Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21051	The litle memorial, concerning the good and fruitfull 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.; Del buon uso de los sacramentos. English	Arias, Francisco.	1602 (1602)	STC 742; ESTC S113868	73,129	278

determined to serue God doe not seldome fall Concerning the first Many very effectuall be the reasons which ought to moue and invite all faithful christians to frequent the Sacraments that is to confesse themselues and communicate once in eight or fifteene daies or at least once a moneth For if they be such persons as God hath voutchsafed so to favour that since their last confession they haue not fallen into any mortall sinne very necessary it is for them so to doe both to preserue themselues in Gods grace to increase in the same and also in all other vertuous heavenly gifts to make themselues daiely more acceptable in the sight of God to be more fit instruments to set forth his glory to advance the good of his Church to make their salvation more certaine to lay vp the treasure of greater merits in eternall felicity to procure more light and strength both to know and overcome all the temptations deceipts of the enemies of our soule to doe the workes of vertue with greater facilitie and sweetnes to passe over this life with more peace and spirituall comfort to be at our death more assisted and holpen of God with plenty of heavenly succor and so finally to depart this life with more hope of salvation greater quiet and comfort of soule For these and such other like effects and singular commodities very necessary it is I say that the servant of God should often repaire to the sacraments For albeit since his last confession hee hath not fallen into any mortall sinne yet certaine it is that hee hath committed many veniall wherof some he doth know and others he doth not and yet for all that not to be excused because he might well haue known them and these veniall or small sinnes although they doe not spoile the soul of gods grace yet doe they great harme and put a man in such a case that he doth thereby fal the sooner into those that be mortall as else where hath beene handled Certaine In tract 4. cap. 24. likewise it is that a man is continually assaulted with daiely and divers tentations by the devill the world the flesh our corrupt nature which doe put him in great danger to fall into mortall sinne and many of them be secret and very perilous and therefore passing necessary it is that he should alwaies haue a remedy to deliver his soule from veniall sinnes and great neede he hath of daiely strength to resist all tentations great neede of the continuall dew of Gods grace from heaven to mitigate his wicked inclinations and all this doth he find in the holy Sacraments of confession communion if he do often frequent them And although it cannot be denied but that there bee other remedies for the purging of veniall sinnes so most certain it is that this of frequenting the Sacraments if it bee done as it ought is the best and most effectuall of all other Of the wonderfull effects which the blessed sacrament of the Altar worketh in them that doe frequent it S. Bernard giveth an excellent testimony these be his words The Ber. in ser de ce dom most pretious sacrament of the body of our Lord doth worke in vs two effects The one is that it doth diminish the sence of veniall sinnes and the other is that it doth wholy take away all consent to mortall sinnes And the holy man doth proue this to bee true by that experience which the servants of God doe find feele in their owne heartes to whome he doth there speake in this manner If any of you doe not now so often feele neither yet so greate motions as before time you did of anger of envie of carnality and other vices let him giue thankes to the body and bloud of Christ which hee receaveth in the holy sacrament because this is the effect thereof and let him take comfort therein for as much as God by this meanes doth cure and make sound the corruption of our nature Thus writeth S. Bernard And the selfe same thing is confest by all holy men and the generall councell of Trent doth confirm the same Ses 13. c. 8. declaring that the blessed Sacrament doth worke this in all such as receaue it with due preparation to wit that it doth deliver them from consenting to tentations pacifie their passions giue them victory over their enemies preserue and encrease theÌ„ in good life by giving force and strength for al these foresaid ends And from hence it commeth that in al cities townes where there be many that often repaire to the sacraments many there be also which all their life long continue in Gods grace without ever falling into any mortall finne And all ordinary ghostly fathers be witnesses of this trueth who find by experience that christian people doe receaue this great commoditye by frequenting the Blessed sacrament of the Aultar with devotion and a vertuous disposition These reasons aleadged are sufficient to perswade all good Catholicks though not guilty in their conscience of any mortall sin often to confes themselues and to communicat but if since their last being at coÌ„fession they haue committed any deadly sin then besides the former reasons greater necessitye haue they streight waies and without delay to goe vnto the sacrament of Confession to witt that by meanes thereof they may come out of that damnable state and deliver themselus from all those mischiefes and harmes which from that kind of sin do growe as to be hated of God to liue in disgrace of the Blessed Trinity to bee abhorred of heavenly Maiesty and to be captiues and slaues to Sathan the prince of darkenesse to be subiect and obedient to his will and to lose the great value and merits of all the good works of their life past to be in apparant danger of falling into greater sins into greater blindnes and hardenesse of hart and finally into everlasting damnation From al these evils and mischiefs and many more annexed to these that man is delivered who after due preparation purgeth his soul streight waies by confession And although true it be that onely by contritioÌ„ with a purpose to confesse in time convenient a man may deliver himselfe from the state of mortall sin yet to haue contrition without helpe of the sacrament is an hard thing vnto which few doe attaine for as much as true contrition conteineth in it selfe a great hatred of sinne by reason wherof the soul doth in will abhorre and detest all mortall sinne more then all other evils in the world with all a firme purpose of amendmeÌ„t of life and so resolutely determineth never more to consent to any deadly sinne whatsoever neither for interest or commodity nor to avoide any paine or misery of this life and togither with this necessary it is that the principall thing which moveth a man to this hatred of sin and amendment of his life bee the loue of God aboue all thinges And because

in confessing his sins simplie and plainely and without excusing them and that is not to be accounted iust or to be reuerenced for such a one but to be confounded humbled and reprehended as a sinfull man So great is the vertue of this sincere and humble confession that by meanes thereof a sinner doth penetrate the heauens is presented in the sight of God and doth prouoke his infinite mercy to pardon and discharge him from all paine due to his sinnes and to bestowe vpon him great rewards for as poore beggers the more they doe lay open their pouertye and shewe their soares to men of mercy compassion so much the more they moue their pitty and receaue from them great almes even so when sinfull men doe discouer the misery of their sinnes and more amplifie and stand vpon them the more they doe blame and accuse themselues for committing them so much the more do they incline the clemency of Almighty God to take compassion and pitty vpon them and to bestowe vpon them in greater abundance the most pretious giftes of his diuine grace Very well was Dauid acquainted with this quality of God when hee spake thus vnto him Pardon my Psal 24. sinne O Lord for it is great He excused not his sinne nor made it lesse but did plainely confesse it and that with all the grieuousnesse thereof the more to moue the pitty of God to pardon and forgiue him An excellent witnes also is that good theefe who hanging vpoÌ„ the Crosse confessed his sinnes and not with excuses laide the fault vpon others but accused blamed himselfe acknowledging himselfe worthy of all shame and punishment for them as himselfe plainely declared speaking thus to the other theefe We doe iustly suffer this punishment Luke 23. ver 41. for our owne wicked life doth deserue it And for this humble and contrite confession of his he receaued straight waies pardon for his sinnes and was in a moment absolued from all punishment both eternal and temporall and had also that day bestowed vpon him the possession and ioyes of the kingdome of heauen These be the wonderfull effects which a pure confession voide of all excuses and which proceedeth from a contrite and humble heart worketh in the sight of God for it doth forthwith pacifie God take away his anger and wrath which he had conceaued against the sinner reuoketh all his threatninges of euerlasting tormentes pronounced against him turneth them into mercy into the giftes of grace and eternall glory Wherefore great reason we haue to craue of God praying thus with Dauid Suffer not my Psal 140. hart O Lord to consent vnto such malitious and proude wordes that I doe excuse and defend my sinnes Chap. III. Of the disorder in confessing such sins as be certaine with doubtfull wordes and which doe not signifie any sinne at all AN other disorder which vsually springeth also from the same roote and into which those also doe fall that come often to the Sacrament of Pennance is for a man to confesse his sins with such kind of words as signifie not any fault nor import any sinne at all as for example to say I confesse my selfe of these my faultes and imperfections I accuse my selfe that I haue had litle patience litle humility and small charity I accuse my selfe that I haue not had more attention at my prayers nor more care in keeping of my tongue and mine eies and that I haue not more speedely dipatched out of my hart vaine and dishonest thoughtes I accuse my selfe that I did not such a work with all that humility and charity which I might haue done I accuse my selfe if I haue spoken any idle worde or backbited any These and other such like wordes doe not certainely signifie any fault or sinne at al because a fault and sinne is then committed when a man doth not that to which hee is bound and faileth in that which hee ought to doe and which is of necessity and precept but as for all these former wordes such like one may truly say theÌ„ who hath done all that which in rigor he was bounde vnto albeit hee hath not done all that which he might haue done nor yet al that which was better and of more perfection because God doth not binde a man in all cases vnder paine of mortall sinne no nor veniall neither to do al that which he might doe nor yet all that which he may and is able to doe neither all that which is the better and of most perfection and therefore if any should confesse himselfe not vsing any other maner of wordes then the former he could not be absolued because hee confessed not plainely any sinne at all When one that goeth often to confession amongst other sins some he hath that be doubtfull concerning which he is not certaine whether hee gaue any consent or no or was carelesse in making resistance in this case to confesse them with such kind of words as before are set down is not inconuenient nor any cause why for so doing one should be blamed seing other sinnes whereof he is certaine he confesseth them plainly and distinctly And if it fall so out that since his last confession he cannot call to minde any newe sins then may he confesse some of his life past to the ende that he may haue absolution which without specifying of some sinne cannot be giuen But concerning sins that bee certaine and which the penitent knoweth full well that hee hath committed he must not vse any such manner of words but confesse them in plaine and expresse tearmes and such as doe clearly set downe the sinne saying thus I accuse my selfe that I haue bin negligent in keeping of my hart that I haue not repelled vaine thoughtes with such care as I ought to haue done that in the time of prayer I haue not had that attention and deuotion which I was bound to haue had that I haue not resisted the motions of anger of pride of enuy with such patience humility charity as I ought to haue done that I haue beene colde in doing good workes and some which I ought to haue done I haue vpoÌ„ sloath omitted in other some which I haue done I haue not had that vertuous ende and intent which I ought to haue had in seeking for the glory of God in them but rather my selfe being moued to do them for mine owne pleasure and inclination or seeking in them mine owne honour content I haue with superfluous appetite sought for commodities and pleasure of my body in meate drinke apparel rest and other recreations not obseruing in all these thinges that moderation to which I was bounde Of aduersitie punishment or any disgrace I haue bin too much grieued and sad and not conformed my selfe so much to the will of God as I ought Of such thinges as haue fallen out according to mine owne will desire as for that they brought me honour and procured

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 haÌ„d 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 theÌ„ 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 Gregoâ— 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 theÌ„ 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 theÌ„ selues and giue God thankes who alwaies is ready when so euer they turne vnto him to receiue theÌ„ 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 streÌ„gth to preserue theÌ„selues 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 coÌ„fessed such veniall sins obtained pardon for theÌ„ And if the seruaÌ„t of God wheÌ„ 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 resolutioÌ„ 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 coÌ„mitted since his last confessioÌ„ because they be ordinary hee findeth difficulty paine to auoid theÌ„ let him at least accuse hiÌ„selfe of some sin which in former time he hath coÌ„fessed 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 theÌ„ shall his confessioÌ„ be lawfull accompanied with the fruit of Gods grace for the obtayning wherof requisit is is that our confessioÌ„ 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 conscieÌ„ce 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 coÌ„sider 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 couÌ„sel 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 coÌ„mon 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 coÌ„course both of meÌ„ 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 poysoÌ„ 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 theÌ„ 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 confideÌ„ce 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 coÌ„tinue 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

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 froÌ„ 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 commendatioÌ„ 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 wheÌ„ a man aduisedly doth fall and correcteth not himselfe by true pennance and amendmeÌ„t 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 coÌ„modity 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

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 coÌ„modity 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 theÌ„ 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 wheÌ„ 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

and that vnspeakable charity by which he voutsafed to giue him selfe to be eaten in such a wonderfull sorte thereby to binde vs vnto him by a most straight band of loue by these meanes to heale our infirmities and to make vs after his likenesse holy pure diuine and heauenlye From this consideration let him labour to procure a greate hunger and very feruent desire to eate this breade of life and to drawe from it a readye vvill to please in all thinges the author of life who with so greate loue doth giue himself to vs for meat Let him likewise consider and ponder what great purity is required to come to receaue this diuine foode seing the Apostles that were in the state of grace cleere from mortall sinnes yet our Sauiour preparing theÌ„ with more purity for the receauing of the holy communion did wash their feete which was as S. Bernard Serm. de cena dom saith to purifie them by a mistery from their venial sinnes For the affections of the soule which doe quickly cleaue vnto earthly thinges be the feete of our soul these we must wash and make cleane to enter into heauen and to come vnto the holy communion and this mistery as that blessed maÌ„ saith did our Sauiour represent by that holy kind of washing Out of this let a man likewise enforce him selfe to be sory for all his sinnes both mortall and veniall and to purpose the amendment of theÌ„ all and beholding how vile and vnworthy he hath made himself through his sinnes and that so great purity is required to receaue so infinite maiestye in so much that if he should prepare him selfe continuallye for the space of a thousand yeeres to receaue him by deuoute prayers holy workes and with the merits of all Saintes yet all woulde be very litle nothing to receaue him as he deserueth let him endeuour also out of this to conceaue feare and reuerence for as from loue desire groweth and a ready will so from holy feare springeth reuerence with which he ought to come to the holy coÌ„munion An other consideration Ambros de sacram lib. 6. cap. 1. wherewith Gods seruant may prepare himselfe to come vnto the sacred communioÌ„ with deuotion is this Let him consider the dignity and high maiesty of that Lord whome he is to receaue let him thinke howe in Concil Trident. sess 13. c. 1. that instant in which the words of consecration be spoken the substance of bread which remained vnder the accidentes of the hoast giueth ouer to be breade by the conuersion of the same into the body of Christ so the creature giuing place to the creator in that place where before was the substance of the breade succeedeth the body of Christ which was framed by the holye Ghost in the wombe of the most immaculat Virgin and because the body of Christ liueth not without bloud there also is present the most pretious bloude of Christ in the veines of his most holy body and for as much also as the body of Christ liueth not without the soul there is likwise his most glorious soule in which are contained the vnspeakable treasures of the power and glory of God and for as much as the body and soule of Christ are vnited with the person of God Christ is God and man he that is there contained is true God of infinit maiesty power After this let him prepare himselfe to consider with attention Now I am to receaue God and that hee may the better vnderstande what a Lord he is whom he is to receaue let him by meditation place himselfe at the gate of heauen there let him consider the glory and beauty of that supreame maiesty and behoulde howe by his infinite bounty he doth enflame vvith wonderfull loue all the citizens of heauen and with the sight of his eternall beauty doth make them all blessed and infinitlie delight them Let him viewe with what reuereÌ„ce al the saints and Angels euen to the highest Seraphins doe stande in his presence how they doe adore him howe they doe praise him howe they doe glorifie him how they doe loue him and after he hath spent some time in the admiratioÌ„ of so infinite greatnes glory let him turne vnto him selfe and thinke thus in his owne soule This very God whose maiestie doth terrifie me am I to receaue into my mouth body this infinit good which doth make ioyfull the city of God this selfe same am I to enclose in mine heart and this supreame creator of all thinges before whose maiesty the Seraphins and all the glorious company of heauen be prostrate with great reuerence him am I to beholde to touch vnder those accidents or outwarde formes and to receaue in to my body for the foode of my soule And this so great a Lord doth come vnto me ouercome with loue and drawne by loue and he commeth to enamor mee of him selfe and by loue to turne me into himselfe hee commeth to bestow vpon me the treasures of his grace and glorye and to translate me from earth to heauen Out of this consideration will our soule gather great loue and reuerence to come vnto the holy communion for how can it choose but bee burnt vp in loue at the consideration of so infinite goodnesse and bountie who hath done so many thinges for his loue and who so desireth his loue how can it be that being a sinner he shoulde not reuerence with an holy kinde of feare that infinite maiestye before whome with the eies of his soule he beholdeth all the princes of heaueÌ„ to stand trembling for reuerence Other considerations more D Bonau de prepara ad missam cap. 6. in fasciculario cap. 8. proper and more vsuall vvith which the soule hath to prepare it selfe to receaue this most diuine sacrament be the misteries of our Sauiours passion for one of the principall reasons of the institutioÌ„ of this sacrament was to the ende we shoulde alwaies haue present and liuely in our memory and affection the passion of Christ and all that which he did and suffered for vs and this is represented vnto vs in the mistery of the Masse and Communion and therefore a verie proper and fit preparation it is before communion to discourse by meditation vpon some of the principall misteries of his passion and to entertaine our selues for some time with attention in some one of them And from hence shall we also drawe as afterwardes shall be handled the holy acts of contrition feare thankes giuing loue and resignation of our selues in which thinges consisteth that deuotion which is necessary for the receauing of the holy communion very great reason there is that wee shoulde vndertake this so small a labor as attentiuelie to consider what our good Lorde suffered for our sake seeing him selfe vouchsafed to suffer for our loue and this meditation is so effectuall profitable that by it we doe dispose our selues to receaue

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 affectioÌ„ 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 resolutioÌ„ 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 womeÌ„ may either marrie with whom they list or in what maÌ„ner 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 maÌ„ner of doing be excused from sin that such a one as doth oftentimes plunge theÌ„ 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 couÌ„sell also it is especially for yong persons whose iudgments are weaker experieÌ„ce lesse their passioÌ„s coÌ„monly more stroÌ„g not to make so much as any secret promises of marriage no thoughe conditionall as if such a portioÌ„ 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 conclusioÌ„ serue for nothing else but to afflict the soule to weary the conscience with many scruples froÌ„ 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 meÌ„tioned 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 opeÌ„ly 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

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 froÌ„ 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 coÌ„moditie 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 ã€ˆâ€¦ã€‰ 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 froÌ„ 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

men commonlye vpon their forsaking of mortall sinne doe it not at the first for this supernaturall loue of God but principally for feare of Hell and damnation for this cause a very hard and rare thing it is to haue contrition without the helpe of the sacraments whereof it commeth to passe that such as haue sinned mortally and go not to the sacrament of cenfession commonly they continue stil in the same bad estate and so be subiect to al those mischiefes and dangers which accompany mortall sinne as before hath beene said And the reason heereof is because ordinarily without help of the sacraments men ariue not to haue contrition which yet is necessary to come out of mortal sin but when they go to confession with that preparatioÌ„ which is requisite if their soul be infected streight waies are they delivered from mortall sin from all those mischiefes before mentioned for when a man confesseth him self having a perfect hatred of sinne a firme purpose of amendment although the principall reason which moveth him to forsake sin be the feare of his owne damnation yet with the helpe of the sacrament shall he obtaine Gods grace and this is that which Divines teach and the holy councell of Trent doth Ses 14. c. 4. declare to witt that of attrite he becommeth contrite For such was the infinite mercy of God now in the lawe of grace as to bestowe such efficacy vpon his sacrameÌ„ts that to him that wanteth grace and doth not of his part put any stoppe or impediment grace by meanes of them is given him and to him that is already in grace the same is encreased and augmented These be in summe the most excellent commodities which faithfull people doe gaine by often repayring to the SacrameÌ„ts of Confession and communion and these bee the pittifull and most grievous evils from which they be delivered He therfore that is desirous of salvation and resolved to serue God and pondereth well this point how can he let so great commodities slip out of his handes how dareth he adveÌ„ture the losse of so great gaine how can he excuse himselfe from frequenting confession the spring of life and salvation by meanes whereof hee is delivered from such notable evils of death sinne and everlasting damnation and such purity of soul obtained such divine and spirituall beawty and such treasures of grace and glorie And how can he containe himselfe and not go often to the holy Sacrament of the Aultar the bread of life the death of sinne the wel-spring of vertues the medecine of our passions the staffe and stay of our weakenes the treasure of graces the most pleasant repast of all heavenlye comfort the roote of immortalitye and the fountaine of all goodnes And thus much may suffice coÌ„cerning the first point Now will I come to the second which is the principal thing that I inteÌ„ded to intreat of wherof in very deede we stand most in neede and ought carefully to be instructed in the same Chap. 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 therin to be mortified MY purpose is not heere to note great and manifest defects into which such as be carelesse of salvation vsuallye doe fall as to come to confession without having before hande thoughte vppon their sinnes to conceale in confession some great sinne either for feare or worldely shame to confesse their sinnes without any purpose of amendinge their former life to avoide al dangerous occasions of mortall sin which bee such notable defects and hainous sinnes that they do wholy hinder al that fruit which should come by confession and make it nothing worth at al and so bound they are to confesse againe the selfe same sinnes and also that fault of sacrilege which they then committed in making so wicked a confession But my intent is to note certaine negligences and defectes which proceede from the wicked inclinations of our corrupt nature be found in such persons as are desirous of salvation and resolved to leade a vertuous life which convenient it is that they should avoid by mortifying the rootes froÌ„ wheÌ„ce they doe spring One of these disorders is for a man in confession to excuse and defend his sinnes putting vpon them divers sorts of colours to the end they may seeme not so grievous filthy as in deede they be As for excuse of themselues some say that they sinned because they could not choose which is most false for God doth not bind any to that which is impossible Others say that althoughe they gaue consent vnto the sinne as in desiring of revenge or some vncleane act yet did that cogitation quickely passe away and stayed not long in their heart by this meanes though the consent were deliberat yet woulde they bee thought not to haue committed any sinne or if they did that it was but a small one whereas most certaine it is that if they did not resist the passion but gaue deliberat consent there vnto that they sinned thoughe the consent continued never so small a time And if the thinge to which they gaue consent was any notable iniury to their neighbour or fornication or any other such weighty matter then was that consent a mortall sin it importeth not that it continued but a litle while for that did not proceede from his owne vertue but for that the fury of the passion was now ended Others excuse themselues laying the fault vpon the Devil saying The Devill tempted me and it was he that beguiled mee and made me to sin Others excuse theÌ„selues ascribing al the blame to their neighbours that gaue them occasion of sinning saying thus If I offended god the reason was because they asked me and were so importunat that I could not excuse my selfe or it was because they first gaue mee disgratious and bad wordes or offered me this iniury and enforced me against my will to returne them the like speech again and to offer them the like measure Others defend and excuse their sinne farre worse then the former that is by attributing the fault to God himselfe saying God hath given me such a nature so wicked a complexion and so prone to naughtines that although I doe what I can and enforce my selfe never so much yet can I not avoide these sins nor resist these tentations All which is false a great vntruth for neither the Devill nor any man can compell one to sinne if freely and voluntarily of himselfe he will not sinne neither doth God ever giue over to bestowe vpon man in this life all that helpe which is necessary requisite not to consent to sin if man himselfe would take the benefit thereof This so great a disorder in man groweth of pride a certaine presumption by reason whereof he estemeth of himself and would also be esteemed of others more then is lawful and is afraide of that

dovvne by the church in a certaine decree which is taken out of S. Augustin these be his words Not all they which be ignorant of the euill De quest noui vet Testa lib. 2 Cap. Non omnis dist 37. they doe be free from sinne and paine due to the same but such as haue none to instruct and tell them may well he excused but those that may bee taught the trueth and yet will not take any paines to learne it are not excused neither be they free from sinne nor the puÌ„nishment which for that they deserue Out of this ground to wit that some ignorance is culpable as that which proceedeth of carelesnesse and negligence which excuseth not from sinne it followeth that there be many christiaÌ„s which fall into diuers great sinnes which through their own negligence they neither knowe nor vnderstand to bee any sins and therefore doe they not confesse them and some remaine so secure that they thinke themselues most assuredly to walke in the path of vertue and the very right way to heauen when as in very trueth they wander from true vertue and trauaile in the path of euerlasting damnation for which cause the wise man saith There is a way which seemeth Pro. 14. 12. iust and straight and in the end it leadeth to death As though he saide There be certaine kindes of liuing amongst men which seeme iust and there be actions and customes affaires and dealinges which seeme good yet be not so in the sight of God but haue sins in them which carry men to eternal damnation what kind of sins these be and how this euill is to be holpen shal straight waies be declared Chap. VI. Of some sinnes of ignorance which a man knoweth not nor confesseth to witte to be carelesse to knowe whereunto in particular hee is bounde and to omit the workes of iustice and charity TO the end that this so great an euill may the better bee knowne and a remedy thereof founde out it shall be very profitable to set down in this place some of these secret sins which in many cases by reason of the weight of the matter be mortal and bee commonlye committed through ignorance and I will speake onely of those which bee most vsuall for by them the rest may bee easilie gathered and founde out Of these sinnes some bee more sensible and externall and more easilie to bee knowne if a man woulde bee diligent to note them others be more subtile internall and harder to be founde out Of the first kind be these Negligence for a man to knowe and performe such particular bandes as his estate or office requireth Diuers men haue divers states and particular offices Some be Lordes ouer subiectes others bee Gouernours others Iudges others Bayliffes others Counsellers others Scriueners others Marchants some haue the state of Prelates others be Priestes others religious men others maried These states and offices besides such bandes precepts as they haue common to all christiaÌ„s other particular they haue also of great waight commanded either by the lawe of God or by the lawe and ordinance of man and these are they bounde both to knowe and also to performe and yet many do notably faile herein not hauing any care to enter into the consideration of this point To this kinde of carelesnesse an other is reduced which many likwise do not consider and it is for Parentes and Maisters not to instruct their children and servants in the catholicke faith and other necessary thinges to saluation not to be careful also that they heare Masse keepe the fasting daies and say theire prayers not to keepe them from wicked plaies and pastimes from gadding abroad in the night time from the wicked custom of vaine swearing from eating of white meate vpon daies prohibited not to keepe them from occasions of sinning not to bestow their children in due time in some good and vertuous state of life or to bestow them against their owne willes or mindes not to pay in due time seruants and iourney men their wages nor to performe such promises as they made them By these kindes of omissions often times mortall sinnes are committed which be not marked or thought vpon In the number of these sinnes is also the careles custome of swearing By my life by my health so God saue me or as God shall healpe me with other such like oathes men swearing somtimes thus threatning that they wil doe this or that yet without any intent to performe them and at some other times affirming doutfull thinges for certaine and againe at other times to sweare without thinking whether it bee true or false which sin although it be periury and of his owne nature mortal yet many that make profession of vertue do litle coÌ„sider it To sweare also to doe some thing which may notablie redounde to the profit of their neighbour or to sweare to execute such an office faithfully or to obserue the rules thereof likewise to sweare not to receiue anye giftes in such an office nor anie stipende more then is taxed and set downe and afterwarde to doe contrarye to theire oathes and yet doing so many doe not thinke that they haue committed any mortall sinne in for swearing themselues and therefore doe not accuse themselues of any such sinne in confession One of these sinnes likewise which haue their malice hidden is to flatter Princes Prelates and great men commending or allowing of such thinges as they haue done wickedlie and to excuse their inuentions which serue to maintaine pride and gluttonie To fauour also their friendes and to speake and labour for them that they may obtaine such offices or dignities whether secular or ecclesiasticall whereof they be not worthy because they haue not those partes which the lawe of God and man doe require and to take mony or other thinges equiualent for offices which should be giuen freely or to do other thinges of fauour which of iustice and by reason of there office they are bounde to doe To omitte the doing of workes of charity and mercy whether spirituall or corporall in such cases as the lawe of God doth binde vs thereunto to spend in playe vaine apparell iewelles banquets not necessary and in other superfluous thinges that wealth which God gaue vs to bestow in workes of charity Not to hinder other mens sinnes wheÌ„ conueniently wee may by correcting them or denouncing theÌ„ to their superiours or else by our doctrine counsell or almes especially when they that omitte these thinges be great persons as Lordes Iustices of peace Iudges or Prelates who not onely of charity but also of iustice are bound to correct punnish and let what they may the sinnes of such as liue vnder their iurisdiction Of these sins likewise they be which although very grosse yet to many their malice and greatnesse is secret and hidden as much iniustice which is committed in not paying our debtes in due time and detayning them vniustly against the will of

those that shoulde haue them whether the debts be old or new To make collusions and monopolies that is for one man or place to ingrosse thinges that none may sell or gaine but hee likwise for many sellers to agree togither to the iniurie of the buiers and many buyers to the damage of the sellers To shewe parciality in diuision of common benefites or taxing of tributes or subsidies or in stopping and aresting of goodes charging some and exempting of others and that for fauour and friendship To gaine by play or to buy thinges of other mens children or such persons as cannot sell or do them away Not to performe faithfully so soone as may be the willes and testaments of others Not to administer honestly and according to conscience the goods of Wardes and other childreÌ„ during their noÌ„age they being their Gardians and hauing the charge of their education To maintaine vniust sutes and in doubtfull cases not to vse first diligence to know whether they be iust or no by searching out that sincerely with a desire to bee assured there of and that of such as can enforme them truely and all this not to doe iniurye or hurte to any Chap. VII Of diuers kindes of wicked superstitions not knowne to many and somtimes not confessed through culpable ignorance AMongst other great sinnes whose malice are not of many so well perceiued diuers kindes of superstitions are numbred as to be desirous to know by superstitions meanes things past as thefts robberies and other secret sinnes or thoughtes of the hearte or to bee willing to knowe future thinges and those not naturall but such as depend vpon our owne free wil or thinges casuall for the effecting Deut. 18. Leuit. 29. of which the actioÌ„ of mans will must concurre as mariages getting or loosing of goodes whether such a man will come or such a blessing or curse shall light vpon such a one or no whether he that goeth on such a side of the streete shall be slaine or hurt with a stone whether hee that goeth ouer such a riuer shal be drowned and such other like thinges which God onely doth knowe for a man to be desirous to knowe such thinges as these either by the starres of heauen or by the lines or signes of a mans hand or by dreames lots or the chattering or singing of birdes or by the motions of a Cap. Illud cap. sed est cap. sors 26. q. 2. c. Non obseruetis 26. q. 7. Con. Trid. ses 22. D Aug. de doct Christian lib. 2. ca. 21. 22. de ciuit lib. 5. vsque ad cap. 6. Ambros in Hexam li. 4 cap. 4. D Tho. 1. p. q. 115. art 3. 22. q. 95. art 5. 96. mans body or by other such like meanes cannot be excused from superstition To be willing likwise for the recouery of some infirmity or to get a remedy for some malady to say such kinde of words or to make such signes or to carry such a wrighting about them and by such other like thinges which haue not any such naturall force to worke any such thing nor be ordayned of God for the producing of any such effectes Likewise to vse holy thinges and to put all the vertue and efficacie of them in circumstances or in ceremonies which be indifferent or vaine as to obtaine some temporall commodity at Gods handes to determine that so many praiers wordes are to be said and none other that they must be said iust so many times and not one more or lesse vpon such daies and no other or with so many candles and of such a fashion and colour and other like thinges which being such as it litle skilleth whether they bee donne in that manner or no yet therein doe they put the efficacie and effecte of theire prayer and not in the deuotion and feruour of spirit with which the prayers bee said nor in Gods prouidence who disposeth of all humane thinges as best serueth for his glorye and the good of our soules Into these and other such like superstitions many persons doe fal through culpable ignorance thinking that in them there is no sinne at all or else but small and veniall whereas in very trueth the sinne is verye great and very much and seuerely reprehended in the scripture and also by holy men and ecclesiasticall Canons vtterlye condemned as those thinges in which a secret couenant is made with the Diuell and in which he intermedleth to beguile christians And not longe since Sixtus Quintus by his publique letters hath condemned all such vaine artes and vpon greate paine forbidden them These be his wordes Besides that arte which In motu proprio entreateth of future effectes proceeding of naturall causes all other arts which professe to tell future and casuall thinges be guilefull and vaine and subiecte to the pernitiouse deceites of the Diuell who by them doe greatly thrust themselues in And therefore Astrologers Mathematicians who professe the vaine knowledge of the starres and the generation and birth of men and doe presume to knowe iudge and affirme of that estate and condition of life which men shall haue as what honoures shal befal them what riches what children what health what death what iorneyes what quarrelles what imprisonment and other such prosperous and aduerse chaunces doe offend God grieuouslie and are theÌ„selues deceaued and so deceaue others And in like manner all others which by other like artes are desirous to know thinges that shall happen be secret as by signes in the hand in the water in the aire in the fire or in beastes or by lottes or such other tokens be vaine men curious wicked and without religion and those men women which seeke to know such like thinges of them or beleeue them do offend against their baptisme against the christian faith And he addeth besides that hee doth not onely forbid these artes and commande that such as vse them should be punnished when they affirme or assure men that these or these things shall fal out but also when they say the same though certainely they doe not affirme it All these bee the wordes of Pope Sixtus in his said constitution wherein also he commandeth all Prelats Inquisitors to proceede against such persons very seuerely and forbiddeth al bookes that intreate of any such artes And whereas he saith that those which enquire and would knowe such thinges or doe beleeue them that they do offend against their baptisme and the catholicke faith his meaning is that they offende against that which they professed in theire baptisme and against that which the catholicke faith doth teach which is to flie and detest al such pactes and couenants whether open or secret as the Diuell by any meanes hath any thinge to doe in Chap. VIII Of sinnes committed by playing gaming and beholding of vaine and hurtfull sightes into which many do fall through culpable ignorance AMong the former sinnes may bee

placed playing at Cardes Tables Dice and other like games which consist in fortune For whereas playing of his owne nature that is considered alone without anie other circumstance is not any sinne and accompanied with D Thom. 22. q 168. ar 2. good and honest circumstances in some persons is lawfull as when one wearied about honest businesse doth now and then play a little at some lavvefull game onely to refreshe his spirittes and to returne more liuely to his vertuous labours no ill example or scandall following thereof nor any other inconuenience or disordinate end hereof it commeth that although playing and gaming in such manner as they are vsed be very great sinnes yet seeme they to be little so that such as be resolued not to commit any mortall sin doe play very freely falling by meanes therof into many great sins some of theÌ„ mortall yet they knovve them not nor take them for any such For first of all time which is the gifte of God and that very pretious graunted freely to man to the ende he should bestowe him self in vertuous works by which he may gaine merit the ioyes of heauen the ende for which he was created that doth he spend and waste against the wil of God in play and wicked gaming and in them doth hee cast awaye not a little idle time but many houres many nightes daies And that time which is spent in this vaine and godlesse exercise is also taken away as by and by shall be handled from prayer whereof hee hath great neede thereby to preserue himselfe in the seruice of God for hee that is giuen to playing is neither at that time nor yet before or after in any good disposition to pray because that hath robbed and possesseth his harte This time likwise is taken from much other honest busines to which he is bound of charity or else of iustice aswell for the profit of his owne soule as to performe those thinges which belonge to his charge conformable to his estate or office and therefore by playing hee doth iniurye to many Seeing also God hath ordayned that such mony as is necessary for the maintenaÌ„ce of man his familie or for other good vses should be gained with the labour of his handes or by his learning or else by lawfull bargaines and couenantes profitable to the common wealth according to that which God said to the first man In the sweate of Gen. 3. thy face shalt thou eate thy bread Gen. 3. Which in a certaine maner doth belong to all those which maintaine them selues by any honest D Thom. 2 q. 164. ar 2. ad 3. trauaile hee that followeth gaming doth contrary to this ordinance of God seing he would get mony by a vaine and wicked meanes by a thinge of hazzard D Thom. 22. q. 118. ar 8. ad 4. and chance and as they say not otherwise but because it fell out that he had such cardes or such a chaunce at the dice For which cause the gaine of play is called of learned men a filthy gaine because it is gotten by a wicked meanes And as for them which get that whereof they liue by honest trauaile the diuine scripture saith Because thou shalt eate Psal 127. of the labour of thy handes blessed shalt thou bee and well shall it goe with thee So on the contrary of them which purchase theire wealth and gather mony togither by naughty and vvicked meanes it saith The treasures of Prou. 10. wickednesse shall not profit him that hath them Those goodes are called treasures of wickednes which are gotten vniustlye or by meanes of anye other vice or sinne as is that which is gotten by play when a man doth vse it to the ende to get mony This mony is to him that hath it not onely without profit but also to his great losse for besides the harme which it doth to his soule it will also consume and vanish away as salt doth in water And for the sin of him that doth so get it it will bee the cause that the rest of his goodes will bee lost or consumed that either in his owne or else in the hands of his heires for this is that punishmeÌ„t which God doth oftentimes inflict vpon those that by such vnlawfull meanes come vnto wealth and no doubt can be made but that this kinde of play is vnlawful naught as both heathen Philosophers Arist 3. Eth. D Thom. 22. q. 32. ar 7. ad 1. and holy Doctors affirme seeing God did neuer ordaine playing for a meanes to gather wealth but this was the inuention of the Diuell and the deuise of the malice of man and therfore very great reason there is to feare that in such persons the saying wil be fulfilled which is vttered by the Prophet Micheas The treasures of iniquity quoth Mich. 6. he are fire in the house of a wicked man because they will like vnto fire with ill successe consume both the man and his wealth Beside these former reasons which doe sufficiently shewe the malice of play others also there be more cleare and apparant to the eyes of all because certaine it is that he which vsually is giuen to play is often times either to himself or to those with whoÌ„e he plaieth the cause of these sins to wit that some doe play away those goodes and money which they haue no authority to dispose of because either they bee their fathers or their maisters or because it is due to their creditours or because is is necessary for the maintenance of their house familie or else because they haue borrowed it by fraudulent meanes and of them to whome in very trueth they are neuer able to pay it againe They be the cause likewise of much vaine and false swearing of much brawling quarrelling and contention and that when themselues or others be angred and fretted by play that they doe then fall out and badly entreat their wiues their children their seruants yea and their own fathers they also bee the cause of scandall and ill example to others and finally they bee the cause that such mony as shoulde be giuen to the poore for the honour of Christ is taken from them lost in play and bestowed in the seruice of the Diuel And whereas it is a commandement of God as holy Doctors doe affirme for a man to giue in almes in common and great necessities that which is superfluous for the maintenance of his owne estate which is so much as remaineth after hee hath performed all that which of christian decency is requisite for one of his calling D Ambros Luc. 12 habetur ca. sicut hiâ—d 47. and in the extreame necessitie of others to giue that also which is necessary for his estate that is so much as remaineth after hee hath prouided for his owne life and the life of his friendes In these cases in which the precepte of giuinge almes doth binde vnder paine of

such humility so acceptable in his sight which thing for the great comfort and security of all our Lord hath voutsafed to confirme with wonderfull examples Moises was Exod. 18. in a great errour when he alone woulde heare all causes examined before himselfe being more then he was able to doe by reason whereof many causes were not dispatched God to deliuer him from this ignoraÌ„ce brought a certaine Priest called Ietro from the place of his dwelling into the desert where Moises was by whose meanes he learned a more ready way for the dispatch of the peoples causes Dauid likvvise was much deceaued when hee thought that God had voutsafed him of that fauour as that he should be the man who should build him a Temple and that this was his diuine pleasure and God did deliuer him from this ignoraÌ„ce by meanes of the Prophet Nathan by which fact God 2 Reg. 7. shewed how much it doth please him to teach his faithfull seruants such thinges as bee necessarye and profitable for theire soules and to deliuer them from ignorance deceits by meanes of his Priests and seruants especially by the help of a mans ordinary ghostly father in the sacrameÌ„t of penance seing though Moises were his familiar friend vvho as the scripture saith did talke with him face to face that is to say in some passing highe contemplation and also Dauid thoughe his greate seruante to whome hee reuealed such deepe misteries yet it pleased him not to deliuer them from these ignorances but by the meanes of others to the ende that being thus instructed by the will of God they shoulde also exercise humillitye submittinge them selues to men in other thinges farre inferior to them selues Yet necessary it is that a man should here note one thing to the ende that God may by the meanes of his ghostlye father teache him the trueth and directe him in the way of vertue and that is that he come to confession with that ende and intention which he ought to do to witte with a desire to vnderstand the truth and that which is most expedient for his soule although it be a thing of travaile and that which will put him to much trouble and griefe with al let him craue of God to inspire and put into the hart of his ghostlye father that which hee hath to speake because if hee come to his confessor with a desire only that he should tell him that which doth please himselfe and to declare the trueth if it bee fittinge to his owne humor and if not to say nothing then for punnishment of that wicked intention God vseth to permit the ghostly father not certainely to tell him the trueth nor that which is necessary for him but rather the contrary for so hath God threatned by his Propher Ezechiell in these wordes If Cap. 14. a man who hath his hart from me commeth vnto a Prophet and by meanes of him would be taught concerning mee I will permit that the Prophet shall bee deceiued and deceaue him according to the wicked intention of him that asketh shall bee the deceite of him that answereth So did it happen to king Achah and to many more 3 Reg. 22. as experience hath taught vs who going to aske counsell for matters of theire soule with a naughtie intention haue beene deceaued Wherefore very necessarye it is that the penitent which desireth truly to bee illuminated and directed of God by meanes of his ghostlie father that he shoulde come vnto him with a pure sounde intention that is to say with an effectuall will that he should tell and instruct him in that which is most acceptable to God and most necessarie and profitable for his owne soule although it be contrarie to his owne liking hard and difficult to performe And comming in this manner God will teach him by this meanes al trueth and giue him strength to doe it and with the helpe of his grace make it easie and sweete to effect that which seemeth vnto him very sharpe and difficult So certaine be holy men of this most merciful property of God towardes such as come with a good intention that venerable Richard with greate confidence thereof writeth these wordes Curious persons are somtimes deceaued Richard de Sancto victore in cant c. 39. of the Diuel but the vertuous that with a good intention craue counsell and sincerely open vnto their ghostly fathers not onely theire sinnes but also the tentations of their soules these walke the right way free from deceite because he cannot erre that with a sound intention asketh counsell and is gouerned by him neither can he be beguiled by the enemy that doth discouer his tentations This which venerable Richard affirmeth may in generall bee hoped for of the goodnesse of God but more certaine it is in those thinges which bee donne throughe obedience for when they be of them selues lawfull although the superiour that prescribeth them may erre through ignorance or malice yet the penitent that in those thinges obeyeth can not erre by obeying for as much as hee doth in that the will of God concerning which point and of the necessity Tract 4. c. 34. tract 5. p. 1. cap. 2. tract 6. p. 2. c. 10. 11. and profit which commeth by obedience to our ghostlye father else where more hath bene spoken Chap. XII Of an other exellent remedy to deliuer our selues from the harme of secret sinnes and to supply the defectes of our former confessions and that is with care and diligence to make a generall confession Besids the former meanes now spokeÌ„ of ther remaineth yet an other very excelleÌ„t by which Gods seruant may deliuer him selfe from such secret sinnes as proceede from culpable ignorance and from other disorders before handled This meanes is to make a generall confession of all the sinnes of his life past taking for that the space of a weeke in which discharging him selfe from all other businesse let him enter into himselfe running ouer the ten commaundedements let him call to minde as much as he can all the sinnes of his life past and make his confession of them and by the help and direction of his ghostly father chosen out for that purpose the doing of it will be easie and sweete in such sort that in an hower or two he may dispatche it though it be a confession of many yeeres When as a man in his former confessions hath concealed some mortall sin through shame vaine feare or because he would not bestowe any time about the examination of his conscience or if he went to confession without a purpose to abstaine from mortall sin in these cases to make a generall confession both of all those sinnes vttered in that former bad confession and of all other sins committed afterward is a thing necessary and commanded by the lawe of God But when a man hath discharged himselfe well in his former confessions certaine and sure it is

that bounde hee is not to make a generall confession nor to confesse againe those sinnes which before he did confesse but although there be no bande or precepte yet verye good and heauenlie counsell it is and a worke of wonderfull profit for many reasons founded in the lawe of God and in experience which briefely now I meane to runne ouer One of the thinges which doth much humble man is the knowledge of him selfe his owne infirmitie his owne ignorance and especiallye of his sinnes and vvickednesse And for this cause Saint Augustine Tract 25. in Iohan. calleth humilitie the knowledge of a mans selfe because it springeth from that as from the cause and roote thereof And Saint Bernarde saith that humilitie is a contempt of him selfe as of a verie Tractat. de gradibus humilitatis vile thing growing from the true knowledge thereof Seing therefore a man in a generall confession calleth to minde all his sinnes and beholdeth them all mustered togither before him doth consider and note them more attentiuely more clearly doth perceaue all his infirmity all his ignorance and all his malice by that meanes doth he humble himselfe thinke basely of himselfe as hee deserueth and dispiseth himselfe as a most vile and vvreatched creature To this may bee also added that hee doth open all his ignorance and malice to an other man like vnto him selfe and of all that doth accuse and blame him selfe crauing at his handes that hee vvould correcte and punnishe him and inioyne him such pennaunce for his sinnes as hee iustlye deserueeh And as all these bee such actions by which a man doth abase contemne and handle himself as a miserable wretch so of them humilitie of hart doth encrease and hereof it proceedeth that Almighty God whose property is to exalt the humble and to bestow vpon them grace light and comfort seing a man in this manner to bee humbled giueth him newe and plentifull giftes of grace wherewith hee doth enriche his soule and giue it new beames of heauenly light by meanes whereof he doth lay open before him all such grieuous sins as through ignorance lacke of consideration before time he left vnconfessed One of the thinges likewise which maketh a man patientlie to endure the miseries of this life as infirmities of body pouerty iniuries persecutions of men the scourges of the Diuell is to knowe and consider the punnishmeÌ„ts which for his grieuous sinnes he deserueth when a man examineth and confesseth onely his veniall sinnes which hee did since his last confession doth not consider nor ponder those which in other times he hath coÌ„mitted vnwillingly doth he suffer any punnishment or iniurie and doth complaine and grieue at litle thinges but when he maketh a generall confession then doth he enter into the closet of his owne conscience and doth there behold the bottomlesse pit of wickednesse and doth looke vpon his heart as an impostume from whence such corruption of sinnes did proceede and then doth he think vpon the grieuous paines which for them hee hath deserued and iudgeth hel fire to be to litle for the iust punishmeÌ„t of such horrible sins committed against the maiesty of God And so doth hee willinglye offer him selfe with patience to endure all the afflictions miseries of this life and dare not complaine of any harme or aduersity that befalleth him knowing how litle all is to that which he deserueth Blessed Saint Gregory the Pope who was a mirrour of all vertue being vniustly persecuted by Mauritius the Emperour and very iniuriouslie entreated the holy man calling to minde such sinnes as hee had committed in not seruing of God with such puritye and perfection as hee ought endured all those iniuries with such patience that writing to the same Emperor he vttereth these wordes I beleeue Ep. ad Mauritium that thou shalt so much the better appease the wrath of Almighty God by how much more seuerely thou shalt afflict and punnish mee because I haue so badly serued him If the knowledge of such small sinnes did cause this Saint to thinke that hee deserued any kinde of punnishmente for them and was a motiue so vvillingly to haue suffered them how much more will the consideration of so many and so greate sinnes accompanied with that heauenlye lighte vvhich God bestoweth vpon him that humbleth him selfe in makinge of a generall confession cause him to thinke that farre more iustly he doth deserue any paines that God shall in this life lay vpon him with patience to endure the same Besides all this that which doth very much mooue a christian man to loue God and to be loued of him is to consider well the particular benefits and mercies which of him he hath receaued and this falleth out in a generall confession wherein a man by calling to mind his sins and confessing them doth enter into consideration and ponder what greate mercies God hath shewed him in deliuering him from so great euils from so many great dangers of euerlasting damnation in suffering with so great patience such notable iniuries as he hath done against him and pardoning with so great clemency such heighnous sinnes and that whereas he hath so longe time offended God so boldely and so without all shame yet hath he lik a most mercifull father continually bestowed vpon him incomparable benefites and at that very time when he did displease and contemne him by his wicked life did the same good Lord preserue him cherish and maintaine him with his creatures inspired into his soule holy cogitations and did offer for him vnto his eternall father the merits of his sacred passion And whereas hee might most iustly infinite times haue throwne him into hell as he did diuers other sinners yet delt he not so with him but expected and preserued him from the furie of the Diuelles and with his potent hand deliuered him from the bandes of his sins and the daunger of euerlastinge damnation The knowledge of these verities doth a generall confession worke bringing to a mans memory all the sinnes of his life past and making him to accuse himselfe for committing them and with this spiritual feling doth hee encrease more more in the feruent loue of so pitifull a Lord and maister who with such incredible longanimity hath expected and endured him and with so greate loue sweetnes hath cherished made much of and drawne him vnto him selfe and with such father lie pitie hath pardoned him and therefore doth hee praise him blesse him giue him thanks and sing foorth his mercies saying vvith the Prophet Dauid If our Lorde had not helped me my Psal 93. soule had now beene in hell Blessed be Psal 123. our Lorde who hath not suffered me to perishe betwixte the teethe of mine enemies the Diuelles beeinge made their pray my soule throughe his pietie and grace hath beene deliuered from the wicked snares of them that woulde haue carried me to euerlasting damnation Thou haste broken in

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 theÌ„ selues would haue and wheÌ„ 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 opinioÌ„ but to desire only that the wil of god and that which is most for his honor may be done and so let him coÌ„sult 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 takeÌ„ 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 coÌ„munion Gods wil is that there should be an order moderatioÌ„ how often one shold coÌ„municat and that it shold not be as men theÌ„selues list desire And this his wil hath he declared in that he hath by his church coÌ„manded 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. sacrameÌ„t 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 ofteÌ„ celebrat in one day hereof doth it follow that it is great reason very meet that in particular coÌ„munioÌ„s in which the coÌ„moÌ„ 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 coÌ„munion 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 sacrameÌ„t he may be inflamed with loue and abstaining for some daies hee may learn to haue it in reuereÌ„ce 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

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 custoÌ„e 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 inconuenieÌ„ces 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 sacrameÌ„t 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 wheÌ„ hee communicateth that it bee donne well and with that preparatioÌ„ 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 theÌ„ 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 bouÌ„tifully 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

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