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
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
primatiue church the faithfull did communicate euery daie for then great deuotion did florish amongest them but after that charity waxed more colde that counsell which is to bee giuen to Christians is that they communicate euerye Sonday This is the opinion of S. Thomas and he doeth confirme it with the authoritie of Saint De ecclesi dogmat cap. 33. cap. quotidie dist 2. Augustine and the doctrine of Gods church Chap. XXII Of that discretion which ghostly fathers ought herein to obserue according to the doctrine of holy men OVT of this doctrine of holye men vvee maye gather vvhat discretion ghostlye fathers haue in these our dayes to obserue in grauntinge or denyinge leaue to communicate To such persons that be indeede trulie resolued to serue God license may be giuen to communicate once in a fortnight or once in eight daies Some Doctors thinke that leaue Soto in 4. dist 22. q. 1 ar 10. to cōmunicat euery eight daies ought not to bee giuen but to such as be of rare vertue but according to the counsell of S. Augustin in these times where there is much frequenting of the sacramentes it may be granted to all them which truly haue begon a newe life and doe with care auoide and flie from great sins To such as be very deuoute and of whome they haue experience that they do notably profit by frequenting the sacramēts and that they doe daily encrease in deuotion and puritie of life they may grant leaue to communicate twise a weeke and when any particular necessitie doeth occurre or in persons of greate perfection or vpon some special deuotion and hunger of this bread of life for a weeke or two to communicate once more seemeth not excessiue albeit great reason there is that the ghostlye father shoulde well consider thinke vpon the matter and not be moued so much for the comfort of the penitents as for that hee thinketh hee hath sufficient reason so to doe To such persons as haue begonne to frequent the holy cōmunion and doe reape litle profit thereby and experience teacheth that they doe not ouercome nor mortifie them selues as reason woulde nor aspire to more vertue and a better life but that through their own fault they liue in a colde kinde of sort and want deuotion conuenient it is to depriue them of some cōmunions to the ende they may learne to feare and by that meanes humble themselues make more account of the B. sacramēt and to prepare themselues vvith more deuotiō for the receauing thereof and especially this kind of rigor and proofe is to be vsed towardes those that desire for their owne pleasure to cōmunicate and that as a thinge due to them of iustice and bee grieued complaine if this leaue be denied thē for this is a very greate presumption and plaine token that such soules are farre from true humilitie and the knoweledg of their own vnworthynes and of that reuerence vvhich they oughte to bringe vnto so heauenlie a banquet And let not the ghostly father any thing feare that denying some tymes the sacred communion to all such persons as these and for such causes as these be that he doth them any harme in depriuing them of that profitte vvhich by communicating they mighte receaue because our Lorde that liketh wel to depriue his church of the infinite suffrages of holye Masses by not giuing licence ordinarily to celebrate anye more then once a daye for to preserue that reuerence which is due to this most sacred misterie as before hath beene saide it shall likewise Cap. 21. please him verye vvell that such persons bee depriued of many communions to preserue in them and others that reuerence which is due to this most holye sacrament And if they doe take this crosse and triall in good parte humblinge themselues and willingly obey they take not harme but profit because as holy Doctors affirme D Bonau 4. d. 12. ar 4. q. 1. Soto in 4. d 11. q. 2. ar 8. and experience doth teache the same that such as come to communicate with a colde kinde of deuotion through their ovvne faulte although they bee in the state of grace yet small is the encrease of grace which this most diuine sacrament doth vvorke whereas it is most plentifull and wonderfull which it doth effect in them that come with that disposition which is conuenient so by that feare and humilitye which they conceaue by this pūnishment it will come to passe that one communion will be vnto them more profitable thē many others vnto which they come with carelesse preparation And sufficient it is that this is the doctrine and counsell of holy men that the ghostlye father who is Gods seruant may beleeue it effectually put it in practise Saint In breuiloquio p. 6. cap. 9. Bonauenture speaking of this verie matter hath these wordes Those which intende to communicate and perceaue themselues not so pure or doe finde themselues without deuotion let them take this counsell and deserre their communion vntill they be better prepared And the holy man doth speake of those who though they bee confessed and in good state yet through their negligēce they finde themselues somwhat cold and drie and not so pure from veniall sinnes and so deuout as were cōueniēt for these he saith that it is better more holsome counsel to defer a day or somewhat longer their communion vntill they be better prepared And to that which some may obiecte against this aduise saying that although it be good for a man to abstaine from the communion vpon feare and reuerence to so holy a mistery that yet it is better to come vnto it vpon loue and for desire of so infinite good the holye Doctor doth answere in these wordes Both affections are commended praised in the Scripture and so we see that Zacheus is commended for that he receaued readily with ioy our Sauiour In fascicul cap. 8. into his house and the Centurion praised that for humilitie and reuerence and knowing his owne vnworthinesse and the maiestie of our Lorde hee did beseech him not to enter vnder his roofe and necessary it is for the holy communion to preserue both these affections and that we doe in such manner reuerence this moste highe sacramente in which GOD himselfe is giuen vs for meate that in like sorte we doe desire it and with confidence come vnto it and that we doe in such wise desire it and haue confidence in him that we lose not that feare and reuerence which wee owe vnto him And althoughe loue of his owne nature be better then feare yet in some cases and in some persons the affection of feare is more conuenient it would be more hurtfull and dangerous to be carried away with desire and that affection which seemeth to bee of loue All this is out of Saint Bonauenture And that which in briefe he wold say is that he which is with purity requisit deuotion
be verie sower and sharpe yet if men willinglye venture the losse of a limme for the preseruing of the corruptible bodie though haply they fell into that extremitie without any fault of their owne no reason haue they to refuse any remedy though neuer so penitentiall for the sauing of their immortall soule seing especially by their owne folly they haue given themselues so deepe a wound Wherefore such as finde their conscience herein troubled let them make choise of some excellent wise discrecte and learned ghostly father for the well managing of this busines being so important and dangerous Thus much gentle reader haue I thought good to insert here in the preface being a thing passing necessary and yet omitted by the Author vpon the reason before mentioned and as I verily hope that which will bee the occasion for the preseruing of such as feare God frō many great sins which otherwise through ignorance they might fall into Now no more remaineth but that thou wouldest for thy further direction to the end thou mayest auoide many impediments which hinder others that be carelesse from receauing that abundant cōmoditie which is gained by deuout frequenting of confession and the holy communion vouchsafe attentiuely to peruse this small treatise and I doubt not but that thou 〈…〉 in comparing the Author with others of our time that intreat of the same matter say of him as they did in the gospell of our Sauiour Neuer did there Ioan 7. v. 46. man so speake as this man If thou doubtest as Nathaniel did of Christ and demande how in so small a booke so great learning or deuotion can bee contained I willinglye surcease frō other answers say with S. Philip Come and Ioan. 1. v. 46. see Reade and iudge A TABLE OF THE CHAPTERS I OF the great necessitie which all christians haue often to frequent the Sacraments of Confession and the holy Communion II Of a certaine disorder into which some doe fall by excusing and defending their sinnes in the sacrament of confession and how they are therein to be mortified III Of the disorder in confessing such sinnes as be certaine with doutfull wordes and which doe not signifie any sinne at all IIII Of the disorder in confessing venial sinnes without hauing for them anye griefe or purpose of amendment V Of a certaine carelesnesse which vsually is founde amonge such as be desirous to serue God concerning the examination of their conscience before confession the great harmes which doe followe thereof VI Of some sinnes of ignorance which a man knoweth not nor confesseth to wit to be carelesse to knowe whereunto in particular he is bounde and to omit the workes of iustice and charity VII Of diuers kindes of wicked superstitions not knowne to many somtimes not confessed through culpable ignorance VIII Of sinnes committed by playing and gaming and beholding of vaine hurtful sightes into which many do fall through culpable ignorance IX Of other sinnes more secret as pride of our owne proper iudgement and selfe will which many doe not know nor confesse through culpable ignorance X Of a very profitable remedy againste the harme which commeth by secret sinnes that is euery day to examine our conscience and the manner howe this is to be done XI Of an other singular meanes for a man to deliuer him selfe from secret sinnes and that his confessions may be more fruitfull and that is to haue one certaine ghostly father vnto whom he ought ordinarily to confes his sins XII Of an other excellent remedy to deliuer our selues from the harme of secret sinnes and to supplie the defects of our former confessions and that is with care and diligence to make a generall confession XIII Of such defectes as be an impediment to many which doe often communicate that they receaue not the plentifull fruite of the B. Sacrament XIIII How for the receauing of more abundant fruite of the holy communion conuenient it is to purifie the soule from veniall sinnes XV How to receaue much fruite of the blessed communion necessary it is for a man to prepare himselfe with recollection and meditation what manner of meditations are good to be vsed for that purpose XVI Of that outwarde reuerence humilitie and modestie with which we ought to come vnto the B. Sacrament XVII Of that quiet and repose with which we ought to come vnto the holy communion and what thankes are to be giuen vnto God after the receauing thereof XVIII How to abstaine from the B. Sacrament without iust cause is an impediment to spirituall profit and how that neither for negligence or lacke of sensible deuotion a man should giue ouer the holy communion XIX How for scruples and vaine feares we ought not to abstaine from the sacrament of the Altar XX With what moderation we ought to frequent the holy communion that we doe not therein exceede nor doe any thing contrary to due reuerence and how we ought to leaue this to the iudgement of a discreet ghostly father XXI Of such rules as holy men prescribe concerning the often receauing of the B. Sacrament XXII Of that discretion which ghostly fathers ought herein to obserue according to the doctrine of holy men XXIII Whether the holy communion ought daily to be giuen to some persons of our time THE LITLE MEMORIALL OF A CHRISTIAN LIFE Chap. I. Wherein is briefely declared the great necessitie which all Christians haue often to frequent the Sacrament of Confession and the holy Communion FOR as much as this booke is published for the commodity of such persons as be resolved to serue God by setting downe before their eyes such meanes as they haue to vse both for the preserving them selues and also proceeding forward in his divine service and further to exhort them to put those meanes in practise and seing one of them and that of great force efficacy is to frequent the Sacraments that is often to be confessed and to receaue the holy communion two things are here for this purpose especially to be handled The first is to exhort al faithfull Christians often to repaire to these holy sacraments by declaring the great wonderfull commodities which by meanes of them be obtayned The second is to teach and instruct them concerning the true and laudable vse of the sacrament of Confession and the holy sacrament of the Aultar and because to entreate copiously of these poynts were too much for this small booke therefore touching this matter I intend onelie to speake of that which to me shall seeme most necessary and worthy to be noted of such as be resolved to serue God The first poynt therefore which I meane to handle shall be briefly to set downe before our eyes how necessary it is for al Christians often to frequent the divine sacraments of Confession and the sacred Communion the second shall be to prosecute in particular such abuses and disorders as be more secret and into which even those that be
communicate were of great vertue as hath bin said and that in these daies such speciall persons to whome this license is to be giuen requisit it is that they should be furnished vvith more vertue then that which was at that time common and vsuall among christians because that being then the custōe and common vse the tentation of emulation and other occasions before mentioned had no place For none had anye cause to think that he was reputed far more holy then other for hauing that leaue granted which was giuen to all nor any coulde take occasion of enuie or emulation seing themselues might doe that which they sawe others do And if any thinke that it doth hereof follow that fewe will be founde to whome licence daily may bee now giuen because they be very rare that be of such singular and eminent vertue and be free from those occasions and inconueniēces which before haue bin spoken of I say that most true it is that hereof no harme doth followe but the more glory of God and very great profitte to mens soules for as much as hereby that is donne which is moste conuenient in respect of that reuerence which is due to the blessed Sacrament and the occasions of many sinnes are cut of good people be the more stirred vp to haue the holy communion in greater reputation to prepare them selues for the receauing thereof with more reuerence more puritie and deuotion so that by this meanes one communion is more profitable vnto them then manye others woulde be as before hath beene said And by doing thus we do also faithfully obserue the doctrine of the gospell holy men for by this kind of obedience we performe that which the lawe of loue doeth require in the vse of the holy sacrament by takinge the benefite of that large leaue which wee haue graunted in repairing oft to the holy sacramēt and yet wee doe not forget that holye feare and due reuerence which ought to bee ioyned with loue And for a couclusion let Gods seruant perswade himself that althoughe he oughte to desire and to endeuor often to come vnto the holy communion with due modesty yet his principall care ought to be that whē hee communicateth that it bee donne well and with that preparatiō which is requisit wherefore let him prouide him selfe with great humility acknovveledging himselfe farre vnworthy to come vnto the holy communion and placing himselfe with contempt of himselfe in the very bottome of his owne vnworthynes let him come with great purity extending his contrition and the purpose of amendment to all his sinnes both greate and small which he hath both committed and may commit Let him also for the purchasing of this purity helpe him selfe with the sacrament of confession although his conscience doeth not accuse him of any other sins thē veniall and those also of the lesser sort Let him come with great hunger of this diuine banquet and with a liuely desire to vnite himselfe vnto God with moste feruent loue by meanes thereof Let him come offering himselfe whollie perfectly to performe his diuine will O what an heauenlye store-house of spirituall medicines shall he finde for the curing of all the woundes infirmities of his soule O what an holy table full of diuine food and celestiall comforts shall hee haue to satisfie his hunger to strengthen his weakenesse and to glad his hearte and make it ioyfull O what a riche shoppe and plentifull shall he finde full of diuine vertues and iewelles full of spirituall and celestiall gifts to adorne and beautifie his soule O what Indies shall he meete with to enrich it with heauenly wealth diuine furniture and the treasures of Gods grace Blessed bee our good Lorde and magnified bee his holy name for euer who fo boūtifully in such plentiful manner hath opened the bowelles of his infinite and vnspeakable mercy that by one diuine and sacred morsel which pure soules doe with so greate comfort and sweetnes receaue in this moste heauenly banquet he hath voutsafed to bestowe vpon vs mortal men all those goodes and spirituall riches which for the space of three and thirty yeares liuing in the pilgrimage of this life and vale of misery yea suffering and at last also dying vpon the Crosse hee did gaine purchase for vs most vnworthy and miserable sinners
prepared for the holye communion that it is better to receaue it mooued with loue then for feare to abstaine but he that lacketh that disposition through his carelesnesse is somewhat colde and indeuout better it is mooued with holy feare to deferre it for a day or more vntill he be better furnished with deuotion not doing this vpon his owne heade or pleasure but gouerned by the counsell of his ghostlye father And to that which some mighte obiect that by this meanes the profit which by often communicating might be gained is loste the holy man doth also answere in these wordes To some it is more profitable to deferre somewhat the communion to the ende they may come vnto it afterwarde with more reuerence and deuotion because as I thinke one receaueth more fruite at one communion comming well prepared then by manye to which he commeth without any diligent preparation Chap. XXIII Wherein is declared whether the holye communion ought daily to be giuen to some persons of our time OVt of this doctrine of holy men before mentioned and set down for a ground we gather howe rare the vertue of that person ought to bee to whome licence should be granted dailye to receaue the blessed sacrament and how much many ghostly fathers are deceaued that herein make no difficultie at all And besides the reason already alleadged which is that holye men doe say that the persons to whome this leaue shoulde be giuen ought to be of that great purity of soule and to haue that wonderfull burninge charity which flourished in the christiās of the primatiue church when the heartes of all was but one and the soule throughe the straight bande of loue one and and when charitye and mercye made the goodes of eache man common to all besides this reason many other there be worthy of greate consideration which here I will set downe Most certaine it is that who soeuer doth communicate euery day that his ghostly father doth giue him an open testimonie that hee is one of very singular vertue for this is a generall receaued opinion among all people that it doeth not pertaine to anye dailye to communicate but to holy persons and thereforre it is a thinge vvell to be considered how great daunger of presumption and vaine glorye it is for weake soules and subiecte to tentation althoughe very deuoute and vertuous that they shoulde vnderstande that their ghostly father hath such an opinion of theire vertue and that people looke vpon them vvith suche eyes and suche a conceite of holye persons Ignorant wee are not and experience teacheth howe passinge harde it is to ouercome well the temptation of honor and vvorldly praise when it is offered as Sainte Augustine doth excellently note in these vvords How great forces the loue of honor and Epist 64 ad Aurelium worldely praise hath to ouercome ones soule and to make it fall none knowe but hee that hath much foughte against that tentation for although there bee no great difficultie to abstaine from honour and praise when they are denied a man yet when they are offered very hard it is not to take vaine pleasure therein Ignorant also we are not howe by offering themselues to the occasions of this tentation in receauing honor and worldly praise many persons of a good rare life and those which with great trauaile had gotten much vertue and great store of spirituall riches in the seruice of God in Homil. 3 in 1. Iohan. hom 17. in cap. 10. ad Roman short time loste all as Saint Chrisostome affirmeth because vvhen vaine glory did tempt thē they were ouercome and pitifully ouertaken with that vice in such sorte that leauing the creator they put their chiefe felicitye in the creature Seing then it is so harde to ouercome the tentation of honor and worldly commendation when it is offered that so many persons famous for vertue haue vpon these rocks suffered ship-wracke and beene cast away in this tempest no sufficient reason there is that discreete ghostly fathers shoulde offer weake and feeble soules though neuer so deuoute vertuous to so great a danger but rather necessary it is that they shoulde norish them in true humilitie labor to haue them well rooted in that vertue to preserue them therein and to effect this very conuenient it is that the ghostly father shoulde by no meanes let thē vnderstande that others haue any greate conceite and opinion of them and that he should what hee can conueniently take from them the occasions of all pride as singular things be which may make them to be famous in the sight of the worlde and any thinge else that may bring them honor and reputation and to induce them what he can to conceale all shew of holinesse according to that which else where hath bene said entreating of the vertue of humility And certaine it is that many ghostlye fathers because they haue without discretion commended their spiritull children set out their vertues and giuen them occasion to make ostentatiō thereof that they haue beene the cause that many tender plantes haue with the northerne winde of pride withered many that were well growne haue by the iuste iudgement of God bin pulled vp by the roots whome for their ingratitude and vanitie he hath permitted to fall To this may bee added that by granting such leaue they giue occasion to others that be yet in firme and not so well prepared that they also be stirred vp with emulation and doe desire and procure the same and that with out the counsell and leaue of their ghostly father they venture vpon it supposing it to be very well donne seing the like leaue is giuen to others who are in their opinion but litle their superiors in vertue They be the occasion also that when any such person turne backewarde that frequentinge of the holye sacraments is much infamed and discredited among worldly men that their tongues doe readilye speak euill both of the penitents that come often vnto thē also of their ghostly fathers And reason it is as much as we may with out any preiudice to vertue that we shoulde not giue anye such occasion to weake people Out of these reasons we haue to learn that in these times those persons which may daily come to the holy communion ought to be passing wel grounded in profounde humility and so tried with iniuries contempts diuers kindes of tribulation vntill they come to loue them and to thirst after them and that they be fortified with perfect and sound vertues like vnto Saint Clare or Saint Katherine of Sienna that the burthen of these tentations doe not make them to fall and that their rare and extraordinarye vertue be so great and so well knowne that all emulation of others may be cut of and such inconueniences as hath now bene spoken of and others which may be obiected For certaine it is that in the primatiue church those which did dailye