Chap. I.

FOR as much as this booke, is published for the commodity of such persons, as be re­solved to serue God, by setting downe before their eyes, such meanes as they haue to vse, both for the preserving them selues, and also proceeding for­ward in his divine service: and [Page 2] further to exhort them, to put those meanes in practise: and seing one of them, and that of great force & efficacy, is to fre­quent the Sacraments, that is, often to be confessed, and to re­ceaue the holy communion: two things are here for this purpose, especially to be handled.

The first is, to exhort al faith­full Christians, often to repaire to these holy sacraments, by de­claring the great & wonderfull commodities, which by meanes of them be obtayned. The se­cond is, to teach and instruct them, concerning the true and laudable vse of the sacrament of Confession, and the holy sacra­ment of the Aultar: and because to entreate copiously of these poynts, were too much for this small booke, therefore touching [Page 3] this matter, I intend onelie to speake of that, which to me shall seeme most necessary, and wor­thy to be noted, of such as be re­solved to serue God. The first poynt therefore which I meane to handle, shall be briefly to set downe before our eyes, how ne­cessary it is, for al Christians, of­ten to frequent the divine sacra­ments of Confession, and the sa­cred Communion: the second shall be to prosecute in particu­lar, such abuses and disorders, as be more secret, and into which, even those that be determined to serue God, doe not seldome fall.

Concerning the first. Many & very effectuall be the reasons, which ought to moue and invite all faithful christians to frequent the Sacraments, that is, to con­fesse [Page 4] themselues, and communi­cate once in eight, or fifteene daies, or at least once a moneth. For if they be such persons, as God hath voutchsafed so to fa­vour, that since their last confes­sion, they haue not fallen into a­ny mortall sinne, very necessary it is for them so to doe, both to preserue themselues in Gods grace, & to increase in the same, and also in all other vertuous & heavenly gifts: to make them­selues daiely more acceptable in the sight of God: to be more fit instruments to set forth his glo­ry, & to advance the good of his Church: to make their salvation more certaine: to lay vp the treasure of greater merits in eternall felicity: to procure more light, and strength, both to know, and overcome all the temptations & [Page 5] deceipts of the enemies of our soule: to doe the workes of ver­tue, with greater facilitie and sweetnes: to passe over this life, with more peace, and spirituall comfort: to be at our death more assisted and holpen, of God with plenty of heavenly succor: and so finally to depart this life, with more hope of salvation, greater quiet, and comfort of soule. For these, and such other like effects, and singular commodities, very necessary it is, I say, that the ser­vant of God should often re­paire to the sacraments. For al­beit since his last confession hee hath not fallen into any mortall sinne, yet certaine it is, that hee hath committed many veniall, wherof some he doth know, and others, he doth not, and yet for all that not to be excused, be­cause [Page 6] he might well haue known them: and these veniall or small sinnes, although they doe not spoile the soul of gods grace, yet doe they great harme, and put a man in such a case, that he doth thereby fal the sooner into those that be mortall, as else where hath beene handled: CertaineIn tract. 4. cap. 24. likewise it is, that a man is conti­nually assaulted with daiely and divers tentations by the devill, the world, the flesh, & our cor­rupt nature, which doe put him in great danger, to fall into mor­tall sinne: and many of them be secret, and very perilous, and therefore passing necessary it is, that he should alwaies haue a re­medy to deliver his soule from veniall sinnes, and great neede he hath of daiely strength, to re­sist all tentations: great neede [Page 7] of the continuall dew of Gods grace from heaven, to mitigate his wicked inclinations: and all this doth he find in the holy Sa­craments of confession, & com­munion, if he do often frequent them. And although it cannot be denied, but that there bee o­ther remedies, for the purging of veniall sinnes, so most certain it is, that this of frequenting the Sacraments, if it bee done as it ought, is the best, and most effe­ctuall of all other. Of the won­derfull effects, which the blessed sacrament of the Altar worketh in them that doe frequent it. S. Bernard giveth an excellent testi­mony: these be his words. The Ber. in ser. de ce. dom. most pretious sacrament of the body of our Lord, doth worke in vs two effects: The one is, that it doth diminish the sence of veniall sinnes: and the other is, [Page 8] that it doth wholy take away all con­sent, to mortall sinnes. And the ho­ly man, doth proue this to bee true, by that experience, which the servants of God doe find & feele in their owne heartes, to whome he doth there speake in this manner. If any of you, doe not now so often feele, neither yet so greate motions as before time you did, of an­ger, of envie, of carnality, and other vices, let him giue thankes to the body and bloud of Christ, which hee recea­veth in the holy sacrament, because this is the effect thereof, and let him take comfort therein, for as much as God by this meanes doth cure and make sound the corruption of our nature. Thus writeth S. Bernard. And the selfe same thing is confest by all holy men: and the generall councell of Trent, doth confirm the sameSes. 13. c. 8. declaring, that the blessed Sa­crament, [Page 9] doth worke this in all such, as receaue it with due pre­paration, to wit that it doth de­liver them from consenting to tentations, pacifie their passions, giue them victory over their e­nemies, preserue and encrease thē in good life, by giving force and strength for al these foresaid ends. And from hence it com­meth that in al cities & townes, where there be many, that often repaire to the sacraments, many there be also, which all their life long continue in Gods grace, without ever falling into any mortall finne: And all ordina­ry ghostly fathers, be witnesses of this trueth, who find by expe­rience, that christian people doe receaue this great commoditye by frequenting the Blessed sa­crament of the Aultar with de­votion [Page 10] and a vertuous disposi­tion.

These reasons aleadged, are sufficient to perswade all good Catholicks though not guilty in their conscience, of any mortall sin, often to confes themselues, and to communicat: but if since their last being at cōfession they haue committed any deadly sin, then besides the former reasons, greater necessitye haue they streight waies, and without de­lay, to goe vnto the sacrament of Confession: to witt, that by meanes thereof, they may come out of that damnable state, and deliver themselus, from all those mischiefes and harmes, which from that kind of sin do growe: as to be hated of God, & to liue in disgrace of the Blessed Trini­ty: to bee abhorred of heavenly [Page 11] Maiesty, and to be captiues and slaues to Sathan the prince of darkenesse: to be subiect, and o­bedient to his will, and to lose the great value and merits of all the good works of their life past: to be in apparant danger of fal­ling into greater sins, into grea­ter blindnes, and hardenesse of hart, and finally into everlasting damnation. From al these evils, and mischiefs, and many more, annexed to these, that man is delivered, who after due prepa­ration, purgeth his soul streight waies by confession. And al­though true it be, that onely by contritiō, with a purpose to con­fesse in time convenient, a man may deliver himselfe, from the state of mortall sin: yet to haue contrition without helpe of the sacrament, is an hard thing, vnto [Page 12] which few doe attaine: for as much, as true contrition, contei­neth in it selfe, a great hatred of sinne, by reason wherof, the soul doth in will abhorre and detest, all mortall sinne, more then all other evils in the world, & with all a firme purpose of amendmēt of life: and so resolutely deter­mineth, never more to consent to any deadly sinne whatsoever, neither for interest or commo­dity, nor to avoide any paine or misery of this life: and togither with this, necessary it is, that the principall thing, which moveth a man to this hatred of sin, and amendment of his life, bee the loue of God aboue all thinges. And because men commonlye vpon their forsaking of mortall sinne, doe it not at the first, for this supernaturall loue of God, [Page 13] but principally for feare of Hell and damnation: for this cause a very hard and rare thing it is, to haue contrition without the helpe of the sacraments: where­of it commeth to passe, that such as haue sinned mortally, and go not to the sacrament of cenfessi­on, commonly they continue stil in the same bad estate, and so be subiect to al those mischiefes and dangers, which accompany mor­tall sinne, as before hath beene said: And the reason heereof is, because ordinarily without help of the sacraments, men ariue not to haue contrition, which yet is necessary to come out of mortal sin: but when they go to confes­sion with that preparatiō which is requisite, if their soul be infe­cted, streight waies are they delivered from mortall sin, & from [Page 14] all those mischiefes before men­tioned: for when a man confes­seth him self having a perfect ha­tred of sinne, & a firme purpose of amendment, although the principall reason which moveth him, to forsake sin, be the feare of his owne damnation, yet with the helpe of the sacrament, shall he obtaine Gods grace: and this is that which Divines teach, and the holy councell of Trent dothSes. 14. c. 4. declare, to witt that of attrite he becommeth contrite. For such was the infinite mercy of God, now in the lawe of grace, as to bestowe such efficacy vpon his sacramēts, that to him that wan­teth grace, and doth not of his part, put any stoppe, or impedi­ment, grace by meanes of them is given him, and to him that is already in grace, the same is en­creased [Page 15] and augmented.

These be in summe, the most excellent commodities which faithfull people doe gaine by of­ten repayring to the Sacramēts of Confession, and communion: and these bee the pittifull and most grievous evils, from which they be delivered. He therfore that is desirous of salvation, and resolved to serue God, and pon­dereth well this point, how can he let so great commodities slip out of his handes? how dareth he advēture the losse of so great gaine? how can he excuse him­selfe from frequenting confessi­on, the spring of life, and salva­tion, by meanes whereof hee is delivered from such notable e­vils of death, sinne, and everla­sting damnation? and such pu­rity of soul obtained, such divine [Page 16] and spirituall beawty, and such treasures of grace and glorie? And how can he containe him­selfe and not go often to the ho­ly Sacrament of the Aultar? the bread of life, the death of sinne, the wel-spring of vertues, the medecine of our passions, the staffe and stay of our weakenes, the treasure of graces, the most pleasant repast of all heavenlye comfort, the roote of immorta­litye, and the fountaine of all goodnes. And thus much may suffice, cōcerning the first point. Now will I come to the second, which is the principal thing that I intēded to intreat of, & wher­of in very deede, we stand most in neede and ought carefully to be instructed in the same.

Chap. II.

MY purpose is not heere to note great and mani­fest defects, into which such as be carelesse of salvation vsuallye doe fall: as to come to confession without having before hande thoughte vppon their sinnes: to conceale in con­fession some great sinne, either for feare or worldely shame: to confesse their sinnes without a­ny purpose of amendinge their former life, & to avoide al dan­gerous occasions of mortall sin: [Page 18] which bee such notable defects, and hainous sinnes, that they do wholy hinder al that fruit which should come by confession, and make it nothing worth at al, and so bound they are to confesse a­gaine the selfe same sinnes, and also that fault of sacrilege, which they then committed in making so wicked a confession.

But my intent is, to note cer­taine negligences and defectes, which proceede from the wick­ed inclinations of our corrupt nature, & be found in such per­sons as are desirous of salvation, and resolved to leade a vertu­ous life, which convenient it is, that they should avoid, by mor­tifying the rootes frō whēce they doe spring. One of these disor­ders is, for a man in confession to excuse and defend his sinnes, [Page 19] putting vpon them divers sorts of colours, to the end they may seeme not so grievous & filthy, as in deede they be: As for ex­cuse of themselues, some say, that they sinned because they could not choose: which is most false, for God doth not bind any to that which is impossible. O­thers say, that althoughe they gaue consent vnto the sinne, as in desiring of revenge, or some vncleane act, yet did that cogi­tation quickely passe away, and stayed not long in their heart: & by this meanes, though the con­sent were deliberat, yet woulde they bee thought, not to haue committed any sinne, or if they did, that it was but a small one: whereas most certaine it is, that if they did not resist the passion, but gaue deliberat consent there [Page 20] vnto, that they sinned, thoughe the consent continued never so small a time. And if the thinge to which they gaue consent, was any notable iniury to their neighbour, or fornication, or any o­ther such weighty matter, then was that consent a mortall sin, & it importeth not, that it con­tinued but a litle while, for that did not proceede from his owne vertue, but for that the fury of the passion was now ended. O­thers excuse themselues, laying the fault vpon the Devil, saying: The Devill tempted me, and it was he that beguiled mee, and made me to sin: Others excuse thēselues ascribing al the blame to their neighbours, that gaue them occasion of sinning, saying thus: If I offended god, the rea­son was, because they asked me, [Page 21] and were so importunat that I could not excuse my selfe, or it was because they first gaue mee disgratious and bad wordes, or offered me this iniury, and en­forced me against my will, to re­turne them the like speech again and to offer them the like mea­sure. Others defend and excuse their sinne, farre worse then the former, & that is by attributing the fault to God himselfe, say­ing: God hath given me such a nature, so wicked a complexion, and so prone to naughtines that although I doe what I can, and enforce my selfe never so much, yet can I not avoide these sins, nor resist these tentations. All which is false & a great vntruth, for neither the Devill, nor any man, can compell one to sinne, if freely and voluntarily of him­selfe, [Page 22] he will not sinne, neither doth God ever giue over to be­stowe vpon man in this life, all that helpe which is necessary, & requisite, not to consent to sin, if man himselfe would take the benefit thereof.

This so great a disorder in man, groweth of pride, & a cer­taine presumption, by reason whereof, he estemeth of himself, and would also be esteemed of others, more then is lawful, and is afraide of that confusion, and disgrace, which for his sinnes he deserveth. So saith S. Gregory in these wordes: Our harts filled with In moral. lib. 22. c. 8. in edit. nou. pride, if it doth ought worthy of blame, that doth it conceale and hide, and would not openly confesse it, to haue a­ny remedy thereof. And this disor­der, descendeth vnto vs by in­heritaunce from Adam, for as [Page 23] from him, we inherit originall sinne, so likewise by way of incli­nation do we inherit the increase of sin, and that is to excuse the same. Adam sinned, and God very mercifully came vnto him, and demanded certaine questi­ons, to the end that by acknow­ledging and confessing his fault▪ and accusing himselfe from his hart, hee might haue obtained pardon. But Adam defended his sinne and excused himselfe, laying al the fault vpon the wo­man: and the woman being as­ked, she likewise excused herself laying the blame vpon the Ser­pent, which was the Devil: and and as S. Gregory saith, both of them were in a certaine mannerGreg ibid. supra c. 9. willing, to lay all the sinne vpon God himselfe: for what was it else for Adam to say, the woman [Page 24] which thou gavest me, made me to sinne, but to insinuat that god was the cause of his sinne, in that he created the woman? And for the woman to say: The Serpent deceaved me, what was it else, but to ascribe the sinne vnto God, as the cause thereof, for that he placed the serpent in Pa­radise? And thus by excusing themselues in this maner, they procured against thēselues, two great evils and passing notable harmes. The one was, that they did stop and hinder the mercy of God, and obtained not pardon of their sinne, at that time: for this was the very cause why god demaunded of the Devill no­thing at all, because neither would he pardon him, neither was he capable of penance: and of Adam and Eue did hee aske [Page 25] certaine questions for that hee was desirous that they shoulde with sorrowe, haue confessed their sinnes, and by their hum­ble and simple confession, not excusing it, haue obtained full pardon at his handes. The se­conde harme which they did, was, that by excusing thēselues they encreased their sinne, and made it more grieuous then o­therwise it was: whereof ensued, that albeit afterwarde through penance which they did, they were pardoned: yet had the par­don so great a punishment an­nexed, as was the destruction of the whole worlde, and their ba­nishment for the space of nine hundred and odde yeares vpon earth, and afterwarde imprison­ment for the space of three or foure thousand yeares in that [Page 26] place of hell called Abrahams bosome, or Limbus patrum. In the very same manner doth it fare with all the children of Adam, that defende and excuse their sinnes: for by laying the fault v­pon his creatures, vpon aduer­sities and tentations, they doe in a certaine secret manner, attri­bute them to God himselfe, who is the maker of all creatures, and the author of all the euils of pu­nishment and affliction: and by these meanes, doe they encrease and multiply their sinne, and greatly stop and hinder the mer­cy of God, who woulde pardon their offences. For so noteth S. Gregory in these words. It is a com­mon In Moral. vbi supra. vice amongst men, to hide them­selues for the committing of sinne, and after the committing being asked, to denie it, and being conuinced thereof, [Page 27] to defend and excuse it, by which the sinne is encreased.

This so wicked a passion, and disorder, we ought to ouercome and mortifie, by confessing all our sinnes plainely and clearely, with all the greatnes they haue, and to lay all the fault vpon our selues, confessing our selues to be the true and entire cause of them, and to attribute all that we doe vnto our selues: for al­though true it be, that the Di­uels doe tempt vs, and men per­swade and provoke vs to wick­ednesse, yet is man for all that alwaies free, and at liberty, and hath sufficient helpe from God to withstand tentations, and not to consent vnto any sinne at all, and therefore ought hee to ac­cuse and blame himselfe and not any creature else whatsoeuer. [Page 28] Let him not therefore say in his defence, the Diuell did tempte me, nor my neighbour gaue me occasion, and made me to sinne: but let him say from the bottom of his heart, I am he that did the sinne, and all the fault is wholly mine, because voluntarily and of mine owne free will I gaue consent thereunto: and where­as it was in my power to haue shunned such dangers and oc­casions, which I ought to haue done, yet did I not auoide them: and being able against the ten­tations of the enemy, to haue holpen & strengthened my selfe with prayer, penance, workes of mercy, spirituall talke, and rea­ding of good bookes: yet did I not for that purpose, vse either these or any other such like mea­nes, which God did inspire into [Page 29] my soule, and therefore all the fault is mine owne, and all the cause of my harme remayneth in my selfe: for that saying of Saint Chrysostom is most true, that noneTomo 5. hom. quod nemo ledi­tur. &c. receaueth any hurt but of him­selfe, because there is not any o­ther true harme or damage in­deede, but that which sinne cau­seth, and that neuer can be, ex­cept a man doth willingly con­sent thereunto. And when a man confesseth his sinnes with this kinde of purity, let him haue great care that he doe not either pretend or desire to be accoun­ted humble for so doing, or to be esteemed for a good penitent man, for this were to flie from one kinde of pride, and to fal in­to an other: but let his principal intent be, to be taken for a sin­ner, and to be for his sinnes con­founded, [Page 30] reprehended, and to haue spirituall phisicke giuen him, as to a sinner: Of which minde of his, it will be a good ar­gument and testimonie, if when his ghostly father doth blame & rebuke him for his sinnes, and intreate him as a sinner, he take it patiently and well: for if hee accuse him selfe plainely as a sin­ner, and yet wil not be delt with­all nor reprehended as a sinner, it is a signe that he doth not con­fesse or accuse himselfe sincerely from his hart. This is the opini­on of Saint Gregory whose wordes be these. True confession which wee 22. Moral. cap. 20. in edit. noua. Cassian. col lat. 18. c. 11. make of our sinnes, is tried by the re­prehension which is giuen vs, for those sinnes which wee confesse: for if being rebuked for them we defend them with pride: certaine it is, that we confessed them not sincerely, for it is the sinne of [Page 31] pride, not willingly to heare that at the mouth of an other which a man doth willingly confesse of himselfe. And if when we confesse our selues to be sin­ners, we did likwise with true humility acknowledge our selues for such when we are blamed or rebuked for our sins, neuer would we denie or defend them. Thus writeth S. Gregory: out of whose words we learne what the intent of a true penitent ought to be in confessing his sins sim­plie and plainely, and without excusing them, and that is, not to be accounted iust, or to be re­uerenced for such a one, but to be confounded, humbled, and reprehended, as a sinfull man.

So great is the vertue of this sincere and humble confession, that by meanes thereof a sinner doth penetrate the heauens, is presented in the sight of God, [Page 32] and doth prouoke his infinite mercy to pardon and discharge him, from all paine due to his sinnes, and to bestowe vpon him great rewards: for as poore beg­gers the more they doe lay open their pouertye and shewe their soares, to men of mercy & com­passion, so much the more they moue their pitty, and receaue from them great almes: even so when sinfull men doe discouer the misery of their sinnes, and more amplifie and stand vpon them, the more they doe blame and accuse themselues for com­mitting them: so much the more do they incline the clemency of Almighty God, to take compas­sion and pitty vpon them, and to bestowe vpon them in greater a­bundance, the most pretious giftes of his diuine grace. Very [Page 33] well was Dauid acquainted with this quality of God, when hee spake thus vnto him. Pardon my Psal. 24. sinne O Lord, for it is great. He ex­cused not his sinne, nor made it lesse, but did plainely confesse it and that with all the grieuous­nesse thereof, the more to moue the pitty of God to pardon and forgiue him. An excellent wit­nes also is that good theefe, who hanging vpō the Crosse confes­sed his sinnes, and not with ex­cuses laide the fault vpon others but accused & blamed himselfe, acknowledging himselfe worthy of all shame and punishment for them, as himselfe plainely decla­red, speaking thus to the other theefe. We doe iustly suffer this pu­nishment, Luke 23. ver. 41. for our owne wicked life doth deserue it. And for this humble and contrite confession of his, [Page 34] he receaued straight waies par­don for his sinnes, and was in a moment absolued from all pu­nishment both eternal and tem­porall, and had also that day be­stowed vpon him the possession and ioyes of the kingdome of heauen. These be the wonder­full effects, which a pure confes­sion voide of all excuses, and which proceedeth from a con­trite and humble heart worketh in the sight of God: for it doth forthwith pacifie God, take a­way his anger and wrath, which he had conceaued against the sinner, reuoketh all his threat­ninges of euerlasting tormentes pronounced against him, & tur­neth them into mercy, into the giftes of grace, and eternall glo­ry. Wherefore great reason we haue to craue of God, praying [Page 35] thus with Dauid. Suffer not my Psal. 140. hart O Lord, to consent vnto such mali­tious and proude wordes, that I doe ex­cuse and defend my sinnes.

Chap. III.

AN other disorder which v­sually springeth also from the same roote, and into which those also doe fall, that come of­ten to the Sacrament of Pen­nance, is, for a man to confesse his sins with such kind of words, as signifie not any fault, nor im­port any sinne at all, as for ex­ample, to say: I confesse my selfe of these my faultes and imperfe­ctions. [Page 36] I accuse my selfe, that I haue had litle patience, litle hu­mility, and small charity. I ac­cuse my selfe, that I haue not had more attention at my prayers, nor more care in keeping of my tongue and mine eies, and that I haue not more speedely dipatch­ed out of my hart, vaine and dis­honest thoughtes. I accuse my selfe, that I did not such a work, with all that humility, and cha­rity, which I might haue done. I accuse my selfe, if I haue spo­ken any idle worde or backbited any. These and other such like wordes, doe not certainely sig­nifie any fault or sinne at al, be­cause a fault and sinne is then committed, when a man doth not that to which hee is bound, and faileth in that, which hee ought to doe, and which is of [Page 37] necessity and precept: but as for all these former wordes, & such like, one may truly say thē, who hath done all that which in rigor he was bounde vnto, albeit hee hath not done all that which he might haue done, nor yet al that which was better and of more perfection; because God doth not binde a man in all cases vn­der paine of mortall sinne, no nor veniall neither, to do al that which he might doe, nor yet all that which he may, and is able to doe, neither all that which is the better, and of most perfection: and therefore if any should con­fesse himselfe, not vsing any o­ther maner of wordes then the former, he could not be absol­ued, because hee confessed not plainely any sinne at all.

When one that goeth often [Page 38] to confession, & amongst other sins some he hath that be doubt­full: concerning which he is not certaine, whether hee gaue any consent or no, or was carelesse in making resistance: in this case to confesse them with such kind of words as before are set down, is not inconuenient, nor any cause why for so doing one should be blamed, seing other sinnes, whereof he is certaine he confesseth them plainly and dis­tinctly. And if it fall so out, that since his last confession, he can­not call to minde any newe sins, then may he confesse some of his life past, to the ende that he may haue absolution, which without specifying of some sinne cannot be giuen.

But concerning sins that bee certaine, and which the penitent [Page 39] knoweth full well that hee hath committed, he must not vse any such manner of words, but con­fesse them in plaine and expresse tearmes, and such as doe clearly set downe the sinne, saying thus: I accuse my selfe, that I haue bin negligent in keeping of my hart: that I haue not repelled vaine thoughtes, with such care as I ought to haue done: that in the time of prayer, I haue not had that attention, and deuotion, which I was bound to haue had: that I haue not resisted the mo­tions of anger, of pride, of enuy, with such patience, humility, & charity, as I ought to haue done, that I haue beene colde in doing good workes, and some which I ought to haue done, I haue vpō sloath omitted: & in other some which I haue done, I haue not [Page 40] had that vertuous ende, and in­tent which I ought to haue had, in seeking for the glory of God in them, but rather my selfe, be­ing moued to do them for mine owne pleasure and inclination, or seeking in them mine owne honour & content: I haue with superfluous appetite sought for commodities and pleasure of my body, in meate, drinke, apparel, rest, and other recreations, not obseruing in all these thinges, that moderation to which I was bounde: Of aduersitie, punish­ment, or any disgrace, I haue bin too much grieued and sad, and not conformed my selfe so much to the will of God as I ought. Of such thinges as haue fallen out according to mine owne will & desire, as for that they brought me honour, and procured com­mendation, [Page 41] or were thinges of delight and pleasure, I haue re­ioyced in some of them vainely, & not referred them as I ought, to the glory of God, & the good of mine owne soule: My tongue I haue not kept so carefully as I ought, and without any neces­sitie or profit of soules haue I spoken wordes in mine owne praise: curious questions haue I demanded, and idle words haue I vttered.

These and such like, bee the ordinary veniall sins, into which Gods seruantes that liue with care, and in the feare of God, do often times in a weeke, yea and in one day fall into (for those which leade their life without a­ny such care, doe commit others more grieuous) and with such wordes as these that signifie and [Page 42] import sinne, ought they to con­fesse them: and a true desire to make their confession as is requisite, humility of heart, griefe and sorrowe for sinne, and that light which daily they gaine in the spirituall profit of their soule will clearely lay open be­fore their eies these and other such like sinnes of their heartes, and will teach them fit words to expresse them, and make them appeare with all their deformity as is conuenient: because in sa­cramentall confession the peni­tent is witnesse against himselfe, and the witnesse being lawfully demaunded, is bounde to tell all the trueth, and that in cleare and plaine wordes: He is likewise an aduocate for God against him­selfe: and the office of an aduo­cat is, to alleadge all the reason [Page 43] and iustice that can be saide for his owne side, and plainely and truely to open al the iniustice & litle reason that is on the contra­ry part. And when a man doth so in confession, then doth hee giue true euidence against him­selfe, discouering and laying o­pen all the grieuousnesse of his sinnes: and he that doth behaue himselfe like a wise aduocate in Gods cause against himselfe, al­leadging all such reasons as hee hath to loue and obey God, and confesse with true sorrowe of hart, al his great ingratitude, & malice, with all such considera­tions and circumstances as doe encrease them, which is but rea­son, then doth God of his infi­nite goodnes and pietie take vp­on him mans cause, maketh him­selfe his aduocate and patron, [Page 44] and giueth sentence in his fauor, pronouncing him absolued and free from all his sinnes, from e­uerlasting paine and confusion, yea and somtimes from the tem­porall paine also which for them he deserued. And thus in this courte and iudgment, there pas­seth a wonderfull strange secret, to wit, that if a sinner hideth his sinnes, and doth not declare & open them as he ought, then do they remaine and be reserued to be laide open and punished at the day of iudgement, and him­selfe to bee confounded before that terrible tribunall, and to be punished for them in the sight of heauen and earth: and if on the contrary a man doth nowe confesse and declare them with sorrowe of hart, then doth God hide and couer them in such sort [Page 45] that they shall neuer bee seene more either of God or men for any punishment or confusion to such a penitent sinner. For hee that confesseth his sinnes in this manner, God doth so deale with him as though he had neuer sin­ned, and doth giue him so good a countenance, loue him so en­tirely, so bountifully and so libe­rally, bestow vpon him the trea­sures of his grace and glorie, as though hee had neuer offended him in his whole life. O with what great reason did Dauid say, Bles­sed Psal. 31. are they, whose iniquities are pardoned, and whose sins are couered. They are tearmed couered, because now they are not, & albeit som­time they were, yet nowe shall they neuer more be seene to the hurt, or dammage of the peni­tent sinner.

Chap. IIII.

SOme seruants of God there be, which doe often confesse themselues, and vtterly forsake all mortall sinne, and yet some­time commit this fault, that is, to confesse their venial sinnes, and yet to leaue their passions quick, and liuely, bearing still a loue & affection vnto them: neither doe they ouercome them, or by con­trary actes mortifie them with true contrition of hart, and so they confesse, and accuse them­selues of such veniall sinnes, on­ly vpon a custome, without any penance at all, that is not hauing [Page 47] any true sorrowe or griefe for them, or else without a firm pur­pose any more to commit them: In this manner do they confesse, idle wordes, voluntary distracti­ons, curiositie in looking, & the rest of the sences, their excesse in eating, drinking, sleeping, and laughing, their idlenes and losse of time, and superfluous cheri­shing of themselues, their merry lies, light detractions, and their negligence & remisnesse in the time of prayer, and Masse. Of these and other such like sinnes doe they make their confession, without euer feeling before hād any griefe for them in their hart, and without hauing any deter­mination verily neuer to com­mit them againe. And this carelesnesse is very hurtfull for two reasons: the one is, because al­though [Page 48] a man doe confesse these sinnes, yet if he doe not truely resolue neuer to do them againe, obtaineth not any forgiuenesse for them at Gods handes, & so they remaine still a liue in the soule, and doe weaken and dis­pose it to fall into other sinnes which be farre greater. An o­ther reason is, because confes­sing his sinnes in this manner, he addeth a newe fault to the for­mer: because such a confession as touching those sinnes, is fay­ned and false: for though in wordes he doth accuse himselfe of them, yet doth he not detest and abhorre them, nor resolue in his hart to auoide them. And therefore if he should confesse al his veniall sinnes in that maner, that is, without a true purpose to forsake any of them, thē were [Page 49] the confession all togither coun­terfeit and of no valewe: and for this cause necessary it is, as holy men doe teach, that when GodsD Grego [...]. seruants do confesse venial sins, they shoulde thinke well vponD Bernard serm. de ce. Domini. D Thom. 3. p. q. 87. ar 2. & 3. & in 4. dist. 16. q. 2. ar. 2. them, and before hand be sory for them in their heart, as being offences against God, and veri­ly determine with a full purpose neuer to commit thē any more: and if many times they fall into them againe, many times like­wise let them rise againe, renew­ing their former purpose: and if so often as they come to confes­sion they commit afterward the same sinnes, so often likewise let them haue the same resolution, & not to be dismaied or discou­raged: but let them humble thē selues, and giue God thankes who alwaies is ready, when so e­uer [Page 50] they turne vnto him, to re­ceiue thē, & to pardon their of­fences. Neither let them thinke, that such confessions be altogi­ther vnprofitable, because they fal againe into their former sins, but that they be very good & of much profit, because so often as they come vnto confession with the same purpose of amendment of their life, Gods grace, (as be­fore hath bin said) & the vertues & giftes of the holy Ghost, be encreased in them, and they do ob­taine force & strēgth to preserue thēselues, & not to fal into other sins which be greater: & a great part also of that harme is hindred which they had done, had they not before cōfessed such veniall sins & obtained pardon for thē. And if the seruāt of God whē he goeth to confession, through his [Page 51] frailty feeleth not in himselfe any determinat purpose, to fly al ve­nial sins, which he confesseth: at least let him haue a full resolutiō to auoid some of the greatest & which do most harme to his soul: & if his frailty be so great, that of such venial sins as he hath cō ­mitted since his last confessiō, because they be ordinary, hee fin­deth difficulty & paine to auoid thē, let him at least accuse hīselfe of some sin, which in former time he hath cōfessed, and that which doth most grieue him and which he hath a true purpose by Gods grace verily to auoide: because if he do so, thē shall his confessiō be lawfull, & accompanied with the fruit of Gods grace: for the obtayning wherof, requisit is is, that our confessiō should be, of such sins as a man doth abhorre. [Page 52] The reason why one should withD Thom. 3. p. q. 87. ar 1. & in 4. distinct. 16. q. 2. ar. 1. & q. 2. ar. 2. such a disposition confesse veni­all sinnes is, because when a man committeth any veniall sin, the soule is disordinately turned to the loue of the creature, louing more his owne delight, then to please and content God, & de­siring more to satisfie his owne will, then the will of God: and therefore for the taking away of the same disorder from the soul, & that it may returne againe to his former rightnesse, necessary it is, that a man should do some inward act contrary to that for­mer sinne, which before he did, as for example, to haue true griefe and sorrowe for sinne, or a resolute purpose to commit it no more, or else, some other such act equiualent to these: as some act of the loue of God, or deuo­tion, [Page 53] or resignation, so contrary to venial sinnes committed, that if hee did then remember them, he would abhor & auoid them quicklie: and when he confesseth all his veniall sinnes with such a due disposition, certaine it is, that he obtayneth pardon & re­mission of them all.

A great benefit of God cer­taine it is, that he hath of his in­finite goodnesse bestowed vpon man so effectuall and sweet a re­medy. And for asmuch as most true it is, that the soule cannot enter into heauen with one only veniall sinne, but that of neces­sitie it must before hand be puri­fied and purged from all, either in this life, or else in the next: great reason there is, that wee should make our commodity of this diuine remedie, and that [Page 54] when we meane to confesse such veniall sinnes as we haue com­mitted in those eight or fifteene daies, since we were last at that sacrament, we should first seri­ously thinke of them in our con­science, and consider how they be offensiue to God, and con­trary to his diuine will, doe very much hurt our soules, and hin­der vs from receauing of moste heauenly giftes at the handes of his diuine maiestie, and that wee were bounde rather to haue suf­fered any temporal punishment, or losse, then euer to haue con­sented to commit them: and let vs be grieued and ashamed that euer we did them, & determine in our heartes, neuer to commit them againe: and hauing thus disposed & prepared our selues, let vs confesse them, and albeit [Page 55] in confession we tell not all, but the greatest, and those which cause most shame, yet let the griefe and sorrowe for hauing committed them, and the pur­pose of not committing them againe comprehend and include all. And by these meanes shall we deliuer our selues from the terrible fire of Purgatory, and shall obtaine more plentye of Gods grace, and greater puri­ty of conscience, and when wee leaue this mortall life, wee shall the sooner passe to the ioyes of heauen: for as Saint Iohn saith, Nothing that is defiled shall enter into Apoc. 21 that holy city.

Chap. V.

ALthough commonly such as feare God, and often go to confession, do in such sort ex­amine their consciēce, that their confession is sound, and good, and bound they be not, to make their confession againe: yet in some such, not seldome, a great carlesnesse is found, which doth much hinder the notable fruite of confession. This negligence is, concerning the examination of their conscience before they [Page 57] goe to confession, doing it very lightly, and superficially, with­out entering well into the in­ward parte of their soul, & with­out any great care to search out many secret sinnes, which they haue committed: amongst which although some be great, yea and some of them mortall, yet be­cause the malice of them is more hidden, or else haue some shew of vertue, they knowe them not, nor make them anye part of their confession. Wherefore for the better vnderstanding of this point, which is very important, we haue to cōsider, that as some sinnes proceede of malice, which be those that a man knoweth to be sinnes, and doth them of pur­pose, not hauing any great pas­sion to prouoke him thereunto: so there be other sinnes, which [Page 58] come of infirmity, such as those be which a man knoweth to bee sins, yet he doth them, because some passion or great tentation prouoketh him thereunto: so likewise there bee other sinnes, which proceede of ignorance, as those be, which a man through his owne negligence knoweth not to be any sinnes. True it is, when a man doth what lieth in him, to vnderstande the trueth of that which hee is bounde to knowe, and yet cannot come to the knowledge thereof, because he cannot finde any that is able to teach him, then is he very wel excused from all danger of sin: but when a man doth not what for his part he ought to doe, to know the truth, as because hee doth not inquire of such as hee should, nor aske coūsel of whom [Page 59] hee ought, neither vseth other such meanes as bee necessarye, that God may giue him light, and that good and learned men may enforme him vvhat hee is bounde to doe, such a man as this, doing that thing which he knoweth not to bee a sinne, is not through his ignorance ex­cused: and therefore if that which he doth bee against anie precept that bindeth to mortall sinne, then shall that sin of his bee mortall: and if it be against a precept which bindeth onely to a veniall sinne, then shal the sinne likewise bee but veniall, although not so grievous as if it were donne of malice, or were knowne before hand. The trueth of this doctrine is set dovvne by the church, in a cer­taine decree which is taken out [Page 60] of S. Augustin these be his words. Not all they which be ignorant of the e­uill De quest. noui & vet. Testa. lib. 2 Cap. Non omnis dist. 37. they doe, be free from sinne, and paine due to the same, but such as haue none to instruct and tell them, may well he excused: but those that may bee taught the trueth, and yet will not take any paines to learne it, are not excu­sed: neither be they free from sinne, nor the pūnishment which for that they deserue.

Out of this ground, to wit that some ignorance is culpable, as that which proceedeth of care­lesnesse and negligence, which excuseth not from sinne, it fol­loweth, that there be many chri­stiās, which fall into diuers great sinnes, which through their own negligence, they neither knowe, nor vnderstand to bee any sins, and therefore doe they not con­fesse them: and some remaine so [Page 61] secure, that they thinke them­selues most assuredly to walke in the path of vertue, and the very right way to heauen, when as in very trueth they wander from true vertue, and trauaile in the path of euerlasting damnation: for which cause the wise man saith: There is a way which seemeth Pro. 14. 12. iust and straight, and in the end it lea­deth to death. As though he saide: There be certaine kindes of li­uing amongst men which seeme iust, and there be actions and cu­stomes, affaires and dealinges, which seeme good, & yet be not so in the sight of God, but haue sins in them, which carry men to eternal damnation: what kind of sins these be, and how this e­uill is to be holpen, shal straight waies be declared.

Chap. VI.

TO the end that this so great an euill may the better bee knowne, and a remedy thereof founde out, it shall be very pro­fitable to set down in this place, some of these secret sins, which in many cases by reason of the weight of the matter, be mortal, and bee commonlye committed through ignorance: and I will speake onely of those which bee most vsuall, for by them the rest may bee easilie gathered and [Page 63] founde out. Of these sinnes, some bee more sensible and ex­ternall and more easilie to bee knowne, if a man woulde bee diligent to note them: others be more subtile, internall, and harder to be founde out. Of the first kind, be these: Negligence for a man to knowe, and per­forme such particular bandes as his estate or office requi­reth. Diuers men haue di­vers states, and particular of­fices. Some be Lordes ouer subiectes, others bee Gouer­nours, others Iudges, others Bayliffes, others Counsellers, o­thers Scriueners, others Mar­chants, some haue the state of Prelates, others be Priestes, o­thers religious men, others ma­ried. These states and offices besides such bandes & precepts [Page 64] as they haue common to all chri­stiās, other particular they haue also of great waight, comman­ded either by the lawe of God, or by the lawe and ordinance of man, and these are they bounde both to knowe, and also to per­forme, and yet many do notably faile herein, not hauing any care to enter into the consideration of this point. To this kinde of carelesnesse an other is reduced which many likwise do not con­sider: and it is for Parentes and Maisters, not to instruct their children, and servants, in the catholicke faith, and other ne­cessary thinges to saluation, not to be careful also that they heare Masse, keepe the fasting daies, and say theire prayers: not to keepe them from wicked plaies, and pastimes, from gadding a­broad [Page 65] in the night time, from the wicked custom of vaine swearing, from eating of white meate vpon daies prohibited, not to keepe them from occasions of sinning, not to bestow their children in due time in some good and vertuous state of life: or to bestow them against their owne willes or mindes: not to pay in due time seruants and iourney men their wages: nor to per­forme such promises as they made them. By these kindes of omissions, often times mortall sinnes are committed, which be not marked or thought vpon. In the number of these sinnes, is also the careles custome of swea­ring, By my life, by my health, so God saue me, or as God shall healpe me, with other such like oathes, men swearing somtimes [Page 66] thus, & threatning that they wil doe this or that, yet without any intent to performe them: and at some other times affirming doutfull thinges for certaine, and a­gaine at other times, to sweare without thinking whether it bee true or false, which sin although it be periury and of his owne na­ture mortal, yet many that make profession of vertue do litle cō ­sider it. To sweare also to doe some thing which may notablie redounde to the profit of their neighbour: or to sweare to ex­ecute such an office faithfully, or to obserue the rules thereof: likewise to sweare not to receiue anye giftes in such an office, nor anie stipende more then is taxed and set downe, and af­terwarde to doe contrarye to theire oathes, and yet doing [Page 67] so, many doe not thinke that they haue committed any mor­tall sinne in for swearing them­selues: and therefore doe not accuse themselues of any such sinne in confession.

One of these sinnes like­wise which haue their malice hidden, is, to flatter Princes, Prelates, and great men, com­mending or allowing of such thinges as they haue done wic­kedlie, and to excuse their in­uentions which serue to main­taine pride and gluttonie. To fauour also their friendes, and to speake and labour for them that they may obtaine such offices or dignities whether secular or ec­clesiasticall, whereof they be not worthy, because they haue not those partes which the lawe of God and man doe require: and [Page 68] to take mony or other thinges equiualent for offices, which should be giuen freely: or to do other thinges of fauour, which of iustice and by reason of there office they are bounde to doe. To omitte the doing of workes of charity and mercy, whether spirituall or corporall, in such cases, as the lawe of God doth binde vs thereunto, & to spend in playe, vaine apparell, iewelles banquets not necessary, and in other superfluous thinges, that wealth which God gaue vs to bestow in workes of charity. Not to hinder other mens sinnes whē conueniently wee may, by cor­recting them, or denouncing thē to their superiours or else by our doctrine, counsell or almes: es­pecially when they that omitte these thinges be great persons, [Page 69] as Lordes, Iustices of peace, Iudges, or Prelates, who not onely of charity, but also of iu­stice, are bound to correct, pun­nish, and let what they may, the sinnes of such as liue vnder their iurisdiction. Of these sins like­wise they be, which although ve­ry grosse, yet to many their ma­lice and greatnesse is secret and hidden: as much iniustice which is committed in not paying our debtes in due time, and detay­ning them vniustly against the will of those that shoulde haue them, whether the debts be old or new. To make collusions, and monopolies, that is for one man or place to ingrosse thinges, that none may sell or gaine but hee: likwise for many sellers to agree togither to the iniurie of the bui­ers, and many buyers, to the da­mage [Page 70] of the sellers. To shewe parciality in diuision of common benefites, or taxing of tributes or subsidies, or in stopping and aresting of goodes, charging some, and exempting of others, and that for fauour and friend­ship. To gaine by play, or to buy thinges of other mens children, or such persons as cannot sell or do them away. Not to performe faithfully & so soone as may be, the willes and testaments of o­thers. Not to administer honest­ly, and according to conscience, the goods of Wardes and other childrē during their nōage, they being their Gardians, and ha­uing the charge of their educa­tion. To maintaine vniust sutes: and in doubtfull cases, not to vse first diligence to know whe­ther they be iust or no, by sear­ching [Page 71] out that sincerely & with a desire to bee assured there of, and that of such as can en­forme them truely, and all this, not to doe iniurye or hurte to any.

Chap. VII.

AMongst other great sinnes whose malice are not of many so well perceiued, diuers kindes of superstitions are num­bred: as to be desirous to know by superstitions meanes, things past: as thefts, robberies, and o­ther secret sinnes or thoughtes [Page 72] of the hearte: or to bee willing to knowe future thinges, and those not naturall, but such as depend vpon our owne free wil, or thinges casuall, for the effe­ctingDeut. 18. Leuit. 29. of which, the actiō of mans will must concurre: as mariages, getting or loosing of goodes, whether such a man will come, or such a blessing or curse shall light vpon such a one or no: whether he that goeth on such a side of the streete, shall be slaine, or hurt with a stone: whether hee that goeth ouer such a riuer, shal be drowned: and such other like thinges, which God onely doth knowe: for a man to be desirous to knowe such thinges as these, either by the starres of heauen, or by the lines or signes of a mans hand, or by dreames, lots, or the chattering or singing of [Page 73] birdes, or by the motions of aCap. Illud. cap. sed est. cap. sors 26. q. 2. c. Non obseruetis 26. q. 7. Con. Trid. ses. 22. D Aug. de doct. Chri­stian. lib. 2. ca. 21. & 22. & de ciuit. lib. 5. vsque ad cap. 6. Ambros. in Hexam. li. 4 cap. 4. D Tho. 1. p. q. 115. art. 3. & 22. q. 95. art. 5. & 96. mans body, or by other such like meanes, cannot be excused from superstition. To be willing likwise for the recouery of some infirmity or to get a remedy for some malady, to say such kinde of words, or to make such signes, or to carry such a wrighting a­bout them, and by such other like thinges, which haue not a­ny such naturall force to worke any such thing, nor be ordayned of God for the producing of any such effectes. Likewise to vse holy thinges, and to put all the vertue and efficacie of them in circumstances, or in ceremonies which be indifferent or vaine: as to obtaine some temporall com­modity at Gods handes, to de­termine that so many praiers & wordes are to be said and none [Page 74] other: & that they must be said iust so many times, and not one more or lesse, & vpon such daies and no other, or with so many candles, and of such a fashion and colour, and other like thin­ges: which being such as it li­tle skilleth whether they bee donne in that manner or no, yet therein doe they put the efficacie and effecte of theire prayer, and not in the deuo­tion and feruour of spirit, with which the prayers bee said, nor in Gods prouidence who dis­poseth of all humane thinges, as best serueth for his glorye, and the good of our soules. Into these and other such like superstitions, many persons doe fal through culpable ignorance, thinking that in them, there is no sinne at all, or else but [Page 75] small and veniall, whereas in very trueth the sinne is verye great, and very much and se­uerely reprehended in the scrip­ture, and also by holy men and ecclesiasticall Canons vtterlye condemned, as those thinges, in which a secret couenant is made with the Diuell, and in which he intermedleth to beguile chri­stians.

And not longe since Sixtus Quintus by his publique letters, hath condemned all such vaine artes, and vpon greate paine forbidden them: These be his wordes. Besides that arte which In motu proprio. entreateth of future effectes, procee­ding of naturall causes, all other arts which professe to tell future and casu­all thinges, be guilefull and vaine, and subiecte to the pernitiouse de­ceites of the Diuell, who by them [Page 76] doe greatly thrust themselues in. And therefore Astrologers, & Mathemati­cians, who professe the vaine knowledge of the starres, and the generation and birth of men, and doe presume to knowe iudge, and affirme, of that estate and condition of life, which men shall haue, as what honoures shal befal them, what riches, what children, what health, what death, what iorneyes, what quar­relles, what imprisonment, and other such prosperous and aduerse chaunces, doe offend God grieuouslie, and are thē ­selues deceaued, and so deceaue others. And in like manner all others which by other like artes, are desirous to know thinges that shall happen, & be secret, as by signes in the hand, in the water, in the aire, in the fire, or in beastes, or by lottes, or such other tokens, be vaine men, curious, wicked, and without re­ligion: and those men & women which seeke to know such like thinges of them, [Page 77] or beleeue them, do offend against their baptisme, & against the christian faith. And he addeth besides, that hee doth not onely forbid these artes, and commande that such as vse them should be punnished, when they affirme or as­sure men, that these or these things shall fal out, but also when they say the same, though certainely they doe not affirme it. All these bee the wordes of Pope Sixtus, in his said constitu­tion: wherein also he comman­deth all Prelats, & Inquisitors, to proceede against such persons very seuerely, and forbiddeth al bookes that intreate of any such artes: And whereas he saith that those which enquire, and would knowe such thinges, or doe be­leeue them, that they do offend against their baptisme, and the catholicke faith: his meaning is, that they offende against that [Page 78] which they professed in theire baptisme, and against that which the catholicke faith doth teach, which is to flie and detest al such pactes and couenants, whether open or secret, as the Diuell by any meanes hath any thinge to doe in.

Chap. VIII.

AMong the former sinnes, may bee placed playing at Cardes, Tables, Dice, and o­ther like games, which consist in fortune: For whereas play­ing of his owne nature, that is considered alone without anie other circumstance, is not any [Page 79] sinne, and accompanied withD Thom. 22. q 168. ar. 2. good and honest circumstances, in some persons is lawfull: as when one wearied about honest businesse, doth now and then play a little at some lavvefull game, onely to refreshe his spirittes, and to returne more liuely to his vertuous labours, no ill example or scandall fol­lowing thereof, nor any other inconuenience or disordinate end: hereof it commeth, that al­though playing and gaming in such manner as they are vsed, be very great sinnes yet seeme they to be little, so that such as be resolued not to commit any mortall sin, doe play very freely, & falling by meanes therof into many great sins, & some of thē mortall, yet they knovve them not, nor take them for any such. [Page 80] For first of all, time, which is the gifte of God and that very pre­tious, graunted freely to man, to the ende he should bestowe him self in vertuous works, by which he may gaine & merit the ioyes of heauen, the ende for which he was created: that doth he spend and waste against the wil of God in play and wicked gaming, and in them doth hee cast awaye not a little idle time, but many houres, many nightes, & daies. And that time which is spent in this vaine and godlesse exercise, is also taken away, as by and by shall be handled from prayer, whereof hee hath great neede, thereby to preserue himselfe in the seruice of God: for hee that is giuen to playing, is neither at that time, nor yet before, or af­ter, in any good disposition to [Page 81] pray, because that hath robbed and possesseth his harte. This time likwise is taken from much other honest busines to which he is bound of charity or else of iustice, aswell for the profit of his owne soule, as to performe those thinges which belonge to his charge, conformable to his estate or office: and therefore by playing hee doth iniurye to many.

Seeing also God hath orday­ned, that such mony as is neces­sary for the maintenāce of man, & his familie, or for other good vses, should be gained with the labour of his handes, or by his learning, or else by lawfull bar­gaines and couenantes profita­ble to the common wealth, ac­cording to that which God said to the first man, In the sweate of Gen. 3. [Page 82] thy face, shalt thou eate thy bread. Gen. 3. Which in a certaine maner doth belong to all those which main­taine them selues by any honestD Thom. 2:. q. 164. ar. 2. ad 3. trauaile: hee that followeth ga­ming, doth contrary to this or­dinance of God, seing he would get mony by a vaine and wicked meanes, by a thinge of hazzardD Thom. 22. q. 118. ar. 8. ad 4. and chance, and as they say, not otherwise but because it fell out that he had such cardes, or such a chaunce at the dice: For which cause the gaine of play is called of learned men a filthy gaine, because it is gotten by a wicked meanes. And as for them which get that whereof they liue, by honest trauaile, the diuine scrip­ture saith. Because thou shalt eate Psal. 127. of the labour of thy handes, blessed shalt thou bee, and well shall it goe with thee. So on the contrary, [Page 83] of them which purchase theire wealth and gather mony togi­ther by naughty and vvicked meanes it saith, The treasures of Prou. 10. wickednesse shall not profit him that hath them. Those goodes are called treasures of wickednes, which are gotten vniustlye, or by meanes of anye other vice or sinne, as is that which is got­ten by play, when a man doth vse it to the ende to get mony. This mony is to him that hath it, not onely without profit, but also to his great losse: for be­sides the harme which it doth to his soule, it will also consume and vanish away as salt doth in water. And for the sin of him that doth so get it, it will bee the cause that the rest of his goodes will bee lost or consu­med, & that either in his owne, [Page 84] or else in the hands of his heires: for this is that punishmēt which God doth oftentimes inflict vp­on those that by such vnlawfull meanes come vnto wealth: and no doubt can be made but that this kinde of play is vnlawful & naught, as both heathen Philo­sophers,Arist. 3. Eth. D Thom. 22. q. 32. ar. 7. ad 1. and holy Doctors af­firme, seeing God did neuer or­daine playing for a meanes to gather wealth, but this was the inuention of the Diuell, and the deuise of the malice of man: and therfore very great reason there is, to feare that in such persons the saying wil be fulfilled which is vttered by the Prophet Miche­as. The treasures of iniquity (quothMich. 6. he) are fire in the house of a wicked man: because they will like vnto fire with ill successe consume both the man and his wealth.

Beside these former reasons which doe sufficiently shewe the malice of play, others also there be, more cleare and apparant to the eyes of all: because certaine it is, that he which vsually is gi­uen to play, is often times either to himself, or to those with whōe he plaieth the cause of these sins: to wit, that some doe play away those goodes and money, which they haue no authority to dis­pose of, because either they bee their fathers, or their maisters, or because it is due to their cre­ditours, or because is is necessa­ry for the maintenance of their house & familie, or else because they haue borrowed it by frau­dulent meanes, and of them, to whome in very trueth they are neuer able to pay it againe.

They be the cause likewise of [Page 86] much vaine and false swearing, of much brawling, quarrelling and contention, and that when themselues or others be angred and fretted by play, that they doe then fall out and badly en­treat their wiues, their children, their seruants, yea and their own fathers: they also bee the cause of scandall and ill example to others: and finally they bee the cause that such mony as shoulde be giuen to the poore for the ho­nour of Christ, is taken from them, lost in play, and bestow­ed in the seruice of the Diuel. And whereas it is a comman­dement of God, as holy Do­ctors doe affirme: for a man to giue in almes, in common and great necessities, that which is superfluous for the mainte­nance of his owne estate, which [Page 87] is, so much as remaineth after hee hath performed all that which of christian decency is requisite for one of his calling:D Ambros Luc. 12 & habetur ca. sicut hi [...]d. 47. and in the extreame necessitie of others to giue that also which is necessary for his estate, that is, so much as remaineth af­ter hee hath prouided for his owne life, and the life of his friendes. In these cases, in which the precepte of giuinge almes, doth binde vnder paine of mortall sinne, accordingeD August. ep. ad Ma­ced. & cap. quid dicam 14. q. 4. D Thom. 22. q. 32. ar. 5. & q. 66. ar. 7. to the doctrine of holye and learned men: these gamesters for all that doe it not, but take it from the poore, to em­ploy it vpon play. And as such persons doe transgresse the law of God and nature, so in like manner doe they breake the canonicall and civile lovve, [Page 88] which vnder great penalties for­bid playing at Cardes and Dice and such other games, as a thing pernitious to the cōmon wealth. For these reasons and causes so sure and certaine who seeth not, that the vse of play, which to many seemeth but a small euill, is in very deede a great one, and the roote and fountaine of passing great sinnes.

One of these sinnes also it is to see comedies and playes, in which is cōcourse both of mē & women, and where many wan­ton thinges are brought vpon the stage. To haunt likwise the daunsing schooles, and to goe a masking and daunsing: which thinges because of their owne nature they be not mortall sins, many make small account of, & doe not flie them, no not such as [Page 89] haue a care to follow vertue: and yet certaine it is, that in them be found the true occasions of mortall sinnes, which often times do cause the weake to fall, & there­fore necessary it is, that such as desire to saue their souls, should craue of God, that he would o­pen their eyes, that they may see the deadly poysō, which lurketh vnder the braue gold of worldly delightes, and the diuers ship­wrackes which many soules doe suffer in this sea, which seemeth so calme to the eies of the world: And if they perseuere with hu­mility, crauing this diuine light, God will giue it them, and they shall become maisters of this trueth: and in the meane time, let them be content to learne, & giue credit to others, that haue had experience therein, and let [Page 90] them carefully flie such occasi­ons and dangers, and morti­fie them selues in this point, as else where hath beene admoni­shed: & let thē craue pardon ofTract. 6. par. 2. c 15. God, for that they haue herein throughe ignorance offended, saying with Dauid: Remember not O Psal. 14. Lorde, the sinnes of my youth, nor my culpable ignorance, giuing mee full pardon for them all.

Chap. IX.

THese examples before no­ted, which are committed through culpable ignorance, be [Page 91] of the most sensible, externall, and easie to be knowne: Other sinnes there bee, more subtile, inwarde, and secret, into which many that desire to serue God doe fall, and through their neg­ligence doe not knowe them: & although alwaies they be not mortal sins, yet often times they bee, and euer dangerous, and for such ought to bee auoy­ded. Of these, one is a spirituall pride, by reason whereof a man inwardelye in his hearte doth esteeme of himselfe very disor­dinatlie: a presumption of his owne iudgement, and proper vnderstanding, by meanes wherof, what hee doth iudge and thinke to be so, that doth he like, and followe, and that more ob­stinatlie then is either lavvefull or conuenient: A pride of his [Page 92] owne will, wherewith he loueth his will very disordinately, is en­amoured thereof, and desirous that it should be effected in all thinges: A presumptuous and disordinat confidēce of his own forces and ability: A rash curio­sity concerning the workes and iudgements of God: A disor­dinate desire to be preferred be­fore others: A wicked sadnesse of an other mans good: A secret ambition, of honour and digni­ty: An indiscretion in penance, fasting, watching, & other mor­tifications, which he doth, fol­lowing his owne iudgment, con­trary to the minde of his ghostly father: A wicked desire of sin­gularity, whereby he greatly de­sireth in outward apparance, to haue rare and singular thinges, that men may cast their eyes [Page 93] more vpon him, then vpon o­thers, and haue in him what to admire and commend. These be the most secret & spiritual sins, by reason of which it falleth out sometime, that a man is full and wholly possessed of them & yet doth neither knowe them, nor confesseth them: for as theeues that break into a house, to rob & spoile it, do first of al put out the light, because they woulde not bee seene: euen so these sins en­tring into the soul, & possessing a great part thereof, do quench out the light of grace and sound reason, and make it so blinde, that it can neither see nor know them. This is the opinion of all holy men, which venerable Ri­chard doth excellently well note in these words Who is able to know Richard de S. victore the pride of his owne heart, which hath [Page 94] so longe continued and encreased there, if God doth not open it: who can vnderstande the secret rootes, and craftie cogitations thereof, by which often times priuiely and with­out beeing perceaued, it entreth in­to the hearte, and robbeth that ver­tue which there it findeth? And giuinge a reason why other kinde of sins the greater they bee the more easilie they bee known, and pride the greater it is, the more secret it is, and hi­deth it selfe, thus hee writeth. Whilest this vice of pride doth more encrease and enlarge it selfe in the soule, and more possesse and rule it, so much the more doth it make it blinde, and for that cause so much the lesse doth it perceiue it, but although the soule which harboureth secreat pride doth not knowe it, yet God doth, who is [Page 95] vigilant enough, and doth pun­nishe it, spoyling the soule of all his giftes, and leauing it desti­tute of his diuine grace. All this is out of venerable Richard: in which wordes hee doth with all other holy men affirme that there bee secret sinnes in the soule which a man him selfe doth not knowe, and that a­monge all other that vvhich doth moste lurke and hide it selfe is pride.

And it is not a thinge much to be maruailed at, that God doth vse this so feare­full a iudgemente vvith sin­ners, as to suffer them to fall into those sinnes, which them selues knovve not, be­cause God dealeth thus with such persons, as first com­mitted those sinnes which they [Page 96] knowe well enough what they were, and yet did not true pen­nance for them: & for punnish­ment of so bolde and shamelesse a behauiour, as wittingly & ma­litiouslie to haue committed so grieuous sinnes, God doth per­mitte that the darte of his anger come vpon them, which is the greatest punnishment that he v­seth in this life, so that volunta­rily they fall into such sinnes as through their owne negligence, they knowe not to be sinnes, and being fallen into them, so to cō ­tinue without doing for them a­ny penance, and sometime to die in the same. So saith Saint Gregory. It is a punnishment for sin committed, In Moral. lib. 14. c. 15 for a man to see, and knowe that good thing which he ought to doe, and yet through his weakenesse, not to put it in execution: and a greater punnishment [Page 97] it is, and inflicted for some greater sin, for a man not to see, nor knowe that which he is bounde to doe.

Of these secret sinnes, which are committed through igno­rance, and yet for all that bee imputed by God, and seuerelie by him punnished, we haue ma­ny examples in holy scripture. I will here onely make mention of two, but those of the most nota­ble, to giue more light to that which hath beene saide. God commaunded King Saul to in­uade the countrey of the Amala­chites, and vtterly to destroye1 Reg. 15. them, not leauing either man or beast aliue, because they did not shewe mercy, but crueltie to­wardes the Israelites, when they came out of Aegipt: Saul went, and conquered the coūtry, slew men, and beastes as he was com­manded: [Page 98] but yet he did spare the life of the king, called Agag, and some of the best cattell: and in this facte, hee neuer thought that hee had committed any sin at all: for to saue the kinges life, he did it vnder the title of piety: and some of the beastes hee re­serued, for outwarde shewe of religion, to offer them in sacri­fice to God: and therfore when the Prophet Samuell did repre­hende him, for not hauing kept the commaundement of God, he answered confidentlie, that he had done all that, which God had willed and appointed him. Albeit Saul sinned, because hee should not haue interpreted the commandement of God, accor­ding to his owne fancy, nor to haue donne, expreslie contrary to that which God gaue him in [Page 99] charge, either vpon any pretext of piety, or colour of religion: yet he thought that he had not com­mitted any sinne therein, nay ra­ther hee supposed, that he had donne verye well: and so that which hee reputed for no faulte, God very iustlie did impute vn­to him for a grieuous sinne, and did punnish him most severelie for the same, depriuing him of his kingdome, and casting him out of his favour, and suffering him by a naughtie death to2 Reg. 24. ende his daies. Dauid had a de­sire to number his people and to muster all the men of war in his kingdome, & he put this his de­sire in executiō. This was in him a great sinne both because it was very chargeable to the king, very troublesome to the people, with­out any necessity or iust cause: [Page 100] and also because it was a kinde of pride, and vaine ostentation, as Saint Gregory saith: and to this may be also added, howe it was against the law, which comman­ded, that when vpon necessitie the people were numbred, that euery one shoulde offer a cer­taine quantity in almes, to bee imployed about the vses of the tabernacle. This being so grie­uousExod. 30. a sinne, and for so many reasons contrary to the lawe of God, yet when Dauid did it, he thought it not any such, vntill afterwarde he sawe the punnish­ment thereof, to consume his people, by so pitifull a pestilēce, that there were alreadye dead thereof seauenty thousand per­sons: Then he perceaued what a great sinne he had committed, and did confesse it saying, I haue [Page 101] sinned much in this fact, and haue done Charthusi­anus. 2 Reg. 24. foolishlie: And Dauid fell into this sinne, because beholding him­selfe so potent in battaile, and to ouercome al his enemies, he suf­fered some presumption to en­ter into his hart: and for this sin, and for the sinnes of the people, God did suffer him, to fall into such an ignorance, and blind­nesse, that hee knewe not howe greate a sinne that was which he then committed. So that both Saul, and Dauid, offended God, in doing these sinnes, not know­ing howe greate the faulte was which then they did: and in like manner, many fall into verie grieuous sinnes, through culpa­ble ignorance, as hath bin saide, and some of them as Saul, neuer come to know or confesse them, and so die in their sinnes, and [Page 102] perishe for euer. Others, as Da­uid come to the knowledge ther­of, and doe purge them by true penance and contrition. To the end therefore that wee may pre­serue ourselues from falling in­to so great blindnesse as this is, and if we be already fallen, that wee may come out of it, let vs nowe see, what remedies are for this purpose to be vsed, and put in practise.

Chap. X.

HAuing now declared, how great an hinderāce it is, to a good confessiō, lightly to exa­mine our consciēce, & the great [Page 103] harmes which from that negli­gence doe growe, and that is for a mā to fall into those sins which he knoweth not: requisite it is likewise, to giue some instructi­ons, how we may ouercome this carelesnes, & deliuer our selues from these so great harmes.

The first is, for a man willing­ly to take paines to enter vvith consideration into himselfe, and to search all the corners of his conscience, and crauing light at Gods handes, that he may know himselfe, to stay there for some space, pondering the motions, & desires of his owne soule, and the workes which from that doe spring: For to applie carefully, and with diligence, the hearte troubled with such varietye of tentations, to consider with qui­et, the inward actiōs of the soule, [Page 104] and the outwarde of the body, is a thing of trauaile & paine, and therefore necessary it is, that a man should resolue him selfe to imbrace this labour, and to o­vercome this difficultie: And to the end that a man may by vse make this examination well, and get a facility therein, let him not thinke it enough to examine his conscience once before he goeth to confession, but let him make it daiely: And for that purpose at night when he goeth to bed, let him retire himselfe, into some secret place, before some image: and there let him call his soule to account, how it hath bestowed that day, and let him examine well all that hee hath thought, said, or done: and such sins as he findeth himself to haue fallen into, let him purge with [Page 105] the teares of pennance, for so did holy Iob, and this was his mea­ning when he saide: I considered O Lord, with feare all my workes, be­cause Cap. 9. I knowe, that thou wilt not leaue any sin vnpunnished, as though hee had said: To preuent thy iudg­ment and punnishment, I haue iudged and punnished my selfe: and that euery day, and euery hower: because the holye man coulde not make this examinati­on of all his workes, had hee not vsed it very often. And king Dauid so employed about the af­faires of his kingdome, and so charged with businesse of great weight, was not for all that care­lesse herein, but did euery night recollect himselfe, to make this examination of his conscience, and to bewaile all the wicked­nesse which he had committed [Page 106] against the will of God. This doth he plainly declare, when he saith thus: I haue labored in sorowe and sighing for my sins, and euery night haue I exercised my felfe, vntill I haue washed my bed, with the abundance of teares, which mine eyes did powre foorth. And in an other PsalmePsal. 76. hee saith: In the night time haue I exercised my selfe, meditating with­in my soule the mercies receiued of God, and the sinnes which I haue commit­ted against him, and reprehending & accusing my selfe, I haue with sorrowe washed my soule.

This examination is to bee made by deuiding it into fiue members or points. In the first, let him giue thankes vnto God, for benefites receaued, as for hauing created him of nothing according to his owne image, and for his glorie, for hauinge [Page 107] preserued him, redeemed him, and made him a christian, and for hauing suffered and expe­cted him to doe pennaunce: and in particular, for that hee hath that daye giuen him life, strength, succour, and holye inspirations to liue vvell, and deliuered him from many sins and dangers, into which tho­rough his owne weaknesse, and subtiltie of his enemies, hee might haue fallen.

In the seconde pointe, let him craue grace and lighte of God, to knovve throughly all his sinnes, which he hath com­mitted that daye, and also a­ny others, donne in any time of his life past, which by for­getfulnesse or ignorance, hee hath not yet confessed, nor amended. Let him acknowledge [Page 108] that of himfelfe he is most igno­rant, and blinde to knowe any good thinge, and that through the infinite mercy of God, and the merits of Christ our Lorde he must receiue this gift to know himselfe, and therefore let him craue it with humility, to vnder­stand his sinnes, and to bewaile them as he ought.

In the third point, let him run ouer all the workes, wordes, and thoughtes of that day, and con­sider well, whether he hath done any wicked worke or omitted to doe any good, vnto which hee was bounde: And such good workes as hee hath done, whe­ther he did not corrupt them & make them naught in the doing, as if he did correct or punnish a­ny vpon reuenge, if he reiected any poore body, not giuing him [Page 109] almes as was conuenient: if he said not his prayers without at­tention. In his wordes, let him consider, whether he hath sworn without necessity, back-bited a­ny, tolde any lies, or vttered a­ny idle or impatient wordes. In his thoughtes, let him examine whether he hath had any pride, anger, couetuousnesse, griefe, at the good of his neighbour, vaine desires of worldly praise: and in these and other such like wicked thoughtes, let him examine him selfe, whether he hath cast them quickly from him, crauing Gods grace to withstand them, and hath detested them as contrary to the will of God.

In the fourth point. For such sinnes as he findeth that he hath committed that daye, bee they great or small, let him repent & [Page 110] be sorie from his hart, and pon­der with himselfe, how sinne is an offence done against the ma­iestie of God, and therefore let him say in his soule, with a de­testation thereof. O that I had neuer committed thee for any thinge in the worlde. And let him consider, that although hee hath many times fallen into the same faulte, that hee ought not for all that to bee dismaied, nor disordinatelie grieued, but let him humble himselfe, and with a louing hart, and confidence in the goodnesse of God, who so often as a sinner doth turne vn­to him, is ready to receaue him againe, craue pardon at his hāds, and let him offer vnto his diuine maiesty, the merits of his holye passion, that through them hee would voutsafe to grant him re­mission: [Page 111] And if the sinnes, into which he hath fallen that day be of the greatest sorte, let him for them condēne him selfe to some penāce, as to fast, or to take away some part of his meate or drink, or to giue some almes, or to say three Creedes, or three Salue regi­nas, with his armes stretched out like a crosse, in reuerence & ho­nor of the blessed Trinity, or the three howers which our Lord & fauiour remained vpō the crosse, or fiue times to kisse the earthe, in honor of the fiue woundes of our Sauiour.

In the fifte and last pointe, let him purpose in his hearte, the amendmente of those sins, that is, not to committe them euer anye more for all the worlde, and although he hath fallen a thousande tymes into [Page 112] them, yet let him a thousande times fully purpose to doe so no more, and when he determineth not to commit them againe, let him by no meanes trust vpon himselfe, or relie vpon his owne strength, for the performance of that his intent, but let him trust vpon the grace of god, which he will bestowe vpon him for that purpose, through the merittes of his sacred passion, as else where hath beene declared: And letTract. 2. cap. 2. him conclude with one PATER NOSTER to God, praying ther­in for pardon for that is past, and grace to amend himselfe, and an AVE MARIA to our blessed Lady, that she woulde vouch­safe for this ende, to assist him with hir prayers and intercessi­on.

This is the daily examination [Page 113] of our conscience: and it impor­teth so much for a man to be dili­gent herein, and neuer vpon a­ny occasion, or businesse to o­mit it, albeit he spend no more therein, then the fourth parte of an hower, that no wordes can sufficiently commend the same. By the helpe of this examinati­on, a man doth ouercome culpa­ble ignorance, and is deliuered from those secret sinnes, which from that doe growe, because he doth what lieth in him, to know the trueth and for the goodnesse of God to reueale it. By meanes also of this examination, a man is deliuered from that weakenes that blindnesse, that deformity, which the sinnes committed that day, left in his soule, and obtai­neth of God more strengthe, more light, and purity of soule, [Page 114] and doth euery day proceede & goe forwarde in the seruice of God. By this examination doth he likewise fulfill those precepts and admonitions of Christ, so often and so earnestlie repeated in the Gospell. Watche and pray, Mat. 24. & 15. Luc. 12. because you knowe not the day nor the hower of your death and iudgement: Be ready, because at that hower which you thinke not of, the sonne of the Vir­gin will come, to call you to his diuiue iudgement. By this examination also, doth a man watch ouer him selfe, escapeth the daunger and bande of his former sinnes, deliuereth himselfe from those to come, and maketh his soule ready for death, yea if it shoulde come that very night, as it is pos­sible and indeede may come, & so he might haue chanced vpon a sodaine death, and therby (had [Page 115] hee not examined himselfe be­fore) haue perished and beene damned for euer: but now ha­uing before hand examined wel his conscience, with contrition for his sinnes, is a saued soule. To this daily examination holy fathers doe exhort vs, especially Saint Basill, who speaketh thus: Examine at euening, or in the night De ren [...] ­tiatione se­culi. thy whole daies worke: Enter into con­sideration, and remember thy actions within thy soule, to amende them, and make them better, and compare them with those of the former day, to see whe­ther thou hast amended thy selfe, and endeuour carefully euery day, to leade a more vertuous life, for by these meanes shalt thou bee more like and more neere to the blessed Angelles▪ and more acceptable in the sight of God.

Chap. XI.

AN other meanes which a man hath to vse for the re­medy of these mischiefes is, to haue one confessor, and spiritu­all father, who is a prudent man, and of a good conscience, vpon whome ordinarily let him relie, and to him often confesse him­selfe, & in such doubts as occur demande his aduice and coun­sell: Let him not without great cause change his ghostly father, [Page 117] but keepe one sure and certaine, whōe he hath made choise of: & to him let him open his soule, & giue an account of his whole life, and not onely of those thinges which be certainely sinnes, but likwise of those wherein he stan­deth in doubt: neither let him onely discouer his sinnes, but al­so his good workes and pennan­ces, and mortifications which he doth, that hee may instructe and direct him to doe that which is most for the seruice of God. If our ghostly father had no other office but to absolue vs frō our sins, inconuenient it were not, to confesse one day to one man, and an other day to confesse vn­to an other, but so it is not, for besides this, hee hath also the office of a father, and a mai­ster, and of a phisition, and by [Page 118] reason hereof, it appertaineth toCap. om­nis vtrius (que) sexus. Gulielmus Parissien. de penitentia. him, to teach his ghostly childe all such thinges as be necessary for the good of his soule, and to knowe the rootes and occasions of his sinnes, his passions, and wicked inclinations, that he may the better cure them, by prescri­bing meete remedies for those diseases: and to know his vertu­ous actions & good inclinations that he may informe him how to make the more profit of them, for his further encrease in ver­tue: and to vnderstande vvhat penances he doth, to the ende he may teach him the rule of dis­cretion, which touching them he hath to obserue. To him also it belōgeth to appoint him meanes both to preserue himselfe, and to profit in the seruice of God and also how to continue those good [Page 119] meanes. Wherefore to the ende that the ghostly father may per­forme al these principall parts of his duty, necessary it is, that hee haue a very good insight in his ghostly child, and a long know­ledge & experiēce of the state of his soule, that as reason shall re­quire he may apply one day one remedy, & an other day an other & to continue it so long, as shall be conueniēt, & to enquire whether he reape any profit by such coūsel & meanes as he doth pre­scribe: which thing cānot be per­formed, if the penitēt do not vsually repaire to one ordinary gho­stly father. When a scholer lear­neth an art of som wise & expert maister, it importeth much, that hee haue but one man to teach him, for if hee goe one daye to one, and an other to an other, [Page 120] that which he learneth with one, he forgetteth with an other. And when any sicke body is for some great infirmity vnder the hands of a learned phisition, requisite it is, that the same man doe pro­ceede forwarde in the cure of his disease: for if one looke to him one day, and an other, haue care of him an other, his recouery is much hindred, and it falleth out sometimes, that what one doth, an other doth vndoe. In this manner, it fareth in the arte of good life, and in the phisicke of the soule: for it importeth very much, that the ghostly father be­ing a wise and discreete man, shoulde ordinarily bee but one, who may continue on his good counsel, and the cure of his soul. This aduise giueth Saint Bonauen­ture in these wordes. Make choise [Page 121] of one ghostly father, who is of discre­tion, learning, & experience, to whom confesse thy selfe, and open all the de­fectes and tentations of thy soule, that be may prescribe thee a remedye, and change him not either for shame, or for feare to be confounded, nay rather for thy greater confusion, enforce thy selfe to confesse to that man, and open vnto him the state of thy soule as plainely as thou canst. This is the counsell of Saint Bonauenture: And that wee ought likewise to declare vnto such an ordinary ghostly father, our deuotions, penances, and o­ther diuine inspirations, & com­forts, S. Dorotheus and the holyeS. Dorotheus serm. 20. Cassianus collat. 1. cap. 10. Abbot Moises, and other holye men doe aduise vs, as a thinge most important, to haue our soul well directed, & defended from the craft and subtiltie of the Di­uell. And as I say, that ordina­rily [Page 122] it is good to keepe one gho­stly father, so iust causes may fall out, for which it may be expedi­ent to confesse some time vnto an other, and to chang one man and take an other, to whome v­sually he should repaire for con­fession: And if it be not done v­pon lightnesse or a vaine desire, but vpon necessitie, or for some iust respecte, it is not to be repre­hēded, especially if the cause be, for that our old ghostly father cā not be had at all, or at that time: for then shall it not onely be wel done to confesse vnto an other, but it should be a great fault not to doe it. For if because our v­sual ghostly father cānot be had, one should giue ouer his ordina­ry confessiōs, & wax slack in his good custome, to go oftē to con­fessiō it were certainly a very bad [Page 123] signe: for by that, did he make it manifest, that in his confessions, he sought his own contēt & not God: & that he desired his own temporall comfort, and not the true good of his owne soule: for had hee soughte the pleasure of God, and the profit of his soule, when his olde confessor coulde not be had, he woulde quicklie haue made choise of an other, seing in that he did please God, and procure the good of his own soule.

By this meanes of keeping one ordinary ghostly father, who is a wise man and one that feareth God, he that sincerely desireth, and laboureth to saue his soule, shall deliuer him selfe from all e­uils and inconueniences of cul­pable ignorance, and from er­ring in such thinges as pertaine [Page 124] to his saluation. For seeing his cōfessor, is in the place of Christ our Lord, and the penitent soule commeth vnto him, as thoughe it were to the feete of Christ him selfe, it pertaineth to the pietye of our mercifull maister, and to the fidelity of his promises, to teach & illuminate such a soule, in all thinges necessary for his saluation, seing he doth seeke it, by those meanes which himselfe hath ordayned in his church, and especially by this of such humi­lity, & so acceptable in his sight: which thing for the great com­fort and security of all, our Lord hath voutsafed to confirme with wonderfull examples. Moises wasExod. 18. in a great errour when he alone woulde heare all causes exami­ned before himselfe, being more then he was able to doe, by rea­son [Page 125] whereof many causes were not dispatched: God to deliuer him from this ignorāce, brought a certaine Priest called Ietro from the place of his dwelling, into the desert where Moises was, by whose meanes he learned a more ready way for the dispatch of the peoples causes. Dauid likvvise was much deceaued, when hee thought that God had voutsa­fed him of that fauour, as that he should be the man, who should build him a Temple, and that this was his diuine pleasure: and God did deliuer him from this ignorāce, by meanes of the Pro­phet Nathan: by which fact, God2 Reg. 7. shewed how much it doth please him, to teach his faithfull ser­uants such thinges as bee neces­sarye, and profitable for theire soules, and to deliuer them from [Page 126] ignorance & deceits, by meanes of his Priests and seruants, espe­cially by the help of a mans ordi­nary ghostly father, & in the sa­cramēt of penance, seing though Moises were his familiar friend & vvho as the scripture saith did talke with him face to face, that is to say, in some passing highe contemplation: and also Dauid thoughe his greate seruante, to whome hee reuealed such deepe misteries, yet it pleased him not to deliuer them from these ig­norances, but by the meanes of others, to the ende that be­ing thus instructed by the will of God, they shoulde also ex­ercise humillitye, submittinge them selues to men in other thinges, farre inferior to them selues.

Yet necessary it is, that a man [Page 127] should here note one thing, to the ende that God may by the meanes of his ghostlye father, teache him the trueth, and di­recte him in the way of vertue, and that is, that he come to confession, with that ende and intention which he ought to do, to witte with a desire to vnder­stand the truth, and that which is most expedient for his soule, although it be a thing of travaile and that which will put him to much trouble and griefe, & with al let him craue of God, to in­spire and put into the hart of his ghostlye father, that which hee hath to speake, because if hee come to his confessor with a de­sire only that he should tell him that which doth please himselfe, and to declare the trueth if it bee fittinge to his owne humor, [Page 128] and if not, to say nothing, then for punnishment of that wick­ed intention, God vseth to per­mit the ghostly father not cer­tainely to tell him the trueth, nor that which is necessary for him, but rather the contrary: for so hath God threatned by his Pro­pher Ezechiell in these wordes: If Cap. 14. a man who hath his hart from me, com­meth vnto a Prophet, and by meanes of him would be taught concerning mee, I will permit that the Prophet shall bee deceiued and deceaue him: according to the wicked intention of him that as­keth, shall bee the deceite of him that answereth. So did it happen to king Achah, and to many more,3 Reg. 22. as experience hath taught vs, who going to aske counsell for matters of theire soule with a naughtie intention haue beene deceaued. Wherefore very ne­cessarye [Page 129] it is, that the penitent which desireth truly to bee illu­minated, and directed of God, by meanes of his ghostlie father, that he shoulde come vnto him with a pure & sounde intention, that is to say, with an effectuall will, that he should tell and in­struct him in that which is most acceptable to God, and most necessarie and profitable for his owne soule, although it be con­trarie to his owne liking, & hard and difficult to performe. And comming in this manner, God will teach him by this meanes al trueth, and giue him strength to doe it, and with the helpe of his grace make it easie, and sweete to effect that which seemeth vn­to him very sharpe and difficult. So certaine be holy men of this most merciful property of God, [Page 130] towardes such as come with a good intention, that venerable Richard with greate confidence thereof, writeth these wordes. Curious persons are somtimes deceaued Richard de Sancto vi­ctore in cant. c. 39. of the Diuel, but the vertuous that with a good intention craue counsell, and sin­cerely open vnto their ghostly fathers, not onely theire sinnes, but also the ten­tations of their soules, these walke the right way free from deceite, because he cannot erre, that with a sound intenti­on asketh counsell, and is gouerned by him, neither can he be beguiled by the enemy that doth discouer his tentations. This which venerable Richard af­firmeth, may in generall bee hoped for of the goodnesse of God, but more certaine it is, in those thinges which bee donne throughe obedience, for when they be of them selues lawfull, although the superiour that pre­scribeth [Page 131] them may erre through ignorance, or malice: yet the pe­nitent that in those thinges o­beyeth, can not erre by obey­ing, for as much as hee doth in that the will of God, concerning which point, and of the necessityTract. 4. c. 34. & tract. 5. p. 1. cap. 2. tract. 6. p. 2. c. 10. & 11. and profit which commeth by obedience to our ghostlye fa­ther, else where more hath bene spoken.

Chap. XII.

Besids the former meanes now spokē of, ther remaineth yet [Page 132] an other, very excellēt, by which Gods seruant may deliuer him selfe from such secret sinnes, as proceede from culpable igno­rance, and from other disorders before handled. This meanes is, to make a generall confession of all the sinnes of his life past: taking for that, the space of a weeke, in which discharging him selfe from all other businesse, let him enter into himselfe, & run­ning ouer the ten commaunde­dements, let him call to minde as much as he can, all the sinnes of his life past, and make his con­fession of them: and by the help and direction of his ghostly fa­ther chosen out for that purpose, the doing of it will be easie and sweete, in such sort that in an hower or two, he may dispatche it, though it be a confession of [Page 133] many yeeres. When as a man in his former confessions hath con­cealed some mortall sin through shame, vaine feare, or because he would not bestowe any time about the examination of his conscience, or if he went to con­fession without a purpose to ab­staine from mortall sin, in these cases, to make a generall confes­sion, both of all those sinnes vt­tered in that former bad confes­sion, and of all other sins com­mitted afterward, is a thing ne­cessary and commanded by the lawe of God. But when a man hath discharged himselfe well in his former confessions, certaine and sure it is, that bounde hee is not to make a generall confessi­on, nor to confesse againe those sinnes, which before he did con­fesse: but although there be no [Page 134] bande or precepte, yet verye good and heauenlie counsell it is, and a worke of wonderfull profit, for many reasons foun­ded in the lawe of God and in experience, which briefely now I meane to runne ouer.

One of the thinges which doth much humble man, is the knowledge of him selfe, his owne infirmitie, his owne ig­norance, and especiallye of his sinnes and vvickednesse. And for this cause Saint Augustine Tract. 25. in Iohan. calleth humilitie the knowledge of a mans selfe, because it springeth from that, as from the cause and roote thereof. And Saint Bernarde saith, that humilitie is a contempt of him selfe, as of a verie Tractat. de gradibus humilitatis vile thing, growing from the true knowledge thereof. Seing there­fore a man in a generall con­fession, [Page 135] calleth to minde all his sinnes, and beholdeth them all mustered togither before him, doth consider and note them more attentiuely, & more clear­ly doth perceaue all his infirmi­ty, all his ignorance, and all his malice, by that meanes doth he humble himselfe, thinke base­ly of himselfe, as hee deserueth: and dispiseth himselfe as a most vile and vvreatched creature. To this may bee also added, that hee doth open all his ig­norance, and malice, to an o­ther man like vnto him selfe, and of all that doth accuse and blame him selfe, crauing at his handes, that hee vvould cor­recte and punnishe him, and inioyne him such pennaunce for his sinnes, as hee iustlye deserueeh: And as all these bee [Page 136] such actions, by which a man doth abase, contemne, and han­dle himself as a miserable wretch so of them humilitie of hart doth encrease: and hereof it procee­deth that Almighty God, whose property is to exalt the humble, and to bestow vpon them grace, light, and comfort, seing a man in this manner to bee humbled, giueth him newe and plentifull giftes of grace, wherewith hee doth enriche his soule, and giue it new beames of heauenly light, by meanes whereof he doth lay open before him all such grie­uous sins, as through ignorance & lacke of consideration before time he left vnconfessed,

One of the thinges likewise, which maketh a man patientlie to endure the miseries of this life as infirmities of body, pouerty, [Page 137] iniuries, & persecutions of men, & the scourges of the Diuell, is, to knowe and consider the pun­nishmēts which for his grieuous sinnes he deserueth: when a man examineth and confesseth onely his veniall sinnes, which hee did since his last confession, & doth not consider nor ponder those which in other times he hath cō ­mitted, vnwillingly doth he suf­fer any punnishment or iniurie, and doth complaine and grieue at litle thinges: but when he ma­keth a generall confession, then doth he enter into the closet of his owne conscience, and doth there behold the bottomlesse pit of wickednesse, and doth looke vpon his heart as an impostume from whence such corruption of sinnes did proceede, and then doth he think vpon the grieuous [Page 138] paines, which for them hee hath deserued, and iudgeth hel fire to be to litle for the iust punishmēt of such horrible sins, committed against the maiesty of God. And so doth hee willinglye offer him selfe with patience, to endure all the afflictions & miseries of this life, and dare not complaine of any harme, or aduersity that befalleth him, knowing how li­tle all is to that which he deser­ueth. Blessed Saint Gregory the Pope, who was a mirrour of all vertue, being vniustly persecu­ted by Mauritius the Emperour, and very iniuriouslie entreated, the holy man calling to minde, such sinnes as hee had commit­ted, in not seruing of God, with such puritye and perfection as hee ought, endured all those in­iuries with such patience, that [Page 139] writing to the same Emperor, he vttereth these wordes: I beleeue Ep. ad Mau­ritium. that thou shalt so much the better ap­pease the wrath of Almighty God, by how much more seuerely thou shalt af­flict and punnish mee, because I haue so badly serued him. If the know­ledge of such small sinnes, did cause this Saint, to thinke that hee deserued any kinde of pun­nishmente for them, and was a motiue, so vvillingly to haue suffered them, how much more will the consideration of so ma­ny and so greate sinnes, ac­companied with that heauen­lye lighte, vvhich God bestow­eth vpon him, that humbleth him selfe in makinge of a gene­rall confession, cause him to thinke, that farre more iustly he doth deserue any paines, that God shall in this life lay vpon [Page 140] him, & with patience to endure the same.

Besides all this, that which doth very much mooue a chri­stian man to loue God, and to be loued of him, is to consider well the particular benefits and mercies which of him he hath re­ceaued: and this falleth out in a generall confession, wherein a man by calling to mind his sins, and confessing them, doth en­ter into consideration, and pon­der, what greate mercies God hath shewed him, in deliuering him from so great euils, & from so many great dangers of euerla­sting damnation, & in suffering with so great patience, such no­table iniuries as he hath done a­gainst him, and pardoning with so great clemency such heigh­nous sinnes: and that whereas [Page 141] he hath so longe time offended God, so boldely, and so without all shame, yet hath he lik a most mercifull father, continually be­stowed vpon him incomparable benefites: and at that very time, when he did displease and con­temne him, by his wicked life, did the same good Lord preserue him, cherish, and maintaine him with his creatures, inspired into his soule holy cogitations, and did offer for him vnto his eter­nall father, the merits of his sa­cred passion: And whereas hee might most iustly, infinite times haue throwne him into hell, as he did diuers other sinners, yet delt he not so with him, but ex­pected, and preserued him from the furie of the Diuelles, and with his potent hand, deliuered him from the bandes of his sins, [Page 142] and the daunger of euerlastinge damnation. The knowledge of these verities, doth a generall confession worke, bringing to a mans memory all the sinnes of his life past, and making him to accuse himselfe for committing them, and with this spiritual fe­ling, doth hee encrease more & more, in the feruent loue of so pitifull a Lord and maister, who with such incredible longanimi­ty hath expected and endured him, and with so greate loue & sweetnes, hath cherished, made much of, and drawne him vn­to him selfe, and with such fa­ther lie pitie hath pardoned him, and therefore doth hee praise him, blesse him, giue him thanks, and sing foorth his mercies, saying vvith the Prophet Dauid. If our Lorde had not helped me, my Psal. 93. [Page 143] soule had now beene, in hell. Blessed be Psal. 123. our Lorde who hath not suffered me to perishe betwixte the teethe of mine enemies the Diuelles; beeinge made their pray: my soule throughe his pi­etie and grace, hath beene deliuered from the wicked snares of them, that woulde haue carried me to euerlasting damnation. Thou haste broken in pee­ces Psal. 115. O Lorde, the bandes of my sinnes and passions, and therefore will I al­waies offer vnto thee, the sacrifice of praise and thankes giuing.

To this may be added, that of such sinnes as a man hath in for­mer time confessed, and yet had not then haply all that contri­tion and sorow which was requi­sit, being now when hee maketh his generall confession, touched more forcibly with Gods diuine inspiration, & illuminated with greater light frō heauen, he doth [Page 144] more bewaile, conceaue greater griefe in his soule, and doth sa­tisfie God for them with more sorrowe and contrition of hart: And to newe griefe for his old sinnes, he ioyneth also a newe purpose of the amendment of his life, and so the whole man is renewed, and becommeth bet­ter, and more zealous in the ser­uice of God. These and other such like reasons do declare, the singular commodities, which re­dounde to the soule by making of a generall confession, and ex­perience teacheth them to be so sure & certaine, that those which hath made it, doe say that they would not for the whole world, haue wanted that spirituall pro­fit, which by meanes thereof their soule hath receaued. But necessary it is here to note, that [Page 145] although the fruites of a general confession wel made, be so great and pretious, that yet one may exceede therein: as for exam­ple, when a man hath made a ge­nerall confession once or ofte­ner, and it was well done, and that to a prudent and discreete ghostly father, and yet for al this he woulde once againe, make an other generall confession, not moued vpon any of those good reasons now spoken of, as for to humble himselfe the more, and to begin with a more resolute determination to amende his life, but only vpon scruples, because hee thinketh that he was not be­fore well confessed, and that by an other generall confession he shall quiet his conscience: in this case, when the prudent ghostly father knoweth, that it is a scru­ple, [Page 146] that moueth him to desire it, conuenient it is, that he shoulde not doe it, because the way to ouercome a scruple, is not to yeelde vnto it, but to resist it, & to doe contrary to that which it woulde, and the dutie of a spiri­tuall father in this case is, to de­termine what is a scruple, and what is a iust cause, for one to confesse that which hath beene confessed before, & to set down what is expedient for the peni­tent to doe. And the duty of the penitent or ghostly childe is, to beleeue and obey his ghostly fa­ther, and that peace and quiet­nes of conscience, which he shall neuer obtaine by yeelding vnto the scruple, shall he finde by be­leeuing and obeying his ghostlyTract. 5. p. 1. cap. 2. father, as before hath beene de­clared.

Chap. XIII.

AMong such persons as fre­quent the sacramentes, as there bee some which by often receauing of the Blessed Sacra­ment, doe encrease, and won­derfully proceede in all vertue: so there be some other, which do often communicate, and though they finde not their conscience guilty of any mortall sinne, yet doe they not profit, nor goe for­ward in vertue, as reason would, nor feele in their soules, many of those heauenly effectes, which they haue experience of, that do [Page 148] communicate with all that dis­position which is requisit: wher­fore it is a thing of great impor­tance, to lay open the causes of this so great a spirituall damage, and the remedies for the same. The ordinary causes of this litle profit, and spirituall harme in such kinde of persons bee two. The one is, to receaue the B. sa­crament onely vpon custome, that is, not hauing before hand, any consideration or spirituall feeling of that, which they in­tende to doe, but onely mooued of a certaine dry custome, which they haue to communicate, as they haue in other busines which is, as though they shoulde say, I communicat because others doe it, and because I haue of longe time vsed it, and I will doe that which I see other vertuous per­sons [Page 149] do practise: An other cause is, aduisedly to fal into many ve­niall sinnes and not to correct or amend them. Such veniall sins as for want of care and diligence, they fall into that feare God, & be diligent in his seruice, worke not this harme, but those onely which be committed deliberat­ly by them that be lukewarme, and slacke in the seruice of God, as for example, longe distracti­ons of vaine thoughtes, merrie lies, little detractions, and impa­tience, light laughing, superflu­ous care and curiositie in appa­rell, in meate, in recreation, and spending of time, ouer much tal­king, presumption of themselues in their own hart, to praise them selues in wordes, to loue honor, & commendatiō of men, and cu­riosities of the senses. Into these [Page 150] and such other like veniall sins (whereof wee haue spoken be­fore)Tract. 6. p. 2. cap. 1. & sequent. whē a man aduisedly doth fall, and correcteth not himselfe by true pennance, and amend­mēt of life, they work that harm nowe spoken of, and doe greatly hinder the fruite of the blessed Sacrament.

The reason hereof is, becauseD Thom. 3 p. q. 80. art. 10. & in 4. d. 9. q. 1. ar. 4. q. 2. D Bona. in fasciculario cap. 8. as al holy men do teach, to come vnto the holy communion, and to receaue the great and plenti­full cōmodity, which by meanes thereof God vseth to bestow v­pon his seruants, requisite it is, to come with much deuotion, & that a man doe for his part what lieth in him to haue it. And to come to the blessed Sacrament with deuotion, is to bring a fer­uent desire and ready minde to please God, and to dedicat himselfe [Page 151] from his very hart to his di­uine seruice, and to come with an hunger to be spiritually refre­shed by this diuine banquet and foode of heauen. And because this deuotion is wrought in the soule by meditation of heauenly thinges, and by purity of consci­ence, as holy men affirme, & ex­perienceD Thom. 22. q. 82. art. 3. doth teach, hereof it proceedeth that for a man to offer to communicate, not ha­uing prepared him selfe before hand by prayer and meditation, and to purge away veniall sins, which do distracte and make the soule some what colde, he doth not receaue all the fruite of the holy communion. This reason so sure and certaine, and so wor­thy of consideration, Saint Bona­uenture doth note in these words.De prepa­rat. ad mis­sam. cap. 5. When thou mindest to communicat, ex­amine [Page 152] first with what charity and fer­uor of deuotion thou commest, because to communicate as is conuenient, wee ought not onely to auoide mortall sinnes, but also to shun veniall, which through negligince, idlenesse, distraction, or an cuill custome be multiplied: for although they doe not kill the soule, because they take not away the life of grace, yet doe they make a man more colde, more vn­deuoute, vnwilling to doe good, & make him ill prepared and disposed, to receaue the holy communion: wherefore hee that mindeth to communicat, let him first hol­pen with Gods grace, and stirred vp to deuotion by good meditations and kin­dled with the flame of charity, bannish from himselfe the dust and chaffe of ve­niall sinnes: and therefore haue care O christian, that thou commest not to com­municat without consideration, nor much colde in deuotion, for then thou commest not with that disposition, which thou [Page 153] shouldest haue. All these bee the wordes of S. Bonauenture: in which he doth set down, what the cau­ses be, that hinder such as fre­quent the B. Sacrament, from receauing that great profit and good, which by meanes thereof they both might & ought. And although it be a common & true opinion, that for such causes and sins as these, which be not mor­tall, that such as communicat do not lose all the fruit of the B. Sa­crament, but that they receaue encrease of grace, yet certaine also it is, that they doe lose that plentifull and abundant fruit of diuers graces & vertues which are ordinarilye bestowed vpon such as come better prepared, & other wonderfull effects which vsually it worketh in their soules that are more pure and deuout.

Chap. XIIII.

OVt of the premisses, Gods seruants that frequent the holy Communion may gather, what meanes they haue to vse, for the amending of these de­fectes and the remouing of these impediments: whereof one is, much to enforce themselues, to avoide not onely mortal sinnes, but also to diminish and lessen what they can those that bee ve­niall, vsing for that ende morti­fication, whereof before we haue at large entreated, for that is theTract. 6. [Page 155] meanes by which the soule is cu­red of the disease of her passions, and is purified from veniall sins, which out of them doe spring. And with this purity, a christian man may securely goe vnto that holy table, as S. Chrysostome doth exhorte him, saying: Come to re­ceaue God with all purity, and giue thy hart with great confidence: by this most holy body, which heere I receaue, I doe not account myselfe any more to be dust Homil. 24. in 1. epist. ad Corint. and ashes, no more to be a captiue but free because I hope to obtaine heauen, and those goodes which be there, as immortall and euerlasting life, a place amongest the Angels, and the glorious company of Christ. Thus saith S. Chrysostome. And the glorious Pope S. Gregory doth note and ponder this point more in particular, & that most excellently: who admonishing all faithfull christians, to purifie [Page 156] themselues from sinne, for the receauing of the blessed Sacra­ment, saith, that they ought not onely to cleere themselues from mortall sinnes, which doe whol­ly hinder the fruite of this most diuine sacrament, but also from veniall, which bee a let to that great spirituall cōmodity which would come by meanes thereof. These be his wordes, worthy of due consideration. Those that come In exposit. super 1. reg. li. 1. cap. 1. to receaue the consecrated hoste, which giueth true health, and doe harboure sinnes in their soule, which they haue committed, doe not reccaue the fruite of health, and therefore albeit they receaue with their mouth, the true sacrament, yet doe they not receaue with their soule, the vertue and fulnesse thereof, because that is receaued onely of them, that come fa­sting from sinnes, and be adorned with vertues. And because the iust also, and [Page 157] the elect seruants of God, cannot leade this life without falling into some sins, therefore the remedy which they haue, is, that they enforce and stirre vp them selues, daily to purge their soule by pe­nance, from those daily sins, into which they fall through humane infirmity, for if they haue not this care daily to puri­fie them selues from their sins, although they be very small, by litle and litle, the soule is filled full of sinnes, which do depriue them of the fruit of the inwarde and spirituall fulnes: and therefore to a­uoide this harme S. Paule doth admo­nish a christian man that hee shoulde prooue him selfe before he doth commu­nicate, that is to say, that hee shoulde purge and discharge himselfe from sin, that being prooued and purified, he may come to the table of our Lord: wherfore seeing we sinne daily, daily also let vs bewaile our sinnes, and doe pennance for them, and the more carefully we doe [Page 158] purifie our selues from these daily sinnes, with the sorowe of penance, so much the more in that spirituall banquet, shal we receaue the abundant fruite of heauen­ly grace. All this is out of S. Gre­gory in which, diuinely he put­teth a difference, betwixte that harme which mortall sinne doth worke, which is to hinder the whole fruite of the blessed Sa­crament, & to make a man wor­thy of condemnation: and the harme which cometh by veniall sinnes, if they be not washed a­way by pennance, for they doe much let the wonderfull com­modity and effectes of the holy communion. And very seri­ously doth he admonish vertu­ous and iust men, to purge them selues daily from such sinnes, es­peciallye when they meane to communicate, because the more [Page 159] cleere they be from thē, so much the more shall they receaue the plentiful fruite of heauenly gifts and graces, and especially shall they feele in their soule that di­uine fulnesse and inward sweet­nesse which is bestowed vpon them that haue the true hunger of God.

Chap. XV.

THE second thinge, which the seruants of God haue to do, is to recollect them selues [Page 160] before they communicate, to the ende they may pray and medi­tate diuine thinges, conforma­ble to those documents which we prescribed in the treatise of prayer: and although a man may out of any matter, which he me­ditateth, drawe deuotion meete for the holy communion: yet the best and most fit considera­tions to furnish him selfe withall for this purpose, bee these. Let him meditate vpon the instituti­on of this most holy sacrament in the last supper: how our Lord rose from the table, tooke of his garment, and putting a linnen cloth about him, did vpon his knees wash his Disciples feete, and afterward when they were fet, how he tooke bread & wine into his hands, & by his omni­potent power did consecrate & [Page 161] change them into his body and bloud, which were vnited to his soule and diuinity, and how whē he had first communicated him self, as many holy men do write, hee did streight waies with his owne hands distribute his owne body and bloud to his Apostles, and withall gaue them authority also to consecrate his body and to giue it to all faithfull people. Heere let a christian man medi­tate attentiuely, that infinit magnificence of the son of God, that liberality neuer before heard of, and that vnspeakable charity, by which he voutsafed to giue him selfe, to be eaten in such a won­derfull sorte, thereby to binde vs vnto him by a most straight band of loue, & by these meanes to heale our infirmities, and to make vs after his likenesse, holy, [Page 162] pure, diuine, and heauenlye. From this consideration, let him labour to procure a greate hun­ger and very feruent desire to eate this breade of life, and to drawe from it a readye vvill to please in all thinges the author of life, who with so greate loue, doth giue himself to vs for meat: Let him likewise consider and ponder, what great purity is re­quired, to come to receaue this diuine foode, seing the Apostles that were in the state of grace, & cleere from mortall sinnes, yet our Sauiour preparing thē with more purity for the receauing of the holy communion, did wash their feete, which was as S. Ber­nard Serm. de cena dom. saith, to purifie them by a mistery from their venial sinnes: For the affections of the soule which doe quickly cleaue vnto [Page 163] earthly thinges, be the feete of our soul, & these we must wash, and make cleane to enter into heauen, and to come vnto the holy communion: and this mi­stery as that blessed mā saith, did our Sauiour represent by that holy kind of washing. Out of this let a man likewise enforce him selfe, to be sory for all his sinnes, both mortall and veniall, and to purpose the amendment of thē all: and beholding how vile, and vnworthy he hath made himself through his sinnes, and that so great purity is required, to re­ceaue so infinite maiestye, in so much that if he should prepare him selfe continuallye, for the space of a thousand yeeres, to re­ceaue him, by deuoute prayers, holy workes, and with the merits of all Saintes, yet all woulde be [Page 164] very litle & nothing, to receaue him as he deserueth: let him en­deuour also out of this to con­ceaue feare and reuerence: for as from loue, desire groweth and a ready will, so from holy feare springeth reuerence, with which he ought to come to the holy cō ­munion. An other considera­tionAmbros. de sacram. lib. 6. cap. 1. wherewith Gods seruant may prepare himselfe to come vnto the sacred communiō with deuotion is this: Let him con­sider the dignity, and high maie­sty of that Lord, whome he is to receaue: let him thinke, howe inConcil. Trident. sess. 13. c. 1. that instant, in which the words of consecration be spoken, the substance of bread, which remai­ned vnder the accidentes of the hoast, giueth ouer to be breade, by the conuersion of the same, into the body of Christ, & so the [Page 165] creature giuing place to the cre­ator, in that place where before was the substance of the breade, succeedeth the body of Christ, which was framed by the holye Ghost, in the wombe of the most immaculat Virgin: and because the body of Christ liueth not without bloud, there also is pre­sent the most pretious bloude of Christ, in the veines of his most holy body, and for as much also as the body of Christ liueth not without the soul, there is likwise his most glorious soule, in which are contained the vnspeakable treasures of the power and glo­ry of God: and for as much as the body and soule of Christ, are vnited with the person of God: Christ is God and man, & he that is there contained, is true God, of infinit maiesty & power. [Page 166] After this let him prepare him­selfe to consider with attention: Now I am to receaue God: and that hee may the better vnder­stande what a Lord he is, whom he is to receaue, let him by me­ditation, place himselfe at the gate of heauen, there let him consider the glory, and beauty of that supreame maiesty, and behoulde, howe by his infinite bounty, he doth enflame vvith wonderfull loue all the citizens of heauen, and with the sight of his eternall beauty, doth make them all blessed, and infinitlie delight them. Let him viewe, with what reuerēce, al the saints and Angels, euen to the highest Seraphins, doe stande in his pre­sence, how they doe adore him, howe they doe praise him, howe they doe glorifie him, how they [Page 167] doe loue him: and after he hath spent some time in the admiratiō of so infinite greatnes, & glory, let him turne vnto him selfe, and thinke thus in his owne soule. This very God, whose maiestie doth terrifie me, am I to receaue into my mouth & body, this in­finit good which doth make ioy­full the city of God, this selfe same am I to enclose in mine heart, and this supreame creator of all thinges, before whose ma­iesty, the Seraphins and all the glorious company of heauen, be prostrate with great reuerence, him am I to beholde, & to touch vnder those accidents or out­warde formes, and to receaue in to my body, for the foode of my soule. And this so great a Lord doth come vnto me, ouercome with loue, and drawne by loue, [Page 168] and he commeth to enamor mee of him selfe, and by loue to turne me into himselfe, hee commeth to bestow vpon me, the treasures of his grace and glorye, and to translate me from earth to hea­uen. Out of this consideration will our soule gather great loue, and reuerence to come vnto the holy communion: for how can it choose, but bee burnt vp in loue, at the consideration of so infinite goodnesse and bountie, who hath done so many thinges for his loue, and who so desireth his loue: how can it be, that be­ing a sinner he shoulde not re­uerence, with an holy kinde of feare, that infinite maiestye be­fore whome with the eies of his soule, he beholdeth all the prin­ces of heauē to stand trembling for reuerence.

Other considerations, moreD Bonau. de prepara. ad missam. cap. 6. & in fasciculario cap. 8. proper and more vsuall, vvith which the soule hath to prepare it selfe, to receaue this most di­uine sacrament, be the misteries of our Sauiours passion: for one of the principall reasons of the institutiō of this sacrament was, to the ende we shoulde alwaies haue present, and liuely in our memory, and affection, the pas­sion of Christ, and all that which he did and suffered for vs, and this is represented vnto vs, in the mistery of the Masse and Com­munion, and therefore a verie proper and fit preparation it is before communion, to discourse by meditation, vpon some of the principall misteries of his passion, and to entertaine our selues for some time with atten­tion, in some one of them. And [Page 170] from hence shall we also drawe as afterwardes shall be handled, the holy acts of contrition, feare, thankes giuing, loue, and resig­nation of our selues: in which thinges consisteth that deuotion which is necessary for the recea­uing of the holy communion: & very great reason there is, that wee shoulde vndertake this so small a labor, as attentiuelie to consider, what our good Lorde suffered for our sake, seeing him selfe vouchsafed to suffer for our loue: and this meditation is so effectuall & profitable, that by it, we doe dispose our selues, to receaue the wonderful effects of this most heauēly sacrament. This admonition doth S. Cirill giue vs verye diuinelye in these wordes. I beseech thee, that togither In Ioan. li. 4. cap. 17. with thy holy life, thou dost prepare thy [Page 171] selfe to communicate with godly conside­rations and beleeue me, that this bles­sing of God (for so hee calleth the holy sacrament) will deliuer thee, not onely from death but also from all the infirmities of thy soul, because by meanes of this sacrament, Christ dwelleth in our soules, and by his vertue doth he mitti­gate and pacifie our passions, and quiet the perturbations of our heart, encrease and fortifie pietie and all vertue in vs, and doth deliuer vs from all sinne. Thus writeth S. Cirill. Wherefore let Gods seruant, come to the holy communion, and let him come with a pure intention, and holy purpose, that is, to vnite him­selfe vnto Christ by perfect loue as to the spouse of his soule, to heale his passions, to purge him selfe from sinnes, to satisfie for the paines thereof, to giue than­kes for benefittes receaued, to [Page 172] finde ease and comfort in tribu­lation, to ouercome some tenta­tion, and finally to obtaine some particular grace. Let him come with consideration, with reue­rence, with an hunger and de­sire, springing from loue, & hee shall obtaine whatsoeuer he de­sireth, because hee is that good sheepeheard, which saith & pro­miseth,Math. 11. Come vnto me all ye that la­bor and are burdened, and I will giue you repose and comfort.

Chap. XVI.

ALthough the principall de­uotion, requisite for the holy communion, consisteth in the [Page 173] hart, yet because that which is externall proceedeth from the inward soule, & God also requi­reth that, I haue thought good to set down such defects, as here­in some time doe fall out, and to prescribe remedies for the same. Some persons which are carefull to serue God, and often goe to confession, comming to the Altar to communicat be in their gallant, and braue apparel, their face drowned in their rufs, & with gloues vpon their hand; and to maintaine their authori­ty, desirous they are to commu­nicate alone, and to haue a di­stinct place separat from the rest. All this is contrary to that reue­rence which is due to this moste holy sacrament, and to that hu­mility with which necessary it is, that they shoulde come to that [Page 174] diuine table. Reuerēce therefore requireth that they come with plaine and simple apparell, with a comely face & modest handes: And if Saint Paule in prayer on­ly,1 Tim. 2. requireth this reuerence and outwarde modestie, how much more then conuenient is it that we shoulde haue the same, when wee come to the holy commu­nion. Humility also requireth, that a man shoulde acknowe­ledge him selfe vnvvorthye to approache vnto this holy table, and to thinke of him selfe, that any other person of those which doe communicat, deserueth at that time the better place, and also to be ashamed, & confoun­ded, that they wil so much as ad­mit him to the lowest roome in that heauenly banquet. If in the feaste of a mortall man, or to [Page 175] eate vpon earthly meate, our Sauior requireth that we shouldLuc. 14. come with this humilitie: how much more necessary is it, that this shoulde be obserued, when wee come to this holy banquet, where he that inuiteth vs is God, and the meate which is receaued is God him selfe.

Some likwise whē they cōmunicat hold downe their heades too lowe, or do couer it, & some do not opē their mouth in such de­cent sort as is necessary for the receauing of the sacred host, and by these disorders they be some­time the cause that the priest do­eth light with the B. sacramēt v­pon their cloake, or their lips, or some other part of their face & that somtimes by this meanes it breaketh & some smal peece fal­leth off: wherein they ought to [Page 176] consider how great an inconue­nience this is, seing in the least peece of all, the glorious body of Christ is as entire, and vvith as much maiesty, as it is in the whol hoast, and as it is in heauen it selfe. Wherefore to auoide these inconueniences, & to haue that modestie which is necessary, the duty of him that meaneth to cō ­municat is, to haue his face vn­couered, straight, and quiet, & to vse silence when the Prieste commeth vnto him, because it is no time then to pray vocally, & therefore let him meditate vpon some good thinge inwardlye in his soule, and when hee is to re­ceaue, let him open his mouthe moderately, and put forthe his tongue towardes his lippes, and vpō that receaue the sacred host, and when he hath taken it, let [Page 177] him not breake it, nor presse it with his teeth, but suffer it a litle to be moistened, and so to passe downe sweetly, and with reue­rence: if there be any good ex­ternall worke, conuenient to be well and decently donne: howe much more ought this, being so diuine, so important, & so much to the glory of God? whereun­to that saying of S. Paul doth es­pecially agree. Doe all thinges with 1 Cor. 14. honesty, comlinesse and good order.

Chap. XVII.

AN other notable defect, in­to which many persons that [Page 178] frequent the sacraments do fall, is, that they come to communi­cate with much hast & disquiet, so that they are scarce entred in­to the church, or come from the feete of their ghostly father, but straight way without any more stay, they goe to communicate: And that which is worse, some so soone as they haue receaued, without giuing any more quiet or repose to that heauenly foode and without bestowinge anye time in giuing of thanks to that diuine guest, whome they haue entertained, straight waies goe out of the church, fall a talking with others, or else be take them selues to some other such busi­nes. Al these disorders, do much hinder the fruit of this most holy sacrament: and therefore very necessary it is, to prescribe some [Page 179] remedy for the cure of the same: wherefore omitting to speake of some particular case of necessi­ty, in which a man cānot expect, before he doth communicat, nor stay after hee hath donne: that which vsuallye herein is to bee obserued is, that when hee go­eth to the holy communion, that he doe it with quiet and repose of minde, forgetting all earth­ly businesse and cares, & com­mitting them to the prouidence of God, to bestowe his vvhole hearte in thinkinge vpon that infinite goodnesse, which hee is to receaue, crauinge of him that hee vvoulde vouchsafe to adorne his soule with that hu­militie, that puritie and loue vvhich is requisite. And let him stirre vp him selfe to doe so, vvith this consideration: [Page 180] O Lorde, if a potent and riche king were to lie in the house of a poore widdowe, neuer woulde he expect that she shoulde fur­nish that rome in which he were to lodge, but he woulde sende his seruantes before hande, to prouide all thinges in good or­der. What king is more potent & rich, then thou O Lord, who art king of kinges, and Lord of Lordes? and what creature is more pore or miserable, then my soule? Wherefore seeing thou vouchsafest to come, and to re­pose in it, send thy Angelles be­fore hand, to adorne it, to purify it, to illuminate and perfecte it, in such sort, as the superior An­gelles doe purifie and illuminate the inferior. Sende thy diuine presents, thy perfecte gifts, thy heauenly treasures, that my soul [Page 181] with such celestial furniture may be adorned, and set in that good order, as is conuenient for the lodging of so mightie and hea­uenly a guest. And because O Lord, necessary it is, that my soule shoulde also consent and do what lieth in her power, send forth I beseech thee, such forci­ble fauours, and effectual helps, that may make it wholly, sweet­ly, and cheerefully, to obey thy diuine will. And when he hath craued this of our Sauior Christ, let him then turne him selfe to the blessed Virgin, and to such Saints as his deuotion especially affecteth, & craue of them with humilitye that they woulde ob­taine for him the effecte of his petition.

After communion, let him entertaine himself in the church [Page 182] the space of a litle quarter of an hower whē opportunity serueth not to doe more, and that time let him bestowe in giuinge of thankes to our Lorde, for this most high and singular benefit, and in crauinge at his handes newe fauours and grace, that he may serue him better for the time to come. If one had his neere kinsman or friende, which came out of the Indies, vvith great store of riches, & were de­sirous to lodge in his house, and that vpō great curtesy & friend­ship which he beareth him, and with a minde to bestovve vpon him part of his wealth, certaine it is, that when he sawe him en­ter in at one dore, that he would not goe out at the other: but would keepe him continuall cō ­pany, and be merry vvith him, [Page 183] giuing him such entertainment for his welcome, and willing­ly giue him eare whilest hee did discourse of his trauailes and aduentures, and when he came to receaue those riche giftes, which hee bestowed vpon him, hartelie vvoulde he yeelde him thankes, and seeing him of a franke and liberall minde, and desirous to giue yet more, no question but he would demand all that which were necessary for himselfe, and his family. In this maner ought we to behaue our selues towardes our Sauiour Christ, after we haue communi­cated: for he commeth vnto vs from the Indies of heauen, full of celestiall riches, which be of diuine and infinite value, and hee commeth, mooued of sin­cere loue to lodge in our soule, [Page 184] to enrich it: and beginneth to bestowe his gifts and treasures vpon vs, & hath a desire to giue much more: let vs not then by and by forget him, and straight waies busie our mindes in other thinges far different: for what were this else, but for our Lord to enter in at one dore, and for vs to goe out at an other, which were contrary to all curtesie, & opposite to all good manners: but let vs keepe him company, and be glad of his glory, and all that seruice which the Saints in heauen, and the iust vpon earth doe vnto him. Let vs giue him thanks from the bottome of our heart, for al those benefits which he hath bestowed vpon vs, espe­cially for this, that he hath vour­safed to come, and remaine in our soule, by such a mistery and [Page 187] wonderfull meanes. And for this purpose let vs consider who he is that cōmeth, which is God with all his infinite perfection: & to whome he commeth, & that is to a sinfull man, who often times hath offēded him: & what moueth him to come, which is sincere loue, and desire of his good: and wherefore bee com­meth, which is to bestowe vpon him his merits, and the fruite of his sacred passion, and death, & the moste pretious giftes of his grace, purchased with the incō ­parable trauailes and sorowes of thirty and three yeeres. After that Gods seruant hath wel me­ditated vpon this, let him offer vnto him for a thankes giuing al the merits of his most holy pas­sion, and all the vertues which doe shine in that, and relying [Page 188] vpon these merits and ioyning them in companye with those vertues, let him offer vnto him, good purposes of the amend­ment of his life, and resolute de­sires to make it much better: and let him craue pardon of those sinnes and faultes into which he hath fallen, in not cōmunicating with all that puritie and deuoti­tion which was requisit. After al this, let him lay before him all his necessities, infirmities, ig­norances, falles, and al the rest of his miseries, and let him craue for him selfe newe gifts, graces, vertues, and particular fauours, and withall let him aske the same for all Gouernors spiritu­riall and temporall. Let him pray also for succor and help for all the necessities of the catho­licke church both generall and [Page 189] particular: for the encrease of true faith, religion, and ver­tue, for the conuersion of in­fidelles and heritickes, and for the amendment of all such as professe the true faith of Iesus Christ: and the selfe same thing let him also request for all such particular persons as hee is bounde vnto, or hath any spe­ciall deuotion.

And here Gods seruant hath to vnderstande that of all the times either of the day or night there is not anie one better to meditate, and praie, and to aske graces at Gods handes then this, in which after he hath communicated hee hath IESVS Christ present not onely as con­cerninge the presence of his diuinitie, accordinge to vvhich hee is in euerie place, but also [Page 190] as touching the presence of his most sacred humanity, which re­ally continueth so long in his body, as the sacramentall formes doe there remaine. Whilest our sauiour was in this world in mortall flesh, in all places where hee came, hee bestowed particular benefits vpon all such as vvith faith did touch him, or commēd themselues vnto his diuine ma­iestie. He went into the house of Zacheus, & of an vsurer madeLuc. 9. him a iust man, and the sonne of Abraham. Hee entred into the house of Matthew the publican, &Math. 9. made him holy and an Apostle: Trauailing vpon the way, a wo­manMath. 9. that had an issue of bloude, did touch him, and forthvvith was she cured. Being by the seaMar. 4. of Galile, all that had any infir­mitiesMath. 21. did touch him, and were [Page 191] made sounde. Being in the tem­ple, the blind and the lame came vnto him, and he restored sight to the first, and legges to the last. Being in the field vpon a moun­taine, there came vnto him those which were possessed of vvicked spirits, and they were deliuered: there repaired vnto him all that had any infirmities, striuing to touch him, and vertue came frō him, & he cured all. That which he did then visiblie, being in the world, the selfe same thing doth he nowe inuisiblie & spiritually being present in the sacrament, so that such soules, as doe enter­taine him with a liuely faith, and deuotion, or hauing him in their bodye, come vnto him, and with feruent prayers and desires touch him, those doth hee de­liuer from all their euils & doth [Page 192] bestowe vpon them wonderfull benefits, and giue vnto thē most pretious gifts, comforts, & very speciall fauours.

Hereof and from the experi­ence of this truth, doth it come that many hauing communica­ted, are so willing and desirous to recollecte them selues, and to think vpon our Lord, whome they haue receaued, to giue him thankes for this benefite, and to craue newe graces at his handes, to loue him more, and better to serue him, that for­getting all worldlie thinges, and as it were alienated from them selues, and rapt in God, they woulde not spende their time in any other thing then in this kind of exercise. All other businesse for that time, doe grieue and af­flicte them, and this alone doth [Page 193] delight and giue them comfort. And therfore when either there owne or the necessities of others, or such things as they are bound to do, by reason of there estate or calling, do permit them, they do cotinue long time with great pleasure and content in this kind of thankes giuing. And for as much as holy desires, and effe­ctuall purposes, be tried by the doing of good workes: to this thankes giuing it appertaineth vvhen abilitie doth serue, that a man after hee hath receaued the blessed sacrament and with his hearte yeelded thankes as hath nowe beene saide, shoulde shewe him selfe also indeede thankfull for so greate a bene­fite, and doe that day as hee can, and is able, some worke of charitye, and mercie, for [Page 194] the commodity of his neighbors: as to giue somwhat in almes, to visit some body that is sicke, to comfort some that is in misery, to teach some that is ignorāt, or to doe some other spirituall or cor­porall worke of mercy. For great reason there is, that vpō that day in which the king of glorie hath giuen him so great a pledg of his loue, and hath shewed him such vnspekable mercy, that he shold make his loue likwise manifest in the works of charity towards his neighbour, vsing mercy & com­passion towardes him, for this is the proofe that God requireth of vs for a testimony of our loue accordinge to that of Saint Iohn. This precept wee haue receaued from Iohn. 4. God, that he which loueth God, should for his sake loue his neighbour and bro­ther.

Chap. XVIII.

AMongest such persons as haue begone to serue god, and for that ende doe help them selues, with the holy and lauda­ble custome of often repairing to the B. Sacrament: many there bee, which abstaine from their ordinary custome of communi­cating, which they did vse once or twise a week, or euery fifteene daies, according to the counsell of their ghostly father: Such as [Page 196] doe so, by order from him, who for iust respectes doth thinke it so conuenient, certainelye they doe very well, to obey and fol­lowe that which he prescribeth, and nothinge shall they lose thereby, because that which se­meth one waye to bee denied them, if with humilitie they be obedient, GOD will recom­pence it an other, besto we­ing vpon them newe fauoures and mercies, and giuing them such a disposition, by reason whereof, at one communion donne vpon obedience to their ghostly father, they shal receaue more grace and comfort then at many, taken vpon their owne will, as afterwarde shall be han­dled. But speaking of such per­sons, as (not by order from their ghostlye father, nor by his will [Page 197] and direction) do giue ouer that custome of cōmunicating, which they had, and their confessor did wel like of, I say that those which doe so only vpon carelesnes and negligence, as not to giue ouer their other worldlye businesse, or not to take the paine to pre­pare themselues, or not to binde themselues to that care & watch fulnes in leading of a good and vertuous life, a that holye cus­tome requireth, plaine it is, and apparāt to all such as haue reaso, that they are worthy of blame, and to be condemned of a fault, seeing they doe without any iust cause giue ouer so good a custōe: so glorious to God, & so impor­tant & profitable for their owne saluation, as before was decla­red in the beginning of this trea­tise.

Other there bee, which ab­staine from the B. Sacrament v­pon other causes more apparant, in which the fault or error, that they commit, & the harme they incurre, is not so easilie percea­ued. One of these is, because hauing at other times beene vi­sited of God, when they did communicat, he preparing them for it, with a spirituall hunger & liuely desire of the communion, and helping them with spirituall light to meditate the misteries of this diuine sacrament, and to re­ceaue it with feruour of spirit, with sweetnesse of loue, and de­uotion: and giuing them when they did communicate, heauen­ly motions, celestiall comforts, wonderfull peace, and tranqui­lity of conscience, swete medi­tations, great alacrity, and vigor [Page 199] of minde, for all good workes: and seeing themselues nowe de­priued of all these good thinges, and that they haue no hunger, nor desire to communicate, but faintnesse and dulnesse of soule: that they haue no light to con­template this or anye other mi­stery, but a darknesse and con­fusion in their vnderstanding: that they haue not any feruor or deuotion, to the B. Sacrament, but a drie and colde disposition: and that also when they do com­municate they feele not in their soule any spirituall taste or com­fort, and that after they haue re­ceaued the Sacrament they find not any spirit or alacrity to good workes, but a loathsomnesse to pray, and a griefe and heauinesse to all kinde of vertue. When therefore these persons find this [Page 200] greate mutation in themselues, they verily thinke that they bee not well prepared to communi­cate, and that Gods pleasure is that they shoulde not doe it, and for as much as great deuo­tion is required to come to the holy communion, which they vvant, therefore they suppose that they oughte not by anye meanes to doe it, and although their ghostly father doth aduise them to communicate, yet can they not bee perswaded to fol­lowe his counsell, or that it is conuenient for them so to doe.

Such persons as these ought to consider vvhat in this case they haue to doe, and that is, that this mutation vvhich they feele in them selues, is a proofe and triall of God, and that his pleasure is, that as when he sent [Page 201] them the sweetenesse of his be­nediction, they were animated to communicate, and to doe o­ther good workes, by reason of those motions and sensible ef­fectes of his diuine presence, which they found in their soule: so in like maner, that they shold now be moued to goe vnto the holy communion, & to do other good works by the only directiō and perswasion of faith, not void of charity, but void of the feeling & experimental motiō therof, & be encouraged to worke and la­bor in the seruice of god, moued onely of an effectuall good will, which is the principal part of charity, without any other sweete visitatiōs & cōforts, which according to Gods pleasure proceede from charity, and doe make the works thereof easie & pleasant. [Page 202] And if in this manner they doe communicat, & do good works and perseuere in all their vertu­ous exercises, moued by faith, and vpon a good mind, then do they keepe that fidelitie and loy­alty which they owe vnto God, seruing him not only in the time of prosperity, but also in the time of aduersitie and tribulation: & not only in the time of sweetnes and comfort, but also in the time of griefe and desolation. And let them knowe, that by such a communion, and such seruices done in the time of aduersity & discomforts, they doe content, please, and glorifie God, & me­rit for themselues grace & glory no lesse, nay more, then in the time of prosperity and spirituall comfort, because perseuering in this manner, they ouercome, de­nie, [Page 203] and mortifie them selues the more, for the loue of God. And such persons are to knowe, that the want of deuotion, which (as before hath beene said) is an im­pedimentIn this treatise cha. 13 for the receauing of the sacred communion, is that which is voluntary & commeth of carelesnes and negligence, & because a man will not doe that which lieth in him to come with deuotion: but when the lacke thereof is not volūtary, because a man with the helpe of Gods grace, doth vse all those meanes which for his part are necessary, as in purging his conscience by confession and contrition, from all his sinnes both great & small, and preparing himselfe to com­municate with prayer and medi­tation, then the want of devoti­on doth not hinder the abundāt [Page 204] fruite of the holy communion: for although sensible deuotion hee hath not, yet hath hee that which is the best and most prin­cipall, to witte that which consi­steth in purity and good wil, and a true desire to please God, and to doe his holy will.

Such persons ought likewise to consider, that as this mutati­on which they feele in their soul, is a triall of God, and that if they perseuere in frequentinge the holy sacrament, and exercise of good works, that they do per­forme that fidelitye which they owe vnto God: so oughte they also to perswad them selues that if for this cause they shoulde ab­staine from the holy communiō, and become more slow in doing of good works, that it is the ten­tation of the ghostly enemy, to [Page 205] make them lose the fruite of the blessed Sacrament and the me­rit of good vvorkes, and so to haue an entrie into their soules by his temptations and deceits. And as that braue captaine Ho­losernes Iudith. 7. did, who to take the city of Bethulia that was so stronge and vvell manned, cut in two the conduits, by vvhich the vvater passed from the foun­taine into the city: and by this meanes was he ready to haue ta­ken it, had not God miraculou­sly deliuered them: euen so dea­leth the prince of darknesse, who seing that frō Christ who is the fountaine of all graces, our suc­cour and helpe doth come, to defende vs from his assaultes, by meanes of the Sacraments, desirous hee is to breake and cutte in tvvo these heauenlie [Page 206] conduits and diuine pipes, ca­sting impedimēts before vs, that we may not frequent thē. Palla­dius reporteth how a certaine ve­ryIn historia Lausaica in vita S. Ma­carij. vertuous woman which did frequente the sacramentes was by a wicked man tempted, to committe sinne, which she vt­terly detested: whereupon the gracelesse wreatch delt with a coniurer, who by the arte of the Diuell laboured to induce the woman to yeeld her consent, but still she resisted valiantly, & ne­uer woulde be perswaded to cō ­sent vnto anye such damnable suggestion. The Diuell seeing that he could not hurt her soule, laboured to change her outward forme and shape, to the eyes of men: and so he transformed her, that such as beheld her, toke her not for a woman, but verelye [Page 207] thoughte her to bee a mare. Whereupon in the company of her husbande, she went for help vnto S. Macharius, who casting holy water vpon her, delivered her from that illusion: and hee told her, that the reason why the Diuel had such power ouer her, was, because she was negligent in repairing to the sacraments as hauing not beene at the holye communion of fiue weekes be­fore, and the holy man gaue her counsell neuer after to be care­les therein, speaking thus to her in great zeale. Neuer (quoth he) abstaine from the communion of the most pure sacraments of Christ, because for this negligence this euill hath befallen you, for it is fiue weekes since you were at them.

This is that which the Diuell pretendeth, when hee perswa­deth [Page 208] a man to abstaine from the holy communion, to depriue his soule of the gard and defence of the sacraments: that findinge it weake and carelesse, hee may by his tentations and deceits ouer­come it: and therefore Gods ser­uant ought to resist the tentatiō, and not for this cause to refraine from the holy communion. The veritye of this doctrine our Sa­uiour Christ taught blessed Saint In lib. ab ipsa script. Katherine of Bononia who hauing for some yeeres endured most pitifull tentations of drines of spi­rit, of being forsaken, of distrust & tentations against the faith of this most holy sacramēt, yet she resisted valiātly, & perseuering with great constancy in frequen­ting of the sacramēts, & in all o­ther exercises of praiers, & good works, our Sauiour Christ vout­safed [Page 209] at length againe to visit his seruant, & amongst other things he tolde her, how that when any person did communicate, with a good cōsciēce, although it were without feelinge of deuotion, yet did he for al that receaue the grace of the sacrament, and al­though he were tempted in faith or troubled with any other tēta­tion, yet if he gaue no cōsent, he did not for al that leaue of, to re­ceaue the plentifull fruite of the sacramēt: And that such a man, did not only gaine more by fighting against such tentations, but also by cōmunicating did merit much more then if he should re­ceaue the sacrament with much sweetnes, and sensible deuotion, which is to be vnderstood when the want thereof procedeth not frō the fault & negligēce of the [Page 210] person him selfe, but by the pro­uidence of God, who doth by such meanes try and prooue his seruant, as nowe hath beene de­clared.

Chap. XIX.

OTher persons there bee, which although they haue not founde any such mutation in their hartes, yet being of a good conscience, they abstaine from the B. Sacrament, contrary to the minde and counsell of their ghostlye father, mooued vpon scruples and vaine feares, & be­cause they think not themselues worthy to repaire so often to re­ceaue [Page 211] the food of Angels, & that it shoulde be in them more re­uerence to abstaine from the cō ­munion. And when this temp­tation falleth to Priests, the ser­uantes of God, it is a thinge of greater harme, because it doeth not onely depriue them of the profit of the sacrament, but also the whole church of the fruite of the sacrifice, seing certaine it is as S. Bonauenture and other holyeLib. de pre­parat. ad missam. ca. 5. men doe teach, that so often as a Priest may lawfully celebrate, & yet doth not, that he doth vvhat in him is, depriue the moste holy Trinity of glory, and praise, the Angelles of ioy, sinners of par­don, the iust of grace and succor, the soules in purgatory of ease & comfort, & the whole church of a singular benefit. The reme­dy against this tentation is, for a [Page 212] man to beleue his ghostly father and to relie vpon him, and to do against his scruples as else where hath beene said. And heere we haue to note, that to come wor­thily & with due reuerence vn­to this most holy and worthy sa­cramente, may be vnderstoode two manner of waies: one is cō ­formable to the dignity & pu­ritye of that Lorde whome we receaue, and that vvhich his in­finite maiestie deserueth: and in this māner none commeth wor­thilie, and with due reuerence, no though one should bestowe time in preparing him selfe to cōmunicat so long as the world shall endure, no nor though hee alone shoulde haue all the pu­ritye and holynesse of all the iust men vpon earthe, and all the Saintes in heauen. An o­ther [Page 213] manner to come worthily, and with due reurence, is in respecte of that which God of necessitie doth require at our handes, and by bande of pre­cepte: and in this sorte, all those that come so disposed, as in the premisses hath bin han­dled, doe come worthely, and vvith due reuerence: because God of his infinite pietie con­descending to our infirmitye, vvoulde not binde vs to anye more. And seing to iudge whe­ther in this sence the penitent hath due disposition or no, per­taineth to the ghostlye father, who is wise & of a good consci­ence, a man may securely follow that which he shall aduise him. And that Gods will is, that a mā should ouercome such scruples and feares, by the meanes of [Page 214] good counsell, God hath by ma­nyPetrus de Aliaco in eius vita. Surius in Maio. testimonies declared. Saint Pe­ter Celestinus, who from the state of a pore Monke, was for his great holines of life, chosē to be Pope, moued vpon feare that he was a moste vnworthye sinner, lacked vertue, and for other such like reasons, would neither celebrat, nor communicate. Whereupon touching this pointe hee craued counsell of a Monke his ghostly father, who did encourage him to ouercome those feares and to say Masse, which he did: & our Sauiour apearing to him, taught him the same lesson, & so he re­mained ioyfull, and with greate quiet of conscience. Cassius an ho­ly man and Bishop of Narnium did daily say Masse, to the great profit of his soul: and to the end he should not for any such feare [Page 215] giue ouer that good custome, S. Gregory reporteth how God sent vnto him an holy priest, to whom he appeared, to deliuer him this message. Do that thou doest, work that 4 Dialog. cap. 56. thou workest, let not thy foote cease, let not thy hand cease, and I will giue thee thy reward: exhorting him by these wordes to perseuere in his good life, and holy custome of saying Masse. The reason why God did thus cōfort & animate these ho­ly men by special reuelatiōs, was to teach all, that his pleasure is, that his seruants which frequent this diuine sacramēt, should qui­et and assure thē selues touching this matter by obeying the counsell of wise men, for this was the rule which these holy men did followe and that which God did alowe of.

Chap. XX.

AS there be some persons, which with hurte to their soules, do without any iust cause refraine to communicate often, as hath beene now said: so there be others which doe exceede in the other extreame desiring to come oftener, thē is conueniēt: Of these some are moued so to do, vpon the commō conceit & opinion which they haue of the fruite that is receaued in the ho­ly communion: others because [Page 217] they haue had somtimes experi­ence of the comfort and svveet­nes of this most heauenly sacra­ment: Others are moued vpon a kind of lightnesse, which is for emulation one of an other, and to maintaine theire good opini­on, & not to be accounted lesse vertuous then others, & there­fore are they angry and do com­plaine and bee out of patience whē they are not suffered to cō ­municate, which is a plaine signe that they are not moued of anye good spirit, but prouoked of li­ghtnes: For al these kind of per­sons, the doctrine of this chapter shall serue: and it is a thinge of great importāce, & much to the glory of God, assuredly to take the middle way in this holy exercise, without falling either into the one extreame, or the other.

As touching the first, certaine it is, that all secular persons, as­well men as women, muste not herein bee ruled accordinge to their owne opinion, neither must they follow their owne content, their owne comfort, nor their owne inclination, but they must submit themselues to the coun­sell and direction of theire gho­stly father: for if in religious peo­ple, the rule of their order and obedience to their superiors doe in this thing prescribe them that measure and moderation, which they ought to keepe: reason it is, that such as bee not in religion, that their ghostlye father vvho knoweth the state of their soule, shoulde appoint them that rule which they oughte to obserue: And the confessor or spirituall father, whō for this purpose they [Page 219] should make choise of, ought to be wise, of experience, and one that feareth God, & that should not herein respecte the comfort of the penitent, or to get credit with him, or any such like thing, but only that which is most con­uenient for the glory and seruice of God, and the good of mens soules. And the penitent ought not herein to labor either by im­portunity, or intreatie, or anie other such meanes to drawe his ghostly father to that which pleaseth himselfe, for that were not to obey him, but contrariewise for the ghostly father to obey the will of his penitent, and so his iudgement and opinion shoulde in this case be erromous: but the penitent ought to leaue his con­fessor free, to determine that which in our Lorde hee shall [Page 220] thinke most expedient, and let him shew plainly that it shal wel content him whatsoeuer he doth therein determine & set downe. And let him also take heed that he goe not for this ende vp and downe seeking such a ghostly fa­ther as doth best fit his humor, for then in punnishment of so disordinate an affection, God will permit him to be deceaued, as it happeneth to som persons which consult about this point (as also in others) many ghostly fathers,Note. going from one to an other with a desire to finde out him, that woulde tell them that which thē selues would haue, and whē they light vpon such a one, hee is the only man that doth please them, and him they prefer before all o­ther: and alas, pitifully are they deceaued, for doing thus, they [Page 221] doe not conforme themselues to the will of God, but to their own pleasure and liking. Therefore that which Gods seruant hath to doe, not to be deceaued here­in, is not to haue any respecte to his own pleasure and opiniō, but to desire only, that the wil of god and that which is most for his honor may be done: and so let him cōsult with his ordinary ghostlie father, & if he think not him suf­ficient, let him goe to an other, not him that is most for his owne humor, but him in whom by the report of wise and iudiciall men, those vertues are to bee founde which for this matter is requisit. And let him craue of God that he vvoulde put into his hearte, that counsell, vvhich may di­recte him better in his holye ser­uice, and that vvhich maye [Page 222] more redounde to the glorye of the same God, and the profit of his own soul. And hauing done thus, let him very quietlie fol­lowe that counsell which he shal giue him, and be obedient, trus­ting in God, that when other di­rection shall be more conueni­ent, that he will inspire it into the heart of his ghostlye father, that hee maye giue order accor­dingly. The holy virgin S. Lut­garde beeing a religious woman, did vse to communicate euerye weeke, & this leaue which they gaue her, is agreeable to the minde of S. Augustine: very wellThomas Cantipra­tensis in e­ius vita. Surius in Iumo. content shee was. The Abbesse vvhich had charge ouer her, thinking that this was to much, gaue order that she should not communicate so often, wherein she shewed her selfe very obedi­ent, [Page 223] and God who had care of his seruant, did reueale vnto the Abbesse, that his pleasure was, that his seruant shoulde keepe her old holy custome, and so her former leaue takē away, was by her superior restored againe.

Chap. XXI.

PResupposing that the iudg­ment how often in a weeke or month, Gods seruant hath to communicate that desireth his owne spirituall profit, ought to be left to the discretion of his ghostly father: conuenient it is to set downe those rules vvhich holy men herein prescribe, that [Page 224] the confessor may know what he hath to do: for he hath to vnder­stand that it importeth much to be assured herein, & not to pro­ceede at random but to followe that light which God hath left in his church.

Certaine it is, that in the vse of the holy cōmunion, Gods wil is, that there should be an order & moderatiō, how often one shold cōmunicat, and that it shold not be as men thēselues list & desire. And this his wil hath he declared in that he hath by his church cō ­manded vnder paine of mortall sin, that no priest or prelat tho­ughAlex. Papa cap sufficit de conse­crat. dist. 1. Halensis p. 4 q. 52. mem 3. neuer so holy, shold vsually celebrate or communicate more then once a day. And the cause why the church hath so declared is as Pope Alexander saith, and o­thers affirme, for the great reue­rence [Page 225] which is due to the B. sa­cramēt, to which reuerence it appertaineth, that a man shold not goe to it, so often as himself pleaseth. If then for celebrating and receauing when one celebrate, being yet the common good of the church, Gods pleasure is, that an order shold be set down and hath declared it in that very thing wherein his great glory, & the profit of the whole church consisteth, that due reuerence to the B. sacrament, might be preserued, by celebrating ordinarily no more then once a day, rather then he would that greate profit which mighte redounde to the church, if euery priest might oftē celebrat in one day: hereof doth it follow, that it is great reason & very meet, that in particular cō ­muniōs, in which the cōmō good [Page 226] of the who! church is not so fur­thered, as by the sacrifice of the Masse, that there should bee a straighter order and more mo­deration be vsed to preserue due reuerence vnto so holy a sacra­ment.

The rule which holy men doeD Thom. in Paul. 1. Cor. 11. lect. 7. in this matter prescribe is, that when the ghostlye father per­ceaueth that one hath purity ofGerson de cognitione peccative­nialis. p. 2. heart and true deuotion to com­municate, and the more that he doth communicate, the more he encreaseth in purity, and doeth more diminish his venial sinnes, proceede more forwarde in de­uotion and feruour, in patience, and charitie, and in all kinde of vertue: to this man conuenient it is, that he shoulde giue leaue to repaire more often to the ho­ly communion: but when he se­eth [Page 227] one that frequenteth the cō ­munion, to lacke true deuotion for that sacrament, and that hee doth therby litle profit, because he keepeth still his former passi­ons of anger, impatience, and pride, hath small care of his ton­gue, and doth easilie without a­ny resistance fal into venial sins, which do breede a kind of cold­nesse in his soule, to him he must prescribe abstinence and not to come so often. This opinion, which is of all holy men S. Bona­uenture doth expresse in these wordes. In the primatiue churche, 4 Sent. d. 12 ar vlt q. 2. christians had great purity of soule, and were feruent in charity, and so they might daily receaue the holy communi­on: after that this great purity was lost, and that great feruor of charity waxed more colde, and lukewarme disposition entred in: he that now hath that purity [Page 228] and burning charity of the primatiue church, may likewise communicate euery day: but he that liueth coldely let him come but seldome, and hee that is in a meane, that is such a one, who though he hath not that great feruor and puritie of the primatiue church, yet is he not luke­warme, but doth proceede in vertue and walke forwarde to arriue vnto that great feruor, such a one must keep a mean in frequenting of the communion, that he may ioyne loue with reuerence, in such sorte, that comming often to the blessed sacramēt, he may be inflamed with loue, and abstaining for some daies hee may learn to haue it in reuerēce. Thus saith S. Bonauenture. And S. Thomas af­firmeth3. par q. 80. ar. 10. the same thinge in these wordes. He that findeth himselfe pre­pared with deuotion and reuerence, may communicate daiely: for vpon this reason in the primatiue church, the faithfull did communicate euery daie: for then great [Page 229] deuotion did florish amongest them, but after that charity waxed more colde, that counsell which is to bee giuen to Christi­ans is, that they communicate euerye Sonday. This is the opinion of S. Thomas, and he doeth confirme it with the authoritie of Saint De ecclesi. dogmat. cap. 33. & cap. quoti­die dist. 2. Augustine and the doctrine of Gods church.

Chap. XXII.

OVT of this doctrine of holye men, vvee maye gather, vvhat discretion gho­stlye fathers haue in these our dayes to obserue in graun­tinge or denyinge leaue to [Page 230] communicate. To such persons that be indeede trulie resolued to serue God, license may be gi­uen to communicate once in a fortnight, or once in eight daies. Some Doctors thinke that leaueSoto in 4. dist. 22. q. 1 ar. 10. to cōmunicat euery eight daies, ought not to bee giuen but to such as be of rare vertue, but ac­cording to the counsell of S. Au­gustin, in these times where there is much frequenting of the sacramentes, it may be granted to all them, which truly haue begon a newe life and doe with care a­uoide and flie from great sins.

To such as be very deuoute, and of whome they haue expe­rience that they do notably pro­fit by frequenting the sacramēts and that they doe daily encrease in deuotion and puritie of life, they may grant leaue to commu­nicate [Page 231] twise a weeke: and when any particular necessitie doeth occurre, or in persons of greate perfection, or vpon some special deuotion, and hunger of this bread of life, for a weeke or two to communicate once more see­meth not excessiue, albeit great reason there is, that the ghostlye father shoulde well consider & thinke vpon the matter, and not be moued so much for the com­fort of the penitents, as for that hee thinketh hee hath sufficient reason so to doe.

To such persons as haue be­gonne to frequent the holy cō ­munion, and doe reape litle pro­fit thereby, and experience tea­cheth that they doe not ouer­come, nor mortifie them selues as reason woulde, nor aspire to more vertue and a better life, [Page 232] but that through their own fault they liue in a colde kinde of sort, and want deuotion: conuenient it is to depriue them of some cō ­munions, to the ende they may learne to feare, and by that mea­nes humble themselues, & make more account of the B. sacramēt, and to prepare themselues vvith more deuotiō for the receauing thereof: and especially this kind of rigor and proofe is to be vsed towardes those that desire for their owne pleasure to cōmuni­cate, and that as a thinge due to them of iustice, and bee grieued & complaine if this leaue be de­nied thē, for this is a very greate presumption, and plaine token, that such soules, are farre from true humilitie, and the knowe­ledg of their own vnworthynes, and of that reuerence vvhich [Page 233] they oughte to bringe vnto so heauenlie a banquet. And let not the ghostly father, any thing feare, that denying some tymes the sacred communion to all such persons as these, and for such causes as these be, that he doth them any harme, in de­priuing them of that profitte, vvhich by communicating they mighte receaue, because our Lorde that liketh wel to depriue his church of the infinite suf­frages of holye Masses, by not giuing licence, ordinarily to ce­lebrate anye more then once a daye, for to preserue that re­uerence, which is due to this most sacred misterie as before hath beene saide, it shall like­wiseCap. 21. please him verye vvell, that such persons bee depri­ued of many communions, to [Page 234] preserue in them and others that reuerence which is due to this most holye sacrament. And if they doe take this crosse and tri­all in good parte, humblinge themselues, and willingly obey, they take not harme, but profit, because as holy Doctors affirmeD Bonau. 4. d. 12. ar. 4. q. 1. Soto in 4. d 11. q. 2. ar. 8. and experience doth teache the same, that such as come to com­municate with a colde kinde of deuotion, through their ovvne faulte, although they bee in the state of grace, yet small is the en­crease of grace which this most diuine sacrament doth vvorke, whereas it is most plentifull and wonderfull which it doth effect in them that come with that dis­position which is conuenient: & so by that feare and humilitye which they conceaue by this pū ­nishment it will come to passe [Page 235] that one communion will be vn­to them more profitable, thē many others, vnto which they come with carelesse preparation: And sufficient it is, that this is the do­ctrine and counsell of holy men, that the ghostlye father, who is Gods seruant, may beleeue it & effectually put it in practise: Saint In breuilo­quio p. 6. cap. 9. Bonauenture speaking of this verie matter hath these wordes. Those which intende to communicate, and per­ceaue themselues not so pure, or doe finde themselues without deuotion, let them take this counsell, and deserre their com­munion vntill they be better prepared. And the holy man doth speake of those, who though they bee confessed and in good state, yet through their negligēce they finde themselues somwhat cold, and drie, and not so pure from veniall sinnes, and so deuout as [Page 236] were cōueniēt: for these he saith, that it is better & more holsome counsel, to defer a day or some­what longer their communion, vntill they be better prepared.

And to that which some may obiecte against this aduise, say­ing, that although it be good for a man to abstaine from the com­munion, vpon feare and reue­rence, to so holy a mistery: that yet it is better to come vnto it, vpon loue, and for desire of so infinite good: the holye Doctor doth answere in these wordes: Both affections are commended & prai­sed in the Scripture, and so we see that Zacheus is commended for that he re­ceaued readily & with ioy our Sauiour In fascicul. cap. 8. into his house: and the Centurion prai­sed, that for humilitie and reuerence and knowing his owne vnworthinesse, and the maiestie of our Lorde, hee did be­seech [Page 237] him not to enter vnder his roofe, and necessary it is for the holy communi­on, to preserue both these affections, and that we doe in such manner reue­rence this moste highe sacramente, in which GOD himselfe is giuen vs for meate, that in like sorte we doe desire it, and with confidence come vnto it: and that we doe in such wise desire it, and haue confidence in him, that we lose not that feare and reuerence which wee owe vnto him. And althoughe loue of his owne nature be better then feare, yet in some cases and in some persons, the af­fection of feare is more conuenient, & it would be more hurtfull and dangerous to be carried away with desire, and that affection which seemeth to bee of loue. All this is out of Saint Bonauenture And that which in briefe he wold say is, that he which is with puri­ty & requisit deuotion prepared for the holye communion, that [Page 238] it is better to receaue it, mooued with loue, then for feare to ab­staine, but he that lacketh that disposition, & through his care­lesnesse is somewhat colde and indeuout, better it is, mooued with holy feare to deferre it for a day or more, vntill he be better furnished with deuotion: not doing this vpon his owne heade or pleasure, but gouerned by the counsell of his ghostlye father. And to that which some mighte obiect, that by this meanes the profit which by often communi­cating might be gained is loste, the holy man doth also answere in these wordes: To some it is more profitable to deferre somewhat the com­munion, to the ende they may come vnto it afterwarde with more reuerence and deuotion: because as I thinke, one recea­ueth more fruite at one communion, com­ming [Page 239] well prepared, then by manye to which he commeth without any diligent preparation.

Chap. XXIII.

OVt of this doctrine of ho­ly men before mentioned and set down for a ground, we gather howe rare the vertue of that person ought to bee, to whome licence should be gran­ted dailye to receaue the bles­sed sacrament, and how much, many ghostly fathers are decea­ued, that herein make no diffi­cultie at all: And besides the reason already alleadged, which is that holye men doe say that [Page 240] the persons to whome this leaue shoulde be giuen, ought to be of that great purity of soule, and to haue that wonderfull burninge charity, which flourished in the christiās of the primatiue church when the heartes of all was but one, and the soule throughe the straight bande of loue one, and and when charitye and mercye made the goodes of eache man common to all: besides this rea­son, many other there be, worthy of greate consideration, which here I will set downe. Most cer­taine it is, that who soeuer doth communicate euery day, that his ghostly father doth giue him an open testimonie, that hee is one of very singular vertue, for this is a generall receaued opinion a­mong all people, that it doeth not pertaine to anye, dailye to [Page 241] communicate but to holy per­sons: and thereforre it is a thinge vvell to be considered, how great daunger of presump­tion and vaine glorye it is for weake soules, and subiecte to tentation, althoughe very de­uoute and vertuous, that they shoulde vnderstande that their ghostly father hath such an o­pinion of theire vertue: and that people looke vpon them vvith suche eyes, and suche a conceite of holye persons. Ig­norant wee are not, and expe­rience teacheth, howe passinge harde it is, to ouercome well the temptation of honor and vvorldly praise when it is offe­red, as Sainte Augustine doth ex­cellently note in these vvords. How great forces the loue of honor and Epist. 64 ad Aurelium worldely praise hath to ouercome ones [Page 242] soule, and to make it fall, none knowe but hee that hath much foughte against that tentation, for although there bee no great difficultie to abstaine from honour and praise when they are denied a man, yet when they are offered, very hard it is not to take vaine pleasure therein: Ig­norant also we are not, howe by offering themselues to the occa­sions of this tentation in recea­uing honor and worldly praise, many persons of a good & rare life, and those which with great trauaile had gotten much ver­tue, and great store of spirituall riches, in the seruice of God, inHomil. 3 in 1. Iohan. & hom. 17. in cap. 10. ad Roman. short time loste all, as Saint Chri­sostome affirmeth: because vvhen vaine glory did tempt thē, they were ouercome and pitifully o­uertaken with that vice, in such sorte, that leauing the creator, they put their chiefe felicitye in [Page 243] the creature. Seing then it is so harde to ouercome the tentati­on of honor and worldly com­mendation when it is offered, & that so many persons famous for vertue, haue vpon these rocks suffered ship-wracke, and beene cast away in this tempest, no suf­ficient reason there is that dis­creete ghostly fathers, shoulde offer weake and feeble soules, though neuer so deuoute & ver­tuous, to so great a danger: but rather necessary it is, that they shoulde norish them in true hu­militie, labor to haue them well rooted in that vertue, & to pre­serue them therein: and to effect this, very conuenient it is, that the ghostly father shoulde by no meanes let thē vnderstande that others haue any greate conceite and opinion of them, and that he [Page 244] should, what hee can conueni­ently, take from them the occa­sions of all pride, as singular things be, which may make them to be famous in the sight of the worlde, and any thinge else that may bring them honor and re­putation: and to induce them what he can to conceale all shew of holinesse, according to that which else where hath bene said, entreating of the vertue of hu­mility. And certaine it is, that many ghostlye fathers because they haue without discretion, commended their spiritull chil­dren, set out their vertues, and giuen them occasion to make o­stentatiō thereof, that they haue beene the cause that many ten­der plantes haue with the nor­therne winde of pride withered: & many that were well growne, [Page 245] haue by the iuste iudgement of God, bin pulled vp by the roots, whome for their ingratitude and vanitie he hath permitted to fall. To this may bee added that by granting such leaue, they giue occasion to others that be yet in firme and not so well prepared, that they also be stirred vp with emulation, and doe desire and procure the same, and that with out the counsell and leaue of their ghostly father they venture vpon it, supposing it to be very well donne, seing the like leaue is giuen to others, who are in their opinion but litle their su­periors in vertue. They be the occasion also that when any such person turne backewarde, that frequentinge of the holye sacra­ments, is much infamed and dis­credited among worldly men, & [Page 246] that their tongues doe readilye speak euill both of the penitents that come often vnto thē, & also of their ghostly fathers. And rea­son it is, as much as we may with out any preiudice to vertue, that we shoulde not giue anye such occasion to weake people. Out of these reasons we haue to learn, that in these times those persons which may daily come to the ho­ly communion, ought to be pas­sing wel grounded in profounde humility, and so tried with iniu­ries, contempts, & diuers kindes of tribulation, vntill they come to loue them, and to thirst after them, and that they be fortified with perfect and sound vertues like vnto Saint Clare, or Saint Ka­therine of Sienna, that the bur­then of these tentations doe not make them to fall: and that their [Page 247] rare and extraordinarye vertue be so great, and so well knowne, that all emulation of others may be cut of, and such inconuenien­ces as hath now bene spoken of, and others which may be obie­cted. For certaine it is, that in the primatiue church, those which did dailye communicate were of great vertue as hath bin said, and that in these daies, such speciall persons to whome this license is to be giuen, requisit it is, that they should be furnished vvith more vertue, then that which was at that time common and vsuall among christians, be­cause that being then the custōe and common vse, the tentation of emulation, and other occasi­ons before mentioned had no place: For none had anye cause to think that he was reputed far [Page 248] more holy then other, for, hauing that leaue granted which was gi­uen to all: nor any coulde take occasion of enuie or emulation, seing themselues might doe that which they sawe others do. And if any thinke that it doth hereof follow, that fewe will be founde to whome licence daily may bee now giuen, because they be ve­ry rare that be of such singular and eminent vertue, and be free from those occasions and incon­ueniēces, which before haue bin spoken of, I say that most true it is, & that hereof no harme doth followe, but the more glory of God, and very great profitte to mens soules, for as much as here­by that is donne which is moste conuenient in respect of that re­uerence which is due to the bles­sed Sacrament, and the occasi­ons [Page 249] of many sinnes are cut of, & good people be the more stirred vp to haue the holy communion in greater reputation, & to pre­pare them selues for the recea­uing thereof, with more reue­rence, more puritie, and deuoti­on: so that by this meanes, one communion is more profitable vnto them, then manye others woulde be, as before hath beene said. And by doing thus we do also faithfully obserue the doc­trine of the gospell & holy men: for by this kind of obedience we performe that which the lawe of loue doeth require in the vse of the holy sacrament, by takinge the benefite of that large leaue, which wee haue graunted in re­pairing oft to the holy sacramēt, and yet wee doe not forget that holye feare and due reuerence, [Page 250] which ought to bee ioyned with loue. And for a couclusion, let Gods seruant perswade himself, that althoughe he oughte to de­sire, and to endeuor often to come vnto the holy communion with due modesty, yet his prin­cipall care ought to be, that whē hee communicateth that it bee donne well, and with that pre­paratiō which is requisit: where­fore let him prouide him selfe with great humility, acknovve­ledging himselfe farre vnworthy to come vnto the holy commu­nion, and placing himselfe, with contempt of himselfe, in the ve­ry bottome of his owne vnwor­thynes, let him come with great purity, extending his contrition and the purpose of amendment to all his sinnes, both greate and small, which he hath both com­mitted [Page 251] and may commit: Let him also for the purchasing of this purity, helpe him selfe with the sacrament of confession, al­though his conscience doeth not accuse him of any other sins thē veniall, and those also of the les­ser sort: Let him come with great hunger of this diuine banquet, and with a liuely desire, to vnite himselfe vnto God with moste feruent loue by meanes thereof: Let him come offering himselfe whollie & perfectly to performe his diuine will. O what an hea­uenlye store-house of spirituall medicines shall he finde, for the curing of all the woundes & in­firmities of his soule: O what an holy table full of diuine food, and celestiall comforts shall hee haue, to satisfie his hunger, to strengthen his weakenesse, and [Page 252] to glad his hearte and make it ioyfull: O what a riche shoppe and plentifull, shall he finde full of diuine vertues, and iewelles, full of spirituall and celestiall gifts, to adorne and beautifie his soule: O what Indies shall he meete with, to enrich it with heauenly wealth, diuine furni­ture, and the treasures of Gods grace. Blessed bee our good Lorde, and magnified bee his holy name for euer, who fo boū ­tifully & in such plentiful man­ner, hath opened the bowelles of his infinite and vnspeakable mercy, that by one diuine and sacred morsel, which pure soules doe with so greate comfort, and sweetnes receaue in this moste heauenly banquet, he hath vout­safed to bestowe vpon vs mortal men all those goodes, and spiri­tuall [Page 253] riches, which for the space of three and thirty yeares liuing in the pilgrimage of this life, and vale of misery: yea suffering, and at last also dying vpon the Crosse, hee did gaine & purchase for vs most vnworthy and mise­rable sinners.