considering all things in this world said Horum bonorum unus est titulus salus hominis they all carry this Title upon them The Salvation of man When God had Created this sensible world with the Heavens Elements and all Creatures in it he put this Title upon them Salus hominis this was the end of their being to which they were ordered when he Created the Angels he placed this as a Frontisepiece upon them Salus hominis The Salvation of man this is the affair in which they are imployed as the Apostle Heb. 1. informes us Omnes administratores Spiritus All of them are administrating Spirits sent for those who are to receive the inheritance of Salvation They labour incessantly in this affair knowing it is the greatest work of God in which they can be imployed If God became Man if he Preached gave us examples of all Vertues instituted the Sacraments these and the like Marvels have this Inscription upon them Salus hominis having no other end but this If he dyed on the Cross it was for this design he suffered Death to give us Life It was from this consideration that Tertullian said Nihil tam dignum Deo quam salus hominis nothing so worthy or beseeming God as the Salvation of man and St. Thomas gives this Reason of it because the whole Universe with all the Orders Dispositions and Marvels in it do not so clearly and fully manifest his grandeurs as the Salvation of man for here he makes appear his Attributes and Perfections which are his Power Wisdome Love in a most eminent manner which caused the holy Doctor to affirm In rebus creatis nihil potest esse majus quam salus rationalis creaturae In all Created things there is not any greater than mans Salvation God could have Created Heavens more extended and more richly adorned than those which now rowl over our heads an Earth more fruitful than that which now supports us Angels more intelligent than those which now sing his Praises in Heaven but he could not do any thing more Great Noble and Divine than the Salvation of man this is it which after a soveraign manner manifests his Attributes and Perfections This consideration should cause us highly to esteem incessantly to endeavour our Salvation which concerns so much the glory of God which we are obliged to advance to our power And seeing that God on his part so really and seriously desires our Salvation and so highly esteems it that he Created and Ordered all things in this universe for it surely by our neglecting it we frustrate as much as in us lyes all his designes and dissolve and reduce to nothing the Creation of the world with all things in it for all things have their being and conservation for no other end but this what a stupendious ingratitude and contempt of God and his benefits are involved in this neglect who is so blind as not to discern it and therefore most inconsiderate and insensible to be guilty of such a crime The second Consideration and Motive The second is taken from our own proper Interests which is no less than our Salvation the loss of which renders us miserable for all Eternity We will begin this consideration with those remarkable words with which the Wise man concluded his Ecclesiastes Deum time fear God and observe his Commandements hoc est omnis homo for this is every man or as St. Jerome translates it This is the end of every mans Birth and Being from which St. Bernard draws this Consequence Ergo absque hoc nihil est homo then without this man is nothing Popes are not in the world to be Popes nor Kings to be Kings nor Wise men to be Learned and the like but all universally to be saved All the conditions and employments which possess the Spirits of men ought to give place to this and aime at it as their proper object and end without which they are in vain This our Blessed Saviour affirms in those words of St. Matthew cap. 16. quid prodest homini what will it advantage a man to gain the whole world and to suffer detriment in his Soul what will it profit a man to have all the pleasures of the voluptuous all the riches the world can afford him all the honours that men can confer upon him if he were absolute Monarck of the whole world if at last he loseth his Soul If he had all the knowledg of things natural and Divine all the beauty that the body is capable of such health for so long a time as he could desire all the advantages of the world which men so ardently thirst after all these in the judgment of Christ the Divine Wisdome of his Father will be unprofitable if he comes not only to lose but to suffer detriment in his Soul For this reason the Royal Prophet stiles his Soul his Darling or his One Erue a framea Deus animam meam de manu canis unicam meam Deliver my Soul from the power of the Sword and my One from the hand of the Dog He calls his Soul his One not only because as other men he had but one Soul but because it was most dear unto him he loved it and procured the conservation of it with all the care and diligence which one imploys to preserve things the rarity and worth of which renders them pretious and amiable This caused St. Chrysostome Hom. 12. de po to say God hath given us two Eyes two Ears two Hands two Feet that if any Misfortune deprive us of the use of one we may help our selves by the use of the other Animam vero unam dedit nobis but he hath given us but one Soul if we lose this we lose all irrevocably The Prophet David Psal 116. well considered this when he said Anima mea in manibus meis semper my Soul is always in my hands to hold it fast that I might not lose it but exercise it in good works defend it from all Enemies who would ruine it and always consider the condition of it according to that of St. Bernard Non facile obliviscimur We do not easily forget those things which we hold in our hands the care of our Souls should always thus be present to us That Holy Father thus continues his discourse about this subject If thou art so sollicitous as not to neglect small things so vigilant to preserve thy Corn thy Cattel thy Money thy Earthly possessions such inferiour and transitory things art thou not then foolish and unreasonable to neglect the Salvation of thy Soul which is thy true treasure This as St. Gregory speaks is to pervert Reason into extream Folly The excellence of true reason and judgment consists in discerning the price of things and esteeming them according to their worth and consequently to make more acccount incomparably of the Soul than of the Body of things Eternal than Temporal of the affair of his Salvation than
on Earth to labour in this work By this we may easily apprehend how we ought to employ the things of this world and expose our life too if it be necessary for our Salvation our great affair in this world But this which concerns us so much is so slightly passed over that we may justly complain with those Prophets Jerem. Daniel Osee Desolatione desolata est omnis terra quia non est qui recogitet corde The whole Earth is become desolate because there is not any one who seriously considers in his heart We may find many who think of their Salvation but it is only superficially not with the heart and so their thoughts are cold and barren cold because they produce not an ardent desire to execute what they think they are barren because they produce not holy motions and actions The Devil and Reprobate have the like the thought of their Beautitude lost is continually present to them they know the excellency of it by suffering the privation thereof but this is not with the heart with a consideration which is affective ardent effective When we Will a thing efficatiously it doth not only busie our thoughts but employs our hands and industry to labour our tongues frequently to speak of it the heart the hand the tongue are joyned in this work the heart to meditate the hand to execute the tongue to publish it Ex abundantia cordis os loquitur Out of the abundance of the heart the mouth speaketh The second Manner or Condition requisite in this work From the Zeal and serious consideration of our Salvation ordinarily proceeds an exquisite diligence for the procuring of it which is the second Condition necessarily required in this work Our B. Saviour hath given us an admirable example in this kind the sacred Scripture Heb. 10. saith of him that entring into the world by the mistery of his Incarnation he said unto his Heavenly Father You Will not the Sacrifices of the Law therefore I offer up the body you have given me for a Victime to honour your Majesty to satisfie your Justice to appease your Anger He did not delay his sufferings to the end of this life but the first moment he entered into the world as Man he presented himself as a Victime And when he was then adored by the Angels at the command of his Heavenly Father even then he would honour him as his Servant and Victime In the whole course of his life he travelled in this affair with such diligence as the Psalmist resembles him to a Gyant exulting to run his course with an incredible vigour in all the wayes wherein he might work our Salvation His Espouse admiring this in her Canticles Cant. 2. compares this course of his to the swiftness of a Roe and Hart. The Angels descended and ascended in Jacobs Ladder without repose in the exercise which they continue indefatigably for the Salvation of men Job by his own example shewed us with what fervour and diligence we should proceed in this affair Job 29. Causam quam ignorabam diligentissime investigabam If I did not understand the rights between parties to accord them I used most exquisite diligence to understand it I did not defer till to morrow what I could do to day but apply'd my self without delay to all the good works I could perform for the advance of my Salvation Tobias did often rise from the Table left his refection quitted the Company of his Friends to bury the dead and to exercise works of mercy towards the poor and needy Abraham stood in the common ways to find and invite Pilgrims to his house where his Wife and Domesticks were busied in preparing a refection for them St. Paul Acts 5. protested to the faithful that he used all possible diligence in his Apostolical function That which the examples of the Saints inform us the Wise man Councelled in his Proverbs Diligenter exerce agrum tuum diligently cultivate thy field We must not imagine that he speaks here of good Husbandry but under the symbol of a field he insinuates that we should labour with diligence to extirpate vices to acquire vertues to increase in grace which God bestows upon us to work out our Salvation by Besides the Examples and Instructions of the Saints for our diligence in this affair reason perswades also this truth we see that a man applyes himself with diligence to affairs of importance and to things of consequence which have an indeterminate and uncertain time of which he knows not the length or shortness Our Salvation hath these two circumstances the thing is most pretious and of the greatest concern the time to compass it is altogether uncertain Death after which we cannot work often steals upon us as a Thief in the Night when we think our selves most secure of life and therefore it concerns us to attend to our Salvation with all diligence lest we be surprised unexpectedly as the foolish Virgins were and the rich Glutton in the Gospel If we have a Suit in Law for the gaining of a possession for the reparation of an injury or the like we apply all our endeavours we regard not the rigour of the seasons nor the suffering of our bodies nor length of ways we move every stone that might obstruct or further our designs but for our Salvation which is the greatest concern we have in the world we think much to spend an hour at a Sermon where we may be instructed in this and the means to obtain it to spend half an hour in a day to hear Mass or to Pray where we may receive grace to carry on this affair with fervour we are loath to give an Alms to a poor body to merit the divine succours such is our blindness and stupidity When we suffer any maladies in our bodies as St. Chrysostom Hom. 22. ad pop affirms we presently send for Physitians we think no cost much for the cure of them Animam vero vitiis laborantem negligimus But we suffer our Souls to corrupt and putrifie in sin To procure a remedy and to purchase an immortal life for them we are extream negligent This unreasonable preferring of the Body before the Soul the immortal and divine part of us ought to cover us with Confusion in this world where we would appear judicious wise in the mean time we shew our selves to be unreasonable and senceless It was a complaint of St. Bernard Aspicio genus humanum I behold mankind walking from the rising of the Sun to the going down of it through the spatious Mart and Market of the world where some hunt after Riches others gape for Honours many pursue Pleasures most spend their time in Vanities and Impertinencies few mind the eternal good of their Souls for which they came into the World Seneca discovered this truth si volueris attendere if thou wilt consider thou maist discern that a great part of mens lives pass away in doing Ill the greatest part in
and greater growth in the Earth Give me leave to say that such are worse than Trees and Plants which at last come to a term and stand in their growth and extent but these worldlings are without bounds and limits in their desires and endeavours never satisfied with the earth till they be buryed in it O Earth Earth Earth hear the word of our Lord as the Prophet Jeremy admonisheth Jerem. 22. 29. and follow that advice of the Apostle Seek and savour those things which are above and not those things which are on Earth for which you were not Created nor have your being here Of the Sensitive lives of many Christians Many others lead only a sensitive life and in the judgment of God are esteemed no better than Beasts conducted only by sence of such a one the Psalmist thus speaks Comparatus est jumentis insipientibus He is compared to the foolish Beasts A Labourer works couragiously because he is well fed and rewarded he doth no more than a Horse your Servant is faithful to you in his imployment because you are a good Master to him so will your Dog be for a piece of bread A young man spends his whole Morning in Combing Curling Powdering his Hair in composing himself according to the Mode and one praiseth him saying See what a fine head of hair he hath what a handsome body how neatly adorned one may give the like commendations to a Horse which is well Limb'd Curried and Dressed You may see a young Virgin or Woman vainly attired and trickt up and set out exactly to the fashion by these alluring charms to draw the eyes of others to behold her having no spirit of Vertue or Prudence to be commended or desired with judgment or reason such a one in the judgment of the Psalmist is to be no more esteemed than a Horse or a Mule by the Wise man in Ecclesiasticus is compared to a fair fat-body'd Bullock what reproach shal such have in the judgment of God what Shame Confusion when they shall see that being endued with Reason further that being Christians Catholicks they have followed nothing but the conduct of sence In fine consider the resort of the thoughts of most and the motive of their actions and you shall find them to be nothing but the contentment of the sences the ease and conveniency of their bodies They labour eat drink sleep sport for their sensual pleasures Lyons Bears Bruits do the like They go to rest at Night to repose their bodies because they are weary so doth a Horse after a hard Journey or labour if he finds good Litter They eat because they are hungry so will an Ass if you give him Provender They breed up their Infants and Children because they are theirs so do Beasts and Birds We are such as our lives are if the principle of our actions is properly our life if the Motive out of which we act is the principle of our actions then if we do our actions out of no other Motive but that of Beasts without doubt in the judgment of God and men of Reason we are no other than Beasts Hence is that Councel of St. Ambrose Tibi ergo attende Mind and know thy self not what body power dignities possessions thou hast sed qualem animam mentem but what manner of Soul and mind from which thy Consults proceed and the fruits of them are to be referred The Apostle councelleth men not to be deceived and deluded in this kind of life Gal. 6. Que semina verit homo That which a man sows he shall Reap He who sowes in the flesh from it shall reap Corruption and Death Of the meer Moral lives of Christians We find others not so brutish as the former but yet far from true and good Christians They think they are perfect because rational humane Reason Prudence natural and moral Vertues are the principle of their Actions They do hold aright the Ballance of Justice they will do no injury because naturally they love Equity They assist the afflicted because they think it reason to relieve their like and they desire to be assisted in the like Condition They abstain from sensual Pleasures from carnal Contents because they are Noble and aspire to greater Things than to be slaves to their Bodies Major sum ad majora natus quam ut corpori me Servitutem exhibeam Said a Moral Pagan I am born to greater things than to be a drudg to my Body They patiently endure the injuries and affronts offered because they esteem it proper to a generous Courage to misprise feeble Spirits and to esteem them not worthy their Choller As a Lyon and Elephant contemn the barking of little Doggs All this is to be but an honest Man and one of Honour but far from a good Christan a true Disciple of Christ and Faith Dorotheus one time visited the Sick of his Monastery of which he was Abbot The Informarian addressing himself to him said Father I have a great Temptation of vain Glory considering that you admire my diligence seeing all the Rooms and Beds so clean and orderly composed The Saint thus replyed Brother one may affirm that you are a good Valet and Groom of the Chamber but one cannot say for all this that you are a good Religious So if you are a man of honour just zealous for the common good out of a natural inclination only or out of a moral and philosophical Probity one may say that you are a good justice of Peace a good States-man Wise Politick but for all this a man cannot say that you are a good Christian I do not condemn this morral Life as bad but I rather commend it as laudable to be Practised Because it hinders a man from committing many Evils it affords good examples to others and renders a man less indisposed for further helps And God of his mercy will sooner have compassion on such then on those that are vitious and corrupt in naturalls and offend against the manifest light of Reason but I only affirm this kind of life to be Insufficient for the obtaining of Salvation Because man is ordained to a Supernatural end to which nature cannot reach nor discover the means which God hath ordained to obtain this end by nor the manner how he will be worshipped or served in order to it The greatest importance of this life is to serve God in a manner agreeable to himself which a man cannot do unless God manifest his Will to him by Divine Revelations which Pagans endeavouring to do by their natural judgment committed unsupportable extravagancies and monstrous errours in the manner of their Worship Aristotle generally esteemed the greatest man for humane learning and one who penetrated further the secrets of nature then others yet as Theodoret relates of him Theod. lib. 8. de cura graec affect He was so deplorably blind in the conduct of his Conscience that he Sacrificed to his deceased Woman who
Idleness and nothing the Image of Death and pomp of Vices the whole in minding and doing another thing than which they came for We read of a Phylosopher who busied himself thirty years in observing the Oeconomie of Bees of a Graver who spent his whole life in Carving and Pollishing one Statue of Isocrates who studied ten years to compose an Oration which he was to pronounce at the Olympick Exercises of many Phylosophers who Travelled divers Countries with many dangers and inconveniences to acquire humane knowledg and experience shall not these rise up in judgment and condemn us if we think any time tedious to imploy in the affair of our Salvation The third and last Condition necessary for this work If we desire efficatiously to be saved we must labour with perseverance according to the example of our B. Saviour on the Cross who would not descend from thence to put an end to his sufferings and to the incredulity of the people who desired it but as he says himself he would there finish and consummate the work his Father had recommended to him which was the Salvation of men for his glory The Wise-man said that omnia tempus habent there is a time for all things a time to Sow and a time to Reap and the like and out of these Seasons they are not to be done But the affair of our Salvation hath no certain time assigned for it but the whole course of our life from the first moment that we have the use of reason to the last is to be employed in it Reason perswades us this truth and gives us to understand of what importance the assiduity of this work is because our Salvation depends on the last action of our life if that be good meritorious and agreeable to God it will save us if bad sure enough we shall be damned for as the Tree falls so it shall lie But here our death is uncertain and every moment of our life may be the last and the fatal stroke may surprise us when we think least of it have we not reason then to travel incessantly in the affair of our Salvation to secure it as much as possibly we can for unless we persevere unto the end in it we cannot be saved And the breaking off this work and declining out of the right way though it be but for a time may be the cause of our not persevering to the end and consequently of our eternal perdition Many examples in this kind Sacred and Ecclesiastical History afford us and happy are we if we become so wise by them as at all times to be vigilant about this affair The Manner of Life to obtain Salvation SECOND PART CHAP. I. Of the divers Lives of Christians ST Augustine speaking of the Antient Patriarks and Prophets sayes Re non nomine Christiani they were not Christians in Name but in effect and action But we may affirm the contrary of many in our times who stile themselves Christians they are not such really and in effect but only by Baptisme and Name To discover fully this truth unto you I shall shew you the divers lives of Christians and what is the true one necessarily required to obtain Salvation For we be such as the lives are we lead good if they be such bad if they be bad To have life saith St. Thomas is to have in one the principle and cause of Motion when a Woman with Child perceives the fruit she bears in her begin to move she sayes I know well my Infant is alive when one is on his Death-bed if we see he hath not any more motion neither in hands eyes lips or pulse we say he hath no life in him From hence we give by a Metaphor the name of Life to a running water to a flame ascending in the Air not that they have properly life in them but because they move being not in their Center but tending to it We find in the world four sorts of Lives according to four divers principles which give motion to all the actions of living Creatures The Vegetative Life which is that of Plants which is imployed to nourish and increase The Sensitive Life that of Beasts and Animals which conduct themselves by sence The Rational Life which is guided only by Natural Reason The true Christian Life which is governed by Faith If we look amongst Christians and Catholicks with the true eye of the Spirit we may discover many fair Plants good Beasts and honest Men as the world stiles them but few true Christians Of the Vegetative Life of Christians We may begin this with the saying of the blind Man in St. Mark when Christ had open his eyes he said Video homines sicut arbores ambulantes I see men walking as Trees Many persons who are in esteem in the world have no other Life but that of Plants no other principle of their actions than that of Trees Behold a Merchant who with care and diligence Travelleth by Sea and Land coucheth late riseth early what is the principle of this Motion why doth he all this to purchase a House a Farm a Possession or the like to establish himself on Earth as a Tree which spreads its Roots on every side to encrease and fix it self deeper and firmer in the Earth and so of a petty Mercer at the first in time become a rich Merchant as a Plant which of a petty Shrub at the first grows up into a great Tree in time See here again Parents of no great extraction and of small revenue at the first but so vigilant and active in managing their affairs that they come to be a great Family and Marry their Children to persons of honour and quality One may say here behold an excellent and fruitful Tree which produceth so many fair graffs to propagate withal what is this but the life of a Plant and in the mean time have no more spirit in them than a Plant nay in some respect far worse See a Tree placed by a Wall it doth not extend its branches on that side where the Wall casteth its shadow but which is warmed and heated most by the comfortable and cherishing beams of the Sun You breed up and dispose of your Children which are your branches Quorum filii sicut novellae plantationes Psal 144. Whose Children as young Plants amongst the Grandeurs of the world which are but shadows of true greatness and less regarded and visited by the Sun of Justice and gratious influence of Heaven and not on the side of Humility and Vertue which God most willingly respects for which many of them thrive so ill The like Errour we may discover in multitudes whose aime and endeavour here is only to advance themselves and their Families in worldly wealth and greatness to extend and dilate themselves and their Posterity on Earth do not Trees do the like and can we esteem better of the life of such than of that of Plants which naturally covet a deeper root
that we live by him as St. Augustine affirms St. Aug. tract 26 in Joan. This Sacred Eucharist renders us strong in Dangers constant in Labours patient in Afflictions it expels humane Fears and exceedingly confirms the Heart of Man and was lively represented by the Bread which Elias received from the Angel by the vertue of which he walked through the desert to Oreb the Mount of God David shadowed it out in that of the 22. Psalm parasti mensam thou hast prepared a Table before me against all that trouble me and what other Table can he mean but this which Christ hath set before all his faithful What other Table can fortify him against all his Enemies but this wherein is eaten Fortitudo Gentium the Fortitude of the Gentiles hence St. Chrysostome saith that we should depart from this Table Tanquam leones as generous Lyons breathing Flames of Fire and become terrible unto the Devils The reason why this Celestial Food Armeth our Souls against all the assaults of our Enemies may be easily conceived by this for it would little avail a Souldier Armed without if he were destitute of natural Force and Strength of Body to mannage his Weapons if for Hunger his Vital Spirits failed if he were so weak that he could not strike a Blow therefore Meat is necessary to restore his lost Forces and consequently to Arm him within against the Troops of his Enemies So likewise Internally doth this Holy Eucharist fortify us by Spiritual nutrition and vital Sustentation against our ghostly Foes therefore Christ saith Caro mea vere est cibus my Flesh is Meat indeed To signifie this the Councell of Trent Sess 13. c. 2. would have this Sacrament receaved as Spiritual Food to Nourish and strengthen the Soul and as an Antidote to free us from venial Sins and preserve us from Mortals Hence the Affrican Council as St. Cyprian relates though it had determined the Eucharist not to be given to those who had denyed their Faith in Persecution unless it were in case of Necessity or Infirmity yet a new Persecution arising they Decreed it to be Administred to such lest they should fail in the profession of their Faith by Torments Such fortifying Vertue they attributed to it as St. Cyprian Affirms that he is not sufficiently prepared to suffer Martyrdom Qui ab Ecclesia non armatur ad praelium who by this means is not Armed by the Church to Combate against the Enemies of it In this Sacrament we do not not only receave an encrease of Sanctifying grace but in consequence of our communions the Divine providence is as it were obliged to give us actuall graces lights motives inspirations to assist us and further us in good for the future why so because this Sacrament is instituted to conserve and encrease the Spiritual life of the soul And because the means necessary to make this encreas and establish perseverance is the exercise of holy actions and the practise of good works of which succours we have assurance by vertue of this Sacrament if we will worthily cooperate with them and conserve them in our hearts to make them eternally profitable for which reason it is Stiled by our B. Saviour Food qui permanet in vitam aeternam which remains to life eternal Do not think therefore that the Blood of Christ works only in our hearts in time of Communion or whilst it remains in us really under the form of the Sacrament but that it also presents us an eternall fecundity and motive to good works which St. Augustine expresseth by this similitude The command which God gave to the earth in the begining to produce herbs and fruits was not only operative for then but that same impression works for all ensuing Ages in so much that the productions which we see in order of the Nature are but Explications of that first Word Germinet terra Let the Earth bring forth Gen. 1. So the Communion we Receive is a Secret impression and tacite Command which Jesus Christ made to produce the Fruits of good Works in us Germinet terra Let the Earth watered and made Fruitful by my Blood thus bring forth nor do these impressions only work during these pretious Moments of his Reall Presence in us but they extend their Activity through the rest of our Life so that all the actions of a Christian ought to be explications and living interpretations of this Subsistant Word and Life which Jesus Christ leaves in us This is the opinion of St. Bernard saying Siquis vestrum if any one of you finds not in himself such violent motions of Anger Envy Lust the like let him give thanks to the Body and Blood of Christ because the vertue of the Sacrament works in him Is it not now reasonable that you live and work as true Christians after having received in you such a fruitful principle cause and root of good Radicati in ipso Col. 2. rooted thus in him If there be any thing can give us assurance of the efficacy of this Sacrament in us it is the exercise of good works and a vertuous life one knows a tree by the fruit of it and you know if you have effectively received this Sacrament by the works it causeth you to produce in your Lives so you may therefore suspect your Communions when they produce not such Fruits in you Upon which St. Peter Ep. 1. 2. Exhorts us to assure our Vocation by good Works which particularly is understood of the grace of this Mistery Receiving in our hearts the Life of our Saviour being assured of His Presence and of our Obligations to do good works which answers the fecundity of this Cause the power of Succours the efficacity of Motives here which we have in this Mistery is it not strange to see so little fruit produced by this amongst Christians There is nothing so common as the use of the Eucharist Priests say Mass every day a great part of Christians Communicate once a Month many oftner And notwithstanding this where is the Sanctity of Manners which should follow this operative Life received this powerful principle and cause of Grace you may see Dames who make profession often to approach this Holy Mystery and yet they are not by this less violent in their passions or less vain in their Conversations nor are they more devout or more charitable which gives occasion to Hereticks to judg amiss of our Faith and to Libertines to blame the frequent use of this Sacrament from whence then proceeds this prodigious sterility amongst Christians in a Sacrament so fruitful and operative It is not the fault of the vertue of it because we received the self-same which produced the courage of Martyrs and Sanctity of the Church Sure we ought to accuse our selves as defective causes by putting obstacles to the effects of it for we have free liberty to render unprofitable all the causes of good presented unto us The precious Body and Blood of Christ have an