c. 31. 2. Tim. 3. 1. Cor. 6. Eccl. 11. Zachar 8. Mat. 6. Pro. 22. The Apostle S. Paul calleth it the seruice of Idols Colos 3. 5. And to the Ephes 5. 5. They that will be made riche fall into tentation and the snare of the diuell and many desires vnprofitable and hurtfull which drowne men into destruction and perdition for the roote of all euils is couetousnes 1. Tim. 6. 9. Nothing is more wicked then the couetous man Eccl. 10. 9. S. Bonauenture compareth the couetous man vnto the hog for euen as the hog is nothinge worth so long as he is a liue and is only profitable when he is dead euen so the couetous man is nothing worth so long as he liueth because he keepeth all to him selfe and doth no good to any body vntil he be dead for then he giues his soule to the diuells his body to the wormes and his welth to his kinsfolkes S. Bon. in diaeta salutis tit 1. c. 6. The scripture likewise compares him to one sick of the dropsie who the more he drinketh the dryer he is the more he hath the more he would haue Eccl. 5. 9. S. Gregorie of Nazian compares the couetous to the cursed Tantalus who is pictured by the poets plunged in the infernall waters as high as the chinne and dies for drithe and hauing the Apples of delight hanging nere their nose can not eate them The couetous also beare their hell in their owne bosome and doe endure it the more riches they swallow the more they thirste the more they abound in victualls and foode the more are they famished Is not this a hell in this world to be oppressed with sleepe vpon a bed of fethers and to be enforced to watch To be pinched with extreame hungar at a table full of good meates and not to be able to eate To burne with thirst hauing the goblets full of delicious wine hard at his mouth and not able to drinke Beâ—hould the hell which the miserable couetous doe endure is there then a more miserable sinne in the whole worlde EXAMPLES 1. Giesi Elias seruant was for his couetousnes punished with leprosie 4. Reg. 5. 27. 2. Iudas egged by auarice sould his master for thirtie pence after hunge him selfe burst asunder in the midst and gaue his bowells to the earth and his damned soule to the diuels Mat. 26. 14. 27. 5. 3. Ananias and Saphira retayning the halfe of their goodes thorough auarice dyed both one after another with soddanie death Act. 5. Achan in Iosue 7. of Saul 1. Reg. 15. 20. Of Achaâ— and Iesabell 3. Reg. 21. 4. Reg. 9. 4. During the Empire of Constantine sonne of Heraclius there was in Constantinople a riche man who being in danger of death gaue to the poore thirtie pounds of gold but recouering after he repented him selfe of his almes A certaine friend of his endeuored to take this sadnes from him but seing that he profited not he said vnto him I am ready to restore you your thirtie poundes vpon condition that you shal say in the Church in my presence Lord it was not I that gaue the almes of thirtie poundes but this is he He accepted it and said it But o incomparable secret of the iustice of God as he thought to goe forth of the Church with his mony he fell to the ground starke dead Baron tom 7. annal an 553. ex Cedreno Raderus ex Menoeo Grecorum 5. A woman vnder the cloke of pietie and religion hauing made a great many of pilgrimages to holie places she had gathered together a great deale of mony which she fayned to be for the redeeming of prisoners for the necessitie of the poore â—he hid the same vnder the ground within her house that none but her selfe should singar the same Her daughter was askt what her mother had done with her mony And because she could tel no tydinges they sought so long that at last they found it The Bishop caused it to be carried to the graue of this couetous woman and to be cast vpon her carkas About midnight most pittifull cryes were heard to issue forth of the hollow places of that sepulcher and a voice which said with a lamentable accent My gold burnes me my gold burnes me These cryes lasted three whole daies at the end wherof they opened the graue a fearfull thinge and saw the gold that had beene there laid all melted and in flames to runne into the mouth of this wicked woman S. Greg. of Tours reports the same l. 1. of the glorie of Martirs c. 106. 6. S. Atoninus writeth that an aâ—aritious man admonished of his parents and friends being sick euen to death to confes him selfe answered I haue no hart how then will you that I confes And that you thinke not that I doe but ieste goe to my coffre you shall finde it amidst my gold wherin I haue put my whole hope This said he died without any repentance His coffre is visited and iust as he said his hart was found amidst his gold so true it is which our B. Sauiour somtimes said Where thy treasure is there is thy hart also Mat. 6. S. Ant. in Summa 2. p. tit 1. c. 4. § 6. 7. Behould another like case arriue vnto a couetous man whose hart was found in his coffre after his death betwixt the clawes of a Dragon which lay vpon the gold and siluer saying that hart was geuen vnto him by the dead during his life In Gabr. Inchinoser 1. of the puritie of hart 8. Another being at the point of death could neuer be induced to be confest but as soone as he saw the priest depart he called his wife and caused a platter full of gold to be brought vnto him to which he said Thou art my gold in thee it is that I doe hope let the Priests say what they please thou art it that shouldst asist me Hauinge said these wordes he bowed his head into the platter and there rubbing it amidst the gold which he kist and adored for his idoll he so died miserably Extracted out of the annales of the societie 9. Such another also was he of the cittie of Constance recounted by Niderus and Pinelli who falling sick of set purpose to spare his mony caused him selfe to be carried to the hospitall And seeing him selfe neere his end caused to be made him some pease pottage and cast his gold into the same hauing stird it with his spoone endeuored to swallow it downe but he choked him selfe and died before he had eate it vp Pinelli pag. 1. c. 5. 10. Reginherus bishop of Misne haueing buried his treasure in his own chamber was found on the morrow laid theron with his face against the ground and starke dead Lambert Schafnabur apud Baron to 11. anno 1067. O strange and tragicall deathes of couetous parsons §. 3. Of the sinne of Luxurie Luxurie is a disordinate appetite of carnall pleasure her daughters are
paines and asked him how he found himselfe Ah quoth he you haue deceiued me for you promised me that I should be but three daies in Purgatorie and behould I haue already bene here many yeares No replyed the Angell I haue not deceiued you but it is the greuousnes of the paines that doe deceiue you for you haue not as yet bene here but only an houre Alas bringe to passe then quoth hee that I may returne to life againe and I am readie to endure my sicknes not two yeares only but euen as long as euer it shall please God which was granted him and neuer after did he complaine of his paines S. Antoninus 4. p. Sum. tit 14. cap. 10. § 4. Ribad l. 1. de tribulat c. 7. The greuousnes of these paines may be further proued by all the reuelations which venerable Bede alleadgeth in the 3. and 5. booke of his historie 〈…〉 Bridgit §. 8. Of prayers or suffrages for the departed It is a holie and healthfull cogitation to pray for the dead that they may be loosed from sinnes 2. Mac. 12. 46. It is holie because it commeth from a holy begining which is charitie It is healthfull first to the departed for it deliuereth them from their paines 2. To him who doth it for as much as he by this meanes encreaseth his owne merits and consequently his glorie and maketh him selfe as many friends and intercessors with God as he asisteth soules Againe that which is said of praier may be also vnderstood of fastinge almes pilgrimages and whatsoeuer good worke offered to God to this intent but aboue all the holy sacrifice of the Masse I am of the minde saith S. Ambrose speaking to Faustinus of his sister deceased that we should not so much weepe for her as asist her with prayers and recommend her soule vnto God lib. 2. ep 8. S. Aug. saith We must not dout that the dead are holpen by the prayers of the Church sacrifices almes c. Ser. 32. de verb. Apost Saint Chrisostom saith Let vs asist the dead not with teares but with prayers and almes Homil. 41. in 1. Cor. An Angel in the historie of venerable Bede came to tell in the behalfe of God to a holy personage that the prayers of the liuing almes fastinges and principally the sacrifice of the Masse did succour sundry faithfull soules departed to the end they might be deliuered before the day of iudgment lib. 5. hist. Aug. cap. 13. Who seeth not then that it is the duty of a good Christian in the morning at his arising and in the euening before his sleeping hearing or saying Masse to pray for the soules detayned in this fire which we haue seene in the precedent paragraph to be so terrible but aboue all for those of our parents to whom for sundrie respects we may be obliged and somtimes also in the day time to asist thē by some good worke If in this life we saw some one of our friendes amidst a fire from whence he could not deliuer him selfe and yet that we might doe it easily could we be so cruell to him as not to asist him With such measure saith our Lord as you shall haue measured vnto others it shall be measured to you againe Mat. 7. 2. Marc. 4. 24. EXAMPLES 1. A certaine religious of S. Francis albeit of a holie life appeared the yeare 1541. vnto a nouice who prayed for him saying that he was in Purgatorie for hauing bene negligent to pray for the departed Franc. Gonzaga de orig Seraph relig part 4. in prouincia Canariae conu 7. 2. Brother Bertrand prouinciall of the Dominicans said Masse euery day for the expiation of his sinnes but very seldome for the dead And when vpon a day he was asked the reason he answered that the soules that were in Purgatorie were assured of their saluation and therfore had not so great neede of prayers as the liuing had The night following one that was dead appeared vnto him ten seuerall times beating with his hande vpon his coffin as it were in threatning of him whence he conceiued so great a feare that the day did no sooner appeare but he went and said Masse for the dead and all the rest of his life after he employed him selfe to asist the deceased Lib. 1. Chron. frat Praedic c. 27. Theod. de Apoldia lib. 3. vitae S. Dominici cap. 8. 3. S. Christine natiue of S. Trou in Hasbaye being dead her soule was led by Angells into a place which by reason of the horrible torments which they there endured supposed her selfe to be in hell but one of the Angels tould her that it was Purgatorie Frō thence they led her to heauen before the throane of the most holy Trinity who put it to her choice ether to remayne in heauen for all eternitie or to returne to her body to deliuer by good workes all those soules which she had seene in Purgatorie and afterwards to come to heauen loaden with the more merits She accepted this last condition and immediatlie entred againe into her body whilst Masse was said the body being set in the midst of the Church Afterwards vntill her death she suffered so many and so horrible torments that she merited the name of Christine the admirable Thomas à Cantipr in her life and Surius tom 3. c. 23. of Iune 4. S. Leibertus Bishop of Cambray praying vpon a day in the churchyard of S. Nicholas of the same cittie for the soules of those whole bodies were buried in that place saying Animae omnium fidelium defunctorum requiescant in pace The soules of all the faithfull departed rest in peace this voice was heard in the ayre most intelligibly Amen In the Martyrologe 23. of Iune See the life of S. Lidwine and the discourse of the commemoration of the faithfull departed in the flowers of the liues of Saintes by Ribad 2. of Nouember THE VII CHAPTER Of satisfactorie workes Fasting Almes and Prayers THe Archangell Raphaell in the 12. of Tobie teaching young Tobias the practise of of good workes said vnto him That prayer accompanied with fasting and almes was very healthfull and profitable Yea all the satisfactorie workes which we are able to doe in this life are referred to these three for which cause S. Aug. saith Behould all the iustice of man in this life fastinge almes and prayer Will you that your prayer flie vp to heauen Giue it two winges fastinge and almes S. Aug. in psal 42. §. 1. Of Fasting The Church commands vs to fast the Lent the four Ember daies and certaine vigills that is to say not to eate then but one meale a day and to abstaine also from flesh and in Lent from flesh and egges which hath bene practised euen from the Apostles times 68. canon Ap. S. Hier. ep 54. ad Marcellam She also commandeth that the Fridayes and Saturdayes and the Rogation dayes we abstaine from flesh She declareth the vtilities of Fastinge in the preface of the Masse
Indian woman to lie with him behould how at mid-night a tempest arose with a terrible thunder The woman stricken with feare cryed out saying O blessed virgin Marie keepe me Which this dissolut companion hearing he said vnto her That it was needles to call vpon our Lady for that she had not the meanes how to helpe her Scarce had he vttered the last wordes but a thunderbolt caried him out of the bed into the midest of the chamber burnt all his shirt The woman lept forth of the bed and puld him by the feete but his feete remayned in her haÌ„des as if they had not held to his body She endeuored to draw him out of the chaÌ„ber but a flame entring at the doore hindred him that he could not get forth She cryed for helpe and the neighbours runne and finde this accursed caytiffe starke dead with his mouth open in a horrible manner without teeth without tongue and all his members brused and grounden in such a sort that in pulling of them though neuer so litle one deuided and rent them from the body Franciscus Bencius in the Annales of Col. of Pacen of the societie of Iesus in Peru. in the yeare 1588. And Matheus Timpius in the Theatre of the diuine vengance Happie was this poore wenche that she called vpon our B. Lady so luckelie but cursed was this hoore-master and blasphemer so to haue mocked her §. 3. Of Malediction and of wicked Imprecation To curse any one is to wishe him some euill as the plague death the diuel to take him or the like In the old law he that cursed father or mother was to be put to death Leuit 20. 9. c. 24. 15. The mothers curse rooteth vp the foundation Eccles 3. 11. that is to say ouerthrowes her whole familie MaledictioÌ„ according to S. Thomas is of its nature mortall sinne because it repugneth vnto charitie and is so much the more greuous as the person which one curseth ought to be more loued and reuerenced as for example God Saints Superiors and our parents S. Thom. 2. 2. q. 76. a. 3. EXAMPLES 1. Surius vpon the life of S. Zenobius martyr writeth that a mother angrie with her childe who afflicted with a terrible ague asked her drinke vnto the fourth time in one night said vnto her childe in choller in giuinge him the goblet Hould drinke and swallow downe the diuell and all together at the same instant the childe was posessed of the diuell He writeth likewise of another mother who being beaten of her children sent them all vnto the diuell and that forthwith they were seased and possessed in such sort that they fell a bytinge and tearing of one another The mother repenting her of her fact albeit a panim brought them vnto S. Zenobius who by the signe of the holy Crosse deliuered them and baptised them together with their mother and all the houshold Ioannes Archipresbiter Aretin in the life of S. Zenobius and Surius 25. of May. 3. S. Aug. in his 22. booke of the cittie of God de diuers ser 94. writeth that a certaine woman in Capadocia hauing seauen sonnes and three daughters was stricken of her eldest sonne with the consent of all the others Which she supported so impatiently that she went to Church to curse them vpon the holy Font wherein they had bene baptised As she was in the way the diuel appeared vnto her in the likenes of her husbands brother who hauing aked her whither she went she answered that she went to curse her sonne The diuel tould her that she should curse them all When she was come to the place of the Font all in a furie she toused her haire and discoueringe her breastes besought God that he would sende vpon her children the punishment of Cain making them all trembling and rogues This being said she retourned and behould instantly her eldest sonne was stricken with a trembling of all his members and before the end of the yeare all the others were in the like perplexitie The mother seeing the vnfortunat disaster of her children conceiued so great sorrow therfore that she hunge and strangled herselfe her children became vagabound rogues here and there about the contrie wherof two bretheren and sisters were seene of S. Aug. at Hippo who healed them at the reliques of S. Steuen Learne here you fathers and mothers to restraine your choller and to bridle the intemperance of your tongue that you become nor the cause of such disaster vnto your children 4. That famous posessed person at Laon in Lannois in France anno 1566. fell she not into the power of the diuell thorough the wicked imprecation of her parents which hath likewise hapned to so many others §. 4. Of contumelious wordes To giue one some euill name or to obiect vnto him some vice ether of body or minde as to cal him lyer dolt theife drunkard or the like is a contumelie which of its nature is a mortall sinne Whosoeuer shall say to his brother Thou foole shall be guiltie of the hell of fire Mat. 5. 23. And the Apostle S. Paul Rom. 1. 30. â—ancketh the coÌ„tumelious with those that doe deserue death EXAMPLES 1. As the holy prophet Eliseus went vp to Bethell certaine children came â—oorth of the cittie who seeing him with his head balde mockt him saying Goe vp bald-pate which the Saint hearing he turned him towards them and cursed them and behould at the selfe same instant two Beares which came forth of the forrest ran vpon these children and deuoured of them fortie two 4. Reg. 2. 2. The Chamberlain of the Emperor Valens hauing vomited forth a number of iniurious contumelious wordes against S. Aphrates went to prepare the Emperors bayne but he was come no sooner in but he became stark madde and cast him selfe into the scalding water wherin he dyed Theodoret l. 4. hist. eccles c. 26. Card. Barron tom 4. of his eccles Annales in the yeare of our Lord 370. 3. Iohn Aratus a great fauorer of the Iewes in Lacedemonia after he had disgorged a many of contumelies against S. Nicon was in the night time whipt in his sleepe of two venerable old men who hauing sharply rebuked him for his sinne cast him into a deepe prison Hereupon he awaked and found him selfe taken with a stronge ague and knowing that this was a punishment from God arose and went and sought forth the Saint and asked him forgiuenes S. Nicon forgaue him but withall told him that God had decreed to take him out of this life and that therfore he should dispose him selfe for his death Hereupon he returned to his house layes him downe on his bed and three dayes after gaue vpp the ghost Baron tom 10. of his annales anno 932. See you not by these examples that contumelie is a great sinne You shall then be chasticed ether in this life or in the other you fathers and mothers who hearing your children to pronounce the like wordes doe not punish
thereof but bidding it afterwards to be set on the borde as he went about to breake it vp a Toade appeared vpon the same which leapt vpon his face and stuck fast therto in such maner that it was neuer possible to pluck it away vntill such time as he was dead and which was yet more whatsoeuer the Toade endured in his body the miserably man did endure the same also This was to preache without speaking a worde to all those that saw the same the honor and affection which children owe vnto their parents S. Bon. l. de 10. precept ser 5. Tho. a Cantip. l. 2. ap c. 7. art 4. 8. A certaine marchant not furnishing two of his sonnes with as much mony as they desired was set vpon by them as he went to a certaine faire in Germanie and was slaine And hauing made them selues riche by meanes of his horse and of his purse they went to the Tauerne to play who should haue the whole As the one saw that he lost all in a rage he puld out his poyniard and threw the same against the floore saying to God If could pierce thee I would doe it At this hellish worde the earth and hell did both open at the same instant and swallowed him vp all aliue The other more then halfe dead departed that house went to Geneua presented him selfe vnto the Magistrates confest his fact and was put to death Ioannes Honthemius Leod. S. Hieronimi relig 9. A young gentleman natiue of Flesche in France seing that his father sent him not as much mony as he would spend wrote a letter vnto him full of reproaches contumelies and greuous curses But he had no sooner sent the same but that he founde him selfe stricken with so great a deafnes that he could not heare so much as the noise of a Canon He tried the art and remedies of the most part of the Phisitiens and Doctors that were in France but all in vaine At last he aduised him selfe to haue recourse to our B. Lady of Loretto He went then and hauing made a generall Confession he continued so nine daies with a great deale of deuotion The night of the feast of the Assumption as he was laid in his bed behould how he saw a venerable and dreadfull matrone enter his chamber accompanied with his father and mother and asked them if that were their sonne who answered I. She asked them moreouer if they were willinge to haue him healed They answered that they had no other desire Then approaching to the beds side she put one of her fingars within the eare of the young gentleman and puld out a paper which she shewed vnto him He read it and saw that they were all the wordes of his letter and then she presently disappeared he finding him selfe entirely healed of his deafnes saue only a paine of that eare from whence the paper was taken forth which lasted him diuers daies Then he arose and went and sought forth presently father Henrie Campege of the societie of Iesus his Confessar who led him to the holy chamber of the virgin and made him there to sweare that the matter had passed as I haue here put it downe and the one the other gaue thankes to God and to the holy virgin Marie This hapned in the yeare 1613. and was related vnto me by the selfe same father Henrie the yeare 1616. Is not this a very notable and rare example 10. A young youth vpon a day cast his mother forth of a Chariot with a kick or blow of his foote Within a while after he had some quarell with his master who without any reason cut off one of his feete Whereof a holy Ermite complaining to God an Angell came and tould him that God had permitted the same in punishment of a blow of the foote which he had somtimes giuen to his mother Raderus in virid sanct in anot ad vitam S. Ephrem ex Iosepho Balardino l. 3. c. 47. O God how iust and admirable are thy iudgments against rebellious children towards their parents §. 3. Other considerations for the fathers of families touching the gouuerment of their houshold and particularly towards their men and women seruants Euen as God commandeth men women seruants to obey their masters and mistrisses in all that which is reason with feare and tremblinge in the simplicitie of hart as to Christ not seruing to the eye as it were pleasing men but as the seruants of Christ doing the will of God from the hart Ephes 6. 5. euen so will he that masters and mistresses haue care of them as well in that which concernes the body as the soule And as touching the body First giuing them conuenient nourishment and paying them faithfully and with the soonest for their seruice for it is a sinne which cryeth for vengeance from heauen to defraude the labourer of his hyer Hearken to S. Iames. You haue stored to your selues wrath in the last dayes behould the hire of the workmen that haue reaped your fieldes which is defrauded of you cryeth and their cry hath entred into the eares of the Lord of Saboth c. 5. 4. Secondly not ouerburdening them nor molesting them Thirdly if they be sick nether turning them away nor sending them vnto the hospitall but keeping them with them and hauing a care of them after the example of the Centurion with all charitie as members of Iesus Christ and their Christian brothers As touching the soule instructing them or causing them to be instructed in pointes of faith and not to dissemble hearing them sweare or speake vnseemely wordes or seeing them commit any kinde of sinne 2. Making them to hante the Sacraments heare Masse and as much as they may Catechising or sermons 3. Recommending often vnto them the examine of the Euening and neuer to goe to bed nor yet to rise without thanking and praying to God in the maner that we shall shew in the booke ensuing Loe here the duties of good and Catholique masters for as the Apostle saith If any man haue not care of his own and especially of his domesticalls he hath denied the faith and is worse then an infidell 1. Tim. 5. 8. EXAMPLES 1. The good Centurion of Caphernaum albeit a Panim hauing his seruant lying sick so far was he from turning him out of doores that he went him selfe to seeke our Lord to beseech him for to heale him which he performed so well that he obtained his perfect healing Mat. 8. S. Elzearus Count of Arie in Prouence had a maruellous care of his seruants and to the end that euery one should studdie and aduance him selfe in the way of virtu he ordained 1. That euery one should euery day heare a whole masse 2. He would not that any should eate of his bread which he knew to be in mortall sinne for feare least he should spoyle the others and that he should seeme to feede and nourrish sinne 3. That all should confes them once a weeke and once a
a reasin at a weddinge Plato Foulques Count of Aniou runinge after a Hare Cardinal Columnus vice-Roy of Naples in the time of Charles â—he fift tasting of Figges refresht in yce gaue vp the ghost betwixt the armes of his seruants P. Coton in the sermon of death And that foolish Richman in the gospell who thought him selfe so sure of his health and of his substance heard he not all vnexpected the sentence of his soddaine death Luc. 12. Finally deceiue not thy selfe for death slayeth in euery place Aristobulus in the bathe The Apostata Emperor amidst his armie Philippes by the Altar Caligula in a caue vnder ground Carloman a hunting Cesar in the senat Erricus by his mother Alboinus by his wife Ariston by his seruants Baiazeth by his sonne Mustapha by his father Conrad by his brother and Cato by him selfe EXAMPLES OF THOSE who refrained from sinne by the remembrance of death 1. A certaine brother Conuerse an Alman called Leffard hauing for many yeares exercised the office of a porter in his monasterie at the last debauched him selfe thinking that notwithstanding his nobilitie and decrepid age he was still put vnto so base an office he who might be in pleasures and delightes in the worlde and so resolued to leaue his monasterie and his habit Now as he was on a night in this fond fansie waytinge for the breaking of the day ro runne his way behould a venerable old man which appeared vnto him and commanded him to follow him the which he did They came at the last to the gate of the Church which opened of its owne accord from thence they went into the church-yard where they were not so soone entred but all the graues opened of them selues The old man caused this religious to draw nere to the one and shewed him the carion that was therin Seest thou quoth he this man Thou shalt be like vnto him within a while why then wilt forsake thy cloister From thence he would haue led him to another but Laffard had conceiued such horror at the sight of that one the he besought the old man to bringe him back vnto his dortorie swearing vnto him that from that time forward he would neuer more thinke of departinge thence which he performed Vincent de Bauuais in his miroir Hist. P. Albertinus in his treatise of our Angell Gardien c. 6. O how many such repentants would there be at this present day in the worlde if only by a serious reflection of spirit they would looke downe in to the sepulcher Arise and goe downe into the potters house said God our Lord vnto leremie that is to the church yardes and sepulchers where the pots of earth that is bodies are turned into earth by the almightie hande of him that made them and there thou shalt heare my wordes Ierem. 18. 2. 2. A younge effeminat fellow who could by no meanes or reason be brought into the right way was at lenght visited of a good religious man who at his departing from him said vnto him Vnder thee shall the mothe be strawed and wormes shall be thy couering Isay 14. 11. and therupon withdrew him selfe These wordes though few yet were not spoken in vaine for this young man imprinted them so profoundly in his hart that whasoeuer he did he could not thinke of any other thinge Hence by litle and litle he had a holy disgust of the worlde and in the end quite forsooke it and became religious Plautus l. 3. de bono stat relig c. 38. 3. Theodosius chiefe superior of a monastery taught his disciples for the first foundation of a religious life to haue euer before their eyes the remembrance of death And to this effect commanded them euery one to make him a graue the sight whereof should reduce to their mindes that they must die Sur. tom 1. Ribad 11. of Ian. ex Metaphrast 4. Lord Francis of Borgia Duke of Gandia and vice-Roy of Catalognia by one only sight of the dead body of the Empresse Isabella wife to Charles the fift was so touched that he resolued from that time to forsake the worlde and within a while after hauing geuen order to his affaires entred into the Societie of Iesus and therin died the third Generall leauing to all persons great opinion of his sanctitie Tom. 1. Hist of the Societie 5. A noble Knight named Rouland hauing passed a whole day in feasting and dancing as he was returned to himselfe he fell to consider how al the pleasures of that day were past and vanished and that all the rest that he could take would slide away in the same maner and in the end what shall I haue said he within him selfe what will all these vanities auaile me These thoughtes lasted him the whole night and made such a breach in his hart that the morning being come he went and askt the habit of the Friar Preachers receiued it liued dyed therin most holily Plautus as before 6. A certaine Damosell wholy giuen vnto vanities refused all the pennances which her CoÌ„fessar proposed vnto her but at the last she accepted this as the most easie of all the rest in her opinion to say within her selfe as often as she washt her handes This flesh shall be eaten vp of wormes she performed it and with such good successe that she whollie changed her selfe within a while after and became so virtuous as she had bene vitious and as exemplar as she had bene scandalous P. Coton in his sermon of death 7. A monke of Egipt being vpon the point to satisfie his sensuallitie was hindred by the remembrance of death as he confest him selfe to S. Iohn Climacus 8. Another which had liued very licentiously and scandalously fell sick was reduced to the point of death yea held for dead And hauing bene an houre in that estate he came to him selfe and presently besought his companions to withdraw them selues and to stop and damme vp his chamber dore with stones The which was done and so shut vp liued there for twelue yeares without speakinge to any person and eating nothinge but bread and water hauing his eyes continually fixt vpon the selfe same place with aboundance of teares At last when he was to die his fellowes brake a passage into his chamber and praid him to giue then some wordes or councell of edification Pardon me said he vnto them for no man can euer sinne who doth effectually remember him of his death S. Iohn Climachus as an eye witnes relateth the same in his booke intituled Scala coeli grad 6. 9. M. Guido Priest of Niuelle being Regent at Schonege in Hainault hauing thorough curiositie cast his eye a litle too fixedlie vpon a woman was in such wise tempted that for the space of three yeares he could doe nothinge but thinke of her although she was dead And seing that this tentation was most perillous vnto him to surmount the same he went by night to open the graue of the same woman being slidden
Innocentia hauing had a cankre vpon her breast was tould of a principall phisitian that there was no maner of meanes for to heale her She then seeing her selfe vtterly destitute of humane helpe resolued to haue recourse vnto God Hereupon our Lord said in her sleepe vnto her that towardes the holy feast of Easter she should goe nere to the baptismall fontes and that the first baptised mayden or wife that she should meete should make the signe of the Crosse vpon her breast She beleeued this councell which being done she found her selfe perfectly healed Aug. l. 22. ciuit c. 8. 6. Tilmanus Bredembachus recounteth in his conferences that an heretique going from Geneua to Lausania in the companie of a Catholique the heauens were troubled vpon a soddaine with abundaÌ„ce of thunder-claps and of lightninge The Catholique according to the pious custome of the Christians armed and blest him selfe with the signe of the Crosse which the heretike seeing asked him in scoffing at him if he did the same to driue away the flies But this his blasphemy escaped not without present punishment for scarcely had he pronounced those wordes but that the thunder began to redouble its blowes and stroke him with a bolt which slew him outright vpon the place without any hurt in the worlde vnto the Catholique l. 7. col sacr c. 58. What say you o you scoffing heretiques vnto these maruelles of the Crosse But behould here more 7. A certaine Witch confessing one day vpon the rack her wicked witchcraft said that she had bene carried aboue fiftie times by the diuell to kill the litle sonne of one of her kinred which was as yet in the cradle but that she neuer had any power ouer him for that his mother before she laid him downe made alwaies the signe of the Crosse vpon his forehead Bartholomeus Spineus master of the sacred palace quest de stigibus l. 17. seq Martinus Delrio disq mag l. 2. q. 10. Loe what a goodly example this is for you fathers and mothers 8. Editha daughter to the Kinge of England hauing all her life this for a custome to make vpon all occasions the signe of the Crosse with her thuÌ„be vpon her forehead when her body was taken vp thirteene yeares after her death S. Dunstan founde that her eyes her handes and her feete being rotten the thumbe only of the right hande wherwith she was wont to blesse her selfe still remayned whole and entire Surâ—us in her life tom 5. 16. Sept. e. 4. 5. Pet. de natal l. 11. c. 70. What can be more cleare to proue that to make the signe of the Crosse is a thinge marueillouslie aggreable to almightie God THE II. CHAPTER Of Prayer and Thanksgiuing which a Christian ought to make morning and euening before and after meate And of the inuocation of our B. Lady of our Angell Gardian and our other Patrons AS the night and sleepe are not giuen to man but for the ease and rest of the body a for that our enimie the diuell sleepeth not whilst we sleepe b ether to strangle vs if we be in sinne or to fill vs with dreames and filthie illusions if we be in grace And seing that the day is not giuen vs but to worke our saluation c and yet can do nothing d say nothing e thinke f nor haue anything without the asistaÌ„ce of almighty God from whom we haue our being mouing life g doth it not follow that it is more theÌ„ reason altogether necessarie to haue recourse vnto God in al seasons especially in the morning to passe the day profitably and in the euening to auoide the dangers of the night h And if an humble acknowledgment be the meanes to draw and attract new benefits i how much ought we to thanke the diuine bountie which from moment to moment bestoweth vpon vs so many fauors giftes and graces Consider moreouer that he who will obtaine any fauor of a Kinge is wonte after he hath presented some request vnto him to repaire to the Queene and to such other courtiers as are most highest in his fauor iudge theÌ„ if it be not the part of a wise man after he hath preseÌ„ted his prayer vnto God to haue recourse to our B. Lady k the Queene of Angells and mother of God to the holy Angells and l particularly to him that keepes him m and next vnto the other Saintes n but aboue al others to those of whom one beareth the reliques or their name or else hath taken them for his especiall patrons all which doe loue vs with a most perfect charitie o and can preuaile exceedinge much with almightie God p as those which are his courtiars his domesticalls and his fauorits q a S. Bernard ad fratres de monte Dei b Mat. 13. 25. 1. Pet. 5. 8. c Luc. 19. 13. d Ioan. 15. 5. Phil. 2. 13. e 1. Cor. 12. 3. f 2. Cor. 3. â— g Art 17. 28. h Psal 90. 6. i Cassiod in psal in epist k Chrisost Gen. Hom. 9. l Ber. in serm in Nat. B. Mariae m Amb. l. de viduis n Heb. 1. 14. Tob. 12. Apoc. 8. 3. o Iob. 5. 1. psal 150. 1. p Ber. ser 2. de S. Vict. q ibid in vigil Pet. Paul Apost r Damas l. 4. de orthod fide c. 16. §. 1. Of the prayer which a Christian ought to make morning and euening It is a thinge vnbeseeming a Christian who nether sleepeth nor waketh but for the glorie and seruice of almightie God to employ together with the night a part also of the day in slouthfull sleeping and to lye a bed without necessitie especially then when all creatures euen the vnreasonable doe laude and praise their Creator euery one after his kinde and that artificers for the pelfe and goods of this present worlde are busied about their worke from the breake of the day How much is one houre worth to him which liueth not saue only to negociat his saluation And what losse is it to loose that which is worth so much and neuer can be recouered againe Ber. serm ad scolares It is enough to sleepe seauen houres both to youÌ„g old saith the prouerb Loue not sleepe lest pouertie oppresse thee saith the wisman Pro. 20. 13. S. Bernard saith Take heede as much as possible thou maist that thou giue not thy selfe wholie to sleepe lest that which ought to serue for repose to the wearied body and for reparation of the spirit serue for the burying of the body and for the extinction of the spirit Ad fratres de monte As soon as thou art awake make the signe of the Crosse and say this short prayer much recommended by S. Iohn Chrisostome ser 21. ad pop Antioch I renounce the diuell and rely vpon thee o Iesus Christ who art the way the truth the life and by this meanes thou shalt present and giue thy first thought to almighty God which the diuel laboureth and casteth how to carry away At
the same be said to him selfe 6. To suffer him selfe to be treated contemptibly 7. To take contentment pleasure in it De similitud c. 10. ad 18. EXAMPLES 1. The Sonne of God is the true miroir and patterne of al humilitie for which cause he said learne of me for I am humble For who saw or euer shall see the like humilitie as that of God incarnate God a litle infant God in a stable in a manger betwixt an Asse and an Oxe Who was euer more abased then God circumcised God baptised God amongst sinners seruing them washing their feete wiping them and kissing them God subiect and obedient vnto a poore carpenter and to the base hangmen God nourishing his seruants with his flesh and giuing them his blood to drinke God bound howted mocked bespitted cudgelled buffeted trampled vnder feete whipped crowned with thornes bearing his crosse nayled hunge and dying on a gibbet betwixt two theeues Behould the humilitie of the Sonne of God who as the Apostle saith humâ—led him selfe made obedient vnto death â—uen the death of the crosse for the which thinge God hath also exalted him and hath giuen him a name which is aboue all names that in the name of Iesus euery knee â—ow of the celestialls terrestrialls and infernalls Phil. 2. 8. Behould Christian and imitate this goodly example 2. The first in humilitie after the Sonne of God is his most holy and immaculat mother who albeit endued with all the graces which a pure creature could possibly haue yet was troubled at the praises of the Angell called her selfe the handmaide of God and hauing conceiued the Sonne of God went instantly to serue her cosin Elizabeth What humble patience had she in her humiliations not finding an Inne to lodge in when she was at the point of her lying downe constrained to withdraw her into a stable and to bring forth at midnight in winter time both her creature and her Creator and to lay him vpon a litle straw in a maunger betwixt beastes Moreouer what patience to beare him in haste into Egipt amongst Idolaters To see him taken bound whipt hunge and dying on the Crosse It is no maruell then if casting our eyes vpon these two so beautifull mirors so many Saints of all ages sexes and conditions haue humbled them selues If one S. Gregorie Pope a and S. Lewis b kinge of France esteemed them selues honored to serue the poore If a S. Helen Empresse c tooke some time so great contentment to giue water to poore virgins when they went to dinner if she serued in the platters filed forth drinke and set her on her knees before them If one S. Heduuige d Dutches of Polonia besides the seruices aboue said kissed when no body was aware therof the very printes and steppes where the poore had passed B. Father Ignatius e being generall of the companie of Iesus exercised him selfe with so great contentment in the most humble and basest offices euen to the playing the scullian to wipe the pots rub the stoue-house scoure the platters carrie wood kindle fire draw water serue in meate and other like seruices If infinite others notwithstandinge their estate and greatnes haue abased them selues in all sortes of humiliation they knew full well that the honor and glorie of good soldiars is to follow their captaine as nere as they can a Ioan. Diac. in eius vita b. Ribad 25. of Aug. c Rufin li. c. 8. Socrates l. 1. c. 13. Theod. l. 1. c. 18. Sozom. l. 2. c. 1. Baron anno 31. 6. d Surius tom 5. 16. Octob. e Ribad l. 3. of his life §. 2. Of Liberallitie Liberallitie is a virtu which moderateth the loue of riches and maketh a man facile and prompt to employ them and spend them when reason iudgeth it expedient S. Tho. 2. q. 117. art 1. 2. 3. ex Arist. l. 4. Ethic. l. 1. Liberalitie is a great virtu saith S. Hierom and a royall way from hence he declineth on the right hande who so is scarce nether giuing to others nor yet to him selfe that which is necessarie and on the left hande he who eateth and consumeth his meanes amongst strumpets and saith Let vs eate and drinke for to morrow we must dye lib. 16. in Isay Heare how Saint Iohn Chrisostome speaketh Euen as the daughters of such as are riche and noble are wont to weare some iewell about their neck for an ornament without euer putting it off because it is a signe of their nobilitie euen so must we clothe and adorne our selues in all times with bountifulnes to declare that we are the children of him who is mercifull and causeth his sunne to shine vpon the good bad Chrisost Hom. 1. vel in praefat in ep ad Phillip See hereafter of this virtu Chap. 7 § 2. 3. 4. §. 3. Of Chastitie Chastitie is a virtu necessarie to euery Christian that preteneth to come to heauen which doth repugne to the sinne of Luxurie giues a bridle to concupiscence The Apostle calls it sanctification 1. Thes 4. 3. and holines without which no man shall see God Heb. 12. 14. Now there are three sortes of chaâ—tities The first is of virgins The second of widowes The third of married folkes Isidor Pelusian compareth virginall chastitie to the sunne that of widdowes to the Moone that of married folkes to the starres epist. 391. S. Ierom expounding the parable of the seede Mat. 13. attributeth the hundred-fould fruit to virginitie the â—xtie fould to viduitie and the thirtie fould to mariage The same S. Aug saith de virgin c. 44. venerable Bede I would all men to be as my selfe saith the Apostle 1. Cor. 7. 7. but euery onâ— hath a proper gift of God one so and an other so But I say to the vnmarried and to widdowes it is good for them if they so abide as I also but if they doe not conteine them selues let them marrie for it is better to marry then to be burnt And a litle lower v. 25. And as concerning virgins a commandement of our Lord I haue not but councell I giue as hauinge obtained mercie of our Lord to be faithfull I thinke therfore that this is good for the present necessity Art thou tied to a wife Seeke not to be loosed Art thou loose froÌ„ a wife Seeke not a wife And v. 32. He that is without a wife is carefull for the thinges that pertaine to our Lord how he may please God but he that is with a wife is carefull for the thinges that pertaine to the worlde how he may please his wife and he is deuided And the woman vnmarried and the virgin thinketh on the thinges that pertaine to our Lord that she may be holy both in body and in spirit but she that is maried thinketh on the thinges that pertaine to the worlde how she may please her husband And he concludeth in the end v. 38. He that ioyneth his virgin in matrimonie doth well and he that ioyneth not doth better A