1. Pet. â— O that we had many such Clergy men who in their life abd conuersation would performe that which their white garment doth be tokeÌ„ signify Finally it is the duty of Clergy men with Angelicall purity deuoutly grauâ—ly dayly and diligently to assist at the diuine sacrifyce in which dayly the lambe of God is offered I know that in the Church there are many deuout Clergy men and I do not only know but I haue very often seene many very male part of the same ranke so casting their eyes hither and thither when they were at the Altar as if they were about a matter not only not full of sacred horrour but triuiall light and of no account and perhaps this great fault is not so much to be imputed vnto the minister as to the priest that doth celebrate who sometymes doth so huddle vp his words and so without deuotion cary himselfe as he seemeth not 〈◊〉 know or vnderstand what he doth 〈◊〉 both the one and the other heare what 〈◊〉 Iohn Chrysostome speaking of the time of celebrating of Masse sayth Lib. 6. de sacerdotio At the tyme 〈◊〉 the sacrifice the Angells assist the Priest 〈◊〉 the whole Order of the heauenly powerâ— are heard and the place neere the Altar in the honour of him who is offered iâ— filled with the quiers of Angels Which without further proofe by reason of thâ— singular sacrifice then offered we may easily belieue Let them also heare S. Gregory who writeth heereof as a thing not doubted of saying 4. Dialog cap. vltim What faithfull man can make any doubt that in the tyme of the sacrifice at the voice of the priest that the heauens are opened the quiers of Angells are present the lowest and highest things are coupled togeather earthly thinges are conioyned which heauenly and one thing made of visible and inuisible thinges togeather So he which if the Priest that doth celebrate and the Clarke that doth serue did seriously ponder how could it be that they shold haÌ„dle so great a matter in such sort as they doe O how doleful and lamentable a spectacle were it in case the eyes of our soule were â—pen to see the Priest handling the di-â—iuine mysteryes enuironed on all sides with quiers of Angells who all stand aâ—â—onished tremble and make spirituall clamours at that which they see him to do whiles the Priest himselfe in the middest of them all is cold and as one without sense doth neyther marke what he doth nor vnderstand what he sayth and so to poast to an end as he distinguisheth not the ceremonyes choppeth vp his words as he seemeth not to know what he doth and in the meane tyme the Clarke who serues him is alwayes gazing on this and that or tatling with some other body so is God scorned so are the most sacred mysteryes contemned so is occasion giuen vnto Heretiks to detract contemne our rites and religion Which being so I admonish all Clergy men as well greater as lesser as much as I can do exhort them that being dead to the world they liue to God alone that they seeke not for abundance of teÌ„porall things that with great zeale they preserue purity of life that religiously as it is fitting they do handle diuine things and that they procure the sâ—me to be done of others so shall they 〈◊〉 great confidence in God and shall coâ—nually fill the Church of Christ with sweet and fragrant odour of their gâ—â— example CHAP. XV. Of the fifteeâ—â—â— precept of the Art 〈◊〉 dying well which is of Matrimony VVE come now to Matrimony which hath a twofold institution or ordinance one as it is a ciuill contract by the law of nature another as it is a Sacrament of grace by the law EuaÌ„gelical both which we wil speak not absolutely but according to the subiect of this worke which is only in respect of liuing and dying well The first institution was appointed by God in the earthly paradise for these words of God It is not good for man to be alone let vs giue him a help like himselfe cannot well be vnderstood but of the help to propagate mankind Lib. 9. de Gen. ad lit cap. 7. and bringe vp children for as S. Augustine well noteth men need not the help of women in any thing â—â—t in these respects for in other thinges â—en are better holpen by men then by â—omen and therfore a little after that the â—oman was made Adam out of diuine inâ—piration sayd A man shall leaue his Father mother and adhere vnto his wife which words our Sauiour in Saint Mathewes Gospell atâ—ributeth not to Adam but vnto God himselfe saying Matth. 1â— Haue you not read that he who from â—he beginning made man made them man and woman and sayd for this shall a man leaue his Father and mother and shall cleaue to his wife and they shal be two in one flesh That therefore which God hath conioyned let not man separate Our Lord then doth asscribe these wordes vnto God because that Adam did not speake them of himselfe but by his inspiration And this was the first institution of Matrimony Another institution or rather aduancement of Matrimony is the excellency of a Sacrament Ephes 5. this we haue in the Apostle in these wordes of his Epistle to the Ephesians For this cause shall a man leaue his Father and mother and shall cleaue to his wife and they shall be two in one flesh this is a great Sacrament but I say this in Christ and his Church and that Matrimony is a true Sacrament Saint Augustine doth teach saying Lib de bono Coniu cap. 18. In the Marriâ—â—â— of our women the sanctify of the Sacrament is 〈◊〉 to be valewed then the frutefullnes of the womâ—â— And againe The good of matrimony with all nations and people standeth in the cause of begetâ—â— children and in the fidelity of coniugall that chastity 〈◊〉 in respect of the people of God it consisteth also in the Sanctity of the Sacrament Cap. 24. Lib. de fide oper cap. 7. And in anothâ— booke in the Citty of our Lord and in his 〈◊〉 hill that is in the Church not only the band of Marriage but also the Sacrament is commendabâ—â— but to dispute more exactly of this point belongeth not to our present purpose but rather this more properly apperteyneth thereunto that we explicate how men women ioyned in matrimony may so liue as that confidently they may trust to dye well Three thinges in Schooles are called the good of Matrimony if it be well vsed to wit issue fidelity and the grace of the Sacrament he who will vse Matrimony well must not only haue care to beget children but also and that much more to bring them vp well and oâ— the other side he most grieuously sinneth who seeketh not for children by Marriage but only for carnall pleasure for this cause one of the
wayes of praying sayth Omnino nos oporâ—et c. It is altogeather necessary that in â—he tyme of prayer we do enter into the court of Heauen that Court truly in which the King of Kings sitteth in his throne of starres compassed about with an innumerable and vnspeakable army of Blessed spiritts with how great reuerence then with how great feare with how great humility ought a base little frog going forth and creeping out of his puddle appeare in that place How trembling how suppliant how humble and solicitous how with all his mynd attentiue oughâ— a poore wretched man to stand before the maiesty of glory in the presence of Angells in the Councell and congregation of the iust Truly in all our actions there is great need of watch and vigilancy buâ— especially in our prayers The sixth condition is perseuerance which our Lord in two Parables hatâ— commended vnto vs in S. Luke Luc. 11. the first iâ— of him who went at midnight to his friend and requested that he would lend him three loaues Luc. 18. who although he were often reiected because it was at an vnseasonable tyme yet perseuering in his demaund he got what he desired the sâ—cond is of the widdow that called vpoâ— the Iudge that he would deliuer her from her enemy which Iudge although he were a very bad man and neyther feared God or respected man yet ouercomâ— with the perseuerance and importunity of the woman deliuered her from heâ— aduersary out of which our Sauiour maketh this collection that much more are we to perseuere in prayers vnto God who is both iust and merciful Iacob 1. as Saint Iames doth adde giueth vnto all men abundantly and vpbraideth not That is he giueth liberally to all such as aske his gifts and neuer vpbraideth their importunity in that they are too troublesome vnto him in asking for God is without measure rich without measure mercifull S. Augustine hereunto doth add in the explication of the last verse of the sixt Psalme on those wordes Blessed be God who hath not remoued my prayer and his mercy from me sayth If thou shalt perceaue that thy prayer is not remoued be secure because his mercy is not remoued from thee CHAP. VIII Of the eight precept of the Art of dying well which is of fasting IT followeth that briefly now we speake of fasting according to the method obserued by the Angell and omitting many things which Deuines dispute of in this matter we will only bring that which maketh to the matter in hand Our purpose is only so far forth to toucâ— the art of liuing well as it maketh waâ— to the other art of wel dying to this arâ— these three things may seeme to sufficâ— which we haue spoken of prayer the nâ—cessity of fasting doth depend vpon a twâ— fold law Diuine and Humane of thâ— Diuine Ioel. 1. Ioel is witnes who in the persoâ— of God sayth Be you conuerted vnto me with 〈◊〉 your hart in fasting weeping and mourning 〈◊〉 the same we haue from Ionas the Prophet who testifyeth the Niniuites to the enâ— they might please God to haue preacheâ— fasting and sack-cloth and yet at thâ— tyme there was not any set law for fâ—sting Matth. 6. and the same is gathered out of tâ—â— wordes of our Sauiour in S. Mathew 〈◊〉 thou doest fast annoint thy head that thou mayst seeme vnto men to be fasting but to thy Father 〈◊〉 seeth thee in secret and thy Father who seeth thâ— in secret will reward thee Let vs alleadge one or two of thâ— Fathers in this behalfe S. Augustine thus speaketh in his Epistle to Casulanus I searching into this matter do see that fasting is commaunded in the Euangelicall and Apostolicall writte and in the whole book which is called the new Testament but on what dayes we ought not to fast or on which we ought I fynde not eyther by the commaundement of our Lord or his Apostles to be determined So he And Saint Leo in his sermon of the fast of the tenth moneth Serm. 4. Illa quae rerum futurarum figuras gerebant c. Those thinges which prefigured thinges to come are at an end when the things which they did prefigure are accomplished but the grace of the new Testament hath not taken away the vtility of fasting but with religious obseruaÌ„ce hath imbraced abstinence as profitable vnto the body and soule for as that still continueth in Christian knowledge Dominum Deum tuum adorabis illi soli seruies thou shalt adore the Lord thy God and him only shalt thou serue and other the like commaundements so likewise what is commanded in the same bookes of the sanctifying of fasts is not shifted of by any glosse So S. Leo whose meaning is not that Christians are to fast the same tyme that the Iewes did but the commandement of fasting deliuered to the Iewes is to be obserued of Christians according to the appointmeÌ„t of those who gouerne the Church as farre forth as concerneth the tyme manner whicâ— determination is better knowne vnto al then that it needeth my declaration and so much for the necessity of fasting As for the fruites vtilityes of fasting these we shall easily declare and first of all fasting is most profitablâ— to prepare our soule to prayer and to the contemplation of celestiall things as the Angell Raphael insinuated when he sayd prayer is good with fasting thus did Moyses by fasting forty dayes prepare his soule before he durst aduenturâ— to come to the speach of Almighty God so did Elias fast forty dayes that he mighâ— in such maner as he could talke with Goâ— in the mount Horeb so Daniel by threâ— weeks fast was prepared and made fit to receaue the reuelations of God so thâ— Church hath appointed fasts on the eueâ— of the chiefe feasts that the Christian may be the better disposed to attend 〈◊〉 heauenly things and auncient Fathers do in many places expresse this vtility of fasting let the Reader see Saint Athanasius in his booke of virginity Saint Basil in his first and second oration of fasting Saint Ambrose in his booke of Elias and fasting Saint Bernard in his sermon on the eue of Saint Andrew but the wordes of S. Iohn Chrysostome because they are few and excellent I will not omit to recite Fasting fayth see is the food of the soule and maketh it light fethers that it may be carryed aloft and contemplate most high and supreme things Another vtility of fasting is to tame the flesh and for this respect it greatly pleaseth God that we crucify our flesh with the vices and concupiscences thereof as the Apostle teacheth in his Epistle to the Galathians who also for this cause sayd Galat. 5. I chastise my body and bringe it into subiection 1. Cor. 9. least whiles I shall preache to others I become reprobate my selfe For so Saint Chrysostome Theophilact in their commentaryes expound these wordes of fasting as also
true happines doth depend let him protract no tyme but presently go out of the world perfectly dye to the world when as otherwise it cannot possibly be that a man can liue to the world God togeather and at once enioy both earth and heauen CHAP. III. Of the third precept of the Art of dying well which is of the three Theologicall vertues VVE haue shewed in the former chapter that he cannot dye wel who goeth not out of the world dyeth not to the same Now is to be added what he is to doe who is dead to the world that he may liue to God because it is graunted to none to dye well that haue not liued well in this life as I haue written in the first chapter The briefe summe of liuing well is expressed by the Apostle in his first to Timothy in these wordes Finis praecepti caritas de corde puro conscientia bona fide non ficta the end of the commaundement is charity from a pure hart and a good conscience 1. Tim. 1. and an vnfeyned faith the Apostle was not ignorant of the answere which our Sauiour did giue to him who demaunded quid faciendo vitam aeternam possidebo Matth. 19. what shall I doe to attayne euerlasting life For he sayd Si vis ad vitam ingrediserua mandata if thou wilt enter into life keep the commaundements but he would explicate in few words the end of the principal commaundement on which the whole law and the vnderstanding fulfilling therof and the way to euerlasting life doth depend and withall he would teach vs what vertues are necessary to perfection of which elswhere he said nunc manent fides spes caritas maior autem est caritas now there remayne fayth 1. Cor. 13. hope and charity but the greater of those is charity he saith therefore that charity is the end of the coÌ„maundement that is the end of al the commaundements the obseruance of which coÌ„maundements is necessary vnto good life and this end is so placed in charity as that he who hath the Charity of God fulfilleth all the commaundements which apperteyne vnto the first table and he who hath the charity of his neighbour fulfilleth all the commaundements which belong to the second table This later part which might seeme more obscure he declareth in his epistle to the Romans saying Qui diligit proximuÌ„ c. He who loueth his neighbour hath fulfilled the law for thou shalt not commit adultery thou shall not kill thou shalt not steale thou shalt not beare false witnesse and if there be any other commaundement it is comprized in this word thou shalt loue thy neighbour as thy selfe the loue of thy neighbour worketh no ill the fullnes therfore of the law is loue Out of which discourse euery one by himselfe may perceaue al the commaundements which are referred to the worship of God to be fullfilled by charity alone for as the charity of our neighbour towards our neighbour worketh no euill so neyther doth the charity of God towards God worke any euill therefore the fullnes of the law as well towards God as towards our neighbour is loue or charity Now which is true and perfect charity as well towards God as our neighbour the same Apostle declareth saying Charitas ex corde puro conscientia bona fide non ficta charity out of a pure hart a good conscience and vnfeigned faith in which wordes by a good conscience we doe vnderstand with S. Augustine Praefat. in psal 31. the vertue of hope which is one of the three Theologicall vertues and Hope is called a good conscience because it proceedeth from a good conscience as desperation proceedeth from a bad hence is that saying of S. Iohn Carissimi c. my deerest if our hart doe not reprehend vs 2. Ioan. 3. we haue confidence towards God there are therfore three vertues in which the perfection of our Christian law doth consist Charity from a pure hart Hope from a good conscience and Faith not feigned and as charity if we respect the order of pefection is the first because most perfectest so if we respect the order of their proceeding to wit how they are produced then faith is the first according to the prescript of the Apostle nunc manent fides c. Now there remaine faith hope and charity these three but the greatest of these is charity Let vs begin with Faith which first of all before the other is in the hart of him who is to be iustifyed Not without cause did the holy Apostle add vnto faith this condition non ficta not faigned for faith beginneth our iustification if it be true and sincere not if it be false and feigned the faith of heretikes beginneth not iustification because it is not true but false the faith of ill Catholikes beginneth not their iustification because it is not sincere but feigned a feigned faith is taken two wayes as when one indeed doth not belieue and yet feigneth himselfe to beleeue or else indeed he doth belieue but liueth not as his beliefe teacheth him that he should and the words of S. Paul to Titus seeme to beare both the one and other sense and to be vnderstood of them both confitentur se nosse deum Hierom. in com Aug. ser 31. de verb. Apost factis autem negant they confesse themselues to know God but in their deeds deny him for so the holy Fathers S. Hierome and S. Augustine do interpret them And out of this first vertue of a iust man it may easily be coÌ„ceaued how great the multitude is of such who doe not liue well and consequently come to an ill death I let passe Infâ—dells Pagans Heretikes and Atheists who know nothing of this art how to liue well amongst Catholikes how great number is there of those who in wordes confesse that they know God but deny him in their deeds Who confesse Christ to be the Iudge of the liuing and the dead and yet so liue as though they had no Iudge at all Who confesse the Mother of our Lord to be a Virgin and by their blasphemyes feare not to call her a Harlot who commend prayers fastings almes and other works of vertue and yet alwayes practise the contrary vices I omit the rest which are knowne vnto all let them not therefore brag and vaunt that they haue not a feygned Fayth who eyther do not belieue at all that which falsly they affirme to beleeue or else they liue not as the Catholike faith doth commaund them to liue and by this they may know that as yet they haue not begunne to liue well neyther let them hope to dye well vnles through the help of Gods grace they learne in tyme this Art we treat of The other vertue of a man truly iust is Hope or else a good conscience as our maister S. Paul the Apostle hath thought fit in this place to call it this vertue proceedeth
belieue that Goâ— will do those things that we desire Iacob 1. for 〈◊〉 should our faith be very often found falâ— and consequently we should obteyne nothing we are therefore to belieue thaâ— God is most potent most wise mosâ— good most faithfull and for that causâ— to be able to know and to be ready tâ— doe that which we desire in case he thinke it fit for himselfe to bestow it oâ— expedient for vs to receaue it Matth. 9. This faitâ— did Christ require of the two blynd men who desired to be cured Do ye belieue that 〈◊〉 am able to do this cure for you With the same faith did Dauid pray for his Childe that was sick for that he did not belieue certainly that God would do it yet belieued he vndoubtedly that God could do it as these his words do demonstrate VVhâ— can tell whether our Lord perhaps may not bestow him vpon me 1. Reg. 12. and no doubt but S. Paul prayed with the same faith that the sting of flesh might be taken from him for he prayed out of faith and his fayth had beene falfe if he had certainly belieued that God would haue graunted him that thinge which then he demanded for at that tyme he obteyned it not neyther doth the Church pray with any other fayth when she prayeth that all heretikes Pagans Scismatickes and ill liuers may be conuerted and doe pennance and yet it is certayne that all will not be conuerted Lib. 1. c. 4. of which matter read S. Prosper in his booke of the calling the Gentills Another condition of a good prayer and that very necessary is hope or confidence for albeit we must not determyne absolutely by faith which is a worke of our vnderstanding that God will doe what we desire him yet must we by hope and confidence which is an action of our will stedfastly adhere vnto his diuine goodnes and certainly confide that he will graunt vs those thinges which we aske him this condition did our Sauiour require in him who was sicke of the palsey vnto whome he sayd Confide fili c. Haue confidence my sonne Matth. 9. thy synnes are forgiuen thee and the same doth the Apostle require of all men when he sayth Heb. 4. Let vs come with confidence to the throne of his grace that we may obteyne mercy and long before him the Psalmist maketh God 〈◊〉 say Psal 90. Because he hath hoped in me I wil deliuer hiâ— because this confidence springeth froâ— perfect faith therefore the Scripture wâ—â— in great matters it requireth faith aâ—deth commonly something apperteyniâ—â— vnto confidence and so we read in Saâ—â— Marke whosoeuer shall say vnto this mountayne thou taken hence and cast into the sea Mar. 11. and shall wauer in his hart but shall belieue that whatsâ—uer he sayth may be done it shall be done vnto hiâ— of which fayth begetting confidence to be vnderstood that of the Apostle 1. Cor. 13. Iâ— had so great faith as that I were able to remoâ—â— mountaynes For which cause Cassian in hâ—â— Collation or Conference of prayer wrâ—teth Colla. 9. cap. 52. that it is a certein signe of obteyniâ—â— that we wold haue if any one in his praâ—er do certainly coÌ„fide that he shal receaâ—â— the thinge he asketh for doth no wâ—â— stagger but fyndeth in the same himseâ— much moued with spirituall comfort The third condition of prayer charity or iustice by which we are iustifyed from our synnes for none are sure to obteyne the graces and blessings of God but they who are his friendes for so saitâ— Dauid in his psalmes They eyes of our Lord arâ— ouer the iust Psal 33. Psal 65â— and his eares are attent vnto their prayers in another place If I haue looked vpon iniquity in my hart our Lord will not heare me Ioan. 15. and in the new testament Christ doth say If you shall abide in me and my wordes that is my commaundements remayne in you you shall aske whatsoeuer you to wil and it shall be done for you And the beloued disciple 1. Ioan. 3. If our hart reprehend vs not we haue confidence in God and whatsoeuer we shall aske we shall receaue because we keep his commaundements and doe those things which are pleasing before him Neyther doth it contradict this doctrine that the publican crauing pardon of God for his sinnes returned iustifyed for this remission a penitent synner doth obteyne not as he is a synner but as he is penitent for as he is a synner he is the enemy of God but as he is penitent he entreth into his friendship He who synneth doth that which displeaseth God whome it grieueth to haue offended and doth that which is most pleasing vnto him The fourth condition is humility whereby he that doth pray relyeth not on his owne righteousnes Isay 66. but on Gods mercy VVhome shall I regarde sayth God but the poore coÌ„trite in spirit him that reuerenceth my wordes Eccles 35. And Ecclesiasticus addeth The prayer of him who humbleth himselfe shall pierce the clowdes and it shall not depart vntill the highest do behold it The fifth condition is deuotion which causeth him that doth pray not to pray negligently as many vse to do but attentiuely carefully diligently and feruently Matt. 15. Our Lord doth grieuously checke such who do pray only with their lipps This people honoureth me with their lipps but their hart is farre from me this deuotion we speak of ariseth from a liuely faith and such as is not only in habit but in act also and operation for he who attentiuely and with firme faith doth ponder how great the maiesty of God is how great our profit how great the thing which we aske iâ— cannot otherwise be but that he wilâ— come to his prayers with deep humility reuerence deuotion and fauour It will not be amisse heere to seâ— downe two notable testimonyes of the holy Fathers S. Hierome in his dialogue against the Luciferians Ad orationem assisto c. I stand at my prayer I would not pray vnlesse I did belieue But in case I did truly belieue I would make cleane that hart with which God is seene I would knocke my brest with my hands I would water my cheeks with teares I would tremble in body wax pale in visage I would lye prostrate at my Lordes feet and with weeping bedew them I would wype them with my haire I would sticke fast to the crosse would hot thence till I had obteyned mercy but now very often in my prayer I walke through the galleryes or cast vp the accounts of vsury or caried away with a filthy thought do thinke on those things which cannot without shame be spoken Where is our faith Do we think that Ionas prayed thus That thus the three childreÌ„ That thus Daniel amongst the lyons Or that thus the thiefe on the crosse So he And S. Bernard in his sermon of the foure
one should accustome himselfe to see such women or by casualty light into their company if he presently turne his eyes froÌ„ them there will be no danger for not the sight but thâ— delay in seeing as S. Augustine sayth is dangerous and this is that which holy Iob taught vs out of his owne example when he sayd I haue made a pact with myne eyes that I would not so much as thinke on a mayde Where he sayth not that I haue made a pact that I would not see her but that I would not thinke vpon her that is that I would not stand long in beholding her in so much â—s that the sight might pierce the hatt â—o I do begin to thinke on her beauty and by little and little to desire her talke and company and he yieldeth an excellent reason hereof well worthy of so holy a man For then what part should God haue in me As if he would haue sayd God is my part and all my good and a good aboue all goods then which no better can be imagined and God loueth none but such as are chast vertuous And to this also tendeth that admonition of our Sauiour If thyne eye shall scandalize thee pull it out That is so possesse it as if thou didst not possesse it at all so accustome thy selfe to keepe thyne eyes from such sights as if thou wert blind and truly such as from their youth begin this care and practise they fynd no difficulty to eschew and auoyde these vices such as haue accustomed themselues vnto them fynd it more hard but yet with the grace of God they are sufficiently able to change their life and escape this most pernicious snare entanglement But some will say perhaps why hath God made fayre men and women if â—e will not haue them to be seene will 〈◊〉 haue them to be loued there is an easy 〈◊〉 twofold answere to this demaund For that God hath made men and women fâ—â— wedlocke and so he sayd from the beginning It is not good that man be solitary alone let vs make him a help like himselfe But the mâ—â— doth not neede the helpe of the woman but only to beget and bringe vp children as we sayd before out of Saint Augustine Lib. 9. de Gen. ad lit Cap. 2. the man and woman would not easily for all their liues agree so well togeather vnlesse there were beauty to delight them both make them loue ech other wherfore sithence that the woman by nature iâ— adorned with beauty that she may be beloued of her husband she court not be beloued of any other husbaÌ„d with that loue which prouokes to generation for which cause it is prohibited so expresly in the law Thou shalt not lust after the wife of the neighbour Exod. 20. Ephes 5. the Apostle sayth vnto husbands Yee husbands loue your wiues Furthermore there are many good thinges and those also fayre which all are not to be desired or sought for but of such only vnto whome they belong and to whom they agree the â—he eating of flesh and drinking of wyne â—re good thinges but for such as are in health not for such as are daungerously sicke so likewise the beauty of men and women after the common resurrection when we shall be perfectly cured from all inordinate concupiscence with which mortall men in this life are troubled may securely be beloued of all And therefore euen in this life it must not seeme strange if it be graunted vnto all euen with delight to behold the sunne moone starrs the flowers of the field and the like beautifull obiects which nourish not the inbred corruption of lust and yet it is not permitted to behold with delight faire women or faire men least that aspect doe increase nourish that malady After the sense of seeing followeth the other of hearing Hearing no lesse carefully to be kept then the former but with the eares is coÌ„ioyned the tongue which is the instrument of speech for wordes be they good or bad come not to our hearing vnlesse first they be deliuered by the instrument of the tongue for that the tongue vnles it be most vvatchfully guarded is the cause and founteyne of very many euills therefore Saint Iames sayth he who offendeth not in word is a perfect man And a little afâ—â— Behold a little fire how it kindleth a great wood 〈◊〉 the tongue is a fire and a whole world of iniquity Three things doth the holy Apostle teacâ— vs in this place First that to keepe weâ—â— the tongue is a matter of singular difficulty and such as know how to keepe the same to be very few and perfect men secondly froÌ„ a bad toÌ„gue in very short space great hurt to proceed which he explicaâ— by the similitude of a small sparke of fire which vnlesse it be suddenly quenched is able to consume a great wood of many trees so one word spokeÌ„ vnawares is able to cause suspitions of some crime committed whence presently follow emnityes brawles contentions murthers and 〈◊〉 subuersion sometymes of a whole family lastly the Apostle teacheth a bad tongue not to be one single euill but to compriâ—â— a great multitude of euills togeather 〈◊〉 by the same all mischiefs are eyther prepared as whoredoms and thefts or committed as periuryes and false testimonyes or else defended as when a wicked maâ— eyther excuseth the fault he hath commited or dissembles the good that he hath not done again the toÌ„gue is worthiâ—y called a whole world of iniquity because by â—he tongue a man synnes against God by â—lasphemy and periury against his neighâ—ours by detraction and railing against â—imselfe by boasting of the deeds which â—ndeed he hath not done or by lying in â—he denyall of that which he hath committed To this testimony of Saint Iames I will add another of the Prophet Dauid Psal 119. where he sayth O Lord deliuer my soule from wicked lipps and from a bad tongue If this holy king had such feare of a wicked and deceitfull tongue what ought priuate men to do and much more if they be not only priuate but poore base and obscure The Prophet doth add VVhat may be given vnto thee or what may be added vnto thee to a deceitfull tongue The words are obscure by reason of the hebrue phrase but they seeme to me to beare this sense not without cause am I affrayed of a wicked and deceitful tongue because such a tongue is so great an euill that nothing as it seemes can be added vnto it the Prophet goeth on and sayth The sharpe arrowes of the mighty with burning consuming coales in which wordes is layed open an excellent similitudc to declaâ—â— how great a mischiefe a wicked tonguâ— is for the Prophet compareth it vnto fiery arrowes cast forth from a strong handâ— first arrowes do strike a farre off and flâ—â— with so great swiftnes as it is hard to auoyd their blow againe these arrowes vnto
14. session second Canon Another kind of the relikes of syns is a certayne horrour or stupidity or rather sorrow and heauines which oppresse sicke to which apperteyneth the promise of Saint Iames Et alleuiabit eum Dominus and our Lord will lift him vp this SacrameÌ„t recomforteth the sicke when they marke the diuine promises expressed in the same and for that cause it should not be differred vntill the last houre when the sicke man doth not heare or else vnderstandeth nothing at all What vtility is reaped out of this Sacrament may be gathered by the words of the forme thereof Fiue places there be which are specially annoynted in which the fiue seÌ„ses are scituated to wit the sense of seeing the sense of hearing the sense of smelling the sense of tasting and the sense of touching and in the meane tyme the priest sayth Indulgeat tibi Dominus quicquid deliquisti per visum auditum c. Our Lord pardon or forgiue thee in whatsoeuer thou hast synned by sight by hearing and so of the rest and because that prayer is the forme of the Sacrament without all controuersy it effectually worketh that which the words doe sound and signify vnlesse there be some impediment on the behalfe of the receauer How great the bountifulnesse and mercy of our Lord God is in this Sacrament he will soone fynde that shall consider with himselfe what a mayne multitude of synnes do flow from these fiue fountaynes and this was the occasion why Saint Malachy a Bishop of Ireland whose life Saint Bernard wrote after that for some houres he had delayed to minister this Sacrament of Extreme Vnction to a certeyne noble woman that was sicke and she the meane tyme had departed out of this life he so farre foorth repented himselfe that with his priests he lay in the chamber of â—e dead woman all the night praying â—d lamenting imputing it to his owne â—ult that the vertuous woman eyther had â—ot recouered by the vertue of Extreme Vnction or had not receaued that ample pardon of her sins from the liberall mercy of our louing Lord and because this holy Bishop was the friend of God by his prayers and tearâ—◠〈◊〉 obteyned of him that the sayd woman should come agayne to life receaue from the hands of the same Saint both the effects of this holy VnctioÌ„ for she recouered her health liued many yeares after as we may piously coniecture gayned also the pardon of her sins This example of so worthy a man and of another most holy man faithfully related is inough to persuade all who with reasoÌ„ or authority wil be perswaded how much they ought to esteeme this venerable Sacrament CHAP. IX Of the ninth Precept of this Art of dying well when our Death is neere which is of the first tentation of the Diuell to wit Heresy VVHEN our death drawes neere our aduersary the diuel as a roâ—ring lyon is not wanting to himselfe but swiftly approacheth as vnto a prey with all his power assayles the sicke man in his last conflict and he is wont to make his first assault with the tentation concerning fayth for the things which we belieue do transcend not only our sense but also naturall reason and fayth it selfe the ground of our iustification and that being ouerthrowen all the buylding of our good workes falleth downe this of all other tentations it most grieuous because we are to encounter with an Aduersary not only most learned subtile but trained in this warfare from the beginning of the world He it is that hath seduced all the heads or ringleaders of heretikes of whome not a â—w were excellent and very wise men â—ell therefore doth the Apostle warne vs â—ur combat or conflict is not agaynst flesh bloud Ephes 5. â—hat is to say agaynst men but against the â—iritualls of wickednes that are aboue That is â—gaynst the Diuels which are spirits most â—icked and crafty spirits and see vs all from the ayre aboue called Coelum aëreum the aiery heauen our weapons in this batâ—ell are not disputations but simple beliefe of the truth for so do the two chiefe Aâ—ostles teach vs. S. Peter sayth Ephes 6. Your aduerâ—ary the Diuell goeth round about as a roaring lion â—eking whome he may deuoure agaynst whome mak â—esistance being stronge in sayth and Saint Paul 1. Pet. 6. In all things taking the shield of fayth in which you may be able to quench all the fiery darts of the most wicked enemy Therefore out of the doctrine of the Apostles we must dispute with the Diuell but with the shield of fayth take all his darts and beate them backe agayne although they seeme to be both fiery and burning that is efficacious subtle There is a very dreadfull example hereof in Peter Barocius Bishop of Padua who wrote three bookes of the methode of dying well he his second booke thus speaketh Fuere quemadmodum audiui c. Two there were as I haue heard in their tyme most learned and of all others of thâ—â— vniuersity in which they studied the chiâ—fest disputers both of good behauiour anâ— very deuout of which one of them aftâ— his death appeared vnto the other at sucâ— time as he was in his library and studyinâ— of the holy Scriptures and that all in buâ—ning fire the student a mighted at this spectacle and asking what the cause sholâ— be of so great torment the other witâ— griefe and sighes replyed saying when I was to depart out of this life the enemy oâ— mankynd to wit the Diuell came vnâ—â— me and for that he knew me to be weâ—â— learned he beganne to aske me about mâ— fayth what I did belieue I answered that 〈◊〉 belieued whatsoeuer was conteyned in the Apostles Creed he willed me to explicate somethinges vnto him which seemed not to be so cleere I did so and that in such manner as I had reade in the Creed of Athanasius for I thought that they could not be more carely or more truly explicated Then the Diuell It is not so as thoâ— doest surmize for those thinges which belong to God the Father are in part playne and true in part obscure and false for 〈◊〉 indeed is eternall but as he hath euer â—â—ene God so hath he not euer beene a faâ—â—er but first God and after a Father aâ—â—inst this when that I cryed out and sayd â—â—at it was an heretical position diaboâ—call doctrine the Diuell sayd this matter 〈◊〉 not to be decided by clamours but arguâ—ents if we be moued with desire of fynâ—ing out of truth I can easily alleadge reaâ—ons for my opinion as for your opinion defend it if you can and then shall you deliuer me from a great errour I poore wretch who presumed more on my wit â—nd learning then was fit beganne seriously to dispute with him as with some ordinary man till at length by little little with the arguments that he obiected against me he drew me into that
soule The conclusion in fine was that hauing longe laboured to reclaime him and draw him to a better mynde I could doe nothing with him Some perhaps wil desire to know of what profession this man was of which to the end his death may be a warning vnto others that practise the same in case that any be like him as there are to many I will not dissemble he was a lawyer but one of the number of theÌ„ which care full little whether the cause whicâ— they doe defend be iust or wronge aâ—d aâ— little doe they care though the iniure both partes so that they may fill their owne purses And for that I am fallen into this mattter I will add this also when on a tyme a very learned lawyer talked with me and explicated the â—quity of a certayne cause I breaking off his speech sayd you seeme to me to defend a bad cause The lawyer answered that so indeed it was but quoth he I am not an Attorney for truth or iustice but for my clyent I am to make the best of the cause with I haue taken vpon me to defend let the Iudge looke how he pronounce the sentence and in fauour of whome I replyed that in this matter I did not desire that he should belieue me but that he shold belieue Saint Thomas of Aquin a most learned 2. quaest pâ—art 3. most holy Doctour who writeth in this manner Respondeo Dicendum c. I answere and conclude that it is vnlawfull for any man to cooperate eyther by counsayling helping or consenting to doe euill because he who is the counsailour or cooperatour is in some sort also the dooer the Apostle writing vnâ—â— the Romans sayth that not only such as â—o sin â—â—t such also as consent to the doers â—â—e worthy of death and hence followeth 〈◊〉 before hath beene sayd that all such are â—ound to restitution but it is cleere that â—he Lawier Attourney or Aduocate doth â—ffoard his client both help and counsayle therfore if wittingly he defeÌ„d a wrong cause doubtles he sinneth grieuously and â—s bound to the restitution of whatsoeuer â—osse the other party hath incurred by his meanes helpe or assistance if out of ignorance he do defend an vniust cause thinking it to be iust he is excused in such sort as ignorance can be excused So farre Saint Thomas and his Commentour Cardinall Caietan explicateth the last wordes of Saint Thomas saying Qui omnino defendisset c. He who had defended the cause whether it were iust or vniust although he know it not to be vniust doth pleade vniustly not out of ignorance but with ignorance which doth not excuse and they also who care not to see and penetrate whether the cause that they maynteyne be iust or vniust do manifestly neglect to know that which they are bouÌ„d to know So he To these tentatioÌ„s another may be added which doth not so much hurt as help 〈◊〉 although the Diuell vse it with in 〈…〉 only of hurting for the Diuel vseth ofteâ—tymes to be present to shew himselfe iâ— most dreadfull vgly shape to such as aâ—â— tody that in case he be not able to deceaue them yet that therby at least he may hinder their alacrity and feruour of prayer so writeth Sulpitius of Saiâ—t Martin to wit that the Diuell appeared vnto him when he was to dye vnto whome Saint Martin sayd VVhat staÌ„ds thou heere for thou bloody beast Thou shalt fynde no filth in me and the venâ—rable man Petrus Damianus in the life of S. Odilo doth write that the Diuell appeared to the same Saint in a most fearefull shape a little before his death of whome Saint Odilo is recounted to haue spoken In the hower of my departure in that corner for he pointed as it were at the place with his finger I saw a cruell most dreadfull shape which endeauoured to strike a horrour and dread into me of a most monstrous vision but Christs grace assisting me it could do me no hurt And Saint Adelinus Bishop of Sagium writeth of Saint Oportuna the Virgin extant in Surius that the Diuell appeared vnto her when shee was to dye in the forme â—2 April of a blackemore from whose a head and â—eard did drop downe hoat and liquid â—ytch his eyes were like burning iron that â—s taken out of the forge when it casts out many sparkes out of his mouth and nose issued foorth a flame of fire and a stinking vapour like vnto brimstone The cause why God permitteth holy men to be tempted with those fearefull visions is deliuered by an Angell of our Lord in the life of Saint Aicardus to be seen in Surius 15. Sepâ— for whereas the Diuell at a certeyne monastery was busy to get his prey a holy Angell who was the Guardian Angell of that monastery sayd vnto the diuell Thou shalt heere haue an imployment fruitfull for the monkes but not profitable for thee for the Monkes to cleanse their synnes for thee to confusion and the diuell replying am I bound eyther to these or to any other Christians to further their saluation The Angell answered in this thou art bound because whatsoeuer is in them that is to be cut of through the horrour of thy vision shall be purged or made cleane And a little after the same Angell speaking of the diuell sayd vnto S. Aicardus Be not afraid of him he hath no power giuen him to hurt any in this family but that only his vgly visioÌ„ shall cast the beholders now ready to departe out of their bodyes into a wholsom feare which shal take away whatsoeuer yet remayneth to be purged CHAP. XII Of the twelfth Precept of the Art of dying well when our Death is neere which is of the first remedy against the Tentations of the Diuell VVE haue layed open in the former Chapters foure tentations which do much molest such as are to dye against which tentations there may be applied two sorts of remedies one of them is for such as yet haue the vse of reason and can both heare and vnderstand what is sayd vnto them the other is more generall and common vnto all and it is most profitable secure Concerning the first if the tentation impugne the Catholike faith it is no way conuenient as before we sayd to dispute with the Diuell but in generall such as be â—o teÌ„pted are to be aduertised that if the tentation be touching the nature of God whom we are to belieue to be one in substance and three in person the sicke man is to be taught that he reflect with himselfe that there be many things created not only spirituaâ— but also corporall of which we are ignorant for most men wil not be drawn easily to belieue al the starrs of the firmameÌ„t to be greater theÌ„ the whol world and yet the mathematitians do easily demonstrate it to be most true and in case this thinge which is corporall be of many not vnderstood who
beaten with rodds once was I stoned thrice I suffered shipwracke night day I was in the depth of the sea often in trauâ—ll in dangers of waters in dangers of theeues in daungers by myne owne countrymen in dangers by Gentiles in daungers in the citty in daungers in the wildernes in dangers on the sea in dangers amongst false brethren in labour trouble in often watching in hunger thirst in often fasting in cold and nakednes These are the tribulations which he calleth light which although in theÌ„selues most heauy yet the loue of Christ greatnes of reward made them worthily to seeme most light The Apostle annexeth the greatnes of reward saying that this momentary tribulation worketh in vs on high the euerlasting weight of glory where after the manner of holy Scripture which accommodates it selfe to our capacity the Apostle describeth the reward of our labours by the similitude of the greatnes of some corporall thing for a corporall thing is then sayd to be great when it is higâ— permanent large and deep of the height of the glory of Saints he sayth aboue measure in height that is the reward of ouâ— labours shal be aboue measure high in so much as no height can be conceaued greater of the durance or length he sayth aeternum eternall to wit it shall haue no end in comparison whereof all durance is most short and may be tearmed momeÌ„tary of the largenes and depth he sayth the weight of glory the name of glory signifyeth the blessednes of Saints to be like vnto splendour or light which is spred abroad and filleth all thinges the word weight signifieth the depth of some solide and full thing and which is not superficiall and empty but most solid most full The glory then of the Saints shall be a certayne thing aboue al manner and measure high it shall be eternall most solid most full most happy And for that sensuall men coÌ„ceaue not these things the inhabitants I meane of this world the Apostle added we not beholding the things that are seene but the things that are not seene for the thinges that are seene are temporall the thinges which are not seene eternall this is the entiere and true cause why so few do learne this art we treate of foâ— eyther men do not at all think or else think not seriously as they should on these things which are not seene and are eternall but are altogeather busied in considering the beauty and vtility of corporal and transitory thinges which are seene with their mortall eyes and this only is the difference betwixt brute beasts sensual men without spirit that beasts think on nothing but that which is present before their eyes because they are not capable of reason whereby they might reflect on thinges to come which are eternall but carnall and sensuall men do not thinke or consider things to come and eternall because they being taken and tyed with the birdlime of carnall concupiscence will not lift vp their mynds froÌ„ their present delights and direct it to thinges to come which alone are truly great pretious euerlasting and this much of the first consideration of the words of S. Paul Another consideration no lesse profitable and fruitfull is peculiar for them that already haue descended into the pit of perdition for they whose eyes of their soule the smart of torments which they endure hath opened which in this life synne had shut they I say do now manifestly perceaue the prosperityes of this world as riches honours delights Kingdomes and Empires in respect of their euer during neuer ending torments to haue beene both momentary and light and yet for the attâ—yning of them they are not only thus punished but haue also lost vnspeakable ioy and euerlasting glory for which cause they shall still with excessiue griefe lament and shall fynd no comfort because whiles they liued on earth they were such fooles as for so fraile and transitory thinges not indeed good but the shadowes rather of good things to loose these heauenly riches which haue aboue measure in height the euerlasting weight or poyse also of glory Let vs heare their wordes in the booke of wisdome for it pleased the holy Ghost in that booke to set downe the speaches of these fooles nothing at all auayleable to the speakers but vnto vs if we will our selues they may be very fruitfull and profitable thus they speake Ergo erauimus à via veritatis iustitiae luâ—en non luxit nobis c We haue erred therefore from the way oâ— truth and the light of iustice hath not shined vnto vs we are wearyed in the way of iniquity perdition and we haue walked hard ways but we haue not knowne the way of our Lord what hath pride auayled vs or what hath the vanting of our riches yielded vs All these things haue passed away like a shadow and as a forerunning messenger and as a ship that passeth ouer the wauing water whereof when it is past no signe can be seene and like a bird that flyeth through ayre of whose passadge there is no marke or token So the wise man Out of which we do not only perceaue that sensuall men are to doe pennance in hell for that for this small temporall trash they haue lost infinite great and eternall wealth but also for that they haue so much laboured and wearyed themselues in pursuying and preseruing these temporall commodityes which is most true ofteÌ„ it falls out that such as contemne all earthly thinges doe liue more merily cheerfully then those who abound with all wealth and honour Truly Saint Paul whose words we endeauoured to explicate sayth of himselfe Repletus sum consolatione super abundo gaudio in omni tribulatione nostra 2. Cor. 7. I am filled with comfort I do ouer abound with ioy in all our tribulation Saint Athanasius in the life of Saint Anthony who had left all writeth that he was neuer seene to be sadd and the same may be sayd of all the Saints although most poore and labouring perpetually in prayer in fasting mortification of their owne flesh and therefore they who for the gayning and getting of worldly riches are not afrayd to leese eternall they do only altogeather leese the later but for the most part they leese their internall comfort and ioy and so whiles they seeke for earthly happynes they leese both earthly and heauenly togeather Is it not therefore expedient that we who are yet liuing should learne to be wise by the example of such as haue gone before vs truly if when we make a iourney one should tell vs that the way we tooke did not leade vnto the place where we meant to go but to a daÌ„gerous downfall or den of theeues there is no man but would thanke his admonisher and presently put himselfe into the right way and if we haue so great care in a corporall and temporall danger truly it is meete that much more willingly and