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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

nor reprehend them yea doe oft-times excite them to vtter them by your euill example §. 5. Of Detraction Contumelie takes away the honor of persons present but Detraction takes away the good name of the absent Now to detract in that which may diminish notably the renowne of another is mortall sinne as saith S. Thomas 2. 2. q. 7. a. 2. and much more greuous then to steale his goods Haue care of a good name saith the wiseman for this shall be more permanent to thee then a thousand treasures pretious and great Eccles 41. 15. Better is a good name then much riches aboue siluer and gold good grace Pro. 22. 1. Detractors are odible to God and men Rom. 1. 30. Pro. 24. 9. Detractors were of old represented by those Locusts which S. Iohn saw hauing the faces of men and teeth of Lyons Apoc. 9. 3. for as much as vnder pretext of humanitie and compassion they teare with faire teeth the good renowne of other persons They haue againe bene represented by the fourth terrible beast which Daniel saw which hauing teeth of iron deuoured al he met with all trampling the rest vnderfoote Dan. 7. By the Crow which flying forth of the Arke went and fell vpon the carions Gen. 8. The scripture doth compare them also to open sepulchers from whence cometh forth nothinge but filthe and abhomination psl. 13. 3. To Serpents which giue their venim in secret Eccl. 10. 11. psl. 139. They be compared also vnto hogges which tread vnderfoote the faire flowers and haue their snowt alwaies groueling in the durt To flies which leauing the fairest parts of the body setle them selues no where else but vpon the scabbes To the Hen which scraping in the dirt casteth from her the pearles and diamonds and taketh nothinge but wormes and vermin To the Spider for that insteede of drawing of honnie from the flowers of virtues of their neighbour they draw venim wherwith they kil them selues and others Is it any maruell then if Dauid said One secretly detractinge from his neighbour him did I persecute psal 100. 5. S. Peter was wont to say that the mansleyar and the detractor were equall in malice according as S. Clement recounteth in his Epistle to S. Iames and by Gratian de penit dist 1. What doth the detractor meritt saith S. Basill and he that harkneth to him And he answereth They must be both chased and banished away from the conuersations of others Reg. 26. He that detracteth and he that harkneth doe both of them beare the diuel the one in his mouth the other in his eares S. Bern. in serm And it is to be noted that in this sinne as also in theft it sufficeth not that one confes him vnles withall he make restitution EXAMPLES 1. Marie the sister of Moyses hauing detracted from her brother our Lord God was so angrie therat that the cloude which couered the Tabernacle withdrew it selfe and Marie became instantly couered all ouer with leprosie Num. 12. The cloude saith Origen withdrew it selfe to signifie that the grace of the Holie Ghost withdrawes it selfe from the detractor and that his soule remaynes all full of the leprosie of sinne Hom. 7. vpon Num. 2. At another time the Israelites detracted Moyses and God punished them by the meanes of Serpēts which deuoured the greatest part of them Num. 21. 3. Core Dathan and Abiron did likewise detract Moyses and within a while after were swallowed vpp of the earth and descended quick into hell and two hundred and fiftie of their complices were consumed with a fire which came forth frō our Lord. Numb 16. 4. A detractor of S. Vincent Ferrier after his death albeit he had satisfied in the fire of Purgatorie yet could not enter into heauen till first he had bene to make restitution to the good name of the Saint to those before whom he had taken it away as him selfe said vnto S. Vincent appearing vnto him a litle before he went to heauen S. Vincent serm Dom. in albis 5. Donatus an African by nation a priest of Milan setting at the table with certaine religious began to detract S. Ambrose who whas dead at the same time almightie God strook his tongue with such a soare as laid him on his bed and in his sepulcher 6. A while after at Carthage Mauranus bishop of Bolitan did as much and was also punished with the same chasticement and selfe same death Paulinus vpon Baron tom 5. anno 397. 7. A certaine detracting Priest falling sick became as out of his witts before his death tearing him selfe cutting out his owne tongue Thomas à Cantip. l. 2. ap c. 37. p. 3. Loe the effects of the threatning of God against detractors in the 24. 21. of the Prouerbes where he saith With detractors medle not because their perdition shall sodenlie rise and the ruine of both who knoweth that is to say of the detractor and of him that harkneth to him §. 6. of Lying To lye is to speake against ones thought or to speake otherwise then one thinketh which neuer is permitted no not to conserue a whole cittie nor which is more not to conserue the whole worlde S. Aug. l. de mendacio ad Consentium c. 3. Innocentius 3. c. super eo de vsura it is the common opiniō of all the holie fathers and Doctors in 3. d. 37. 38. When the diuell speaketh a lie saith our Lord he speaketh of his owne because he is a lyer and the father thereof Iohn 8. 44. And Dauid saith Thou wilt destroy at all that speake lies Psal 5. 7. Six thinges there are which our Lord hateth and the seauenth his soule detesteth Loftie eyes a lying tongue handes that shed innocent blood Pro. 6. 16. The mouth that lyeth killeth the soule Sap. 1. 11. A false witnes shall not be vnpunished and he that speaketh lyes shall not escape Pro. 19. 5. To all lyers their part shall be in the poole burning with fire brimstone which is the second death Apoc. 21. 8. The holie fathers affirme no lesse S. Basil saith The most mightie thinge of all is the truth and the extremitie of malice is lying In proemio de Spir. Sanct. And in another place he saith that lyinge is the proper fruit of the diuell ep 63. 79. And B. Cesarius saith that euery lyer hath within him the malignant spirit Hom. 16. S. Hierom saith that a virgin esteemes it sacriledge for to lie ep 7. ad Laetā Hast thou heard thou wretched lyer the orracles of holie scriptures and doctors of the Church Heare now then the examples that follow EXAMPLES 1. A certaine woman accused wrongfully to haue committed adultery with a young man was taken with him and both put vpon the torture The young man not able to support the paines confest to haue committed the fact which yet notwithstanding he had not done But she not able to lift vp her handes which the hangman had tyed lifted vp her eyes to

27. created for the same end to enioy the celestiall enheritance 1. Pet. 1.4 What should let vs then to loue one another Blessed is he saith S. Aug. whom thou louest o Lord his friend in thee and his enimie for thee For he alone loseth no friende who loueth all his friendes in him who can not be lost Confes l. 4. c. 9. Euen as saith S. Dorotheus two lines drawen from the circumference after the centre the nerer they approache vnto the centre the nerer are they one to the other euen so the nerer that we approache vnto God who is our centre the nerer also are we by affection one to another In the 6. discourse not to iudge our neighbour The same doth S. Bonauenture say In stimulo amoris p. 2. c. 7. EXAMPLES 1. Our Lord hath so exceedingly loued vs that he hath giuen his very life for vs. He could not possibly giue a greater proofe of his loue as him selfe saith in S. Iohn cap. 15. 2. The first Christians loued one another so entirely that S. Luke saith The multitude of beleeuers had one hart and one soule Act. 4. 32. And Tertulian who liued about that time writeth that the Infidells seing the Christians so to loue as to dye one for another said Behould how they loue together 3. Moyses so loued his people that seeing God would punish them for their sinnes he said Lord pardon them or blot me out of the booke of life Exod. 32. 4. I wished my selfe said S. Paul to be an anathema from Christ for my bretheren Rom. 9. 3. 5. S. Serapion became a slaue to certaine tumblers and players to the end to haue some meanes to discourse with them and to conuert them to the faith which he effected Theod. in hist sanct pat c. 83. Marulus l. 3. c. 2. 6. Paulinus bishop of Nola did as much to deliuer the sonne of a poore widdow forth of captiuitie S. Greg. l. 3. dial c. 1. 7. S. Leo Abbot to redeeme certaine of his monkes that were captiues gaue a good somme of mony to the barbarous people which detained them and praid them to accept him in their place as they did and within a while after they cut off his head Sophon prat spirit c. 112. Baron tom 7. anno 586. 8. S. Sanctulus of the prouince of Nursie hauing accesse vnto the prison where a Deacon was detained caused him to get out secretly and he remayned in his place And when afterwards those of Lūbardy would haue behedded him he cald vpon S. Iohn and the hangmans armes instantly became benumd Which the Barbariās seeing admiring they gaue him life and libertie and to all the other captiues also S. Greg. dial l. 3. c. 37. O great renowned Saintes who after the example of our Lord haue postposed their owne liues to their neighbours And thou o Christian for a litle point of good or honor wilt enter into processe quarrels against thy neighbour O how far is this to giue thy life for him Let vs now come to the seauen virtues contrarye to the capitall sinnes ommitting the others lest we be too tedious THE IV. CHAPTER Of the seauen virtues contrary to the capitall sinnes GOod the Creator cōmanded the prophet Ieremie at the very beginning of his missiō to goe thorough the realmes to pluck vp destroy wast and dissipate and to build and plant Ieremie 1. 10. to wit to take from soules by the force of his wordes and examples sinnes and vices and to plant virtues in their places This is the whole endeuour of a good Christian which we labour to perswade in these two bookes In the first I haue laid downe the meanes to take away sinnes amongst others the seauen capitall which are as the fountaine and roote of all the rest I will now God willing open the way to plant virtues in their places and namlie those which are also by contrarie as the springe and fountaine of all the others §. 1. Of the virtu of Humilitie Humilitie according to S. Bernard is a virtu by the which a man doth villifie or despice him selfe by a true and perfect knowledge of him selfe Lib. de grad Humil. This virtu is so noble that the Sonne of God him selfe would teache the same both by wordes and by examples Learne of me saith he because I am meeke and humble of hart and you shall finde rest to your soules Mat. 11. 29. And in cap. 5. 3. he placeth the poore of spirit euen of this life in the ranck and number of the blessed and by the poore of spirit S. Aug. vnderstandeth the humble De sancta virginit c. 232. Humilitie is called by the holy fathers the firme foundation of a spirituall buildinge a the head b the mother c the mistris d and the treasure e most assured of all virtues a Cassian Collat. 15. c. 7. b Ambros in Psal 118. ser 20. c Greg. l. 23. mor. c. 13. d ibid Cassian e Basil in const mon. c. 17. The swathing clothes and cloutes of our B. Sauiour are more pretious then all purples the manger much more glorious then all the golden throanes of Kinges the pouertie of Iesus Christ is much more riche then all the treasures and store-houses in the world for what is there more riche and pretious then humilitie wherwith the kingdome of heauen it selfe is bought and purchased S. Ber. ser 4 in vig. nat Dom. And in the 2. ser of the Ascension he saith that humility is the marke of the predestinate What shall we say of the necessitie therof That which Truth him selfe hath pronounced of it A men I say to you vnles you become as litle children you shall not enter into the kingdome of heauen Mat. 18. 3. Perseuer my dearest saith S. Bernard in the discipline which you haue vndertaken to the end that by humilitie you may ascend vnto sublimitie for she is the way nor is there any other He that walketh by any other way he rather falleth then ascendeth for it is humilitie alone which exalteth it is humility alone which leadeth and conducteth vnto life Ser. 2. de Ascensione Her profit is great for she it is who procureth vs accesse to the secret cabinet and especiall graces of the kinge of heauen and makes vs to participate of all his treasures behould the proofes The prayer of him that humbleth him selfe shall penetrate the cloudes Eccl. 35. 18. The prayers of the humble haue euer bene agreeable vnto thee said the chaste ludith c. 16. God resisteth the proude and giueth grace to the humble Iac. 4. 6. 1. Pet. 5. 5. Will you that I comprehend all in one worde He that humbleth him selfe shall be exalted saith our Lord. Luc. 14. 11. To attaine to the top of this virtu S. Anselme giueth seauen degrees or stepps 1. To acknowledge ones selfe contemptible or worthie to be despiced 2. To reioyce therat 3. Freely to confes it 4 To persuade it to others 5. To suffer patiently that

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