THE LITLE MEMORIAL CONCERNING THE GOOD AND FRVITFVLL VSE OF THE SACRAMENTS Wherein Be handled such defects as some persons commit in the vse of them and the remedies therein to be practised Composed in Spanish by the R. Father FRANCIS ARIAS of the Society of Iesus and newlie translated in to our English tongue Printed at Roan 1602 THE PREFACE TO the Reader LEVVIS of GRANADA that excellent and diuine Beseleel of our time for the building and polishing Exod. 31. of the spirituall tabernacle of Christes church amonge many other his notable monuments intiteled one The Memorial of a christian life The first parte whereof intreating principallye of the Sacraments of Penance and the sacred Communion was to the singular benefitte of our countrey translated into the English tongue God whose hand is not abbreuiated hath in Esai c. 59. the same nation raysed him vp a companion like an other Ooliab for the Exod. c. 31. prosecuting of the same worke one of whose small treatises I haue likewise translated as desirous to inriche our countrey with so singular a treasure and because it is an Addition to a former worke and so by the Author called a name nothing fitting it now when it commeth forthe alone therefore haue I thoughte good after the imitation of that learned man especiallye because as his so this also contayneth a briefe note of that which euery good christian oughte often to practise concerning the Sacramentes of Pennance and the holy Communion to put it forth with the title of a Memorial and the name litle I haue added both for distinction from the former and also for that it is comprised in a farre lesse quantitie And althoughe denied it can not be that not onelie GRANNADA but many others haue learnedly entreated of the same subiecte yet who knoweth not that as mens vaines bee diuers in writing so likewise their affections in readinge not all one and therefore both with profitte and pleasure many good workes may bee published of the same matter the latter either for methode perspicuitie or some other notable thinge adding somewhat which in the former was wanting and as it were with Ruth gathering vp Ruth c. 2. such eares of corne as slipped from the reapers handes and that such labours may fruitfullie bee enterprised beside reason and common practise wee haue also the example of the fower Euangelistes who by direction of the holy Ghost as with singular vnitie so with profitable varietie wrote the same life and death of our Sauiour Christe This booke therefore though it intreateth of Confession and Communion the subiect of diuers excellent discourses yet is it worthy to be imbraced seeing the manner and scope thereof is of that quality as I thinke few can reade it that will repent their small paines employed and some haply be of opinion that albeit others with S. Iohn came first to the Iohn 20. v. 4. monument yet that this author with Saint Peter entred first in and all such whose harts God shal so effectually touch as that they will not onely reade but also carefully practise may with much more reason blesse the time that they met with so heauenly a maister for the sauing of their owne soules then euer did Dauid blesse Abigail her wise speech hindring him from the killing 1 Reg. 15. ◠32. of an other mās body The principal intent of this Memorial is to inflame all with the loue of the Sacraments and to stir vp our dull spirits often to repaire vnto those diuine fountaines of grace from which so many and rare benefittes doe flowe to discouer also the vsuall disorders into which not only those that be carelesse but euen the deuoute servants of God doe sometimes fall when they goe to confession and to receaue the blessed Sacrament togither with singular remedies how we may auiod al such inconueniences and so free our selues more more from sin purchase greater abundance of grace in this world and eternall felicitie in the worlde to come all which pointes he doth so excellently performe and like a diuine phisition search out the secret and lurking diseases of our soule and prescribe such sweet and heauenly receits that there is almost none so voide of spirituall sence but by reading shal finde theire conscience touched nor any proceeded so far in piety but that they may make great benefit of this small treatise and generallye all that sincerely desire the amendment of their life and increase of vertue shall feele their hartes burning in them as the two Disciples did when our Sauior walked Luc. 24. v. 32. in their company and opened them the Scriptures One thing there is which the author in discoursing of such sins as many confesse not through culpable ignorāce hath omitted to witte the dangerous error of many yonge persons that without the knoweledge or consent of theire parents bestowe themselues in marriage and an other no lesse dangerous then the former if not more and that is to make priuie contractes whereof not only such as liue vnder the charge of theire parents but others also of all estates callinges bee some time founde guiltye Of these pointes though passing necessary he maketh no mention because the councell of Trent making all priuie contractes Ses 24. c. 1. of no force hath freed them frō such inconueniences which is not so here in our countrey for lacke of publication a thing required by the councell before that decree can take anye place and therefore I haue thought good to say somwhat both concerning the one the other because they be sins very rife and be accompanied with many and greate mischifes especially the second as discord betwixt houses ruines of families the perpetuall state of adultery and not seldome a continuall torment of conscience as daily experience teacheth to the end that such as feare God be desirous to saue their soules may know what herein they haue to followe and practise As it is certaine that the marriage of children beeing of yeares requisite and no other impediment hindring it contracted freche without their parents consent is perfect matrimony and can Concil Trid. ses 24. cap. 1. not either by them or the temporal magistrate bee broken certaine also that children may somtime vpon iust good causes marrie without the knowledge or consent of their parents as for example when they would marrie thē to an heriticke in some few other cases so most certaine it is that vsually for the greater part children doe very much offende God in contractinge marriage either without their knowledge or against the mindes of their parents seing it belongeth to their charge to prouide for their children and their experience and loue towardes them is such that neither can they be so easilie deceaued nor yet prefer them to any matches then such as be good and most conuenient for their estate and in holy scripture we read that the marriage of the children
was rather commanded vnto the parents then vnto them for God speaking of the Cananites saith thus Thou shalt not Exod. 34. Deutr. 7. giue thy daughter to his son nor thou shalt not take his daughter for thy sonne And blessed Iacob vpon the commaundement of his father Isaac verye obedientlye married the Genes 28. daughter of Laban and not of such as he had forbidden Seeing then marriage is oftentimes with sin contracted by the children for lacke of their parents knowledge or consent and sometime without any sinne at all such as liue in feare of God willingly woulde not offend him ought not herein to relie vpon themselues their own partiall affectiō so to determine that in this and this case they may with out any respect to their parents consent make their owne choise but let them craue the aduise of some wise and discreete ghostly father and with humility submit themselues to his iudgement and in any wise let them take heed that they doe not herein refuse the resolutiō haply of many rest vpon the opinion of some one whome they haue found out because he doth moste fitte their fancie and best please their passion for that were a certaine argument that they sought not sincerely the truth nor the honor of God but rather a cloake for their sinne and a fewe colde figge leaues with Adam to Genes 3. v. 7. couer their naked soules Parentes also that be the true seruants of God oughte herein to proceede with great moderation not to presse their children so much with their authority as by feare violent meanes to draw them cleane contrary to their owne minde and liking for that were to take away that christian libertie which ought to be in marriage without which as shall straight waies bee handled it is no marriage at all what pitifull effectes followe such vnfortunate matches where the terror of the parents more preuaileth then the reasonable loue and liking of the children daily experience doth teach vs. Concerning secret marriages and contractes as the danger is far greater so it deserueth a deeper consideration for many haply thinke that herein either no sin is committed or a very litle one seeing matrimony is a thing most free therefore al at their libertie to contract as they please But herein are they much deceaued for albeit most free it is in this sence that none ought to be enforced thereunto but must willingly and freely giue their owne consent and therefore if one should by any kinde of violent meanes bee compelled to marry an other to whome in their hart they gaue no consent most certaine it is that it were no matrimony at all yea the violence feare may be such that albeit inward consent be wrung out gotten yet is it not marriage for lacke of free consent I touch this matter briefly as being not that whereof I mean now to intreat if any haue herein any difficultie and desire farther resolution let them craue the counsell of those that bee vertuous and learned with that purity of intention before mentioned Yet for all this in other thinges marriage is not so free that men or womē may either marrie with whom they list or in what māner they please For by the lawe of God and the church they are forbidden to marry with such as hee allied to them in certayne degrees of consanguinitie and affinitie and if any should presume so to doe besides a greate mortal sin committed the marriage also is of no force and their state damnable Neither can they marrie in such manner as they please for to omit other cases and to speake of that which we haue nowe in hande If any heere in our country contracte marriage priuilie althoughe the marriage be of force yet cannot the māner of doing be excused from sin that such a one as doth oftentimes plunge thē into a perpetuall misery a point worthy to be deepely considered of al sorts of persons for what case can be more lamentable then when two haue contracted secretly and made themselues man and wife before God and yet afterwarde either vpon the dislike of their friends or discontentment growing betweene themselues they goe backe marrie openly others and so all their life time continue in the state of adulterie and that without all helpe in respecte of any outward courte or consistorie for seeing the first marriage was secret the church can take thereof no knowledge and so prouide no remedie For the auoiding of this so infinite an inconuenience the churche of God tendering like a carefull mother the good of her children hath vtterly forbidden such kindes of contracts as the councel of Trent testifieth in these words The Ses 21. c. 1. holy church of God vpon iuste causes hath alwaies detested and forbidden secret marriages Hee therefore that is the seruant of God and woulde not willingly wounde his soule with sin nor offende against the precepte of the church nor yet cast himselfe into a sea of miseries ought to refraine from all such priuie contracts and as much as can be to obserue the decree of the foresaid Vbi supra councell which is to contract matrimony in the presence of a priest two or three witnesses at the least Good coūsell also it is especially for yong persons whose iudgments are weaker experiēce lesse their passiōs cōmonly more strōg not to make so much as any secret promises of marriage no thoughe conditionall as if such a portiō or ioynter may be procured or if my friendes shall be content such like for processe of time much talking of such matters other like accidents make them afterward to doubt if anye future breach happen whether they bee cleere in conscience and may securely marry else where or no so al such kinde of promises in conclusiō serue for nothing else but to afflict the soule to weary the conscience with many scruples frō al which miseries they be cleare that keepe themselues free from all priuie contractes and secret promises of what manner so euer and doe neuer bind them selues but in such sort as before was mētioned or else expect vntill their matrimony be publiquely solemnized Although I said before that the state of him that was priuilie contracted and did after marry opēly with an other was without helpe yet God forbid that any should in that case dispaire for God who is rich in mercie and will not the death of a sinner like the good Samaritane hath in store oyle and wine to powre into Luc. 10. v. 30. the woundes of him that hath thus pittifully fallen into the hands of theues and is lefte halfe dead and therefore though true it be that such a one as I saide before hath no remedye in anye worldlye courte or consistorie yet in the court of conscience meanes are left for the sauing of his sinfull soule The medicine I confes falleth out ordinarilie to
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 sinne and accompanied with D 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 theÌ„ mortall yet they knovve them not nor take them for any such 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 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 maintenaÌ„ce 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. 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 honest D 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 hazzard D 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 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 or else in the hands of his heires for this is that punishmeÌ„t 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 quoth Mich. 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 whoÌ„e 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 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 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 hiâ—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
prepared for the holye communion that 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 well prepared then by manye to which he commeth without any diligent preparation Chap. XXIII Wherein is declared whether the holye communion ought daily to be giuen to some persons of our time 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 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 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 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 in Homil. 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 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 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 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 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 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