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 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 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 well Thomas 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 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 Of such rules as holy men prescribe concerning the often receauing of the B. Sacrament 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 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 cōmanded vnder paine of mortall sin that no priest or prelat though Alex. 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 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 cōmuniōs in which the cōmō good 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 doe D Thom. in Paul 1. Cor. 11. lect 7. in this matter prescribe is that when the ghostlye father perceaueth that one hath purity of Gerson 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 one that frequenteth the cōmunion 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 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 luke-warme 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 affirmeth 3. 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
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 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 Wherein is declared more at large howe for the receauing of more abundant fruit of the holy Communion conuenient it is to purifie the soule from veniall sinnes 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 the Tract 6. 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 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 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 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 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. How to receaue fruite of the blessed Sacrament necessary it is for a man to prepare himselfe with recollection and meditation and what manner of meditations or considerations are good to bee vsed for that purpose THE second thinge which the seruants of God haue to do is to recollect them selues 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 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
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
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 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 manner Greg ibid. supra c. 9. willing to lay all the sinne vpon God himselfe for what was it else for Adam to say the woman 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 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 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 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 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 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 none Tomo 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 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 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
commendation 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 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 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 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 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. Of the disorder in confessing of veniall sinnes without hauing for them any griefe or purpose of amendment 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 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 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 the confession all togither counterfeit and of no valewe and for this cause necessary it is as holy men doe teach that when Gods D Grego◠seruants do confesse venial sins they shoulde thinke well vpon D 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 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 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 cōmitted 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 The reason why one should with D 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 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 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 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. Of a certaine carelesnesse which vsually is founde amongest such as bee desirous to serue God concerning the examination of their conscience before Confession and the greate harmes which doe followe thereof 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 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 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 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
mortall sinne accordinge D 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 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 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 them carefully flie such occasions and dangers and mortifie them selues in this point as else where hath beene admonished let thē craue pardon of Tract 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 Of other sinnes more secret as pride of our owne proper iudgement and selfe will which many doe not knowe nor confesse through culpable ignorance THese examples before noted which are committed through culpable ignorance be 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 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 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 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 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 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 cōtinue 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
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 Of an other singular meanes for a man to deliuer himselfe from secret sins and that his confessions may be more fruitfull which is to haue one determinat ghostly father vnto whom he ought ordinarily to confesse his sinnes 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 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 reason hereof it appertaineth to Cap. omnis vtriusque 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 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 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 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 holye S. 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 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 cānot 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 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 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
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 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 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 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 ghostly Tract 5. p. 1. cap. 2. father as before hath beene declared Chap. XIII Of such defectes as bee an impediment to many which doe often communicate that they receaue not the plentifull fruite of the B. Sacrament 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 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 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 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 because D 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 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 experience D 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 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
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 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 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 Of that outwarde reuerence humility and modestie with which we ought to come vnto the holy communion ALthough the principall deuotion requisite for the holy communion consisteth in the 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 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 eate vpon earthly meate our Sauior requireth that we should Luc. 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 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 cōmunicat 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 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 Of that quiet and repose with which we ought to come vnto the blessed sacrament and what thankes are to be giuen vnto God after the receauing therefore AN other notable defect into which many persons that 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 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 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