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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08590	The true Christian catholique or The maner how to liue Christianly Gathered forth of the holie Scriptures, and ancient fathers, confirmed and explained by sundrie reasons, apte similitudes, and examples. By the Reuerend Father F. Phillip Doultreman, of the Societie of Iesus. And turnd out of Frenche into Englishe by Iohn Heigham.; Vrai chrétien catholique. English	Outreman, Philippe d', 1585-1652.; Heigham, John, fl. 1639.	1622 (1622)	STC 18902; ESTC S113556	149,727	482

going to bed an Agnus Dei vpon the table forgetting to weare it about his neck and that if the glasse had bene greater he had bene dispatcht Then the Archbishop remembred him selfe indeed to haue bene one night without his Agnus Dei and that in the morning of the same night he found him selfe stricken with a troublesome disease which lasted him for some dayes after This boy going afterwards to the Prouost of the citie of Treues and you Sir also quoth he were in great danger for certaine witches haue bene twice attempting to betwich you but yet they could not because you beare I know not what hallowed about you It was also an Agnus Dei. Father Martin Delrio aboue 4. Not far from the citie of Arima in Iaponia in a place called Iamada a young youth of the age of fifteene yeares was very often tormented with the malignant spirit An oncle of his Bonze for so they call the religious panims of Iaponia laboured to deliuer him by his prayers and panim ceremonies addressed to Chami and Fotoqui their false gods but all in vaine Which the youth seeing he went and complayned to a certaine Christian woman She confiding in her holy faith puld forth her Agnus Dei and put it about the neck of this boy Instantly the diuell moued cried and kept a greuous stur and at the last was constrayned to dislodge Father Lewis Froez in the history of the Societie of the colledge of Arima anno 1595. What thinke you now ô Christians of Agnus Deies Is it not worth the while to carry them about you both night and day §. 6. Of the Reliques of Saintes Besides Agnus Deis many beare about them some reliques of Saintes which also serue them for armour against the diuells and for effectuall meanes to obtaine fauours and blessinges of almightie God For the councell of Nice in the 7. act calleth the reliques of Saints health-some fountaines which distill into vs the graces and giftes of almightie God And S. Basill saith that who so toucheth the bones of the holie Martyrs by reason of the grace which resideth in the bodies becomes partaker of their sanctification Hom. in psal 115. The bodies only of Saints saith S. Greg. Nazianzen haue the same power which the holy soules haue be it that they be touched with our hāds or that they be honored yea the droppes only of their blood and the very least signes of their passion haue the same power that their bodies haue Orat. 1. in Iulian about the midst S. Iohn Chrisostome saith that the diuells are not able to endure the shadow nor yet the garments of the holy martyrs Lib. cont gent. de vita S. Babylae Ant. ep●s Mart. The same S. Ambrose writeth ser 93. Nat. 55. Martij Nazarij Celsi EXAMPLES 1. How many perils did the Israelites escape for the space of fortie yeares in the desert The scripture noting that they carried with them the holie bodie of Ioseph and of the other holy patriarkes Exod. 13. 2. The Emperor Theodosius marching in battaile was wont to carrie in ●teede of a casket the litle cloake and ●oode of S. Senuphius Monke and for his launce the staffe of the same Saint esteeminge that those holie reliques would counter gard him a great deale better then all other sortes of armour whatsoeuer Acta Cyri Ioannis apud Metaphrast 31. Similia habet Glicas 4. p. ●nnalium 3. A certaine Ermit of the desert of Sennaar as the cheife of al those which were carried by Araches to Auenir Kinge of the Indes bore about his ●eck a litle purse made of haire full of reliques of the holie fathers of the de●ert S. Iohn Damascen in the life of ●arlaam and Iosaphat c. 22. 4. S. Antonie wore vpon the fea●tes of Easter and Whitsontide the garment of S. Paul the first Hermite wherof S. Hierom speakinge who wrote his life he saith at the end therof If God would giue if it me I had ●ather haue the robe of S. Paul with his garments then all the purple o● kinges with their kingdomes 5. S. Thomas of Aquin was neue● without reliques of S. Agnes whic● he had in a Reliquarie fastned abou● his neck Ribad in his life 7. of March 6. S. Bernard bore so great affection to the reliques of S. Thaddeu● Apostle which he receiued in the la●… yeare of his life from Ierusalem tha● not contented to haue honored them and borne them about him during hi● life he commanded that they shoul● be layd vpon his body in his tombe after his death Guliel Abbas subfine l. 3 c. 2. vitae eius From all this which hath bene said who seeth not that it is good to carr● about vs both night and day some reliques of Saintes And what I pray● you can the diuells doe against ● Christian which layes him down armed with a good conscience by th● excited act of contrition fenced wit● the weapons of holy water Agnu● Dei and reliques of Saints And marke in this place that euen as our holie mother the Church concludeth eache cannonicall houre with the prayer for the departed Et fidelium animae c. euen so oughtest thou to finish thy daies iorney recommendinge to God the same soules saying for their refreshinge one Deprofundis or one Pater and Aue. See for this purpose the 8. § of the 6. Chapter of this booke Loe in few wordes that which we must doe morning and euening Let vs now see that which we ought to practise during the day THE III. CHAPTER Of the three Theologicall virtues Faith Hope and Charitie IT is not enough to carry the exterior markes signes of a Christian soldiar who so expecteth recompence from his captaine for all those which shall say Lord Lord shall not for all this enter into the kingdome of heauen Mat. 7. but the interior must also be answerable to the exterior The interior signes of a true Christian are the virtues whereof the chiefe and most necessary of all other are Faith Hope and Charitie as the Apostle saith 1. Cor. 13. and S. Aug. l. 2. Retract c. 63. Enrichid c. 2. 3. §. 1. Of faith Faith is a gift of God and a light whereby a man being enlightned beleeueth and holdeth firmlie all whatsoeuer God hath reuealed to vs and is proposed to vs to beleeue by our holy mother the Catholique Church Canis de fide simbolo This virtu is the basis and foundation of all the others without the which we cānot approache vnto God nor obtaine his grace Heb. 11. 6. To shew that one hath a true faith he must beleeue simplie without enquiring curiouslie how this or that can be done submitting and captiuating his iudgment to all that which the Church proposeth One must beleeue firmely without sufferinge him selfe to be shaken for any kinde of opposition or contrarietie whatsoeuer Freelie and holding vpp his head without leauing or ommittinge any thinge of that which toucheth the profession of

3. Gabr. Inchino chanon Reg. Lateran 3. An other concealing in confession a sinne of the flesh seemed to cast out to take in toades at his mouth and after his death appeared to his confessar horribly tormented saying that he was dāned for that he had concealed his sinne Adding that people went to hell by all sortes of sinnes but women principally by four by the sinne of the flesh by vaine ornaments by witchcraft and by shame for to confes them I● Iunior in scala coeli Gulielmus Pepin 1. sup Confiteor c. 13. 4. At Itate a cittie of the orientall Indies the yeare 1590. a christian maiden called Catharin giueing and abandoning her selfe secretly to the filthines of the flesh neuer confest her selfe at all Falling sick a father of the Societie went to see her and endeuored to induce her to a good confession She confest her selfe nine times but allwaies cōcealing her sinnes of the flesh And as the other seruants of the house fell a talking with her she said vnto them that euery time her ghostly father was nere vnto her a Black a More appeared vnto her by her beds side who said vnto her that she should take good heede not to confes all her sinnes saying that they were but petty faults and that on the other side S. Mary Magdalen exhorted her to confes them The seruants hearing these her speeches called back the father but he profited nothing so that she dyed in that estate After her death she appeared to one of the seruants all in fire saying that she was damned for hauing confessed none but litle sinnes and concealed the great adding that she was forced to tell them this for their example An Angel appeared also at the same time who willed the seruant to harkne vnto her and to related the whole vnto the rest Taken forth of the historie of the Indes written by F. Iacques Sam●tiego superior of the mission of the Itatins anno 1590. P. Thyreus de loco infest p. 1. c. 1 fus● narrat pat Delrio in suis disq mag 5. At Arone in Lombardie the yeare 1595. and litle maide but six yeares old dyed crying out that certaine Black a Mores went about to throw her into a boyling cauldron and finally she said Deuil cary me away deuill carry me away and in saying this she gaue vp her soule vnto the diuels Her parents knew by her no other thinge but that she was of a quick spirit had bene seene to play too liberally with litle youthes and that she neuer had bene at holie confession Taken out of the historie of the Societie anno 1595. §. 3. Of frequent Confession and how dāgerous it is for to delay it If thou hadst swallowed poison that thou knewest it wouldst thou tarry to seeke after phisick and after the phisitian til the poison were dispersed thoroughout all thy body If thou wert taken of the enimie mightest instātly be deliuered wouldst thou tarrie till some one had tyed thee with more chaines put thee into a deeper dungeon As long as a man is in mortall sinne he meriteth nothing by his good workes he doth not participat of the merits of our Lord nor of his Church he is depriued of the particular asistances of almightie God and of his Angell Gardien And that which yet is worst of all he is hunge by a thrid ouer the welle of the infernall pit and who knowes whither this thrid shall not perhaps be cut a sunder before to morrow Why then in an affaire of such importance and wherein is treated of thine eternall saluation doost thou defer the time vntill to morrow wherof thou art vncertaine to doe that which thou maist now doe assuredly Slack not to be conuerted to our Lord and differ not frō day to day for his wrath shall come sodainly Eccl 5. 8. Sonne hast thou sinned doe so no more but for the old also pray that they may be forgiuen thee Eccl. 21. 1. Doost thou contemne the riches of his goodnes and patience and long animitie not knowing that the benignitie of God bringeth thee to pennance But according to thy hardnes and impenitent hart thou heapest to thy selfe wrath in the day of wrath Rom. 2. 4. He that hath promised the penitent pardon hath not promised the sinner the day of to morrow S. Greg. Hom. 10. in Euang. He that doth penance and reconcileth him selfe at the end of his life that he departs this life with assurance I am not assured I say not that such an one is damned nor yet say I that he shall be saued Wilt thou be deliuered from this dout Wilt thou auoide that which is vncertaine Doe penance whilst yet thou art in perfect health whilst thou canst as yet sinne for if thou wilt doe penance when thou cāst sinne no more sinne leaueth thee but thou hast not left sinne S. Aug. lib. ●… Homil. EXAMPLES 1. Chrysaurius a riche man hauing passed all his life in pleasures seeing him selfe reduced to the point of death and compassed about with diuells ready to carry him to hell turned him towards heauen crying out Inductas vel vsque mane inducias vel vsque mane Truce only till to morrow truce only til to morrow with these wordes gaue vp the ghost S. Gre. Hom. 12. in Euang. l. 4. dial c. 38. 2. A Courtiar of Coenredus kinge of England admonished by the kinge himselfe to be confessed in his sicknes refused to doe it saying that he would not be confessed then but when he was well recouered and able to goe broad saw being nere his death the diuells who shewed him all his sinnes written in a huge booke and the Angells who gaue place vnto them he saying that two deuils were entred into his bodie the one by his head the other by his feete to deuoure his soule and so dyed at the same time Venerable Bede lib. 5. hist Aug. c. 14. anno 704. 3. An other deferring his repentance after the like maner saw a litle before his death his place in hell neere vnto Caiphas The same author cap. 15. 4. At Squira a cittie of the Philippine isles an Indian woman feeling her selfe moued of God to make a Confession of her whole life and that for many dayes together she imparted the same vnto her parents who gaue her councell to defer it A litle after she fell sick a Priest was called but he could not heare her for he found her dumbe to euery thinge saue in these wordes which she repeted oftentimes stretching forth her handes towardes her parents Take hence these Ca●…s what make they here Ah wretch that I am behould the blackmores who will carry me away They prayd for her but all in vaine for she sunge no other songe and hauing cryed that they burnd her she gaue vp the ghost After her death God declared that she spoke into these thinges thorough idle rauing for as they went about to winde her vp and to burie her her body

approach often therunto §. 2. Of the preparation and deuotion requisite to communicat well Let a man proue him selfe that is to say examine him selfe and if he see him selfe in mortall sinne that he confes him selfe and so let him eate of that bread and drinke of the chalice For he that eateth and drinketh vnworthely in mortall sinne eateth and drinketh iudgement to him selfe that is to say his condemnation not discerninge the body of our Lord. Therefore are there among you many weake and feeble and many sleepe that is to say are in the death of sinne These are the wordes of the Apostle 1. Corinth 11. and so explicated by Theophil Saint Anselme Saint Greg. lib. 2. cap. c. 1. in l. 1. Reg. serm 1. temp Concil Trid. Sess 13. c. 7. Now four thinges are requisite to communicate well 1. Faith 1. Tim. 3. S. Basil quest 172. in reg breu That is to say to beleue the reallitie of the pretious body of Iesus Christ in the holy Sacrament 2. Penance and Confession 3. An attention of soule deuotiō excited by prayers and meditations Chrisost hom 83. in Mat. 3. ad Ephes 60. 61. ad pop 4. A decent cariage and comportment to be fasting chaste modest humble hauing our face mouth and handes cleane S. Aug. ad Ian. epist. 118. cap. 6. Orig. hom 5. ●n diuers euang locos O what horrible indignitie is it to beleeue that Iesus Christ is in the most holie Sacrament and yet to presume to receiue him hauing thorough mortall sinne the diuell harboured in his soule EXAMPLES 1. A holy Bishop hauing asked of God to know the interior estate of two of his subiects which were reported to be adulterers as they communicated he saw the one of them to haue his face black and his eyes full of blood and the face of the other bright and shining and al his garments as white as snow And not knowing what it ment an Angell tould him that the first was an adulterer and was yet in sinne The other albeit he had likewise committed adulterie yet had he cleansed him selfe by Confession before communion In vitis patrum pag. 2. § 156. The same also Saint Euthymius Abbat saw in some communicants as Surius writeth in his in life Ian. 20. 2. Widekindus Duke of Saxonie being come disguised into the campe of Charlemaigne saw the priest vpon Easter day giue to those that did communicat a very beautifull litle childe who entered into the mouth of some with a face laughing and into others with a countenance frowning and as it were by force Albertus Crautz l. 2. de hist. de Sax. c. 23. 3. A young man in Guienna anno 1600. communicating in mortall sinne had neuer power to open his mouth Wherat the priest amazed asked of him if he were confest who answered with teares no Florimond Reimond tom 1. of the begining of heresie lib. 2. cap. 12. S. Greg. of Tours writeth the like historie lib. de gloria mart c. 89. 4. Kinge Lotharius hauing for a long time kept a concubine came to Rome to Pope Nicholas to be absolued assuring that he had put her from him which notwithstanding he had not done The Pope to proue his saying caused him to communicat with all the Lordes of his trayne A strange case the kinge died within a few daies after at Placentia and within the yeare all the others of his company Sigebert in chron anno 870. 5. At Dulaca a cittie of the Phillippine Islandes a younge man receiuing the B. Sacrament in mortall sinne felt instantly most strange paines thoroughout his body He cast vp the holy Hoste in a priuie and the paine ceased our Lord choosing rather to be in that dirt then within that sinfull soule Within a while after he fell againe to his former sinnes and went notwithstanding vnto the communion and behould he was at the same instant as seased with a fire in his throate he withers and consumes quite away which his parents them selues perceiued well and yet descouered not the cause He communicats againe and behould an infinite number of litle flies which fly to his mouth and gaue him so many prickes with their stinges that at the last he knew him selfe confest him and presently all those litle flies and all his paines departed In the annales of the Societie anno 1605. O the blindnes and obstinacie of the sinner O the admirable patience and benignitie of God! THE IX CHAPTER Of hearing sermons or the word of God BLessed is the man whom thou shalt instruct o Lord and shalt teache out of thy law psal 93. 12. Blessed is the wombe that bare thee and the pappes that thou didst suck said a woman vnto our Lord after his sermon yea rather quoth he blessed are they that heare the word of God and keepe it Luc. 11. 28. He saith yet more in another place He that is of God that is to say according to the explication of the holy fathers a he that is predestinat to eternall life he heareth the wordes of God therfore you heare not quoth he to the Iewes because you are not of God Iohn 8. 47. a Aug. tract 42. in Ioan. Greg. hom 12. in euang Ber. ser 1. in Septuag Certainly saith S. Iohn Chrisostome I haue great proofes of your profit and spirituall aduancement to see you euery day to runne with so great promptitude and to be so greedie and desirous to feede and fill your selues with spirituall doctrine For euen as the appetit to corporall meate is an argument of the good constitution of the body euen so the desire of spirituall doctrine is an euident signe of the good constitution and health of the soule Chrisost hom 32. in Gen. The wordes of sermons are called by our Lord the wordes of God because it is God who speaketh by their mouthes He that heareth you heareth me Luc. 10. And Mat. 10. 20. It is not you that speake but the spirit of your Father that speaketh in you We giues thankes to God without intermission because that when you had receiued of vs the word of the hearing of God you receiued it not as the word of men but as it is indeed the word of God 1. Thes 2. 12. EXAMPLES 1. S. Ephrem being one day in praier he heard a voice which said vnto him Ephrem eate What shall I eate quoth he and who shall giue me foode Goe to Basil replied the voice he will teache thee and will giue vnto thee the euerlasting bread He arose goes seeke S. Basil and found him preaching in the church Surius 1. of Feb. 2. S. Gregorie of Nice and Metaphrastes write that S. Ephrem saw a Doue to prompt vnto S. Basil all that he preached And Amphilochius addeth that he saw the tongue of S. Basil all on fire 3. An Arrian heretique and a great enimie of our faith was conuerted to the truth for that he perceiued whilst S. Ambrose preached an Angell to dictat into his eare all that