to goe vnto the holy communion to do other good works by the only directiō and perswasion of faith not void of charity but void of the feeling experimental motiō therof be encouraged to worke and labor in the seruice of god moued onely of an effectuall good will which is the principal part of charity without any other sweete visitatiōs cōforts which according to Gods pleasure proceede from charity and doe make the works thereof easie pleasant And if in this manner they doe communicat do good works and perseuere in all their vertuous exercises moued by faith and vpon a good mind then do they keepe that fidelitie and loyalty which they owe vnto God seruing him not only in the time of prosperity but also in the time of aduersitie and tribulation not only in the time of sweetnes and comfort but also in the time of griefe and desolation And let them knowe that by such a communion and such seruices done in the time of aduersity discomforts they doe content please and glorifie God merit for themselues grace glory no lesse nay more then in the time of prosperity and spirituall comfort because perseuering in this manner they ouercome denie and mortifie them selues the more for the loue of God And such persons are to knowe that the want of deuotion which as before hath beene said is an impediment In this treatise cha 13 for the receauing of the sacred communion is that which is voluntary commeth of carelesnes and negligence because a man will not doe that which lieth in him to come with deuotion but when the lacke thereof is not volūtary because a man with the helpe of Gods grace doth vse all those meanes which for his part are necessary as in purging his conscience by confession and contrition from all his sinnes both great small and preparing himselfe to communicate with prayer and meditation then the want of devotion doth not hinder the abundāt fruite of the holy communion for although sensible deuotion hee hath not yet hath hee that which is the best and most principall to witte that which consisteth in purity and good wil and a true desire to please God and to doe his holy will Such persons ought likewise to consider that as this mutation which they feele in their soul is a triall of God and that if they perseuere in frequentinge the holy sacrament and exercise of good works that they do performe that fidelitye which they owe vnto God so oughte they also to perswad them selues that if for this cause they shoulde abstaine from the holy communiō and become more slow in doing of good works that it is the tentation of the ghostly enemy to make them lose the fruite of the blessed Sacrament and the merit of good vvorkes and so to haue an entrie into their soules by his temptations and deceits And as that braue captaine Holosernes Iudith 7. did who to take the city of Bethulia that was so stronge and vvell manned cut in two the conduits by vvhich the vvater passed from the fountaine into the city and by this meanes was he ready to haue taken it had not God miraculously deliuered them euen so dealeth the prince of darknesse who seing that frō Christ who is the fountaine of all graces our succour and helpe doth come to defende vs from his assaultes by meanes of the Sacraments desirous hee is to breake and cutte in tvvo these heauenlie conduits and diuine pipes casting impedimēts before vs that we may not frequent thē Palladius reporteth how a certaine very In historia Lausaica in vita S. Macarij vertuous woman which did frequente the sacramentes was by a wicked man tempted to committe sinne which she vtterly detested whereupon the gracelesse wreatch delt with a coniurer who by the arte of the Diuell laboured to induce the woman to yeeld her consent but still she resisted valiantly neuer woulde be perswaded to cōsent vnto anye such damnable suggestion The Diuell seeing that he could not hurt her soule laboured to change her outward forme and shape to the eyes of men and so he transformed her that such as beheld her toke her not for a woman but verelye thoughte her to bee a mare Whereupon in the company of her husbande she went for help vnto S. Macharius who casting holy water vpon her delivered her from that illusion and hee told her that the reason why the Diuel had such power ouer her was because she was negligent in repairing to the sacraments as hauing not beene at the holye communion of fiue weekes before and the holy man gaue her counsell neuer after to be careles therein speaking thus to her in great zeale Neuer quoth he abstaine from the communion of the most pure sacraments of Christ because for this negligence this euill hath befallen you for it is fiue weekes since you were at them This is that which the Diuell pretendeth when hee perswadeth a man to abstaine from the holy communion to depriue his soule of the gard and defence of the sacraments that findinge it weake and carelesse hee may by his tentations and deceits ouercome it and therefore Gods seruant ought to resist the tentatiō and not for this cause to refraine from the holy communion The veritye of this doctrine our Sauiour Christ taught blessed Saint In lib. ab ipsa script Katherine of Bononia who hauing for some yeeres endured most pitifull tentations of drines of spirit of being forsaken of distrust tentations against the faith of this most holy sacramēt yet she resisted valiātly perseuering with great constancy in frequenting of the sacramēts in all other exercises of praiers good works our Sauiour Christ voutsafed at length againe to visit his seruant amongst other things he tolde her how that when any person did communicate with a good cōsciēce although it were without feelinge of deuotion yet did he for al that receaue the grace of the sacrament and although he were tempted in faith or troubled with any other tētation yet if he gaue no cōsent he did not for al that leaue of to receaue the plentifull fruite of the sacramēt And that such a man did not only gaine more by fighting against such tentations but also by cōmunicating did merit much more then if he should receaue the sacrament with much sweetnes and sensible deuotion which is to be vnderstood when the want thereof procedeth not frō the fault negligēce of the person him selfe but by the prouidence of God who doth by such meanes try and prooue his seruant as nowe hath beene declared Chap. XIX How for scruples and vaine feares wee ought not to abstaine from the holy communion OTher persons there bee which although they haue not founde any such mutation in their hartes yet being of a good conscience they abstaine from the B. Sacrament contrary to the minde and counsell of their ghostlye father mooued vpon
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
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
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
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
same thing doth he nowe inuisiblie spiritually being present in the sacrament so that such soules as doe entertaine him with a liuely faith and deuotion or hauing him in their bodye come vnto him and with feruent prayers and desires touch him those doth hee deliuer from all their euils doth bestowe vpon them wonderfull benefits and giue vnto thē most pretious gifts comforts very speciall fauours Hereof and from the experience of this truth doth it come that many hauing communicated are so willing and desirous to recollecte them selues and to think vpon our Lord whome they haue receaued to giue him thankes for this benefite and to craue newe graces at his handes to loue him more and better to serue him that forgetting all worldlie thinges and as it were alienated from them selues and rapt in God they woulde not spende their time in any other thing then in this kind of exercise All other businesse for that time doe grieue and afflicte them and this alone doth delight and giue them comfort And therfore when either there owne or the necessities of others or such things as they are bound to do by reason of there estate or calling do permit them they do cotinue long time with great pleasure and content in this kind of thankes giuing And for as much as holy desires and effectuall purposes be tried by the doing of good workes to this thankes giuing it appertaineth vvhen abilitie doth serue that a man after hee hath receaued the blessed sacrament and with his hearte yeelded thankes as hath nowe beene saide shoulde shewe him selfe also indeede thankfull for so greate a benefite and doe that day as hee can and is able some worke of charitye and mercie for the commodity of his neighbors as to giue somwhat in almes to visit some body that is sicke to comfort some that is in misery to teach some that is ignorāt or to doe some other spirituall or corporall worke of mercy For great reason there is that vpō that day in which the king of glorie hath giuen him so great a pledg of his loue and hath shewed him such vnspekable mercy that he shold make his loue likwise manifest in the works of charity towards his neighbour vsing mercy compassion towardes him for this is the proofe that God requireth of vs for a testimony of our loue accordinge to that of Saint Iohn This precept wee haue receaued from Iohn 4. God that he which loueth God should for his sake loue his neighbour and brother Chap. XVIII How to abstaine from the sacrament of the Aultar without iust cause is an impediment to spirituall profit and how that neither for negligence or lacke of sensible deuotion a man shoulde giue ouer the holie communion AMongest such persons as haue begone to serue god and for that ende doe help them selues with the holy and laudable custome of often repairing to the B. Sacrament many there bee which abstaine from their ordinary custome of communicating which they did vse once or twise a week or euery fifteene daies according to the counsell of their ghostly father Such as doe so by order from him who for iust respectes doth thinke it so conuenient certainelye they doe very well to obey and followe that which he prescribeth and nothinge shall they lose thereby because that which semeth one waye to bee denied them if with humilitie they be obedient GOD will recompence it an other besto weing vpon them newe fauoures and mercies and giuing them such a disposition by reason whereof at one communion donne vpon obedience to their ghostly father they shal receaue more grace and comfort then at many taken vpon their owne will as afterwarde shall be handled But speaking of such persons as not by order from their ghostlye father nor by his will and direction do giue ouer that custome of cōmunicating which they had and their confessor did wel like of I say that those which doe so only vpon carelesnes and negligence as not to giue ouer their other worldlye businesse or not to take the paine to prepare themselues or not to binde themselues to that care watch fulnes in leading of a good and vertuous life a that holye custome requireth plaine it is and apparāt to all such as haue reaso that they are worthy of blame and to be condemned of a fault seeing they doe without any iust cause giue ouer so good a custōe so glorious to God so important profitable for their owne saluation as before was declared in the beginning of this treatise Other there bee which abstaine from the B. Sacrament vpon other causes more apparant in which the fault or error that they commit the harme they incurre is not so easilie perceaued One of these is because hauing at other times beene visited of God when they did communicat he preparing them for it with a spirituall hunger liuely desire of the communion and helping them with spirituall light to meditate the misteries of this diuine sacrament and to receaue it with feruour of spirit with sweetnesse of loue and deuotion and giuing them when they did communicate heauenly motions celestiall comforts wonderfull peace and tranquility of conscience swete meditations great alacrity and vigor of minde for all good workes and seeing themselues nowe depriued of all these good thinges and that they haue no hunger nor desire to communicate but faintnesse and dulnesse of soule that they haue no light to contemplate this or anye other mistery but a darknesse and confusion in their vnderstanding that they haue not any feruor or deuotion to the B. Sacrament but a drie and colde disposition and that also when they do communicate they feele not in their soule any spirituall taste or comfort and that after they haue receaued the Sacrament they find not any spirit or alacrity to good workes but a loathsomnesse to pray and a griefe and heauinesse to all kinde of vertue When therefore these persons find this greate mutation in themselues they verily thinke that they bee not well prepared to communicate and that Gods pleasure is that they shoulde not doe it and for as much as great deuotion is required to come to the holy communion which they vvant therefore they suppose that they oughte not by anye meanes to doe it and although their ghostly father doth aduise them to communicate yet can they not bee perswaded to followe his counsell or that it is conuenient for them so to doe Such persons as these ought to consider vvhat in this case they haue to doe and that is that this mutation vvhich they feele in them selues is a proofe and triall of God and that his pleasure is that as when he sent them the sweetenesse of his benediction they were animated to communicate and to doe other good workes by reason of those motions and sensible effectes of his diuine presence which they found in their soule so in like maner that they shold now be moued