instructed him so well, that through the grace and goodness of our Lord, he was converted and baptised, and after martyred in their company. Ribad. 6. of Novembr.  
So true it is, which our Lord said to his Disciples, so many ages past. He that abideth in me, and I in him, the same bringeth much fruit: for without me you can do nothing. joan. 15. 5.    

§. 5. Of Charity, and particularly of that which we own unto God.  
Charity is a virtu divinely infused, by the which we love God for himself, and our neighbour for God. Canis. cap. 3. de charitate & decal. q. 2. ex S. Aug. l. 3. de doctrina Christ. c. 10.  
A certain law●er, asked of our Lord upon a day. Master, which is the greatest commandment in the law? Mat. 25. 35. Or according to S. Luke. c. 10. 25. By doing of what thing shall I possess life everlasting? Our Lord made answer. Thou shalt love thy Lord the God with thy whole hart, and with thy whole soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself. Upon which passage S. Bernard saith. The reason to love God, is God himself, the manner and the measure to love God, is to love him without measure: God must be loved for himself, and that for two reasons. First, because we can love nothing more justly. Secondly, because we can love nothing more profitable. God deserveth to be loved for himself, yea even of an Infidel, for although he know not jesus Christ, yet jesus Christ knoweth him. This is the cause why even a Panim is inexcusable, if he love not God with his whole hart, with his whole soul, and with all his strength: for the justice and the reason which is in him, cry, that we ought to love him above all, whose dettor we know ourselves to be in all. Tract de diligendo Deo.  
With how much more reason oughtest thou to love him (o Christian) who illuminated with the light of faith, hast more particular knowledge of his bounty?  
All the other virtues are merely nothing without this, for. If I speak with the tongues of men and of Angels, & have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy, and knew all mysteries, and all knowledge; and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to be meat for the poor, and if I should deliver my body so that I burn, and have not charity, it doth profit me nothing. 1. Cor. 13. 1.  
Will you have a certain proof of the love of God? If you love me (saith our Lord to his Apostles) keep my commandments. joan. 14. 15.  
This is the charity of God (saith S. john) that we keep his commandments, and his commandments are not heavy. 1. joan. 5. 3.  
How dost thou love him, whose commandment thou hatest? Who is he that will say; I love the Emperor, but I hate his laws? S. Aug. tract. 9 in ep. joan. The proof of love, is the performance of the work, and the keeping of the commandments of God. S. Greg. Hom. 30. in Euang.  

The properties of the love of God.  
The first property of the love of God, is gladly to be with God, and not to be averted from him, but with grief.  
So the espouse loved her spouse in the Canticles, saying. I found him whom my soul loveth, I held him, neither will I let him go. Can. 3. 4.  
2. To be insatiable, and never to become weary to do any thing for the love of God; for this cause it is, that the Holy Ghost compareth charity unto death, to the grave, to hell, and unto fire, who never say, it is enough. Prou. 30. 15. Cant. 8. 6.  
3. To have a simple and upright intention, addressing all his thoughts, words, and works only to God.  
That (saith S. Bernard) is called true simplicity, which hath a will perfectly converted to God alone, and which with David desireth but one thing alone, that is to say, to please God. S. Bernard ad fratres de monte Dei. The espouse saith in the Canticles. In our gates, all fruits, the new and the old, my beloved, I have kept for thee. Cant. 7. 13. By the fruits of the year passed, are to be understood, the works of nature, as to eat, to drink, to sleep, and the like. By the new, the works of grace, or supernatural, as all the works of virtu are: as if she said, I offer unto thee all my works, good, indifferent, supernatural, and natural, without any sort or manner of reservation.  
4. To be invincible, that is to say, never to suffer himself to be beaten down, for any kind of difficulty. Who shall separate us (saith the Apostle) from the charity of God which is in Christ jesus our Lord? Rom. 8. 35.  
5. To think always upon God, and by the creatures, as by so many steps, to ascend and lift up himself always to him. Come my beloved (saith the spouse) let us go forth into the field, my beloved to me, and I to him, that I may behold thee, as thou beholdest me. Cant. 7. 10.   

EXAMPLES.  
1. S. Marry Magdalen so greatly loved our Lord after her conversion, that she could in no wise be separated from him, following him even in his passion, amidst the press of soldiers and people unto the mount of Caluarie, and there also standing ne'er unto him, until such time as he was dead and buried. And what greater proof of her love could be give, than the testimony of our Lord himself, who saith (defending her against Simon the Pharisie) Many sins are forgiven her, because she loved much. Luc. 7. 44.  
2. Who then shall separat us from the charity of Christ? Tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword? But in all these things we overcome, because of him that hath loved us: for I am sure, that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature, shall be able to separate us from the charity of God, which is in Christ jesus Lord. Rom. 8. 35.  
3. S. Peter being asked by our Lord if he loved him, boldly answered him three several times. Thou knowest Lord that I love thee. joan. 21. 15. 16. 17.  
4. S. Ignatius bishop and Martyr, was so inflamed with this burning charity, that he said (writing to the Romans when he was led prisoner to Rome there to be executed.) I make it known to all the Churches, that I die for jesus Christ, with exceeding joy, unless you trouble me. I beseech you, let not your affection, be domageable to me, let me be torn in pieces by the wild beasts, that so they may send me soon to God. I am the corn and grain of God, and shall be ground betwixt their teeth, so to be made the wheat & delicious bread of jesus Christ. And a little after he saith. Let fire, cross, beasts come, let all my members be cut in pieces, bruised and ground, let the death of this miserable body, and all the torments of the devil come upon me, so that I may come, and be united with jesus Christ. Epist. ad Rom. Hier. in Ignat. Ribad. 1. of Feb. After his death, his body being opened, the name of jesus was found engraven in his hart.  
5. S. Bonaventure writeth of Saint Francis, that he considered God in every thing, making of all the creatures a ladder, to ascend to him, who is to be desired above all things. In his life cap. 9  
6. S. jacopon, of the order of Saint Francis, being all alone in a certain garden, ran as a man besides himself, embracing the first tree that there he found, crying. O sweet jesus, o my well beloved jesus! etc. Raderus in vita sanct. p. 2. c. 3.  
7. Our Lord upon a day commanded S. Gertrude, that she should offer him more especially, than she had yet done until that time, all her actions, as all the letters which she wrote, the meat she eat, the words, the steps, the respirations, and beatings of her hart, all in the union of the life and natural actions of his Son. She did so, and by means of this exercise, she arrived unto so great perfection, that our Lord speaking of her to S. Mechtildis (a religious woman of the same monastery) said. There is no place upon the earth (after the most B. Sacrament) wherein I abide more particularly, then in the hart of B. Gertrude. Lud. Blos. in monil. spir.  
8. The blessed father S. Xaverius, seeing in the night by divine reveuelation (in an hospital in Rome) all the pains and afflictions which he was to suffer in the Indeses, cried out to God. Yet more, yet more, (o Lord) yet more. Ribad. in the abridgement of his life: and Horatius Turselinus: so greatly desirous was he, to endure and suffer for the love of God.  
If these examples do not suffice, read the lives of the B. Saintes, and you shall find no man nor woman saint, which were not inflamed with this love.    

§. 6. Of Charity towards our neighbour.  
After that our Lord had delivered the first commandment of charity, he said. And the second is like to this; Thou shalt love thy neighbour as thyself: on these two commandments, dependeth the whole law and the prophets. Mat. 22. 37.  
If any man shall say, that I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he seethe, God, whom he seethe not, how can he love? 1. ep. c. 4. 20.  
Before all things, have mutual charity continually among yourselves. 1. Pet. 4. 8.  
The manner how to love our neighbour, is comprehended in these few words. According as you will that men do to you, do you also to them in like manner. Luc. 6. 31. And contrariwise. That which thou hatest to be done by thee to another, see thou do it not to another at any time. Tob. 4. 16.  
The properties of this charity, are set down by S. Paul. 1. Cor. 13. 4. Charity, is patiented, is benign; charity envieth not, deals not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh not evil, rejoiceth not upon iniquity, but rejoiceth with thee truth, suffereth all things, believeth all things, hopeth all things, beareth all things.  
We are all brethren (Mat. 23. 8.) members of the same body (1. Cor. 12. 27.) created for the same end, to enjoy the celestial inheritance (1. Pet. 1.4.) What should let us then to love one another?  
Blessed is he (saith S. Aug.) whom thou lovest, o Lord, his friend in thee, and his enemy for thee: For he alone loseth no friend, who loveth all his friends in him, who can not be lost. Confess. l. 4. c. 9  
Even as (saith S. Dorotheus) two lines drawn from the circumference after the centre, the nearer they approach unto the centre, the nearer are they one to the other: even so the nearer that we approach unto God, who is our centre, the nearer also are we by affection, one to another. In the 6. discourse, not to judge our neighbour. The same doth S. Bonaventure say. In stimulo amoris p. 2. c. 7.  

EXAMPLES.  
1. Our Lord hath so exceedingly loved us, that he hath given his very life for us. He could not possibly give a greater proof of his love, as himself saith in S. john. cap. 15.  
2. The first Christians, loved one another so entirely, that S. Luke saith. The multitude of believers had one hart, and one soul. Act. 4. 32.  
And Tertulian, who lived about that time writeth, that the Infidels seeing the Christians so to love, as to dye one for another said. Behold how they love together?  
3. Moses' so loved his people, that seeing God would punish them for their sins, he said. Lord pardon them, or blot me out of the book of life. Exod. 32.  
4. I wished myself (said S. Paul) to be an anathema from Christ, for my brethren. Rom. 9 3.  
5. S. Serapion became a slave to certain tumblers and players, to the end to have some means to discourse with them, and to convert them to the faith: which he effected. Theod. in hist. sanct. pat. c. 83. & Marulus l. 3. c. 2.  
6. Paulinus bishop of Nola, did as much, to deliver the son of a poor widow, forth of captivity. S. Greg. l. 3. dial. c. 1.  
7. S. Leo Abbot, to redeem certain of his monks that were captives, gave a good somme of money to the barbarous people which detained them, and prayed them to accept him in their place: as they did, and within a while after, they cut off his head. Sophon. prat. spirit. c. 112. & Baron. tom. 7. anno 586.  
8. S. Sanctulus of the province of Nursie, having access unto the prison where a Deacon was detained, caused him to get out secretly, and he remained in his place. And when afterwards those of Lombary would have beheaded him, he called upon S. john, and the hangman's arms instantly became benumbed. Which the Barbarians seeing & admiring, they gave him life and liberty, and to all the other captives also. S. Greg. dial. l. 3. c. 37.  
O great & renowned Saints, who after the example of our Lord, have postposed their own lives, to their neighbours! And thou (o Christian) for a little point of good or honour, wilt enter into process & quarrels against thy neighbour? O how far is this to give thy life for him!  
Let us now come to the seven virtues, contrary to the capital sins, ommitting the others, lest we be too tedious.     

THE iv CHAPTER. Of the seven virtues contrary to the capital sins.  
GOod the Creator, commanded the prophet jeremy, at the very beginning of his mission, to go through the realms, to pluck up, destroy, waist, and dissipate, and to build and plant. jeremy 1. 10. to wit, to take from souls, by the force of his words, and examples, sins and vices, and to plant virtues in their places.  
This is the whole endeavour of a good Christian; which we labour to persuade in these two books. In the first I have laid down the means to take away sins, amongst others the seven capital, which are as the fountain and root of all the rest. I will now (God willing) open the way, to plant virtues in their places, and namely those, which are also by contrary, as the springe and fountain of all the others.  

§. 1. Of the virtu of Humility.  
Humility (according to S. Bernard) is a virtu, by the which a man doth vilify or despice himself, by a true and perfect knowledge of himself. Lib. de grad. Humil.  
This virtu is so noble, that the Son of God himself would teach the same, both by words, and by examples. Learn of me (saith he) because I am meek and humble of hart, and you shall find rest to your souls. Mat. 11. 29. And in cap. 5. 3. he placeth the poor of spirit (even of this life) in the rank and number of the blessed: and by the poor of spirit, S. Aug. understandeth the humble. De sancta virginit. c. 232.  
Humility, is called by the holy fathers, the firm foundation of a spiritual building (a) the head (b) the mother (c) the mistress (d) and the treasure (e) most assured of all virtues. (a) Cassian Collat. 15. c. 7. (b) Ambros. in Psal. 118. ser. 20. (c) Greg. l. 23. mor. c. 13. (d) ibid. & Cassian. (e) Basil. in const. mon. c. 17.  
The swathing clothes and clouts of our B. Saviour, are more precious than all purples: & the manger much more glorious than all the golden thrones of Kings: the poverty of jesus Christ, is much more rich, than all the treasures and storehouses in the world: for what is there more rich and precious, than humility, wherewith the kingdom of heaven itself is bought and purchased? S. Ber. ser. 4 in vig. nat. Dom. And in the 2. ser. of the Ascension, he saith, that humility is the mark of the predestinate.  
What shall we say of the necessity thereof? That which Truth himself hath pronounced of it. A men I say to you, unless you become as little children, you shall not enter into the kingdom of heaven. Mat. 18. 3.  
Persever (my dearest) saith S. Bernard, in the discipline which you have undertaken, to the end that by humility, you may ascend unto sublimity, for she is the way, nor is there any other. He that walketh by any other way, he rather falleth, then ascendeth, for it is humility alone which exalteth, it is humility alone which leadeth and conducteth unto life. Ser. 2. de Ascensione.  
Her profit is great, for she it is who procureth us access to the secret cabinet, and especial graces of the king of heaven, and makes us to participate of all his treasures: behold the proofs.  
The prayer of him that humbleth himself, shall penetrate the clouds. Eccl. 35. 18.  
The prayers of the humble, have ever been agreeable unto thee, said the chaste ludith. c. 16. God resisteth the proud, and giveth grace to the humble. jac. 4. 6. 1. Pet. 5. 5. Will you that I comprehend all in one word? He that humbleth himself, shall be exalted. saith our lord Luc. 14. 11.  
To attain to the top of this virtu, S. Anselme giveth seven degrees or steps. 1. To acknowledge one's self contemptible, or worthy to be despiced. 2. To rejoice thereat. 3. Freely to confess it. 4 To persuade it to others. 5. To suffer patiently that the same be said to himself. 6. To suffer himself to be treated contemptibly. 7. To take contentment & pleasure in it. De similitude. c. 10. ad. 18.  

EXAMPLES.  
1. The Son of God, is the true miroir and pattern of all humility (for which cause he said, learn of me for I am humble.) For who saw, or ever shall see the like humility as that, of God incarnate? God a little infant? God in a stable, in a manger, betwixt an Ass and an Ox? Who was ever more abased than God circumcised? God, baptised? God amongst sinners, serving them, washing their feet, wiping them, and kissing them? God subject and obedient unto a poor carpenter, and to the base hangmen? God nourishing his servants with his flesh, and giving them his blood to drink? God bound, howted, mocked, bespitted, cudgeled, buffeted, trampled under feet, whipped, crowned with thorns, bearing his cross, nailed, hung and dying on a gibbet betwixt two thiefs?  
Behold the humility of the Son of God, who (as the Apostle saith) humbled himself, made obedient unto death, ●uen the death of the cross: for the which thing God hath also exalted him, and hath given him a name which is above all names, that in the name of jesus every knee ●ow, of the celestials, terrestrials, and infernals. Phil. 2. 8. Behold Christian and imitate this goodly example.  
2. The first in humility, after the Son of God, is his most holy and immaculate mother, who albeit endued with all the graces which a pure creature could possibly have, yet was troubled at the praises of the Angel, called herself the handmaid of God; and having conceived the Son of God, went instantly to serve her cousin Elizabeth. What humble patience had she in her humiliations, not finding an Inn to lodge in, when she was at the point of her lying down, constrained to withdraw her into a stable, and to bring forth at midnight, in winter time, both her creature and her Creator, and to lay him upon a little straw, in a manger, betwixt beasts? Moreover, what patience, to bear him in haste into Egypt amongst Idolaters? To see him taken, bound, whipped, hung, and dying on the Cross?  
It is no marvel then, if casting our eyes upon these two so beautiful mirors, so many Saints of all ages, sexes, and conditions, have humbled themselves? If one S. Gregory Pope (a) and S. Lewis (b) king of France, esteemed themselves honoured to serve the poor. If a S. Helen Empress (c) took some time so great contentment, to give water to poor virgins when they went to dinner; if she served in the platters, filled forth drink, and set her on her knees before them. If one S. Hedwige (d) Duchess of Polonia, besides the services above said, kissed (when no body was ware thereof) the very prints and steps where the poor had passed. B. Father Ignatius (e) being general of the company of jesus, exercised himself with so great contentment in the most humble and basest offices, even to the playing the scullion, to wipe the pots, rub the stove-house, scour the platters, carry wood, kindle fire, draw water, serve in meat, and other like services. If infinite others, notwithstanding their estate and greatness, have abased themselves in all sorts of humiliation, they knew full well, that the honour and glory of good soldiers, is, to follow their captain, as ne'er as they can (a) joan. Diac. in eius vita (b.) Ribad. 25. of Aug. (c) Rufin. li. c. 8. Socrates l. 1. c. 13. Theod. l. 1. c. 18. Sozom. l. 2. c. 1. Baron anno 31. 6. (d) Surius tom. 5. 16. Octob. (e) Ribad. l. 3. of his life.    

§. 2. Of Liberality.  
Liberality is a virtu, which moderateth the love of riches, and maketh a man facile and prompt to employ them and spend them, when reason judgeth it expedient. S. Tho. 2. q. 117. art. 1. 2. 3. ex Arist. l. 4. Ethic. l. 1.  
Liberality is a great virtu, saith S. Hierom, and a royal way, from hence he declineth on the right hand, who so is scarce, neither giving to others, nor yet to himself that which is necessary: and on the left hand he, who eateth and consumeth his means amongst strumpets, and saith. Let us eat and drink, for to morrow we must dye, lib. 16. in Isay.  
Hear how Saint john Chrisostome speaketh. Even as the daughters of such as are rich and noble, are wont to wear some jewel about their neck for an ornament, without ever putting it off, because it is a sign of their nobility: even so must we cloth and adorn ourselves in all times with bountifulness, to declare that we are the children of him who is merciful, and causeth his sun to shine upon the good & bad. Chrisost. Hom. 1. vel in praefat. in ep. ad Philip. See hereafter of this virtu. Chap. 7 §. 2. 3. & 4.   

§. 3. Of Chastity.  
Chastity is a virtu necessary to every Christian that preteneth to come to heaven, which doth repugn to the sin of Luxury, & gives a bridle to concupiscence. The Apostle calls it sanctification. 1. Thes. 4. 3. and holiness, without which, no man shall see God. Heb. 12. 14.  
Now, there are three sorts of chastity's; The first is, of virgins. The second, of widows. The third, of married folks. Isidor. Pelusian. compareth virginal chastity to the sun, that of widows to the Moon, that of married folks to the stars. epist. 391. S. jerom expounding the parable of the seed. Mat. 13. attributeth the hundred-fould fruit, to virginity, the ●xtie fouled, to viduitie, and the thirty fouled to marriage. The same S. Aug saith. de virgin. c. 44. & venerable Bede.  
I would all men to be as myself (saith the Apostle) 1. Cor. 7. 7. but every on● hath a proper gift of God, one so, and an other so. But I say to the unmarried and to widows, it is good for them if they so abide as I also, but if they do not contain themselves, let them marry, for it is better to marry, then to be burnt. And a little lower. v. 25. And as concerning virgins, a commandment of our Lord I have not, but council I give, as having obtained mercy of our Lord to be faithful. I think therefore that this is good for the present necessity. Art thou tied to a wife? Seek not to be loosed. Art thou lose from a wife. Seek not a wife. And v. 32. He that is without a wife, is careful for the things that pertain to our Lord, how he may please God: but he that is with a wife, is careful for the things that pertain to the world, how he may please his wife, and he is divided. And the woman unmarried and the virgin, thinketh on the things that pertain to our Lord, that she may be holy both in body and in spirit: but she that is married, thinketh on the things that pertain to the world, how she may please her husband. And he concludeth in the end. v. 38. He that joineth his virgin in matrimony, doth well: and he that joineth not, doth better. A woman, if her husband sleep, she is at liberty, let her marry to whom she will, only in our Lord: but more blessed shall she be, if she so remain, according to my council; and I think that I also have the spirit of God.  
O how beautiful is the chaste generation with glory, for the memory thereof is immortal! Sap. 4.  
All weight is not worthy a continent soul. Eccl. 26. 20. that is to say, there are no riches nor treasures, which can be compared to a chaste soul.  
I praise marriages (saith S. jerom) but in as much as they engender virgins. I gather the Rose, from amongst the thorns, the gold from the earth, the pearl from the shell. epist. ad Eust●ch.  
S. Cyprian speaking to virgins, saith. You have already begun to be, that which we shall be hereafter, you have even from this life, the glory of resurrection, passing by the world, without the thoughts of the world; when as you persever chaste and virgins, you are equal to Angels. Cyp. de hab. virg.  
O chastity (exclaimes S. Ephrem) which reioycest the hart, and givest wings to the soul to fly to heaven! O chastity, which dost diminish passions, and deliverest the soul from all unquietness! O chastity, which givest light to the just, and darkness to the devil! O chastity, spiritual chariot, which carriest us to things sublime and celestial! O chastity, who like a sweet smelling Rose amidst the soul, replenishest it with all good odor! Tom. 1. ser. de cast.  
Humane bodies, resemble glasses, which cannot be borne one with another touching together, without encurring danger to be broken; And unto fruits, which albeit sound and well seasoned, yet receive detriment by touching one another; Water itself, how fresh soever it be with in a ●essell, yet being touched by any terrestrial creature, can not long keep ●ts freshness. A chaste soul, must be like the spouse in the sacred Canticles, having her hands distilling myrrh, a liquor preserving from corruption: ●er lips are bound up with a vermilion ribbon (a mark of the shamefastness of her words:) her eyes, are of Doves, by reason of their purity and implicity: her nose is like the Cedars of Libanus, a wood incorruptible.  

EXAMPLES.  
Of the purity of our Lord jesus Christ, and of his most holy mother, ●…s now no need to speak, than which nothing can be imagined more ●oble or better; Let us therefore speak of some Saints, both of the old, and ●…w law.  
1. How exceeding chaste was the patiented job, who said. I have made a covenant with mine eyes, that I would not so much as think of a virgin. job. 31. 1.  
2. The patriarch joseph, being sundry times solicited unto lubricity in the very flower of his age, by the wife of Putephar his Lady and mistress, constantly refused her, for fear of offending God. And at the last, as she instantly urged him upon a day, he fled from her, leaving his cloak behind him. Gen. 39  
3. For that thou hast loved chastity, and after thy husband not known any other, therefore also the hand of our Lord hath strenghtned thee, and therefore shalt thou be blessed forever. judith 15. 11.  
4. Godfrey of Bullen in the conquest of Jerusalem, being enquired of by the Turks (after diverse notable exploits and stratagems which he had done) whence it was that his hand was so mighty, answered. Because he had never been stained with any unchaste or dishonest touch. Th. Sallius c. 8. Of his spiritual practice.  
5. Susanna, seeing herself reduced to so hard a case, as either to dye, or to consent to the wicked concupiscence of the two old men, chose rather to die, then to defile by so filthy an act, the purity of her body and soul. Dan. 3.  
6. S. Potamiana, an Egyptian virgin, being requested sundry times by her master, to yield assent to the act of uncleanness, did always deny him constantly; & being delivered by him into the hands of the Perfect of Alexandria, and threatened to be thrown into a cauldron full of boiling pitch, unless she condescended to her master's pleasure, she still withstood him, and chose rather to be plunged by little & little in this scalding cauldron, and see all her flesh boiled to pieces: until such time ●s after the torments of an hour, being put thereinto up to the neck, she rendered up her soul into the hands of her celestial spouse, them for so short a pleasure, to lose the precious treasure of her pudicitie. This history hath been declared by S. Antony, to one Isidorus, and he recounted it afterwards to Palladius, who reporteth it in his Lusiac. c. 1. Card. Baron. tom. 3. anno. 310.  
7. S. Euphrasia led to the stews, seeing that she could not escape the hands of a young lecher, she said unto him, that if he would leave her honour untouched, she would bestow an ointment upon him, wherewith being anointed, he should never be hurt: whereupon she prayed him to make proof in her. He was content, and when she had caused her neck to be rubbed with wax melted in oil, she said unto him, that he should strike with his sword with all the might that he was able. He did so, and at the first blow, smote off her head. Niceph. l. 7. hist. eccles. c. 13. Baron. to. 3. anno 309.  
8. Casimirus, son to Casimirus king of Polognia, being in danger of death, according to the judgement and opinion of the best physicians, unless he gave himself to the pleasures of the flesh, chose rather to die, then in so doing, to lose the flower of his virginity. Cromerus l. 29. Rer. Polon. And Politianus writeth that the like happened to Michael Vernius Poet, of the age of eighteen years.  
9 S. Macrina virgin, sister to S: Basil and S. Gregory of Nice, being often requested by her mother, to put into the Chirugians hands, a sore breast which she had, which threatened an incurable cancer, if it were not lanced in d●e time: she was so chaste and so shamefast, that her disease seemed nothing unto her, in respect of exposing to the eyes and hands of men, some part of her body. She went then into her oratory, and there besought God with trickling tears, that he would heal her, without discovering her flesh to the sight of men. This done, she went and looked forth her mother, and besought her to make the sign of the Cross upon her disease; which she did, and thereupon was healed instantly. Ribad. in her life, the 19 of july.  
10. S. Anthony being enforced upon a day to strip himself naked to pass the flood of Lycus, besought Theodorus his companion, to remove himself a far off from him; and being upon the point to unclothe himself: he was ashamed of himself: which thing was so grateful unto God, that he passed him over miraculously on the other side, without the putting off his clothes. S. Athanasius in his life.  
11. S. Nympha of Palermo in Sicilia, having preferred virginity before marriage, received of her good Angel, a crown made of Lilies and of Roses. Baron. in Martirolog.  
See the lives of S. Agnes, S. Agatha, S. Cecilie, S. Ursula, S. Dorothy and others in Ribadeneira.  
12. S. julian having induced her husband Basillisses the first night of her marriage, to keep with her, his virginity, a most sweet odor dispersed itself throughout the chamber, and a resplendent light appeared to them, and two quires, one of Saints, wherein our Lord presided, the other of virgins, wherein our Lady presided. The choir of Saintes began to sing. Thou hast over come julian, thou hast over come: That of virgins, Blessed be Basillisses, who hath followed such holy council, and despising the vain pleasures of the world, hath made himself worthy of everlasting life. This done, two men clothed in white, took them by the hands and joined them together: then a venerable old man presented them a book, wherein he read unto them these words ensuing, the which were written in letters of gold.  
Who so desiring to serve God, shall contenine the deceitful delights of the world, as thou hast done, o julian, shall be written in the number of those, who have not defiled themselves with women. And Basillisses, because of the intention which he hath to remain a virgin, he shall be put into the book of virgins, whereof Marie the mother of virgins, holdeth the first place. See their lives, in the flowers of the lives of Saints, by father Ribad. 9 of julie, taken out of Metaphrastes.    

§. 4. Of Charity.  
Abstinence is a virtu, which bridleth the disordinate pleasures and desires of meats, and prescribeth a due moderation unto eating. By disordered desires, are to be understood those, which draw and allure a person to that which is unlawful, as to eat meats forbidden, or in time and place not convenient, or in too great quantity, or in an undecent manner, or else for that these desires be too importunate, having no other thought but of the guts, and the belly.  
By due moderation is understood, that which is agreeable to the health of the body, and to the functions of the soul. For which cause it was that S. Aug. said. Thou hast taught me, O Lord, that I approach unto meats, no otherwise then I would do unto physic. l. 10. Confess. c. 31.  
Sobriety (according as it is taken in Eccles. c. 51. Titus. 2. 1. Pet. 1.) is a virtu, which doth duly moderate, the affection and use of drinking which may make drunk. This virtu, as also the precedent, is the mother of health, in that she taketh away, and hindereth all the cause of sicknesses, which is over much fullness, and crudity or rawness. For it is a maxim received of all Physicians; None shall be seized on by maladies, who is careful not to fall into crudities. But it is much better to hear the same from the spirit of God. Be not greedy in all ●easting, and pour not out thyself upon all meat, for in many meats there shall be infirmity. Because of surfeit, many have died, but he that is abstinent, shall add life. Eccl. 37. 32.  
Add hereunto, that this virtu maketh the body lively, & expeditious, to all its motions and its functions.  
But what shall I say of the utilities the soul receiveth thereby? It both conserveth and augmenteth memory, sharpeneth the wit, & rendereth it more capable to receive divine inspirations, & contemplations. Whom shall he teach knowledge? And whom shall he make to understand the thing heard? (saith the prophet) them that are weaned from the milk, that are plucked away from the breasts. Isay 28. 9 That is to say, to those that withdraw themselves from the delights and pleasures of the belly. Hence it proceedeth, that the abstinent and sober, do better discover the snares of the devil, and are more strong for to resist him. For which cause S. Peter said. Be sober and watch, because your adversary the devil, as a roaring lion goeth about, seeking whom he may devour. 1. Pet. 5. 8.  

EXAMPLES.  
1. All the first men which were from the creation of the world, until the deluge, the space of a thousand six hundred years, abstained both from wine, and from flesh: whence it was that they lived to nine hundred years old. Theodoret. Chrisost. Hieron. in Gen.  
2. Venerable Bede, entering into religion at seven years old, by reason of his great abstinence, lived therein until the age of ninety two. S. Hilarion till eighty four. S. Paphnutius, and S. Macarius, until ninety. Saint Iames hermit, till a hundred and four. Saint Antony, till a hundred and five. Saint Simeon Stillites, till a hundred and nine, whereof he passed eighty one, upon a pillar, exposed to the sun and wind; S. Paul the first heremit, until a hundred and fifteen, whereof he lived a hundred in the desert. S. Arsenius, and S. Romualdus lived a hundred and twenty. S. Hier. in vita Hilarionis & Pauli. Athanasius in Antonio. Cassianus collat. 3. c. 1. Theodoret in jultano. Deceteris vide Lessium in suo Hygiastico fol. 60.  
3. Some years past, the Suffragan of the bishop of Bamberg, visiting his diocese, penetrated as far as into Turing, where he gave the Sacrament of Confirmation (which since a hundred years, had not been given out of the cities of this Bishopric) to six thousand persons; amongst which, above the number of two hundred, had passed above a hundred years: so that the children were a hundred years old, the nephews seventy, & so of the rest, unto the fourth regeneration. Extracted out of the annals of our Society. And I myself above four years past, spoke at Teux in Franchimont with a poor contriman, who was above a hundred and twenty years old, and was yet lusty: and this by reason of the sobriety which he had observed in his living.  
4. josephus writeth, that the Essenois, lived for the most part, to a hundred years old, by means of the simplicity of their food, and the good government which they observed, for (saith he) there is given to each one, nothing else but bread and pottage. Lib. 2. de bello judaico.  
5. From this abstinence and sobriety, it proceeded, that all the Saints v, were evermore in vigour of spirit, spending both the days and nights in holy prayer and contemplation, with such contentment, that it seemed unto them, even already to taste the delights of the blessed: as amongst others, S. Anthony and S. Arsenius, who from the setting of the sun, to the rising thereof, remained in prayers without so much as once moving them: angry that the sun, (beating with her beams upon their eyes) disturbed them from their prayers, so able were they, and contented for to pray. Athanas. Ribad. 19 of july.  
6. To conclude this matter, it will not be from the purpose, to set down in this place, what Tertulian writeth as an eye witness, of the sobriety and abstinence of the first Christians. They never (saith he) set them down to table, but first they make their prayers to God. They eat as much, as those do, that rise a hungered. They drink as much, as is meet for those that are chaste and modest. They fill themselves, as those who remember, that they are to pray unto God in the night. They talk together, as those that know that God doth hear them. After meat, they wash their mouth and hands, and after discourse turn by turn, upon some point of holy scripture, and by this means it is one knows, how much they have drunk. They arise from the table, not to enter into debates and quarrels, not to talk of lasciviousness and knavery, but of that which is both honest and modest, ut qui non tam caenam coenaverint, quam disciplinam, as those who had not so much fed of a supper, as of discipline, so that a man would judge, that they rather came from some lesson, then from the table. Tertul. c. 39 Apologet. O admirable sobriety of these first Christians, from which how far off are we at this present!    

§. 6. Of the virtu of Patience.  
Patience is a virtu, whereby we endure voluntarily, and with tranquillity, the evils which do happen to us, sent from God, from the devil, or from men, as sicknesses, loss of goods, of children, of parents' &c. injuries, sadnesses, scruples, and other afflictions of spirit: and this for the hope we have of better goods.  
There are six degrees of patience. 1. To receive the injury or the evil, without any resistance. 2. Not to revenge it. 3. To bear no hatred to the party, from whom the evil doth proceed. 4. To love him. 5. To do good unto him. 6. To pray to God for him.  
All that shall be applied to thee, receive; and in sorrow, sustain; and in thy humiliation have patience (saith the wiseman) for gold and silver, are tried in the fire, but acceptable men, in the furnace of humiliation. And v. 16. Woe be to them, that have lost patience.  
He that is patiented, is governed with much wisdom, but he that is impatient, exalteth his folly. Pro. 14. 29.  
My son, cast not away the discipline of our Lord, neither do thou faint when thou art chastised of him: for whom our Lord loveth he chasticeth, and as a father in the son, he pleaseth himself. Pro. 3. 11. The same doth the Apostle say. Heb. 12. 17. and S. john in the Apoc. 3. 19  
The most effectual motives which one can give, to excite and advance himself to this holy virtu, are.  
1. To consider the patience of God the Creator, who gives so many good things unto sinners, and endures, so gently all their injuries; who maketh his sun to rise upon good and bad, and raineth upon just and injust, as our Lord saith in S. Mat. 5. 45. Which point Tertullian deduceth elegantly lib. de patientia: and S. Cyprian, lib. de bono patientiae.  
2. To consider the patience which our Lord jesus Christ had during his whole life, in whom God (as Tertullian speaketh) hath placed his spirit with all patience, who when he was reviled did not revile, when he suffered he threatened not, not but delivered himself to him that judged him unjustly. 1. Pet. 2. 25.  
3. To consider all the Saints of the old Testament, as Abel, Abraham, Isaac, jacob, joseph, Moses, David Toby, job, what is it they have no● endured? Now, if in that rude world, before the doctrine and examples of jesus Christ, all these holy Saints have been so patiented in their adversities, what ought we to be (saith Tertullian) in the light of the gospel, in the school of jesus Christ, in this abundance of grace, amongst the infinite examples of the Saints of the new testament?  
4. To consider the great utilities of this virtu. 1. It satisfieth for sins, redeeming by a little pain, the most horrible torments of the other life. It is easy to suffer the loss of ten crowns, when one knows that by this means, one redeemeth the confiscation of then thousand. 2. It aideth, confirmeth, and perfecteth all virtues. Esteem it, my brethren, all joy, when you shall fall into diverse tentations (saith S. james) knowing that the probation of your faith worketh patience, and let patience have a perfect work. jac. 1. 2. 3. It maketh us also to merit everlasting life. 2. Cor. 4. 17.  
And our Lord saith. Blessed are they that suffer persecution for justice, for theirs is the kingdom of heaven. Blessed are you when they shall revile you and persecute you, and speak all that naught is against you, untruly, for my sake, be glad and rejoice, for your reward is very great in heaven. Mat. 5. 10.  

EXAMPLES.  
1. job, one of the greatest Princes of all the east, being spoiled by the devil of all his goods, afflicted with all sorts of diseases that might befall unto a man, and this throughout all the members of his body, and for the space of many years despiced of all men, yea even assaulted by his own wife, who provoked him to deny God: having no other lodging then a dunghill, and for all sorts of moveables, an ill-favoured piece of a broken pot, to scrape his sores, and to cleanse the filth that issued out of them: not withstanding all these afflictions, he never changed nor lost his courage, no not so much as of speech or of visage, but singing cheerfully these words, so full of resignation to the will of God. As it hath pleased our Lord, so is it done. job. 1. 22.  
2. Tobias falling a sleep against a wall, a Swallow let fall her dung upon his eyes, which made him blind at the same instant. God permitted this affliction to happen to him (saith the holy scripture) that an example might be given to posterity of his patience, as also of holy job. For whereas he feared God always from his infancy, and kept his commandments, he grudged not against God, for that the plague of blindness had chanced to him, but continued immoveable in the fear of God, giving thankes to God all the days of his life. job. 2. 12. And after the Angel Raphael had healed him, he said unto him. Because thou wast acceptable to God, it was necessary that tentation should prove thee. Tob. 12. 13.  
3. S. Serulus a beggar, lying paralitique his whole life at a gate of Rome, at each new access of dolour, always rendered thankes and praise to almighty God; for which cause he deserved at his death, to be visited and recreated with the music of Angels. S. Greg. Pope writeth it in his Dialogues l. 4. c. 14. & Hom. 15. in Euang.  
4. S. Galle daughter to Simachus Consul of Rome, being left a widow in the flower of her age, had all her body covered over with an infamous scale: and the Physicians assuring her that she should soon die, yea that a beard would grow out at her chin like to a man, unless she married herself again, she chose rather to endure both the sickness and death, then to marry again the second time. At last, as she drew by little and little unto her death, having one of her breasts all full of sores, and that S. Peter appeared unto her, she asked not of him to be healed, but only if her sins were forgiven her: and understanding that they were, she died with most exceeding consolation S. Greg. l. 4. dial. c. 13.  
5. The Emperor Mauritius, having been the cause of the massacre, of sundry of his captive subjects, which he might have set free for a small matter, besought of God to have his punishment in this life, and wrote to all the Patriarches and Monks of the east, to the end they should offer up to God their prayers for this effect. God granted him his demand, for he saw all his children put to death before his eyes, he saying no other thing, save only that verse of the psalm. 118. Thou art just o Lord, and thy judgement is right: and within a while after, he himself had his head cut off. Niceph. l. 18. hist. c. 38. and Card. Baron. anno. 602.  
6. S. Lidwine native of Holland, from the age of fifteen years, to fifty three, was never without sicknesses and diseases. And first having an Apostume broken within her body, was afterwards smitten with the palsy, and fire of S. Anthony, had all her members rotten and full of holes. Out of her breasts, worms issued by whole hundreds, which eat and gnawed all her body; She had her head afflicted with most sharp pains, her forehead open, her chin cleft, one eye out, and the other not able to behold the light; cast commonly blood out at her mouth, eyes, nose, and ears; had the squinzie in her throat, the toothache, agues, single, double, triple, quadruple, and the dropsy: and besides all these evils, she was accused of witchery. Now what feeling could she have amongst so many and such afflictions? notwithstanding, she said no other thing, but. O my sweet Lord, augment my pains. Wretch that I am, alas, what is it that I endure? Alas how little is it in comparison of that which thou endurest for me? Surius to. 7. 14. of April. See the example of Saint Francis here before lib. 1. c. 7. §. 7. example 1.  
7. S. Nichola or Colecta, having craved of our Lord, to make her partaker of his pains, for the space of fifty years was never without sicknesses and most grievous dolours, which always redoubled upon solemn feasts. And as they that looked unto her, wept at the very sight of her torments, she in smiling wise said unto them. Wherefore weep ye, my good sisters? that which I suffer, deserves not so much as to be thought of. If God have sent it me, alas, should I be so perfidious, as to quarrel against the bounty of my sweet Lord, who hath so great a care of his poor servant? And as she ommitted not for all her pain to come and go, to do some service unto God, some saying unto her; You will die by the way. So that (quoth she) we die betwixt the arms of good jesus, what forces it (my poor sisters) whither we die in the fields or in the city upon the pavement, or upon a matteras? We cannot fall amiss, falling betwixt the hands of God. Surius 6. of March ex Stephano juliaco. See Binet in ses consolations des malades c. 7. §. 4.  
8. S. Spiridion being called by the Emperor Constance as he entered the palace, a courtier seeing him poorly apparelled, gave him a box upon the ear; the Saint presented him the other. Which touched in such sort the hart of this arrogant person; that he cast himself before his feet, and asked him forgiveness. Surius 24. of December.  
9 S. Romuald, of the house of the Dukes of Ravenna, being often strucken with a pole by Marinus the Hermit, when he happened to miss in saying his psalter, replied not a word, until such time as after certain days, seeing that by this means he lost the hearing of one ear, he said unto him, that if he thought good, he should from thence forth strike him upon the right side, because he had lost the hearing of the left, by reason of the blows that he had given him. Marinus was extremely amazed at this patience, and was the cause that he ever afterwards respected him so much the more. The B. Card. Damian in his life, & Ribad. 7. of Feb.  
10. Our Lord said upon a day to the B. mother Teresa of jesus; Believe my daughter, that he that is most beloved of my Father, is he to whom he giveth the greatest troubles. Behold and consider my wounds, never will thy evils be equal to my pains. This so encouraged her, that she had no other desire but to suffer, so that being buffeted, spit on, and trod under foot, she fell a laughing: being calumniated in all that possible might be said, she set not by it. Yea, she prayed to God, that she might never be without pains, as she was not. And after she had been once tormented for the space of five hours by the devil, with great dolours and interior and exterior troubles, so that she thought that she was able to endure no more; she notwithstanding, ceased not to crave patience of our Lord, offering herself according to her custom, that if he would make use thereof, that then this pain might last her till the day of judgement: and this was her ordinary prayer. My Lord be it to dye, or to endure, I for myself ask naught else of thee.  
11. Blessed Father Zaverius, endured much in the Indies, but it was nothing in regard of that which he desired to endure: for amidst his greatest pains, he prayed to God to give him greater. And when upon a day, our Lord had showed him the cross and torments by the which he was to pass, he began to cry. Yet more, yet more (o Lord) yet more. Ribad. in the abridgement of his life.  
12. S. john Gualbertus having pardoned from his hart the murdering of his brother, as he prayed a while after before a crucifix, our Lord. who was nailed thereon, inclined his head down unto him. Blas. Mediolan. general. ord. val. umbrosae circa annum 1040. & Baron. tom. 11. anno. 1051.  
13. An English gentleman, having likewise pardoned him who had killed his father, as he prayed before a Crucifix, the King (who was present) perceived that at each genuflexion which he made, the Crucifix bowed its head unto him. Math. Paris. hist. Anglic. anno 1090. Thou confirmest (o Lord) by this miracle, the truth of thy doctrine, uttered so many ages past. Forgive, and it shall be forgiven you. Luc. 6. Mat. 6.  
14. Our Lord said upon a time unto S. Gertrude, that even as the ring which is given at a making sure, is a sign of the faith which the parties promise one to another: even so patience in corporal and spiritual adversities, endured for the love of God, is a sign of divine election, and of the marriage of the soul with almighty God. Blos. l. de consol. pusillam.  
He said the same, to the B. Mother Teresa; Thou knowest full well (quoth he unto her) the marriage there is betwixt thee and me, and that by this means, all that I have is thine. I give thee then, all the sorrows and pains which I have suffered. In the book v cap. 10.  
Length of time can neither be irksome nor tedious upon this subject, there being nothing more profitable and necessary for us, as S. Paul saith, Heb. 10. 36.    

§. 7. Of spiritual diligence.  
That which I have alleged heretofore against Sloth and Idleness, sufficeth to excite us to the love of this virtu: yet to the end to say somewhat, more directly and particularly.  
We must consider, that this life is given us for no other end, but to negotiate our salvation, for which cause it is, that our Lord compareth us to labourers, sent to the vyniard there to work, who are to receive our wages, answerable to our labour. Mat. 20. 8. & 16. 27. The Son of man shall come in the glory of his Father, with his Angels, and then will he render to every man according to his works. The same also S. Paul saith. 1. Cor. 3. 8. Every one shall receive his own reward, according to his own labour. And S. john in the last of the Apocalips 12. and in the Galat. 6. 9 Doing good, let us not fail, for in due time we shall reap not failing: therefore while we have time, let us work.  
We shall have no more glory in heaven, than we have acquried merits in our life. If the Saints could be sorry, nothing would so much pierce their hart, as to have let the time to pass so unprofitably, which was given them for the gaining of their glory.  
Our Lord compareth himself unto a master, who going to travel into a far country, gave to each one of his servants, certain talents to trasique with all: who at his return, was to call them to account for the diligence or negligence, loss or gain, which they had made in their trasique, and accordingly to give them recompense. What joy hath a Christian at the hour of his death, who having carried himself like a good servant, may truly say. Lord thou didst deliver me two talents, behold I have gained other two. And to hear his Master say. Well far thee, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things, enter in to the joy of thy Lord. Mat. 25. 22.  
How much more courageous oughtest thou to be in the field of God (saith S. Aug.) sith thou hast the promise of the truth, which can neither fail, nor deceive? And what is it which is promised to thee? Gold or silver, which men do love so excessivelye? Or inheritances, for which men do melt gold? Or gardens, houses, or herds of beasts? No this is not the recompense for which God doth encourage us for to travail. What is it then? Life eternal. Aug. tract. 3. in ep. joan.  
S. Gregory of Nazianzen, compares our life, to a fair or market, the day whereof being expired, one finds no more to sell of that which he desired. In sentent.  
Behold the industry of sundry tradesmen, who moil and toil from the break of day unto midnight, and this with joy and songs of mirth, only to gain a little bread: and thou (o Christian) to gain the bread of Angels, heaven itself, and life eternal, wilt thou refuse the labour and diligence of a few days?  

EXAMPLES.  
1. In the monastery of Arnsberge of the order of the Premonstrenses, a certain English monk called Richard, to fly idleness, spent the time which he had free, to write forth the books of the monastery, hoping that for this pain & diligence, God would one day recompense him. Twenty years after his death, his grave being opened, his whole body was turned to ashes, excepting only his right hand, which was still as fresh and as whole, as if at that instant it had been cut or plucked from the living body. This arm is yet kept unto this day in the same monastery. Caesarius l. 12. c. 47.  
2. S. Bernard seeing upon a day one of the brethren of his covent labouring in the field with great fervour, and above his forces, said unto him in the presence of all the other religious, who laboured as well as he. Fellow on my brother, I assure thee, that thou shalt have no other purgatory after this life. Thom. à Cantipr. lib. 2. ap. cap. 5.  
3. S. Marcian Anchoret, meeting with a hunter, was demanded of him, what he did in that desert? But the Saint demanded likewise of him, what he did there? The hunter answered, that he hunted there after Hares and Deeres. And I (said S. Marcian) hunt here after my God, nor will never give over this goodly chase, until I take him, and embrace him. Theodor. in Philotheo. Blessed is he who emploies his time and labour in such a chase See more upon this matter. c. 6. the Examples of the 7. §.     

THE V CHAPTER. Of the holy sacrifice of the Mass.  
THe Mass is a sacrifice (a) wherein the body and blood of jesus-christ, is consecrated and offered up to God, with sundry ceremonies, prayers and sacred words, instituted by our Lord himself, as touching the substance, in his last supper (b) and as concerning the rest, by the B. Apostles, and principally by Saint Peter, Saint james, and by their successors. (c) (a) justin. in dial. cum Tryph. Basil. ser. 2. de baptis. c. 2. Tertullian. de orat. Aug. ep. 23. & lib. 20. cont. Faust. c. 21. (b) Luc. 22. Iren. l. 4. c. 32. Cypr. ep. 63. Aug. l. 10. de civet. c. 20. & alibi sepe. Conc. Trident. sess. 2. c. 1. (c) Conc. Trid. ibid. cap. 5.  

§. 1. Of the fruits and utilities of the Mass.  
By means of this Sacrifice we rendre thankes unto God, for all the benefits we have received of his infinite bounty: & as we are infinitely bound & obliged unto him, so is there nothing by the which we can better satisfy him, then to offer unto him the immaculate host of his B. Son, which of itself is of infinite value and merit. Nether are they Priests only, which may make this offering, but all those likewise who assist at Mass.  
Moreover, by means of this sacrifice, there is obtained and applied unto us, all that which our Lord hath purchased for us by his death and passion (a) And what other thing is the holy Mass, but the self same representation of the passion of our Lord? (b) (a) Greg. Naz. orat. 1. in julian. Greg. mag. Hom 37. in euang. (b) Luc. 22. Chrisost. Hom. 17. in ep. ad Heb. Aug. ser. 4. de Innoc. See the Catechism of Bellarmin.  
There are yet many more utilities.  
1. By the sacrifice of the mass, we satisfy for our sins: and venial sins are forgiven us. Cyp. Basil. Chrisost. Ambros. citati a Canisio Hic.  
2. We receive grace, to resolve to confess our mortal sins, how enorm or in how great number soever they be: and not to fall again into them.  
3. We receive sundry graces and helps, to resist the malignant spirit, and to surmount the difficulties of this life. Aug. l. 22. de civet.  
4. We assist the souls detained in Purgatory. Greg. l. 4. dial. c. 57 joan. Damas'. ser. de defunct. Aug. l. de cura pro mortuis & alij.  
5. Our Lord is wont also to impart a great deal of prosperity to the temporal goods of those, who devoutly assist or serve at Mass. Chrysost. hom. 77. in joan. & hom. 18. in Act. Apost. O what fruits and utilities are these for those, who daily assist at the holy Mass!   

§. 2. Of the reverence and attention we ought to have, during the sacrifice of the Mass.  
Where the King is, there is the court; we have already said, that the Mass is no other thing, than the sacrifice of the precious body and blood of the Son of God, which is offered up to God himself. Here then is present the King of Kings, yea all the most holy Trinity, together with the whole celestial court: what attention then and modesty ought we to bring with us unto the same?  
Harken how S. john Chrisostome speaketh. The lamb of God is offered up, the Seraphins assist thereat, couuering themselves with their wings, all the Angels intercede for thee with the Priest, the spiritual fire descends from heaven, blood is drawn forth of the side of the immaculate Lamb, and put into the Chalice for thy purification; and thou hast neither shame nor respect, nor endevorest not to make thy God propitious to thee. The week hath 168. hours, and God hath retained but one only for his service, and yet thou employest this, in secular and ridiculous affairs. Serm. de Euch. & Hom. 36. upon the first of the Corinthians. The Church is neither a Barbers nor Apoticharies' shop, but the place of Angels and archangels, the court of God, heaven itself. So S. Chrisostom.  

EXAMPLES.  
1. The same holy Doctor saith, that a certain devout person, saw one day as Mass was said, a great multitude of Angels in shining garments about the Altar, with their heads inclined. Lib. 6 de Sacerdot. Which the same S. Chrisostom was wont also to see, as B. Nilus' Abbot writeth. Epist. ad Anastas. & Baron. tom. 5. annal. anno 407. Other holy persons have had the like visions, as is to be seen in Sophron. prat. spirit. cap. 199. And in Cyril Ermite in the life of S. Euthymius. The Angels, for lack of asistants, have some times themselves served Mass: as amongst others, S. Oswald bishop of Vigorina. Sur. 16. of Octob. To Saint Gregory Pope. joan. Diaconus in his Life. To brother john of Parma, a Fraunciscan Friar, after he had discharged himself of his Generalls-ships. Chron. Fratr. Minor. tom. 2. l. 1. c. 57 Hence you see, what honour it is to assist at Mass, and what attention and reverence is required thereto, sith the Angels themselves assist and serve thereat.  
2. S. Ambrose writeth after Valerius the great, that whilst Alexander the mghitie King of Macedony sacrificed, one of his pages let fall at unawares, a burning coal into his sleeve betwixt his shirt and his flesh, and albeit that his flesh burnt, yet he shown no manner of sign, nor cast so much as one only sigh, for fear he should disturb the sacrifice. Learn o virgin (saith S. Ambrose) with what modesty thou oughtest to assist at the Sacrifice of thy God. lib. 3. de virgin.  
3. S. john the Almes-giver, Patriarch of Alexandria, had a custom to cause those to go forth of the Church, whom he saw to talk or tattle during Mass. Sur. tom. 1. fol. 569.  
4. The king of Porca in the Indies, being yet but a young man (the year 1605.) had nine hundred Pagodes or Idols, to each of which, he exhibited every day, a particular reverence and adoration, and offered up a present unto them: entering into the place where they were, at six a clock in the morning, and remaining there until twelve, during which time, he gave no audience to any person. O what confusion is this for Christians, who scarclie once in eight days, devote so much as one hour, to the only true God which they adore? P. Petrus Iarr●c l. 6. hist. Ind. orient. c. 10.  
5. The father in law of the king of Congo being baptised, as upon a day he heard Mass, there were some of his pages (Princes children) who played the fools during the same, and and made a noize at the entry of the chapel. He, judging it a heinous crime, not to bring such attention and reverence as was convenient for so dreadful a sacrifice, commanded that his pages should instantly be put to death. And de facto they had been executed, if the portugals (taking compassion on the tender age of these young nobles) had not begged and obtained their pardon. The same author in the 2. tome of the history of the oriental Indies, anno 1484.    

§. 3. Of the utilities of the Mass proved by examples, with some remarkable punishments of those who have despiced the same.  
1. S. Thomas of Aquin, after he had said Mass, was wont to hear another whereat he served: wherein (as he confessed to S. Bonaventure) he received more light and more knowledge, than he had done in all his studies. Aut. Sennen. Ribad.  
2. S. Monica made so great account of the Mass, that coming to die, she requested no other thing of her son S. Augustin and his brother, then to remember her when they should stand at the holy Altar (whereat she had not herself omitted to assist one only day) which he performed. Aug. Cons. l. 9 c. 11. etc. 13. Inspire (o Lord) (saith he) inspire my brethren thy servants who shall read these things, to remember thy servant Monica at the Altar, and her husband Patricius.  
3. Ferdinandus Antolinus, being upon the point to give battle to the Saracens, would first before hand hear Mass. And whilst he was busied in this good office, the battle was begun, and his Angel Guardian took his place, mounted upon Ferdinandus horse, each one thinking that it was he, & with so good success, that the victory was attributed to him; And there was afterwards found in his armour and his horse, the marks and wounds, which it seemed he had received who fought in his place. joan. Vaseus in Chron. H●span. anno. 941. Simile refert Caesarius l. 7. mirac. c. 39  
4. The like happened to Paschalis Vivas, a great knight of the troop of Don Garcias Ferdinandes Count of Castille, in the battle which was fought against Almancor king of Cordova. For as he heard Mass in S. Martius Church, he was seen to fight, kill the Standar bearer, and bear away the victory. joan. Osorius ex hist. Hispanic. tom. 4. conc. de Sacrificio Missae.  
5. Andrea's Dacq being in Jerusalem, would not go with his companions, unless he first had heard Mass. And behold at his coming forth of the Church, a horseman presented himself unto him, who invited him to get up behind him upon his horse: where being got up, he fell asleep, and at his waking, he found himself the self same day in his country, just at the gate of his own house. Thom. a Cantip. l. 2. ap. c. 40. §. 3. And addeth, that the horseman in bi●ding him God buy, said vn●o him; That this benefit had been granted him of almighty God, for the devotion that he had to hear Mass.  
6. Caesarius relateth the like lib. 10. of his miracles c. 2. See you the old proverb is proved true? To hear Mass, doth never hinder.  
7. In Alexandria in the time of S. john the Almes-giver, there were two Shoemakers, the one whereof (charged with children, and also with his father and mother whom he was to nourish) hearing Mass every day, became rich: the other having no child at all, and neglecting Mass, was always poor, notwithstanding he laboured night and day. Surius in vita S. joan. eleemos. tom. 1. fol. 570.  
8. For the fruits which redound to the souls in Purgatory, there needs no more but to consider that which Cardinal Baronius writeth, of one from whom the chains and bands fell off in prison, every time that his brother caused Mass to be said for him, thinking he had been slain in the war. Tom. 8. annal. anno 679. Giving sufficiently to understand, that had he been in Purgatory, he had been delivered. The like accident is recounted by S. Gregory hom. 37. in euang. & l. 4. dial. c. 57  
See the life of S. Malachias written by S. Bernard; with a multitude of other goodly examples, in the flowers of the lives of Saints by father Ribadeniera, in the discourse of the commemoration of the faithful departed.  
9 In Styria, a gentleman becoming desperate, and being tempted to hang himself, received counsel of a good religious man, every day to hear Mass: the which he did, giving wages for this purpose unto a Chaplain, who said Mass unto him in his castle, and by this means, was delivered of his tentation. Now it came to pass upon a day, that his Chaplain went to a place near by, to help and pleasure a friend of his; The gentleman seeing himself to be frustrated of his only redress, went to seek his Chaplain, thinking to hear Mass where he was, but he was told in the way by one of the village, that the Mass was already said, and instantly his former tentation took him again; which made him so sorry, that he presently fell down at the feet of the country man as in a sound; Who seeing him make so great account of the Mass, asked him if he were contented to give him his cloak, and he would yield to him all the merit of that Mass which he had heard. He answered yea, that he was well content; But being departed the one from the other, behold the gentleman's tentation took hold of the villager, and that so vehemently, that not able to surmount it, he hung himself with his cloak, which the self same gentleman saw at his return. Aeneas Silvius, who being afterwards created Pope, was called Pius the second, in the history of Bohemia. Petrus Messiah c. 22. p. 3. judge by this, what ought to be the value and efficacy of the Mass.  
10. S. Anthony Archbishop of Florence writeth, that two young youths, being gone upon a holly day to shoot at birds (one of which had heard Mass, the other not) a storm arose upon a sudden, with great lightning's and store of thunder, and a voice was heard which said; Strike him, strike him: and presently the thunderbolt fell, and struck him that had not heard Mass. The other all affrighted, ran to the place he had resolved to go to, and behold the voice rebounded again; Strike him, strike him. And as he expected nothing but death, another voice was heard, which said; I can not, because he hath heard to day. Verbum caro factum est: giving hereby to understand, that God forbade to kill him, because he had heard that day a whole Mass. 2. p. Chron. tit. 9 c. 10. §. 2.  
11. At Serrelionne in the Indies, two young men going a fishing upon a Sunday, as they were on the sea, one of them heard it ring to the last Mass, and knowing that he had not as yet heard Mass, he exhorted his companion to go with him to hear the same, and thereupon went out of the boat. I will not go (quoth the other) unless I have first taken somewhat. He had no sooner spoke these words, but a vehement eddy suddenly arose which turned all upside down, and sent the boat unto the bottom, in the sight of the other, who learned by his example, what account one ought to make of the Mass. Taken forth of the letters of Father Emanuel Aluares, sent from the Indies into Portugal. anno 1610.    

THE VI CHAPTER. Of Confession, or of the Sacrament of Penance.  
Penance is a Sacrament, wherein priestly absolution is given of all sins, to him who hath entirely confessed them, and detested them. Canis. Trid. ses. 14. c. 1. & can. 1. Item. ses. 6. c. 14. & can. 29. Florent & Constant. ses. 15.  
The holy fathers call it, the second table after shipwreck, in as much as those who have once escaped the shipwreck of sin by Baptism, if since they be fallen into sins, how greuou● and enormous soever they be, may again escape by the Sacrament of Penance, and arrive safely at the harbour of grace, and friendship of God. S●… Pa●…an epist. 1. ad Symp. Hier. in ●… 3. Isay. & ep. 8. ad Demetriad. Ani●… ad virg. laps. cap. 8. Trid. ses. 6. cap▪ 14. & says. 14. can. 2. Tertul. de poen●… Ezech. 18. &. 33.  
Penance hath three parts (a) Contrition, Confession, and Satisfaction: because as S. Chrisost. (b) saith) God will that we reconcile ourselves unto him, by the same means, that we have disgraced ourselves, to wit, by hart, by word, and by work. In hart by Contrition, in word by Confession, in work by Satisfaction. (a) Conc. Flor. & Trid. ses. 14. can. 3. & can. 4. (b) Chrisost. ser. de poenit.  

§. 1. Of Contrition.  
Contrition (the first part of Penance) is a sorrow of the soul, and a detestation of sins committed with a firm purpose to commit them no more. Canis. Trid. ses. 14. can. 4. Florent.  
I will recount to thee all my years, in the bitterness of my soul. Isay 38. 16. quoth the good king Ezechias.  
A Sacrifice to God, is an afflicted spirit, a contrite and humble hart, o God, thou wilt not despice. Psal 50. 19  
Rend your hearts, and not your garments. joel. 2. 13.  
To obtain this contrition, it is necessary for a man well and exactly to examine his conscience, and next to consider the enormity of his sins, by the points set down heretofore. l. 1. c. 2. See the act of Contrition in this 2 book c. 2. §. 3. sect. 1.  

Sect. 1. EXAMPLES FOR THE first part of Contrition.  
The holy scripture doth furnish us with most goodly examples for this first part.  

1. Of king Ezechias. Isay. 38.  
2. Of king David. 2. Reg. 12. 13.  
3. Of Marie Magdalen. Luc. 7.  
4. Of S. Peter. Mat. 26. Marc. 14. Luc. 22.  
5. Of the good thief. Luc. 23.  
6. Of S. Thomas Apostle. joan. 20.  
7. See before two goodly ones. l. 2. c. 2. §. 3. Sect. 1. The one of a maid Example 2. 1.  
8. The other of the Emperor Theodosius. l. 1. c. 6. §. 6.  
9 Of Henry 2. king of England, in the flowers of the lives of Saints by Father Ribadeniera in the life of S. Thomas of Canterbury 29. of December.  
10. Of Othon the 3. Emperor, in the same book, in the life of S. Romuald Feb. 7.    

Sect. 2. of the second part of Contrition.  
This is a point much to be noted, because it is greatly to be feared, that many do amiss and fail in this point, by reason whereof their Confessions are void.  
It is, a firm purpose, no more to commit the said sins: to fly the occasions of falling into them: to satisfy those, from whom one hath taken away either goods or honour; for as S. Aug. saith. ep. 54. ad Macedon. The theft is not forgiven, unless the thing stolen be restored, or at the least that one have the will to restore it. And that which is said of theft, is also to be understood of ones good name taken away by detraction.  

EXAMPLES.  
1. Father john Locinus, a great divine of the Society of jesus teaching at Paris, related to a father of the same society (who since preached the same at Brussels before their most excellent Highness') to have known a gentleman in Italy, who for that he was a usurer, and coming to Confession, would not leave his sinful usuries, could not be absolved, neither of his Curate, nor of the fathers of the Society: whereupon he went at the last, and found forth a certain Religious man, who taxing the other of scrupulosity, without any difficulty, gave him absolution as oft as he presented himself unto him, and by this means won the favour of this gentleman, and was almost day by day at his table. Upon a night they having well supped and made good cheer together, the Religious man being retired into his monastery, this gentleman died suddenly. And at the same time that he lay labouring for life, two devils in the shape of serving men, knocked at the gate of the monanasterie, asked for this Religious, & led him to the house of the sick. As they were come to the market place, the Religious man espied the gentleman in his furred gown, walking in the moon light, and supposing himself to be deceived, entering into choler with himself, the gentleman said unto him, that he had indeed been sick, and that he was dead and damned for his usuries, & for his profaning of the Sacraments. And because, he instead of reprehending him as he was bound, had supported him in his sin, that it was but reason that he should be also punished with the like pain. This said, the two dissembled servants, caught betwixt their clutches, the one the gentleman, the other, the Religious, and were never seen since that day. His companion remained alone half dead, who went and related the whole to the other Religious of his order. See you by this most horrible example, that it is not enough for one to confess his sins, unless he have a will also, never more to commit them, and to restore the goods which one hath stolen?     

§. 2. Of Confession.  
Confession, the second part of Penance, is a secret accusation of all the sins which one remembreth, after he hath duly examined himself, made to a Priest to have absolution. Canisius.  
We must carefully mark and consider all the circumstances.  
I said, an Accusation; because it is not to confess, when one excuseth or diminisheth his sins; or when one sayeth nothing, unless he be asked.  
I said, Secret, to distinguish it from public, which was sometimes made in times past: and to signify, that one ought to tell his sins in such sort, that none may hear them but the Priest.  
Of all; for if you remember a hundred mortal sins, and do confess but ninety nine, your confession is void, and you commit in doing this, another most grievous sin of sacrilege.  
What sin can be more horrible, then to set on his knees before the king, and to make show to ask him forgiveness, and to desire to enter again into his amity having offended him grievously, not withstanding at the self same time that his pardon is pronounced, to raise himself up against the King, tread him under his feet, and to stab his poniard into his throat? Thou dost this (o sinner) when thou concealest any mortal sin in thy Confession.  
How much more think you doth he deserve worse punishments, which hath trodden the Son of God under foot, and esteemed the blood of the Testament polluted, wherein he is sanctified, and ha●h done contumely to the spirit of grace? Heb. 10. 29. S. Amb. and Theophilact, explicat this sentence, of those who approach unworthily to the Sacraments.  
What availeth it the sick, stabbed with diverse mortal wounds, to discover to the physician one or two, if he conceal the others? The confessar is a spiritual physician (a) who can heal thee infallibly, provided that thou discover thee as thou oughtest.  
That which is not discovered (saith S. jerom) the physician can not cure. In c. 10. Eccl. (a) Concil. Lateran. can. 21. Wormatien. c. 25. Orig. Hom. 1. & 2. in Psal. 37. Trid. sess. 14. c. 5.  
He is also a judge (b) He cannot then absolve the criminal penitent, unless he have full and perfect knowledge of his crimes. (b) Aug. l. 20. de ciu. c. 9 Greg. Hom. 26. in Euang. Chrisost. l. 3. de sacerd. & hom. 5. de verb. Isay. Hieron. ad Heliod. ep. 1.  
There is no part of the body so shameful, which one discovereth not to save life: and shall the sinner doubt to discover the spiritual sickness of his soul, for his everlasting health?  
I have said, of his sins; to give to understand, that one must not reveal the sins of another.  
Note further, that they must be told in particular, and not in general, which is a fault too too frequent and ordinary in many persons.  
To the priest; for it is to the Priest, & to no other, that God hath given power to pardon sins. joan. 20. 23.  

EXAMPLES.  
1. A holy father saw upon a certain day, the devil make his circuit to all the seats of confession: and ask him what he did there, he replied, that he restored to the penitents that which he had taken from them. And being asked, what it was. I took (quoth he) all shame from them at the time they sinned, that so they might sinne so much the more freely: and now I restore it unto them again, to the end they may not confess them. In vitis patrum.  
2. A Lady in Italy reputed for holy, appeared to her daughter in form of a roasted Sow, saying that she was damned, for having concealed in Confession a carnal sin which she had committed with her husband. Seraph. Raz. in hortulo exempl. tit. 1. de conf. c. 3. & Gabr. Inchino canon. Reg. Lateran.  
3. An other concealing in confession a sin of the flesh, seemed to cast out, & to take in toads at his mouth; and after his death, appeared to his confessar horribly tormented, saying, that he was damned, for that he had concealed his sin. Adding, that people went to hell by all sorts of sins, but women principally by four: by the sin of the flesh, by vain ornaments, by witchcraft, and by shame for to confess them. I●. junior in scala coeli. Gulielmus Pepin 1. sup. Confiteor c. 13.  
4. At Itate a city of the oriental Indies, the year 1590. a christian maiden called Catharin, giving and abandoning herself secretly to the filthiness of the flesh, never confessed herself at all. Falling sick, a father of the Society went to see her, and endeavoured to induce her to a good confession; She confessed herself nine times, but always concealing her sins of the flesh. And as the other servants of the house fell a talking with her, she said unto them, that every time her ghostly father was ne'er unto her, a Black a More appeared unto her by her bed's side, who said unto her, that she should take good heed not to confess all her sins, saying that they were but petty faults: and that on the other side, S. Mary Magdalen exhorted her to confess them. The servants hearing these her speeches, called back the father, but he profited nothing, so that she died in that estate. After her death, she appeared to one of the servants all in fire, saying that she was damned, for having confessed none but little sins, and concealed the great; adding that she was forced to tell them this, for their example. An Angel appeared also at the same time, who willed the servant to harkne unto her, and to related the whole unto the rest. Taken forth of the history of the Indeses, written by F. jacques Sam●tiego superior of the mission of the Itatins anno 1590. P. Thyreus de loco infested. p. 1. c. 1 fus● narrat pat. Delrio in suis disq. mag.  
5. At Arone in Lombardie, the year 1595. and little maid but six years old, died, crying out that certain Black a Moors, went about to throw her into a boiling cauldron, and finally she said. Devil carry me away, devil carry me away, and in saying this, she gave up her soul unto the devils. Her parents knew by her no other thing, but that she was of a quick spirit, had been seen to play too liberally with little youths, and that she never had been at holy confession.  
Taken out of the history of the Society anno 1595.    

§. 3. Of frequent Confession, and how dangerous it is for to delay it.  
If thou hadst swallowed poison, & that thou knewest it, wouldst thou tarry to seek after physic and after the physician, till the poison were dispersed throughout all thy body?  
If thou wert taken of the enemy, & mightest instantly be delivered, wouldst thou tarry till some one had tied thee with more chains, & put thee into a deeper dungeon? As long as a man is in mortal sin, he meriteth nothing by his good works, he doth not participate of the merits of our Lord, nor of his Church: he is deprived of the particular asistances of almighty God, and of his Angel Gardien; And that which yet is worst of all, he is hung by a third over the well of the infernal pit; and who knows, whither this third shall not perhaps be cut a sunder before to morrow? Why then in an affair of such importance, and wherein is treated of thine eternal salvation, dost thou defer the time until to morrow (whereof thou art uncertain) to do that, which thou mayst now do assuredly?  
Slack not to be converted to our Lord, and differ not from day to day, for his wrath shall come suddenly. Eccls 5. 8.  
Son hast thou sinned? do so no more, but for the old also, pray that they may be forgiven thee. Eccl. 21. 1.  
Dost thou contemn the riches of his goodness, and patience, and long animity, not knowing that the benignity of God bringeth thee to penance? But according to thy hardness and impenitent hart, thou heapest to thyself wrath, in the day of wrath. Rom. 2. 4.  
He that hath promised the penitent pardon, hath not promised the sinner the day of to morrow. S. Greg. Hom. 10. in Euang.  
He that doth penance, and reconcileth himself at the end of his life, that he departs this life with assurance, I am not assured. I say not that such an one is damned, nor yet say I, that he shall be saved. Wilt thou be delivered from this doubt? Wilt thou avoid that which is uncertain? Do penance whilst yet thou art in perfect health, & whilst thou canst as yet sin: for if thou wilt do penance when thou canst sinne no more, sin leaveth thee, but thou hast not left sin. S. Aug. lib. ●…. Homil.  

EXAMPLES.  
1. Chrysaurius, a rich man, having passed all his life in pleasures, seeing himself reduced to the point of death, and compassed about with devils, ready to carry him to hell, turned him towards heaven, crying out. Inductas vel usque mane, inducias vel usque mane. Truce only till to morrow, truce only till to morrow: & with these words gave up the ghost. S. Gre. Hom. 12. in Euang. & l. 4. dial. c. 38.  
2. A Courtier of Coenredus king of England, admonished by the king himself to be confessed in his sickness, refused to do it, saying that he would not be confessed then, but when he was well recovered and able to go broad, saw, being near his death, the devils, who shown him all his sins written in a huge book, and the Angels who gave place unto them: he saying, that two devils were entered into his body, the one by his head the other by his feet, to devour his soul; and so died at the same time. Venerable Bede, lib. 5. hist. Aug. c. 14. anno 704.  
3. An other deferring his repentance after the like manner, saw a little before his death, his place in hell, near unto Caiphas. The same author cap. 15.  
4. At Squira a city of the Philippine isles, an Indian woman, feeling herself moved of God to make a Confession of her whole life (and that for many days together) she imparted the same unto her parents, who gave her council to defer it. A little after she fell sick; a Priest was called, but he could not hear her, for he found her dumb to every thing, save in these words which she repeated oftentimes, stretching forth her hands towards her parents. Take hence these Ca●…s, what make they here? Ah wretch that I am, behold the blackmores who will carry me away. They prayed for her, but all in vain, for she sunge no other song: and having cried that they burned her, she gave up the ghost. After her death, God declared that she spoke into these things through idle raving: for as they went about to wind her up and to bury her, her body was found all black, as if it had been burned in the same instant. The rest made their profit hereof, for fearing to fall into the same misfortune, they made from that present a firm purpose, never to defer their Confession: gentle Reader, do thou the like. Extracted out of the history of the Society of jesus anno 1609. in the life of Michael Ayaturnus, a young Phillippine scholar, of a holy life.    

§. 4. Of General Confession.  
It is good for the most part, to make a general confession of our whole life, and afterwards every year to make one, beginning from the last, so to supply the defaults which might have happened in the former: for it often happeneth, that the Confession is of no value, either because of the Confessar, who is not approved ordinarily to hear Confessions: or because he is not thy pastor, nor appointed by him, nor privileged by the Pope to hear Confessions every where: or else because he is very ignorant, or because he was confessed without any sorrow, or purpose to amend him, and to fly the immediate occasions to fall again: not to make restitution & the like: or for that he hath concealed voluntarily some sin in Confession: or because he had not a will to accept or fulfil the penance, which the Confessar enjoined him.  
In all these cases, the Confession is void. And for as much as these faults arrive often, it is therefore good, sometimes to make general Confessions. And, notwithstanding this were not, yet are there sundry other reasons which move us thereto, which one may see else where. As fa. Costerus l. 1. Of the S●dalitie c. 4. Fa. Puentes, in his book●●… Perfection 3. treatise c. 7. and heretofore ●. 4. of this cap. l. 1. examp. 4.   

§. 5. Of Satisfaction, the third part of the Sacrament of Penance.  
For as much as ordinarily with the fault, all the pain is not pardoned, which one hath encurred by the sin, and that satisfactory works, have much more efficacy, being done by the ordnance of the Confessar, as well by reason of the act of obedience, which is of inestimable valour, as for the virtu which they receive of the Sacrament, and from the merits of Iesu● Christ, applied unto us by meane● thereof, one ought to receive with ● cheerful hart, the penance enioyne● by the Confessar, how great and har● soever it be, and to endeavour to accomplish it with the soon.  
It is not enough for him who dot● penance, saith S. Ambrose, to wip● away his sins by tears, but he mu● moreover labour to cover them by goo● works. l. 2. de poenit. c. 5. & l. 1. c. 1● To a great wound (quoth he) must b● applied a great plaster, and a great sin requireth great satisfaction. Ad Virg. laps. cap. 8. & lib. 1. de paenit. cap. 2.  
See touching satisfaction, most worthy examples, out of the flowers of the lives of Saints of Ribadeneira, of the Emperor Othon and Theodosius, of Henry 2. king of England, in the places cited heretofore. l. 1. c. 6. §. 6. & l. 2. c. 6. §. 1. sect. 1.   

§. 6. Of Indulgences.  
Indulgences is the remission of the temporal pain, due by reason of the actual fault, which is made by the application of the satisfactions, which are in the common treasury of the Church: to wit, of the merits of our Lord, and of the Saints; of which treasury, the Pope hath the keys, given by our Lord himself unto S. Peter and his successors. Mat. 16. 18.  
The fault being forgiven, yet that there remaineth some pain to be suffered, is apparent by the 12. cap. of the 2. book of Kings, where the sin of murder and of adultery, having been forgiven David, yet God did chastise him with temporal pain in the death of his son. He did as much to Adam, Gen. 3. & Sap. 10. to Moses sister Num. 12. and to a Prophet 3. Reg. 13.  
And albeit these pains may be pardoned, as well by the satisfactory works enjoined by the confessar, as by those which one doth voluntarily of himself, yet ordinarily all the pain is not remitted by such like works: whence it followeth, that the rest is to be paid in Purgatory, unless we have recourse to the treasure of the Church by Indulgences. Wise and well advised is he, who by a way so easy, doth free himself from a payment, which else he is to make by fire, and by such a fire, as that of Purgatory is.  

EXAMPLES.  
1. S. Francis having obtained of our Lord and of Pope Honorius the third, a plenary indulgence for his Church of our Lady of Portiuncula near to Asissium, the bruit being spread every where abroad, a hundred and twenty Sclavonians were moved from heaven to travel thither, as they did. It came to pass, that a woman fell there soar sick, and having ended her devotions, died. The rest being embarked to return into their country, she appeared to them, saying. Fear ye not, for I am one of your company sent by our blessed Lady for to tell you, that by the benefit of the Indulgences, which I gained together with you at our Ladies of Portiuncu●a, I am departed directly to heaven, without passing through Purgatory. Which having said, she disappeared, ●auing all these good pilgrims greatly comforted. See you the efficacy and virtu of Indulgences? Taken out of the annals of the Friar Minors to. 1. l. 2. cap. 5.  
2. Our Lord hath marvellously praised Indulgences to S. Bridgit, as appeareth by the 102. cap. l. 6. of her Revelations.    

§. 7. Of the pains of Purgatory.  
The Apostle S. Paul, speaking of the diversity of those, who build spiritually in this world, saith, that he who dyeth with small sins shall be saved, yet so as by fire. Upon which words S. Aug. discoursing in Psal. 37. saith. Because it is written we shall be saved, therefore we despise the fire of Purgatory: yes truly we shall be saved by fire, but by a fire more grevous and painful, than all whatsoever a man can suffer in this life. The same S. Greg. saith upon the 3. penitential psalm. Venerable Bede upon the same psalm. S. Anselme upon the 1. Cor. 3. S. Bernard serm. de obitu Humberti.  
S. Thomas holdeth, that the pains of Purgatory are greater, then are the pains of all the Martyrs, yea then those which jesus Christ himself suffered in his most holy and painful passion. 3. p. q. 46. art. 6. ad 3.  

EXAMPLES.  
1. S. Antoninus writeth, that a certain person given to debauchement, was visited of God, with a long and painful sickness; At the last, losing his patience, he instantly besought of God that he might dye; & behold an Angel appeared unto him, who gave him his choice, either to remain two years more in this infirmity, & then to go directly to heaven, or else to dye that very hour, and be three days in purgatory. This ill advised person, chose rather to dye, and to endure for three days the pains of Purgatory; He 〈…〉 same Angel came to visit him in his pains, and asked him how he found himself. Ah (quoth he) you have deceived me, for you promised me that I should be but three days in Purgatory, and behold I have already been here many years. No, (replied the Angel) I have not deceived you, but it is the grievousness of the pains that do deceive you, for you have not as yet been here but only an hour. Alas bring to pass then (quoth he) that I may return to life again, and I am ready to endure my sickness, not two years only, but even as long as ever it shall please God: which was granted him, and never after did he complain of his pains. S. Antoninus 4. p. Sum. tit. 14. cap. 10. §. 4. Ribad. l. 1. de tribulat. c. 7.  
The grievousness of these pains may be further proved, by all the revelations which venerable Bede allegeth in the 3. and 5. book of his history, 〈…〉 Bridgit.    

§. 8. Of prayers or suffrages for the departed.  
It is a holy and healthful cogitation to pray for the dead, that they may be loosed from sins. 2. Mac. 12. 46.  
It is holy, because it cometh from a holy beginning, which is charity. It is healthful, first to the departed, for it delivereth them from their pains. 2. To him who doth it, for as much as he by this means, increaseth his own merits, and consequently his glory, and maketh himself as many friends and intercessors with God, as he asisteth souls.  
Again, that which is said of prayer, may be also understood of fasting, alms, pilgrimages, and whatsoever good work offered to God to this intent, but above all, the holy sacrifice of the Mass.  
I am of the mind, saith S. Ambrose (speaking to Faustinus of his sister deceased) that we should not so much weep for her, as assist her with prayers, and recommend her soul unto God. lib. 2. ep. 8.  
S. Aug. saith. We must not doubt, that the dead are helped by the prayers of the Church, sacrifices, alms etc. Ser. 32. de verb. Apost.  
Saint Chrisostom saith. Let us assist the dead, not with tears, but with prayers and alms. Homil. 41. in 1. Cor.  
An Angel in the history of venerable Bede, came to tell in the behalf of God to a holy personage, that the prayers of the living, alms, fastings, and principally the sacrifice of the Mass, did secure sundry faithful souls departed, to the end they might be delivered before the day of judgement, lib. 5. hist. Aug. cap. 13.  
Who seethe not then, that it is the duty of a good Christian, in the morning at his arising, and in the evening before his sleeping, hearing, or saying Mass, to pray for the souls detained in this fire, which we have seen in the precedent paragraph, to be so terrible? but above all for those of our parents, & to whom for sundry respects we may be obliged; and sometimes also in the day time, to assist them by some good work.  
If in this life we saw some one of our friends amidst a fire, from whence he could not deliver himself, and yet that we might do it easily, could we be so cruel to him, as not to assist him? With such measure (saith our Lord) as you shall have measured unto others, it shall be measured to you again. Mat. 7. 2. Marc. 4. 24.  

EXAMPLES.  
1. A certain religious of S. Francis, albeit of a holy life, appeared the year 1541. unto a novice, who prayed for him, saying that he was in Purgatory, for having been negligent to pray for the departed. Franc. Gonzaga de orig. Seraph. relig. part. 4. in provincia Canariae conu. 7.  
2. Brother Bertrand, provincial of the Dominicans, said Mass every day for the expiation of his sins, but very seldom for the dead. And when upon a day he was asked the reason, he answered, that the souls that were in Purgatory, were assured of their salvation, and therefore had not so great need of prayers as the living had. The night following, one that was dead appeared unto him ten several times, beating with his hand upon his coffin, as it were in threatening of him: whence he conceived so great a fear, that the day did no sooner appear, but he went and said Mass for the dead, and all the rest of his life after, he employed himself to assist the deceased. Lib. 1. Chron. frat. Praedic. c. 27. & Theod. de Apoldia lib. 3. vitae S. Dominici cap. 8.  
3. S. Christine native of S. Trou in Hasbaye being dead, her soul was led by Angels into a place, which by reason of the horrible torments which they there endured, supposed herself to be in hell, but one of the Angels told her, that it was Purgatory. Fron thence they led her to heaven, before the throne of the most holy Trinity, who put it to her choice, either to remain in heaven for all eternity, or to return to her body, to deliver by good works, all those souls which she had seen in Purgatory, and afterwards to come to heaven, loaden with the more merits. She accepted this last condition, and immediately entered again into her body, whilst Mass was said, the body being set in the midst of the Church. Afterwards, until her death, she suffered so many and so horrible torments, that she merited the name of Christine the admirable. Thomas à Cantipr. in her life, and Surius tom. 3. c. 23. of june.  
4. S. Leibertus Bishop of Cambray, praying upon a day in the churchyard of S. Nicholas of the same city, for the souls of those, whole bodies were buried in that place, saying. Animae omnium fidelium defunctorum requiescant in pace. The souls of all the faithful departed, rest in peace, this voice was heard in the air most intelligibly, Amen. In the martyrologue 23. of june.  
See the life of S. Lidwine, and the discourse of the commemoration of the faithful departed, in the flowers of the lives of Saints; by Ribad. 2. of November.     

THE VII. CHAPTER. Of satisfactory works, Fasting, Alms, and Prayers.  
THe Archangel Raphaell in the 12. of Toby, teaching young Tobias the practice of of good works, said unto him. That prayer accompanied with fasting and alms, was very healthful and profitable. Yea all the satisfactory works which we are able to do in this life, are referred to these three: for which cause S. Aug. saith. Behold all the justice of man in this life, fasting, alms, and prayer. Will you that your prayer fly up to heaven? Give it two wings, fasting and alms. S. Aug. in psal. 42.  

§. 1. Of Fasting.  
The Church commands us to fast the Lent, the four Ember days, and certain vigils: that is to say, not to eat then but one meal a day, and to abstain also from flesh; and in Lent, from flesh and eggs: which hath been practised even from the Apostles times. 68 canon. Ap. S. Hier. ep. 54. ad Marcellam.  
She also commandeth, that the Fridays and saturdays, and the Rogation days, we abstain from flesh.  
She declareth the utilities of fasting, in the preface of the Mass in Lent, taken from S. Gregory. 1. That it represseth the flesh and vices. 2. That it elevateth the spirit. 3. That it acquireth virtues and merits. For which cause the holy scripture recommendeth the same so much unto us. joel. 2. psal. 101. & 34. Luc. 5. Mar. 2. & 9 & 17. Luc. 4. 2. Cor. 11. and the holy Fathers S. Basil hom. 1. & 2. de jeiun. Aug. ser. 55. de temp. Amb. ser. 23. 25 34. 36. & 37. And our Lord himself hath both honoured and recommended it by his example. Mat. 4.  

EXAMPLES.  
1. The prophet Daniel by fasting, obtained the knowledge of things to come. Dan. 9  
2. The Ninivites appeased the anger of God. jonas 3.  
3. Elias and Moses by the fast of forty days, obtained the company and familiarity of almighty God. 3. Reg. 19 11. Exod, 24. & 25. & 33. 11.  
4. Eleazar a gentleman of note, being ninety years old, chose rather to lose his life after diverse grevous torments he had endured, then to eat swine's flesh, contrary to the commandment of God. 2. Mac. 6. 18.  
5. The seven Machabean brethren, together with their mother, did the same. 2. Mac. 6. 18.  
6. The Emperor justinian, seeing his people afflicted with famine, caused the but cherry in Constantinople to be opened, in the second week of Lent, and gave permission to buy and sell flesh, but the good people chose rather to die by hunger, than either to buy or to sell flesh. Niceph. lib. 17. cap. 32.  
At Vartisla● or Breslaw in Silesia, an heretical Minister, to deride and mock at Catholic religion, having put a peace of meat into his mouth upon a Friday, his mouth remained open and wistly gaping, without being able to shut it again, neither by force, nor yet by art. In the history of the Society. Anno 1592.  
8. A woman in the same place, having put flesh into her mouth upon a Saturday, fell down stark dead. Ibidem.  
9 At Poldachie, a city of Polognia, in the year 1585. a young man eating flesh upon a Friday, was possessed of the devil, who a little after, stopped his throat and killed him out right. In the same hist. anno 1585.  
10. A married man, mocking at the fast of Lent, which S. Elphegus bishop of Winchester in England had recommended, died suddenly the night ensuing, according to the prediction of the Saint. Baron. tom. 10. annal. eccles. anno. Dom. 947.    

§. 2. Of Alms.  
Redeem thy sins with alms (said Daniel to Nabuchodonoser) and thine iniquities with the mercies of the poor. Dan. 4. 24.  
Blessed is the man that understandeth concerning the needy and the poor, in the evil day our Lord will deliver him. psal. 40. 1.  
Lo this was the iniquity of Sodom thy sister, pride, fullness of bread and abundance, and the idleness of her and of her daughters, and they reached not the hand to the needy and the poor. Ezech. 16. 49.  
Alms giving is a mark of predestination, according to S. Paul, for in the 3. of the Colos. vers. 12. he saith. Put ye on therefore as the elect of God, holy, and beloved, the bowels of mercy.  
I remember not to have read (saith S. Hierom) that any one came to an evil death, who gladly during his life, practised the works of mercy, because such an one hath many intercessors: and it is impossible, that the prayers of many should not be heard. S. Hier. add Nepotian. And the same S. Aug. saith. serm. ad fratres in Eremo.  
Hear for the last S. Chrisostom. Alms (saith he) is one of the greatest friends of God, and which is always near unto him. She hath in such sort gained his grace, that all whatsoever she asketh of him, and for whomsoever, she doth obtain without difficulty. She it is that unbindes the bands, the shackles, and manacles of sinners, she expels darkness, and puts out the fire, for which respect, she enters with all assurance into heaven, for that the gates of this great palais, are instantly open to her, and as if it were the Queen herself, none neither porters nor guard, dare say unto her, who art thou? whence comest thou? but contrariwise all the courtiers of heaven, do go before her to entertain her. S. Chrisostom. Hom. 9 in Matt.  

EXAMPLES.  
1. S. Catharine of Sienna, having given a silver Cross unto a poor body, our Lord appeared unto her the night following, saying: that he would show that Cross at the day of judgement to all the world. Ant. Senen. in her life.  
2. S. john the Almes-giver (so styled because of the continual alms which he bestowed) called the poor his Lords, for as much (quoth he) as they had the power to help him, that he should not be shut out of the kingdom of heaven. Ribad. in his life.  
3. S. Lewis king of France, and B. Amaedes Duke of Savoye, were wont to serve the poor barehead: & this latter called them his hunting hounds, where with he hunted after, and caught the kingdom of heaven. In their lives.  
4 Robert king of France, as Hegaldus writeth, and after him cardinal Baronius, the year of our Lord 1033. wheresoever he went, drew always after him, great wagons all full of poor people, and when any asked him why he did so. I go (quoth he) to besiege the city of paradise with these troops: God hath said, that he will open the gates of paradise to the rich, who have opened to them their hearts and their treasures. Who then shall enter into heaven, if this army shall not enter, and I also who am the Colonnel of the company?  
See the lives of S. Martin, S. Francis, S. Edward King of England, and S. Oswald: of S. Gregory pope, S. julian bishop of Guence, S. Nicholas, S. Bernardine, S. john Chrisostom, with infinite others, and you shall see them all marvellously addicted to this virtu. Is it not true then, that Alms giving is a mark of predestination?  
5. Euagrius philosopher, being converted to the faith by the Bishop Senesius, gave him three hundred crowns of gold for an alms, receuing an obligation from the bishop under his hand, to receive them again in heaven. Being dead, he appeared to this bishop, willing him to go unto his grave and to open it. The which he did, and found his obligation in the hands of him that was dead, wherein was written that he held himself well content, for he had received his money in heaven. Sophron. in prat. spirit. cap. 195. joan. Zonara's 3. annal.  
6. S. Gregory writeth, that two Martyrs appeared after their death in the habit of pilgrims to a devout matron; and as she gave them her alms according to her custom, they said unto her; You help us now, and we will also help you at the day of judgement. Hom. 32. in evang.  
7. The like did certain  Monks martyred under Henry the eight, to a devout woman at the hour of her death, which had sometimes assisted them in the time of their prisonment. P. Cornelius in Deut. cap. 26 12. See the happy death of Peter Velleio, a Portugal merchant, for the alms which he had bestowed upon the blessed father Zaverius. In his life lib. 4. cap. 3.    

§. 3. That we never lose any thing, no not in this present life, by giving alms.  
He that giveth to the poor, shall not lack: he that despiseth him that asketh, shall sustain penury. Prou. 28. 27.  
Give, and it shall be given to you. Luc. 6. 38.  
Give to usury unto God (saith S. Amb.) he will keep your pawn most faithfully, and will restore you, your money augmented with usury. lib. de virg.  
The favours of benefactors, return to those who give them. Hast thou given the poor to eat? Thou hast provided well for thyself, for that which thou hast given, will return unto thee with increase. S. Basil. hom. 6. in ditescentes.  

EXAMPLES.  
1. S. john the Almes-giver, the more alms he gave, the more did God enrich him where with to give; in so much as, it seemed that there was a certain holy strife betwixt God and S. john, which of them should give most; S. john to give unto the poor, and our Lord to give unto S. john. For so he hath assured us, that God did always restore him the double of that, which he had given for the love of him. Going one day unto the church, he met a gentleman, which besought him to assist him, saying that thiefs had robbed him of all he had. He commanded fifteen pounds of gold to be given unto him. The steward thinking it to be too much, gave unto him no more than five. At his going out of the church, a Lady gave him a bill to receive five hundred pounds of gold, and to distribute it to the poor: in reading whereof the Holy Ghost discovered unto him, that his steward had cut off two thirds of the alms which he had commanded him to give unto this gentleman. Which having averred, he sharply reprehended him, and knew by the Lady that gave him the bill, that at the first she had an intention to give unto him, fifteen hundred pounds of gold, and had so written within the bill, and that afterwards not knowing how, she found the thousand blotted out. Surius tom. 1. ex Simon. Metaphrast. & Bredembach. lib. 6. collat. cap. 1●.  
See the like case arrived to S. German bishop, in Surius tom. 4. lib. 2. cap. 11. july 31. And to S. Marcellus Abbat. In the same Surius, Decemb. 29. cap. 1.  
2. In the city of Nisibie, a christian woman counselled her husband being a pagan, to give to the God of the christians, by the hands of the poor, fifty crowns (which he intended to put out to usury) telling him, that God would assuredly pay him the double use of his money together with the capital. He did so, and after three months, he went and found out the same poor, begging at the portal of the church, to see if they would rendar him his money. But instead of restoring to him, they put forth their hands again to receive of him, whereat he was offended with them. And as he returned home all heavy, he espied one of his pieces of gold upon the ground, took it up, & carried it unto his wife, and bought therewith bread, wine, and a fish. And as he emptied out the gerbage of the fish, he found within her guts a precious stone, the which he sold to a goldsmith the same day, for three hundred crowns. This miracle touched him at the very hart, and was the cause that he became a Christian. Sophron. in prat. spirit. cap. 185.  
3. S. Boniface bishop of Ferento in Italy, being yet but a little child, was wont to give his apparel to the poor, for which his moths often chid him. Upon a day as she was out of doors, he called in the poor, and gave them all the wheat that was in the garner. Which his mother finding a● her return, she began to cry and to lament, saying that she had lost the whole revenue of a year. The little Saint endeavoured to comfort her, but seeing that he profited nothing, he besought his mother to go out of the garner, and then began to pray to God upon his knees. This done, he calls his mother back again, and behold (a thing most marvelous) she found all her garner filled with most goodly and most excellent grain. This taught her, that to give alms, doth not impoverish: for which cause, she from that time gave her son leave, to give to the poor whatsoever he would. S. Greg. dial. l. 1. c. 9    

§. 4. How rigorously God hath punished those, which had no pity of the poor.  
He that stoppeth his ear at the cry of the poor, himself shall also cry, and shall not be heard. Pro. 21. 13.  
judgement shall be done without mercy to him, that hath not done mercy. jac. 2. 13.  
Thou hast not showed mercy (saith S. Basil) thou also shalt not find mercy. Thou hast not opened thy house to the poor, and God also will not open his kingdom to thee. Thou hast not given temporal bread, and thou shalt not have eternal life. Assure thyself, that the fruits which thou shalt reap, shall be like to the seed which thou hast sown. Hast thou sown bitterness? thou shalt likewise reap bitterness. Hast thou sown cruelty? thou shalt likewise reap cruelty. Thou hast fled mercy, and mercy likewise will fly from thee. Thou hast abhorred the poor, and he likewise shall abhor thee, who for thy sake made himself so passing poor. S. Basil orat. ad divites.  

EXAMPLES.  
1. Hatto, of Abbot of Fulde, made Archbishop of Mayence, filled his barn with an assembly of poor (feigning that he would give them alms) and then set fire at the four corners thereof, and burned them all, saying that they were Rats, which eat and consumed the corn of the rich. This cruelty escaped not unpunished, for before three years after were expired, he himself was eaten of Rats, neither he, nor any of his people, being able to prevent it. joan. Trithemius in Chron. monast. Hirsau. ad an. Dom. 967. Munsterus & Maria Scot lib. 3. Genebrard l. 4. Chro. an. 970.  
2. A poor man ask an alms of the master of a Ship, he was refused by him, saying, that he had nothing in his Ship but stones: and at the same instant, all therein was turned into stones. S. Greg of Tours. lib. de gloria Conf. cap. 108. recounteth this as an eye witness. And Sigebertus in Chron. an. Dom. 606. Baron. tom. 8. an. Dom. 605.  
3. A certain rich man at Constantinople, being sorry for that he had given a sum of money in an alms, had no sooner received his money, but he died suddenly. Baron. tom. 7. annal. eccles. an. 553.  
4. A covetous person, who would not hear the cries of the poor, as Mass was said for him after his death, at each Dominus vobiscum, the Bishop saw the Crucifix unfasten its hands from the Cross, and stop its ears. Was not this to confirm that which we alleged out of the wiseman heretofore, that he that stoppeth his ear at the cry of the poor, himself shall also cry, and shall not be heard? Pro. 21. 13. nor they who cry or pray for him? joan. Duegnius Hisp. in speculo tristium.    

§. 5. Of Prayer. How excellent, profitable, and necessary it is.  
Prayer (according to S. Greg. of Nice) is a discourse and colloquy of the soul with almighty God, touching that which concerns its health and perfection. lib. de orat. Dom. cap. 1.  
It is an elevation of the soul into God (saith S. john Damascen) to enter into amorous discourse with him. lib. 3. de fide cap. 14. It is the key of heaven, saith S. Aug. serm. 226. de temp. It is the best possession that one can have in this human life, saith Saint Ephrem. tract. de orat.  
How happy is a soul, which may in every hour as often as it listeth open heaven, and have free access to the secret cabinet of God himself, and there discourse familiarly with him? O, if the favourites of the world could do the like with their Prince, how happy would they repute themselves to be? For which cause also, all the Saints have made so great account thereof, as we shall hereafter see; The profits thereof, will appear by the effects.  
Amen, Amen I say to you, if you ask the Father any thing in my name, he will give it you, said our Saviour to his Apostles. joan. 16. 23. And in another place. Ask, and it shall be given you. Luc. 11. 9  
The necessity thereof is the same, that air and breath is for the body. The body can not live without air and breathing, nor the soul without praying. For which reason it is that our Saviour said. It behoveth to pray always without ceasing. Luc. 18.  
Be not hindered to pray always, saith the wiseman. Pro. 18. 22.  
The Apostle recommendeth the same in sundry places. Phil. 4. 6. Colos. 4. 2. 2. Thes. 5. 16. And S. Peter in his 1. ep. c. 4. 7.  
Prayer is also as necessary for man (saith S. john Chrisostom) as water the fish. lib. 2. de orando Deum.  

EXAMPLES.  
1. Will you have a proof of its excellency & efficacy? As long as Moses prayed, and stretched up his arms to heaven, his people had the upper hand of their enemies, and cut them quite in pieces. Exod. 17.  
How many times hath he held the arms of God, when he was angry, by his prayer? Exod. 32. psal. 105.  
2. The Prophet jeremy, praying for the Isralites, God said unto him. Pray not for them, and hinder me not. jerem. 7.  
3. josua by his prayer, stayed the Sun and the Moon, until such time as he had overcome his enemies. josua. 10.  
4. Isay made the Sun go back to the point, where it had been ten hours before, in favour of the King Ezechias. And this King by his prayer, drove away death which was about to give him his last blow, and lenghtned his life fifteen years. 4. Reg. 20.  
5. S. Dominick confessed to a certain Prior of Cisteau, never to have asked aught of God, which was denied him. And when the Prior said unto him. Why then do you not demand of him, Doctor Conrade? It is a thing hard to obtain (replied the Saint) but if I shall ask it him, I do not doubt but to obtain it. He prayed all the night ensuing, and (a thing most admirable) in the morning Conrade came unto the Church, and cast himself at the Saints feet, asked the habit of religion, and obtained it. Ribadeneira upon his life.  
Is it any marvel them, that prayer being so excellent, so profitable, & so effectual, all the Saints have loved it so much?  
6. Read the life of S. Anthony, and of S. Arsenius, you shall see them pass the whole nights, without stirring from off their knees, and to complain of the Sun beating upon their eyes, that it took from them the repose and sweetness of their soul. Ribad. ex Athanas. & Cassiano.  
7. S. Simeon Stillites prayed continually both day and night, one while standing upright, another while prostrate; and praying upright, made so many reverences, that one of the servants of Theodoret, having undertaken to number them, counted in one day to the number of twelve hundred forty four, & then was weary of counting more. From the evensong of the principal feasts, until the morrow morning, he stood upright, with his hands lifted up to heaven, without being weary, nor suffering himself to be oppressed with sleep. Theodoret Cyri. epist. lib. 9 cap. 27.  
8. S. Apollonius, Abbot of two hundred monks in The baidis, prayed a hundred times a day, and a hundred times a night. Ruffinus lib. 2. cap. 7. Pallud. cap. 52.  
Abdias writeth as much of S. Bartholomew Apostle, S. Antoninus of S. Martha, Palladius of S. Macarius; and what shall I say of S. james the Apostle, who by the use of praying, had his knees as hard as a Camel's skin.  
9 A certain Cobbler named Zacharie, was wont night by night, to go and salute the most B. Sacrament in the church of S. sophy in Constantinople, and there to make his prayers. A holy man named john, who also passed the nights in prayer at the portals of the Churches, praying on a night at the portal of S. sophy, saw a light to come which overtook him: and the better to consider what this man came to do, he hide himself aside in a corner. Zacharie being come to the church door, he there made a short prayer, and then the sign of the Cross upon the door, and at the same instant it opened to him: and the same happened to two other doors. Being entered into the church, he went before the high Altar, and after that he had ended his prayer, he returning home to his house, all the Doors shut them after him of their selues. Raderus in his Row of Saintes, taken forth of the Greek Calendar.    

§. 6. Of the conditions required to pray protfiably.  
You ask and receive not, because you ask amiss. saith S. james. cap. 4. 3.  
To ask aright, we must observe four points.  
1. To be in good estate. If our hart do not reprehend us, we have confidence towards God (saith S. john) and whatsoever we shall ask, we shall receive of him. 1. john. 3. 22. And our Lord said to his Apostles; If you abide in me, and my words abide in you, you shall ask what thing soever you will, and it shall be done to you. john. 15. 10.  
Offer sacrifice no more in vain (quoth God by his prophet) incense is abomination to me; when you shall stretch forth your hands, I will turn away mine eyes from you, for your hands are full of blood. Wash you, be clean, take away the evil of your cogitations from your hearts. Isay. 1. 13.  
2. The second point is, to consider the greatness of the Majesty of almighty God, to whom we speak. What means is there (saith S. Basil) to pray without distraction? And he answereth; If we remember that we are before the majesty of God. lib. 1. Hexam. & in reg. breu. 201. & 306.  
3. Ask nothing, but what is either profitable, or necessary, to thy salvation. And that which is indifferent, as health, prosperity etc. ask it also with condition: for example, Lord give me health, if it be to thy greater glory, and my salvation.  
This is the confidence which we have towards him, that whatsoever we shall ask according to his will, he heareth us. 1. joh. 15. 14. And the will of God (saith S. Paul) is your sanctification. 1. Thes. 4. 3.  
4. To ask all in the name, and by the merits of jesus Christ. Amen I say to you, if you ask the Father any thing in my name, he will give it you. john 16. 23.  

EXAMPLES.  
1. God the Creator, received the gift of Abel, but that of Cain was rejected, because Cain offered it with a hart, full of envy and rancour against his brother. Gen. 4.  
2. At Toulouse in France, a young man being in quarrel & enmity against an other, albeit he frequented the churches, and recited there sundry prayers, yet never could he for the space of seven months, once recite the Pater noster, until such time as following the council of a father of the Society, he was reconciled to his enemy. In the annals of the Society anno 1584.  
3. I w●ll speak unto God (was Abraham wont to say before prayer) I that am but dust and ashes. Gen. 18. 27.  
4. S. Hierom writing to Saluina sayeth, that Nebridius was wont to ask nothing in his prayer, but that which God knew to be best for him. Epist. ●.  
5. Another holy person was wont to pray reciting A. B. C. and after at the end said. Lord do thou join the letters together, I ask thee only that which is most agreeable to thee, and most expedient for me, and what this is, thou knowest better than I. And S. Macarius said, that this manner of prayer was the best; Lord give me what thou wilt, and what thou pleasest. Salmeron tract. 12. de orat. Christi in horto.  
6. jacob being revested with the garments of his eldest brother Esau, received the benediction of his father Isaac. Gen. 27. If we will receive the blessing of our celestial father, we must approach unto him, with the garments and merits of our eldest brother jesus Christ. It is the practice of the Church, never to conclude any prayer in the divine office, or in the Mass, but. Per Dominum nostrum jesum Christum etc.     

THE VIII. CHAPTER. Of Communion.  
THe holy Church obligeth (a) every Christian, who hath attained to the use of reason, to receive at the least once a year, and that about Easter: but this is not to say, that she is not marvelous desirous (b) that we receive the same more often, and that because of the necessity which the soul hath of this nourishment, and of the great utilities she receiveth thereby. (a) Concil. Lat. Can. 21. (b.) Concil. Trid. Sess. 22. c. 26.  

§. Of the necessity and utility of Communion.  
Amen I say to you, unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. Saith our Saviour in S. john. cap. 6. 53.  
Th● bread which I will give, is my flesh for the life of the world. Ibid. 51.  
He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. Ibid. 56.  
I am stricken as grass, and my hart is withered, because I have forgotten to eat my bread. psal. 101. 5. that is to say, the holy Eucharist.  
To communicate every day (saith S. Aug.) I neither praise, nor yet dispraise, but I council and exhort, to communicate every Sunday. Lib. de eccles. dogmat. The same S. Hierom saith, in apolog. ad Pamachum.  
O sacred banquet (singeth the church) wherein Christ is received, the memory of his passion is renewed (a) the mind is filled with grace (b) and a pledge of future glory is given unto us. (a) Basil. ser. 1. de baptis. cap. 3. (b) Amb. in psal. 18. ser. 15. v. 4. Concil. Trid. Sess. 13. cap. 2.  
It is the viaticum of our pilgrimage (a) which is given unto us, as the manna to the Isralites (b) to pass happily the desert and warfare of this life, until we arrive to the celestial Jerusalem, bringing to us all consolation (c) virtue and graces. (a) Concil. Nice. can. 12. 2. Arelat can. 12. Chrisost. l. 6. de sacerd. Paulin. in vita Ambros. Greg. hom. 4. in Euang. (b) Exod. 16. Deut. 8. (c) Sap. 16. joan. 6.  
Hear what S. Ambrose saith. Our Lord in the Eucharist, is unto us all in all. If you will heal your wounds, he is the medicine. If you be thirsty, he is the fountain. If you be loaden with sins, he is justice. If you stand in need of assistance, he is virtu. If you fear death, he is life. If you will go to heaven, he is the way. If you fly darkness, he is the light. If you are hungry, he is food. Taste then and see how sweet our Lord is. S. Amb. de virginit. ad Marc. sor. l. 3. tom. 4.  

EXAMPLES.  
1. A certain woman, having been five weeks without communicating, appeared like a Mare. Pallad in hist. Lausiac. sect. 17. c. 19  
2. Sister Agnes Abbess, having forbidden S. Lutgarde to communicate every Sunday, was at the same instant stricken with sickness, whereof she could not be healed, till after she had revoked that sentence. Surius tom. 3. c. 12.  
3. S. Gertrude praying for one of her religious, who through an indiscreet zeal diverted her fellows to frequent the communion, our Lord said unto her, that all his delight was to be with men, and that therefore this religious did ill, in withdrawing others from the communion. Lud. Blos. in Monil. spirit. c. 6.  
4. S. Bonaventure, out of reverence and humility, abstaining sundry days to say Mass, as he heard the same, the priest having broken the holy Host, one piece thereof flew to the mouth of S. Bonaventure. Then giving thankes to God, he understood that those were more agreeable unto him, who approached to the communion by love, than those who for fear abstained from it: which he hath since committed to writing. In the treat. of spiritual exercises, entitled Fascilulus cap. 7. & lib. 2. de prof. relig. cap. 78.  
5. A little child, after he had communicated, was cast by his own father, being a jew, into a burning furnace, without receiving any hurt. Gregor. Turon. lib. 1. de gloria mart. cap. 10. Nicephor. Eccles. hist. lib. 17. cap. 25.  
6. S. Liberalis, receiving the communion every Sunday, took no other kind of sustenance, and was in good health. Marul. lib. 4. cap. 12. & Pet. de Natal. lib. 4 cap. 93.  
7. julia Zerbina at Parma, lived also many months, without other sustenance than the B. Sacrament. Orlandinus in the hist. of the Society lib. 2. of the year 1539.  
Who sees not then, that the holy Eucharist, is the true nourishment of a Christian man, and a sovereign remedy against all danger? and that therefore it is wisely done to approach often thereunto.    

§. 2. Of the preparation and devotion requisite to communicate well.  
Let a man prove himself (that is to say examine himself, and if he see himself in mortal sin, that he confess himself) and so, let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily (in mortal sin) eateth and drinketh judgement to himself (that is to say, his condemnation) not discerning the body of our Lord. Therefore are there among you, many weak and feeble, and many sleep (that is to say, are in the death of sin.) These are the words of the Apostle. 1. Corinth. 11. and so explicated by Theophil. Saint Anselme. Saint Greg. lib. 2. cap. c. 1. in l. 1. Reg. serm. 1. temp. Concil. Trid. Sess. 13. c. 7.  
Now four things are requisite to communicate well.  
1. Faith. 1. Tim. 3. S. Basil. quest. 172. in reg. breu; That is to say, to believe the reality of the precious body of jesus Christ in the holy Sacrament.  
2. Penance and Confession.  
3. An attention of soul, & devotion excited by prayers and meditations. Chrisost. hom. 83. in Mat. & 3. ad Ephes. 60. & 61. add pop.  
4. A decent carriage and comportment, to be fasting, chaste, modest, humble, having our face, mouth, and hands clean. S. Aug. ad jan. epist. 118. cap. 6. Orig. hom. 5. ●n diverse. euang. locos.  
O what horrible indignity is it, to believe that jesus Christ is in the most holy Sacrament, and yet to presume to receive him, having through mortal sin, the devil harboured in his soul?  

EXAMPLES.  
1. A holy Bishop having asked of God to know the interior estate of two of his subjects, which were reported to be adulterers, as they communicated, he saw the one of them to have his face black, and his eyes full of blood: and the face of the other, bright and shining, and all his garments as white as snow. And not knowing what it meant, an Angel told him, that the first was an adulterer, and was yet in sin. The other, albeit he had likewise committed adultery, yet had he cleansed himself by Confession before communion. In vitis patrum pag. 2. §. 156. The same also Saint Euthymius Abbat, saw in some communicants, as Surius writeth in his in life jan. 20.  
2. Widekindus Duke of Saxony, being come disguised into the camp of Charlemaigne, saw the priest upon Easter day give to those that did communicate, a very beautiful little child, who entered into the mouth of some, with a face laughing, and into others with a countenance frowning, and as it were by force. Albertus Crautz. l. 2. de hist. de Sax. c. 23.  
3. A young man in Guienna anno 1600. communicating in mortal sin, had never power to open his mouth. Whereat the priest amazed, asked of him if he were confessed, who answered with tears, no? Florimond Reimond tom. 1. of the beginning of heresy lib. 2. cap. 12. S. Greg. of Tours, writeth the like history, lib. de gloria mart. c. 89.  
4. King Lotharius, having for a long time kept a concubine, came to Rome to Pope Nicholas to be absolved, assuring that he had put her from him, which notwithstanding he had not done. The Pope to prove his saying, caused him to communicate with all the Lords of his train. A strange case, the king died within a few days after at Placentia, and within the year, all the others of his company. Sigebert. in chron. anno 870.  
5. At Dulaca, a city of the Phillippine Islands, a young man, receiving the B. Sacrament in mortal sin, felt instantly most strange pains throughout his body. He cast up the holy Host in a privy, and the pain ceased; our Lord choosing rather to be in that dirt, then within that sinful soul. Within a while after, he fell again to his former sins, and went notwithstanding unto the communion, and behold he was at the same instant, as seized with a fire in his throat, he withers, and consumes quite away, which his parents themselves perceived well, and yet descovered not the cause. He communicats again, and behold an infinite number of little flies which fly to his mouth, and gave him so many pricks with their stings, that at the last he knew himself, confessed him, and presently all those little flies, and all his pains departed. In the annals of the Society anno 1605. O the blindness and obstinacy of the sinner! O the admirable patience and benignity of God     

THE IX. CHAPTER. Of hearing sermons, or the word of God.  
BLessed is the man, whom thou shalt instruct o Lord, and shalt teach out of thy law. psal. 93. 12.  
Blessed is the womb that bore thee, and the paps that thou didst suck (said a woman unto our Lord after his sermon) yea rather (quoth he) blessed are they that hear the word of God and keep it. Luc. 11. 28.  
He saith yet more in another place. He that is of God (that is to say, according to the explication of the holy fathers (a) he that is predestinate to eternal life) he heareth the words of God, therefore you hear not (quoth he to the jews) because you are not of God. john 8. 47. (a) Aug. tract. 42. in joan. Greg. hom. 12. in euang. Ber. ser. 1. in Septuag.  
Certainly (saith S. john Chrisostome) I have great proofs of your profit and spiritual advancement, to see you every day to run with so great promptitude, and to be so greedy and desirous, to feed and fill yourselves with spiritual doctrine. For even as the appetit to corporal meat, is an argument of the good constitution of the body: even so the desire of spiritual doctrine, is an evident sign of the good constitution and health of the soul. Chrisost. hom. 32. in Gen.  
The words of sermons, are called by our Lord, the words of God, because it is God who speaketh by their mouths. He that heareth you, heareth me. Luc. 10.  
And Mat. 10. 20. It is not you that speak, but the spirit of your Father that speaketh in you.  
We gives thankes to God without intermission, because that when you had received of us the word of the hearing of God, you received it not as the word of men but (as it is indeed) the word of God. 1. Thes. 2. 12.  

EXAMPLES.  
1. S. Ephrem being one day in prayer, he heard a voice which said unto him. Ephrem eat; What shall I eat (quoth he) and who shall give me food? Go to Basil (replied the voice) he will teach thee, and will give unto thee the everlasting bread. He arose, goes seek S. Basil, and found him preaching in the church. Surius 1. of Feb.  
2. S. Gregory of Nice, and Metaphrastes write, that S. Ephrem saw a Dove to prompt unto S. Basil, all that he preached. And Amphilochius addeth, that he saw the tongue of S. Basil all on fire.  
3. An Arrian heretic, and a great enemy of our faith, was converted to the truth, for that he perceived whilst S. Ambrose preached, an Angel to dictat into his ear, all that which he said. S. Paulinus in his life.   

§. 1. Of the efficacy of the word of God.  
Why, are not my words as fire, saith our Lord, and as a hammer breaking a rock? jerem. 23. 29.  
They are also called Trumpets. Isay 58. joshua. 6. By the trumpets which the priests caused to be sounded, the walls of Hiericho were overthrown: a most assured presage, that at the voice and sound of the preachers (the true trumpets of the church) the walls and ramparts of our vices, should be overthrown.  

EXAMPLES.  
1. A certain woman that had poisoned her husband, hearing S. Hugh bishop of Grenoble preach, felt so grievous a sorrow in her hart, for having committed so great a sin, that without regarding where she was, she confessed it aloud and publicly. Ribad. in the life of S. Hugh.  
2. S. Vincent Ferrier, being about to preach, he perceived two wicked persons which were a leading to the gallows, he made them to be brought unto him, and a cloth to be put before their face. Then he preached of the malice and deformity of sin, and of the pains of hell, and that with such fervour and efficacy, that these two thiefs touched with repentance for their sins, began to sweat, and to smoke or reak, as if they had been burnt, and their faces being discovered, they were seen become as black as coals. Platus de bono stat. relig. l. 2. c. 32.  
O what reformation would there be both in towns and villages, if sinners would frequent sermons and catechisms! But all as it is to be feared, lest that which our Lord said to his Apostles, arrive not to sundry Christians. Whosoever shall not receive you, nor hear your words, amen I say to you, it shall be more tolerable for the land of the Sodomites and Gomorrheans, in the day of judgement, then for that city. Mat. 10. 14.     

THE X. CHAPTER. Of the singular devotion, which the good Christian ought to have to our B. Lady.  
ALl the holy Saints have been so affected to the mother of God, & have thought so highly of the desire which God hath of her honour and her service, that they have been bold to assure, that who so shall be truly deuo●t unto her, shall be never damned, but that she will obtain him of her Son, all that which shall be necessary for him to be saved. They prove the same by the words of the wise man. Prou. 8. 34. saying. Blessed is the man that heareth me, he that shall find me, shall find life, and shall draw salvation of our Lord.  
For this cause, S. Epiphanius calleth the holy virgin, the root and seed of glory. orat. de Annunt.  
And in Eccles. 24. 24. I am the mother of beautiful love, and fear, and of knowledge, and of holy hope, in me is all grace of way and truth, they that explicate me, shall have life everlasting.  
S. Anselme and S. Bonaventure lib. 1. phar. cap. 5. say. Sicut o beatissima etc. Even as, o blessed virgin, all averted from thee, and despised of thee, must needs perish: even so all converted to thee, and respected of thee, it is impossible they should perish.  
Hear S. Bernard. God hath placed the whole plenitude of all good things in Marie, that we should know, that if there be any hope in us, any grace of heaven, any hope of salvation, all this comes from God by the hands of Marie. Ser. de nat. virg. Mariae.  
And in another place. She is called, the Queen and mother of mercy, because we believe, that she openeth the bottomless depth of divine mercy to whom she will, when she will, and a●ter what manner and fashion she will; in so much, that even the most enormous sinner, can not perish, if this Saint of Saints, honour him with her intercession & as●…tance. Serm. 1. in Salue regina.  
Who hath ever (saith a certain holy personage) reclaimed thy most powerful favour with a faithful hart, and hath been rejected? Never, never hath one been heard of. Eutichianus in vita Theoph. anno 600. The same, Saint Bernard saith, in the sermon upon the Assump●…on.  

EXAMPLES.  
1. My mother ask (said king Solomon to Bersabee) for it behoveth not that I turn away thy face. 3 Reg. 20. Solomon was a figure of the Son of God, and Bersabee of our B. Lady.  
2. When jesus therefore had seen his mother (from the Cross whereon he was nailed) and the Disciple standing whom he loved, he saith to his mother. Woman, behold thy Son. And after that he saith to the Disciple, behold thy mother. joan. 19 26. From which hour, S. john took her for his mother. Our Lord recommended us also then unto his mother in the person of S. john. Have we not then just occasion, to hold her for our mother as well as he?  
3. S. Thomas of Aquin assured before his death, never to have asked aught of our Lord, by the means of our B. Lady, which he obtained not. Ribad. 7. of March. The same is read also of S. Dominick. Ibid. 4. of August.  
4. Theophilus having given his soul unto the devil, and signed the gift with his own hand, had recourse unto our Lady, and prayed unto her so fervently and so efficatiously, that the devil was forced to bring him back again his bill. Metaphrast. 4. of F●b. and. S. Antoninus. Which the B. Cardinal Damian admiring, saith. What may be denied thee, o most holy virgin, to whom was not denied to pluck Theophilus out of the very throat of hell? Certainly nothing is impossible for he, sith thou canst from the very bottom of the bottomless depth, raise up the despaired, to lift them up into the bosom of glory.  
5. See such other like examples, in the history of Loretto, by Horatius Turselinus lib. cap. 4. cap. 33. In Cesaria's, lib. 6. mirac. cap. 26. 27. In Delrio disq. magic. lib. 6. cap. 2. S. 3. q. 3.  
6. A certain Hermit upon a day, saw our Lady sitting upon a sumptuous throne, and at her feet, S. Wadrus and S. Aldegundus, who besought her to do justice upon Theodoric Count of Auesne, who uniustly usurped the goods of the Church. Our Lady answered them, that his wife held her hands, for as much as every day she offered for him sixty Aue Maries. In the 3. volume of the annals of Hainna● cap. 19  
7. Lewis king of France and Emperor son of Cha●lemaine, bore always the picture of our Lady, hanging at his neck (as did also S. Hedwige Duchess of Pol●gnia Sur tom. 5.) and if he were either weary of hunting, or stayed amongst the thickets, he fastened this picture upon some tree, and offered up his prayers upon both his knees. In the history of France. Canis. l. 5. cap. 2●. & Crautz.  
7. Andronicus, Emperor of the cast, being reduced by a sudden accident to the point of death, and seeing that he could not receive the most precious body of our Lord for his voyage food, he put within his mouth a golden image of the most holy virgin, which he always bore about his neck, and so melting into tears, died. He believed that the B. mother would make his excuse towards her Son, and that he should not be excluded heaven, presenting at the gate thereof, the picture of her who was the Queen of heaven, and having his har● all graved with the marks of her devotion. Binet in his treatise of devotion to our Lady.  
8. The B. mother of Teresa of jesus, being appointed prioress of the Incarnation at Auila, before she began any thing touching her office, placed in the Prioresses' chair, an image of wood of our B. Lady, and offered up unto her, the whole house and the keys thereof. This act was so agreeable to our B. Lady, that within a few days after (as she herself hath left in writ●inge) she saw at the beginning of the Salve, the mother of God come down from heaven into the same chair, with a great multitude of Angels who said unto her, that she had done rightwell to set her in her place, and that for this fact, she would present their prayers and praises unto her Son. F●b. l. 3. cap. 1. of her life.  
9 A certain religious man of the order of S. Francis, had a custom never to take his refection, if first he had not said his Beads once to our B. Lady. One day being set at the table, he called to mind, that he had not discharged that day, that pious duty. Having then obtained leave of the Guardian to go forth, he went and said his Bedes in the Church; and as he stayed somewhat long, another went for to call him. Who as he entered into the Church, he saw our Lady, accompanied with a multitude of Angels, who gathered from the mouth of this religious as he said his Beads, most fair Roses, the which they placed about our Lady's head: and at every time that he pronounced in the Aue Marie the name of jesus, our Lady and the Angels bowed down their heads. Extracted out of the Chronicles of the Friar Minors. Part. 3. l. 1. c. 36. & 3●.  
10. A Sodaliste of our B. Lady, in the year 1586. confessed a● his death, that he had been presented before the judgement of God, and in great danger of being saved, had he not been suddenly assisted by our B. Lady. Franciscus Bencius in the annals of the Society, anno 1586. and joannes Bonifacius in the history of the virgin l. 4. c. 18.  
12. Martin Guttrich an heretic, having heard in the sermon of Doctor Frederick Fornerus preacher of Bamberge, that none could die ill, who devoutly served our B. Lady, and daily offered unto her son Aue Maries, he began from that very time, to say unto her every day, seven in the morning, and as many at night, which he continued for three whole years: at the end whereof being fallen sick, our B. Lady appeared unto him, warning him to be confessed, and to receive the B. Sacrament, telling him, that she had obtained of her Son, that he should not die in his wicked heresy, in requite all of the service that he had done her, and that she would come and fetch him, at the same instant that she was delivered of her Son: as it came to pass, for he deceased on Christmas night, betwixt twelve and one a clock, the year of our Lord 1607. This history was written more at large by the preacher v, as an eye witness, in a letter sent to a certain friend of his at Monich. the 4. of januarie 1608.  
If an heretic hath merited so much favour of the mo●her of God, for some few Aue Maries, which he recited during his heresy, what oughtest thou to hope for (true Christian Catholic) if being in the state of grace, thou rendrest unto her every day, some pious service reciting the rosary, or the Bedes, or at the least a little Coronne of twelve Aves, interposing three Pater's, in honour of the crown of twelve Stars or favours, wherewith the most holy Trinity hath crowned her soul? And how much more, if rancking thyself in some sodality of hers, thou resolvest to be particularly and singularly devout unto her? Wilt thou be assured more and more, one day to rendar and give up thy soul betwixt her arms? Put thyself in the company of those, who pray one for another to this purpose, reading the Litanies of Loretto, with some other prayers unto S. joseph.  
Lo here that which I had to impart unto thee, touching the manner to live Christianly, that is to say, to live in such sort, that thou mayest, as a true soldier of jesus Christ, having driven away sin from thy soul, trampled upon the devil, the world, and the flesh thy mortal enemies, having gotten many merits and virtues by the exercise of good works, thou mayst one day at the last, ascend upon a chariot of honour, and triumphantly enter into everlasting glory and felicity, Amen.    
To the greater glory of God, and of his glorious mother the Virgin Marie.   

APPROBATIO.  
Ego infrascriptus testor me perlegisse libellum intitulatum, The Christian 〈◊〉. Per R P Philippum Doultreman Societatis jesus Sacerdoten Gallicè compositum, & in linguam Anglica●…am per joannem Heigham traductum, nihilque in eo, contra fidem Catholicam aut bonos mor●…s deprehendisse, sed magnam potiù vtil●…atem & consolationem Catholicis Angliae●… aturum fore Quare securè imprimi potest. Datum Aud●…mari in Collegio Anglorum Soc. jesus, die 18. Aug 1622.  
Hugo Buccleus Soc. jesus Sac.   

A Summarie of the Chapters and Paragraphes, contained in these two books.  

THE I. BOOK. Of the flight from sin. 

THE I. CHAPTER. Of the name Christian, pag 18.  
THE II. CHAPTER. Of mortal and venial sin. pag. 25. 

§. 1. What mortal sin is, and what detriments it bringeth to the soul, p 27.  
§. 2. How much mortal sin is detestable horrible and stinking, pag 33.  
§. 3. By mortal sin, we crucify again jesus-christ, pag. 37.  
§. 4. Of venial sin, pag. 40    
THE III. CHAPTER. Of sins of will only, & of thought, pag. 45.  
THE iv CHAPTER Of the sins of the Tongue, pag 50. 

§. 1 Of Swearing, pag. 52.  
§ 2. Of Blasphemy, pag 64.  
§. 3 Of Malediction, and of wicked Imprecation. pag 69.  
§ 4. Of contumelious words, pag. 73.  
§ 5 Of Detraction, pag. 76.  
§. 6 Of Lying, pag. 81.  
§. 7. Of songs, and of dishonest words pag. 86.    
THE V CHAPTER. Of the sins of parents and their children pag. 92. 

§. 1. Of the negligence of parents to correct their children from their tender youth, and to instruct them in matters of faith, and of good manners, pag 93  
§ 2. Of the sins of Children, towards their parents, pag 102.  
§ 3. Other considerations for the fathers of families, touching the gowernment of their household: and particularly towards their men and women servants, pag. 110.    
THE VI CHAPTER. Of the Seven capital sins, pag. 115. 

§ 1. Of Pride and superbity, pag 116.  
§ 2. Of Covetousness, pag 121.  
§ 3. Of the sin of Luxury, pag. 129.  
§ 4 Particular Considerations, against the sin of voluntary Pollution, pag 135.  
§ 5. Of the sin of Envy, pag. 138.  
§ 6. Of Gluttony and Drunkenness, pag. 141.  
§ 7. Of the sin of Anger, pag 150.  
§ 8 Of the sin of Sloth, pag. 156. 

An advertisement touching this vice for such as are Magistrates & father of families, p. 165.      
THE VII CHAPTER. Of certain remedies and means, whereby not to fall into sin, pag 168. 

§ 1. Of flying the occasions of sin, p. 169.  
§ 2 Of the mindfulness of the presence of God, pag 176.  
§ 3 Of the remembrance of the most dolorous passion of our Lord, pag. 183.  
§ 4 Of the memory of death, pag. 188.  
§ 5. Of the memory of judgement, pag 200.  
§ 6. Of hell, and of the Eternity of the accursed, pag. 206.  
§ 7. Of the memory of heaven, and of the eternity of the blessed, pag. 215.      
THE II. BOOK. 

The Prologue, pag 225.  
THE I. CHAPTER. Of the sign of the Cross, pag. 228. 

§ 1 Of the ancient use and custom, to make the sign of the Cross, at the beginning and ending of our works: and how dangerous it is, either to eat or drink, not making before and after this holy sign, pag. 229.  
§ 2. That this sign is a preservative against all danger, and particularly against the tentations of the devil? pag. 235.    
THE II. CHAPTER. Of Prayer and Thanksgiving which a Christian ought to make morning and evening, before, and after meat. And of the invocation of our blessed Lady, of our Angel Guardian, and our other Patrons, pag 241. 

§. 1 Of the prayer which a Christian ought to make morning and evening, pag 243  
§ 2 Of thanksgiving which we ought to render to God in all times, but particularly after meat and drink, pag. 254.  
§ 3 Of prayer, examen of conscience, and Invocation of Saintes, which a Christian ought to make before he sleep, pag. 259. 

Sect. 1 Of the examen of our conscience, pag 261  
Sect. 2 Of the Invocation of Saintes, pag 269    
§ 4 Of holy water, where with a Christian ought to sprinkle himself, at his going in, or coming out of his bed and chamber, pag. 276  
§ 5. Of Agnus Dei, pag 280.  
§ 6. Of the Relics of Saints, pag 285.    
THE III. CHAPTER. Of the three Theological virtues, Faith, Hope, and Charity, pag 289. 

§ 1. Of Faith, 290.  
§ 2. Of Ignorance in things of faith how dangerous it is, and which the points are, that necessarily are to be known, pag 298.  
§ 3. Of Hope, pag 303.  
§ 4. Of distrust of ourselves: and how we must never begin, nor undertake any thing, but first to recommend the same to God, pag. 305.  
§ 5. Of Charity, & particularly of that which we own unto God, pag 311. 

The properties of the love of God, pag. 314    
§ 6 Of Charity towards our neighbour, pag 320    
THE IV CHAPTER. Of the seven virtues contrary to the capital sins, pag. 325 

§ 1. Of the virtu of Humility, pag. 326.  
§ 2. Of Liberall●…ie, pag. 333.  
§ 3. Of Cha●…itie, pag. 335.  
§ 4 Of Chari●…e pag 346.  
§ 6. Of the vi●…u of Patience, pag 353.  
§ 7. Of spiritual diligence, pag ●…7.    
THE V CHAPTER Of the holy sacrifice of the Mass, pag. 372. 

§ 1 Of the fruits and vtili●…es of the Mass, pag 373  
§ 2 Of the reverence and attention we ought to have, during the sacrifice of the Mass, pag 375  
§ 3. Of the utilities of the Mass proved by examples, with some remarkable punishments of those who have despiced the same, pag 380    
THE VI CHAPTER. Of Confession, of the Sacrament of Penance, pag 388. 

§ 1. Of Contrition, pag. 389.  
§ 2. Of Confession, pag. 394.  
§ 3. Of frequent Confession, & how dangerous it is for to delay it, pag 401.  
§ 4. Of General Confession, pag 406.  
§ 5. Of satisfaction, the third part of the Sacrament of Penance, pag 408.  
§ 6. Of Indulgences, pag 409.  
§ 7. Of the pains of Purgatory, pag 412.  
§ 8. Of prayers or suffrages for the departed, pag. 415    
THE VII. CHAPTER. Of satisfactory works, Fasting, Alms, and Prayers, pag 420 

§ 1. Of Fasting, pag. 421.  
§ 2 Of Alms, pag. 424.  
§ 3. That we never lose any thing, no not in this present life by giving alms, pag. 430.  
§ 4. How rigorously God hath punished those which had no pity of the poor, p 434.  
§ 5. Of Prayer How excellent, profitable, and necessary it is, pag. 437.  
§ 6 Of the conditions required to pray profitably, pag 444    
THE VIII. CHAPTER. Of Communion, pag. 448. 

§ 1. Of the necessity and utility of Communion, ibid.  
§ 2. Of the preparation and devotion requisite to communicate well, pag. 453.    
THE IX. CHAPTER Of hearing sermons, or the word of God, p 458 

§ 1 Of the efficacy of the word of God, pag. 461.    
THE X CHAPTER. Of the singular devotion, which the good Christian ought to have to our B. Lady, pag. 463.     
FIN.