confusion and disgrace which for his sinnes he deserveth So saith S. Gregory in these wordes Our harts filled with In moral lib. 22. c. 8. in edit nou pride if it doth ought worthy of blame that doth it conceale and hide and would not openly confesse it to haue any remedy thereof And this disorder descendeth vnto vs by inheritaunce from Adam for as from him we inherit originall sinne so likewise by way of inclination do we inherit the increase of sin and that is to excuse the same Adam sinned and God very mercifully came vnto him and demanded certaine questions to the end that by acknowledging and confessing his fault and accusing himselfe from his hart hee might haue obtained pardon But Adam defended his sinne and excused himselfe laying al the fault vpon the woman and the woman being asked she likewise excused herself laying the blame vpon the Serpent which was the Devil and and as S. Gregory saith both of them were in a certaine manner Greg ibid. supra c. 9. willing to lay all the sinne vpon God himselfe for what was it else for Adam to say the woman which thou gavest me made me to sinne but to insinuat that god was the cause of his sinne in that he created the woman And for the woman to say The Serpent deceaved me what was it else but to ascribe the sinne vnto God as the cause thereof for that he placed the serpent in Paradise And thus by excusing themselues in this maner they procured against thēselues two great evils and passing notable harmes The one was that they did stop and hinder the mercy of God and obtained not pardon of their sinne at that time for this was the very cause why god demaunded of the Devill nothing at all because neither would he pardon him neither was he capable of penance and of Adam and Eue did hee aske certaine questions for that hee was desirous that they shoulde with sorrowe haue confessed their sinnes and by their humble and simple confession not excusing it haue obtained full pardon at his handes The seconde harme which they did was that by excusing thēselues they encreased their sinne and made it more grieuous then otherwise it was whereof ensued that albeit afterwarde through penance which they did they were pardoned yet had the pardon so great a punishment annexed as was the destruction of the whole worlde and their banishment for the space of nine hundred and odde yeares vpon earth and afterwarde imprisonment for the space of three or foure thousand yeares in that place of hell called Abrahams bosome or Limbus patrum In the very same manner doth it fare with all the children of Adam that defende and excuse their sinnes for by laying the fault vpon his creatures vpon aduersities and tentations they doe in a certaine secret manner attribute them to God himselfe who is the maker of all creatures and the author of all the euils of punishment and affliction and by these meanes doe they encrease and multiply their sinne and greatly stop and hinder the mercy of God who woulde pardon their offences For so noteth S. Gregory in these words It is a common In Moral vbi supra vice amongst men to hide themselues for the committing of sinne and after the committing being asked to denie it and being conuinced thereof to defend and excuse it by which the sinne is encreased This so wicked a passion and disorder we ought to ouercome and mortifie by confessing all our sinnes plainely and clearely with all the greatnes they haue and to lay all the fault vpon our selues confessing our selues to be the true and entire cause of them and to attribute all that we doe vnto our selues for although true it be that the Diuels doe tempt vs and men perswade and provoke vs to wickednesse yet is man for all that alwaies free and at liberty and hath sufficient helpe from God to withstand tentations and not to consent vnto any sinne at all and therefore ought hee to accuse and blame himselfe and not any creature else whatsoeuer Let him not therefore say in his defence the Diuell did tempte me nor my neighbour gaue me occasion and made me to sinne but let him say from the bottom of his heart I am he that did the sinne and all the fault is wholly mine because voluntarily and of mine owne free will I gaue consent thereunto and whereas it was in my power to haue shunned such dangers and occasions which I ought to haue done yet did I not auoide them and being able against the tentations of the enemy to haue holpen strengthened my selfe with prayer penance workes of mercy spirituall talke and reading of good bookes yet did I not for that purpose vse either these or any other such like meanes which God did inspire into my soule and therefore all the fault is mine owne and all the cause of my harme remayneth in my selfe for that saying of Saint Chrysostom is most true that none Tomo 5. hom quod nemo leditur c. receaueth any hurt but of himselfe because there is not any other true harme or damage indeede but that which sinne causeth and that neuer can be except a man doth willingly consent thereunto And when a man confesseth his sinnes with this kinde of purity let him haue great care that he doe not either pretend or desire to be accounted humble for so doing or to be esteemed for a good penitent man for this were to flie from one kinde of pride and to fal into an other but let his principal intent be to be taken for a sinner and to be for his sinnes confounded reprehended and to haue spirituall phisicke giuen him as to a sinner Of which minde of his it will be a good argument and testimonie if when his ghostly father doth blame rebuke him for his sinnes and intreate him as a sinner he take it patiently and well for if hee accuse him selfe plainely as a sinner and yet wil not be delt withall nor reprehended as a sinner it is a signe that he doth not confesse or accuse himselfe sincerely from his hart This is the opinion of Saint Gregory whose wordes be these True confession which wee 22. Moral cap. 20. in edit noua Cassian col lat 18. c. 11. make of our sinnes is tried by the reprehension which is giuen vs for those sinnes which wee confesse for if being rebuked for them we defend them with pride certaine it is that we confessed them not sincerely for it is the sinne of pride not willingly to heare that at the mouth of an other which a man doth willingly confesse of himselfe And if when we confesse our selues to be sinners we did likwise with true humility acknowledge our selues for such when we are blamed or rebuked for our sins neuer would we denie or defend them Thus writeth S. Gregory out of whose words we learne what the intent of a true penitent ought to be
that bounde hee is not to make a generall confession nor to confesse againe those sinnes which before he did confesse but although there be no bande or precepte yet verye good and heauenlie counsell it is and a worke of wonderfull profit for many reasons founded in the lawe of God and in experience which briefely now I meane to runne ouer One of the thinges which doth much humble man is the knowledge of him selfe his owne infirmitie his owne ignorance and especiallye of his sinnes and vvickednesse And for this cause Saint Augustine Tract 25. in Iohan. calleth humilitie the knowledge of a mans selfe because it springeth from that as from the cause and roote thereof And Saint Bernarde saith that humilitie is a contempt of him selfe as of a verie Tractat. de gradibus humilitatis vile thing growing from the true knowledge thereof Seing therefore a man in a generall confession calleth to minde all his sinnes and beholdeth them all mustered togither before him doth consider and note them more attentiuely more clearly doth perceaue all his infirmity all his ignorance and all his malice by that meanes doth he humble himselfe thinke basely of himselfe as hee deserueth and dispiseth himselfe as a most vile and vvreatched creature To this may bee also added that hee doth open all his ignorance and malice to an other man like vnto him selfe and of all that doth accuse and blame him selfe crauing at his handes that hee vvould correcte and punnishe him and inioyne him such pennaunce for his sinnes as hee iustlye deserueeh And as all these bee such actions by which a man doth abase contemne and handle himself as a miserable wretch so of them humilitie of hart doth encrease and hereof it proceedeth that Almighty God whose property is to exalt the humble and to bestow vpon them grace light and comfort seing a man in this manner to bee humbled giueth him newe and plentifull giftes of grace wherewith hee doth enriche his soule and giue it new beames of heauenly light by meanes whereof he doth lay open before him all such grieuous sins as through ignorance lacke of consideration before time he left vnconfessed One of the thinges likewise which maketh a man patientlie to endure the miseries of this life as infirmities of body pouerty iniuries persecutions of men the scourges of the Diuell is to knowe and consider the punnishmēts which for his grieuous sinnes he deserueth when a man examineth and confesseth onely his veniall sinnes which hee did since his last confession doth not consider nor ponder those which in other times he hath cōmitted vnwillingly doth he suffer any punnishment or iniurie and doth complaine and grieue at litle thinges but when he maketh a generall confession then doth he enter into the closet of his owne conscience and doth there behold the bottomlesse pit of wickednesse and doth looke vpon his heart as an impostume from whence such corruption of sinnes did proceede and then doth he think vpon the grieuous paines which for them hee hath deserued and iudgeth hel fire to be to litle for the iust punishmēt of such horrible sins committed against the maiesty of God And so doth hee willinglye offer him selfe with patience to endure all the afflictions miseries of this life and dare not complaine of any harme or aduersity that befalleth him knowing how litle all is to that which he deserueth Blessed Saint Gregory the Pope who was a mirrour of all vertue being vniustly persecuted by Mauritius the Emperour and very iniuriouslie entreated the holy man calling to minde such sinnes as hee had committed in not seruing of God with such puritye and perfection as hee ought endured all those iniuries with such patience that writing to the same Emperor he vttereth these wordes I beleeue Ep. ad Mauritium that thou shalt so much the better appease the wrath of Almighty God by how much more seuerely thou shalt afflict and punnish mee because I haue so badly serued him If the knowledge of such small sinnes did cause this Saint to thinke that hee deserued any kinde of punnishmente for them and was a motiue so vvillingly to haue suffered them how much more will the consideration of so many and so greate sinnes accompanied with that heauenlye lighte vvhich God bestoweth vpon him that humbleth him selfe in makinge of a generall confession cause him to thinke that farre more iustly he doth deserue any paines that God shall in this life lay vpon him with patience to endure the same Besides all this that which doth very much mooue a christian man to loue God and to be loued of him is to consider well the particular benefits and mercies which of him he hath receaued and this falleth out in a generall confession wherein a man by calling to mind his sins and confessing them doth enter into consideration and ponder what greate mercies God hath shewed him in deliuering him from so great euils from so many great dangers of euerlasting damnation in suffering with so great patience such notable iniuries as he hath done against him and pardoning with so great clemency such heighnous sinnes and that whereas he hath so longe time offended God so boldely and so without all shame yet hath he lik a most mercifull father continually bestowed vpon him incomparable benefites and at that very time when he did displease and contemne him by his wicked life did the same good Lord preserue him cherish and maintaine him with his creatures inspired into his soule holy cogitations and did offer for him vnto his eternall father the merits of his sacred passion And whereas hee might most iustly infinite times haue throwne him into hell as he did diuers other sinners yet delt he not so with him but expected and preserued him from the furie of the Diuelles and with his potent hand deliuered him from the bandes of his sins and the daunger of euerlastinge damnation The knowledge of these verities doth a generall confession worke bringing to a mans memory all the sinnes of his life past and making him to accuse himselfe for committing them and with this spiritual feling doth hee encrease more more in the feruent loue of so pitifull a Lord and maister who with such incredible longanimity hath expected and endured him and with so greate loue sweetnes hath cherished made much of and drawne him vnto him selfe and with such father lie pitie hath pardoned him and therefore doth hee praise him blesse him giue him thanks and sing foorth his mercies saying vvith the Prophet Dauid If our Lorde had not helped me my Psal 93. soule had now beene in hell Blessed be Psal 123. our Lorde who hath not suffered me to perishe betwixte the teethe of mine enemies the Diuelles beeinge made their pray my soule throughe his pietie and grace hath beene deliuered from the wicked snares of them that woulde haue carried me to euerlasting damnation Thou haste broken in
in confessing his sins simplie and plainely and without excusing them and that is not to be accounted iust or to be reuerenced for such a one but to be confounded humbled and reprehended as a sinfull man So great is the vertue of this sincere and humble confession that by meanes thereof a sinner doth penetrate the heauens is presented in the sight of God and doth prouoke his infinite mercy to pardon and discharge him from all paine due to his sinnes and to bestowe vpon him great rewards for as poore beggers the more they doe lay open their pouertye and shewe their soares to men of mercy compassion so much the more they moue their pitty and receaue from them great almes even so when sinfull men doe discouer the misery of their sinnes and more amplifie and stand vpon them the more they doe blame and accuse themselues for committing them so much the more do they incline the clemency of Almighty God to take compassion and pitty vpon them and to bestowe vpon them in greater abundance the most pretious giftes of his diuine grace Very well was Dauid acquainted with this quality of God when hee spake thus vnto him Pardon my Psal 24. sinne O Lord for it is great He excused not his sinne nor made it lesse but did plainely confesse it and that with all the grieuousnesse thereof the more to moue the pitty of God to pardon and forgiue him An excellent witnes also is that good theefe who hanging vpō the Crosse confessed his sinnes and not with excuses laide the fault vpon others but accused blamed himselfe acknowledging himselfe worthy of all shame and punishment for them as himselfe plainely declared speaking thus to the other theefe We doe iustly suffer this punishment Luke 23. ver 41. for our owne wicked life doth deserue it And for this humble and contrite confession of his he receaued straight waies pardon for his sinnes and was in a moment absolued from all punishment both eternal and temporall and had also that day bestowed vpon him the possession and ioyes of the kingdome of heauen These be the wonderfull effects which a pure confession voide of all excuses and which proceedeth from a contrite and humble heart worketh in the sight of God for it doth forthwith pacifie God take away his anger and wrath which he had conceaued against the sinner reuoketh all his threatninges of euerlasting tormentes pronounced against him turneth them into mercy into the giftes of grace and eternall glory Wherefore great reason we haue to craue of God praying thus with Dauid Suffer not my Psal 140. hart O Lord to consent vnto such malitious and proude wordes that I doe excuse and defend my sinnes Chap. III. Of the disorder in confessing such sins as be certaine with doubtfull wordes and which doe not signifie any sinne at all AN other disorder which vsually springeth also from the same roote and into which those also doe fall that come often to the Sacrament of Pennance is for a man to confesse his sins with such kind of words as signifie not any fault nor import any sinne at all as for example to say I confesse my selfe of these my faultes and imperfections I accuse my selfe that I haue had litle patience litle humility and small charity I accuse my selfe that I haue not had more attention at my prayers nor more care in keeping of my tongue and mine eies and that I haue not more speedely dipatched out of my hart vaine and dishonest thoughtes I accuse my selfe that I did not such a work with all that humility and charity which I might haue done I accuse my selfe if I haue spoken any idle worde or backbited any These and other such like wordes doe not certainely signifie any fault or sinne at al because a fault and sinne is then committed when a man doth not that to which hee is bound and faileth in that which hee ought to doe and which is of necessity and precept but as for all these former wordes such like one may truly say thē who hath done all that which in rigor he was bounde vnto albeit hee hath not done all that which he might haue done nor yet al that which was better and of more perfection because God doth not binde a man in all cases vnder paine of mortall sinne no nor veniall neither to do al that which he might doe nor yet all that which he may and is able to doe neither all that which is the better and of most perfection and therefore if any should confesse himselfe not vsing any other maner of wordes then the former he could not be absolued because hee confessed not plainely any sinne at all When one that goeth often to confession amongst other sins some he hath that be doubtfull concerning which he is not certaine whether hee gaue any consent or no or was carelesse in making resistance in this case to confesse them with such kind of words as before are set down is not inconuenient nor any cause why for so doing one should be blamed seing other sinnes whereof he is certaine he confesseth them plainly and distinctly And if it fall so out that since his last confession he cannot call to minde any newe sins then may he confesse some of his life past to the ende that he may haue absolution which without specifying of some sinne cannot be giuen But concerning sins that bee certaine and which the penitent knoweth full well that hee hath committed he must not vse any such manner of words but confesse them in plaine and expresse tearmes and such as doe clearly set downe the sinne saying thus I accuse my selfe that I haue bin negligent in keeping of my hart that I haue not repelled vaine thoughtes with such care as I ought to haue done that in the time of prayer I haue not had that attention and deuotion which I was bound to haue had that I haue not resisted the motions of anger of pride of enuy with such patience humility charity as I ought to haue done that I haue beene colde in doing good workes and some which I ought to haue done I haue vpō sloath omitted in other some which I haue done I haue not had that vertuous ende and intent which I ought to haue had in seeking for the glory of God in them but rather my selfe being moued to do them for mine owne pleasure and inclination or seeking in them mine owne honour content I haue with superfluous appetite sought for commodities and pleasure of my body in meate drinke apparel rest and other recreations not obseruing in all these thinges that moderation to which I was bounde Of aduersitie punishment or any disgrace I haue bin too much grieued and sad and not conformed my selfe so much to the will of God as I ought Of such thinges as haue fallen out according to mine owne will desire as for that they brought me honour and procured
dovvne by the church in a certaine decree which is taken out of S. Augustin these be his words Not all they which be ignorant of the euill De quest noui vet Testa lib. 2 Cap. Non omnis dist 37. they doe be free from sinne and paine due to the same but such as haue none to instruct and tell them may well he excused but those that may bee taught the trueth and yet will not take any paines to learne it are not excused neither be they free from sinne nor the pūnishment which for that they deserue Out of this ground to wit that some ignorance is culpable as that which proceedeth of carelesnesse and negligence which excuseth not from sinne it followeth that there be many christiās which fall into diuers great sinnes which through their own negligence they neither knowe nor vnderstand to bee any sins and therefore doe they not confesse them and some remaine so secure that they thinke themselues most assuredly to walke in the path of vertue and the very right way to heauen when as in very trueth they wander from true vertue and trauaile in the path of euerlasting damnation for which cause the wise man saith There is a way which seemeth Pro. 14. 12. iust and straight and in the end it leadeth to death As though he saide There be certaine kindes of liuing amongst men which seeme iust and there be actions and customes affaires and dealinges which seeme good yet be not so in the sight of God but haue sins in them which carry men to eternal damnation what kind of sins these be and how this euill is to be holpen shal straight waies be declared Chap. VI. Of some sinnes of ignorance which a man knoweth not nor confesseth to witte to be carelesse to knowe whereunto in particular hee is bounde and to omit the workes of iustice and charity TO the end that this so great an euill may the better bee knowne and a remedy thereof founde out it shall be very profitable to set down in this place some of these secret sins which in many cases by reason of the weight of the matter be mortal and bee commonlye committed through ignorance and I will speake onely of those which bee most vsuall for by them the rest may bee easilie gathered and founde out Of these sinnes some bee more sensible and externall and more easilie to bee knowne if a man woulde bee diligent to note them others be more subtile internall and harder to be founde out Of the first kind be these Negligence for a man to knowe and performe such particular bandes as his estate or office requireth Diuers men haue divers states and particular offices Some be Lordes ouer subiectes others bee Gouernours others Iudges others Bayliffes others Counsellers others Scriueners others Marchants some haue the state of Prelates others be Priestes others religious men others maried These states and offices besides such bandes precepts as they haue common to all christiās other particular they haue also of great waight commanded either by the lawe of God or by the lawe and ordinance of man and these are they bounde both to knowe and also to performe and yet many do notably faile herein not hauing any care to enter into the consideration of this point To this kinde of carelesnesse an other is reduced which many likwise do not consider and it is for Parentes and Maisters not to instruct their children and servants in the catholicke faith and other necessary thinges to saluation not to be careful also that they heare Masse keepe the fasting daies and say theire prayers not to keepe them from wicked plaies and pastimes from gadding abroad in the night time from the wicked custom of vaine swearing from eating of white meate vpon daies prohibited not to keepe them from occasions of sinning not to bestow their children in due time in some good and vertuous state of life or to bestow them against their owne willes or mindes not to pay in due time seruants and iourney men their wages nor to performe such promises as they made them By these kindes of omissions often times mortall sinnes are committed which be not marked or thought vpon In the number of these sinnes is also the careles custome of swearing By my life by my health so God saue me or as God shall healpe me with other such like oathes men swearing somtimes thus threatning that they wil doe this or that yet without any intent to performe them and at some other times affirming doutfull thinges for certaine and againe at other times to sweare without thinking whether it bee true or false which sin although it be periury and of his owne nature mortal yet many that make profession of vertue do litle cōsider it To sweare also to doe some thing which may notablie redounde to the profit of their neighbour or to sweare to execute such an office faithfully or to obserue the rules thereof likewise to sweare not to receiue anye giftes in such an office nor anie stipende more then is taxed and set downe and afterwarde to doe contrarye to theire oathes and yet doing so many doe not thinke that they haue committed any mortall sinne in for swearing themselues and therefore doe not accuse themselues of any such sinne in confession One of these sinnes likewise which haue their malice hidden is to flatter Princes Prelates and great men commending or allowing of such thinges as they haue done wickedlie and to excuse their inuentions which serue to maintaine pride and gluttonie To fauour also their friendes and to speake and labour for them that they may obtaine such offices or dignities whether secular or ecclesiasticall whereof they be not worthy because they haue not those partes which the lawe of God and man doe require and to take mony or other thinges equiualent for offices which should be giuen freely or to do other thinges of fauour which of iustice and by reason of there office they are bounde to doe To omitte the doing of workes of charity and mercy whether spirituall or corporall in such cases as the lawe of God doth binde vs thereunto to spend in playe vaine apparell iewelles banquets not necessary and in other superfluous thinges that wealth which God gaue vs to bestow in workes of charity Not to hinder other mens sinnes whē conueniently wee may by correcting them or denouncing thē to their superiours or else by our doctrine counsell or almes especially when they that omitte these thinges be great persons as Lordes Iustices of peace Iudges or Prelates who not onely of charity but also of iustice are bound to correct punnish and let what they may the sinnes of such as liue vnder their iurisdiction Of these sins likewise they be which although very grosse yet to many their malice and greatnesse is secret and hidden as much iniustice which is committed in not paying our debtes in due time and detayning them vniustly against the will of
washed my bed with the abundance of teares which mine eyes did powre foorth And in an other Psalme Psal 76. hee saith In the night time haue I exercised my selfe meditating within my soule the mercies receiued of God and the sinnes which I haue committed against him and reprehending accusing my selfe I haue with sorrowe washed my soule This examination is to bee made by deuiding it into fiue members or points In the first let him giue thankes vnto God for benefites receaued as for hauing created him of nothing according to his owne image and for his glorie for hauinge preserued him redeemed him and made him a christian and for hauing suffered and expected him to doe pennaunce and in particular for that hee hath that daye giuen him life strength succour and holye inspirations to liue vvell and deliuered him from many sins and dangers into which thorough his owne weaknesse and subtiltie of his enemies hee might haue fallen In the seconde pointe let him craue grace and lighte of God to knovve throughly all his sinnes which he hath committed that daye and also any others donne in any time of his life past which by forgetfulnesse or ignorance hee hath not yet confessed nor amended Let him acknowledge that of himfelfe he is most ignorant and blinde to knowe any good thinge and that through the infinite mercy of God and the merits of Christ our Lorde he must receiue this gift to know himselfe and therefore let him craue it with humility to vnderstand his sinnes and to bewaile them as he ought In the third point let him run ouer all the workes wordes and thoughtes of that day and consider well whether he hath done any wicked worke or omitted to doe any good vnto which hee was bounde And such good workes as hee hath done whether he did not corrupt them make them naught in the doing as if he did correct or punnish any vpon reuenge if he reiected any poore body not giuing him almes as was conuenient if he said not his prayers without attention In his wordes let him consider whether he hath sworn without necessity back-bited any tolde any lies or vttered any idle or impatient wordes In his thoughtes let him examine whether he hath had any pride anger couetuousnesse griefe at the good of his neighbour vaine desires of worldly praise and in these and other such like wicked thoughtes let him examine him selfe whether he hath cast them quickly from him crauing Gods grace to withstand them and hath detested them as contrary to the will of God In the fourth point For such sinnes as he findeth that he hath committed that daye bee they great or small let him repent be sorie from his hart and ponder with himselfe how sinne is an offence done against the maiestie of God and therefore let him say in his soule with a detestation thereof O that I had neuer committed thee for any thinge in the worlde And let him consider that although hee hath many times fallen into the same faulte that hee ought not for all that to bee dismaied nor disordinatelie grieued but let him humble himselfe and with a louing hart and confidence in the goodnesse of God who so often as a sinner doth turne vnto him is ready to receaue him againe craue pardon at his haÌ„ds and let him offer vnto his diuine maiesty the merits of his holye passion that through them hee would voutsafe to grant him remission And if the sinnes into which he hath fallen that day be of the greatest sorte let him for them condeÌ„ne him selfe to some penaÌ„ce as to fast or to take away some part of his meate or drink or to giue some almes or to say three Creedes or three Salue reginas with his armes stretched out like a crosse in reuerence honor of the blessed Trinity or the three howers which our Lord fauiour remained vpoÌ„ the crosse or fiue times to kisse the earthe in honor of the fiue woundes of our Sauiour In the fifte and last pointe let him purpose in his hearte the amendmente of those sins that is not to committe them euer anye more for all the worlde and although he hath fallen a thousande tymes into them yet let him a thousande times fully purpose to doe so no more and when he determineth not to commit them againe let him by no meanes trust vpon himselfe or relie vpon his owne strength for the performance of that his intent but let him trust vpon the grace of god which he will bestowe vpon him for that purpose through the merittes of his sacred passion as else where hath beene declared And let Tract 2. cap. 2. him conclude with one PATER NOSTER to God praying therin for pardon for that is past and grace to amend himselfe and an AVE MARIA to our blessed Lady that she woulde vouchsafe for this ende to assist him with hir prayers and intercession This is the daily examination of our conscience and it importeth so much for a man to be diligent herein and neuer vpon any occasion or businesse to omit it albeit he spend no more therein then the fourth parte of an hower that no wordes can sufficiently commend the same By the helpe of this examination a man doth ouercome culpable ignorance and is deliuered from those secret sinnes which from that doe growe because he doth what lieth in him to know the trueth and for the goodnesse of God to reueale it By meanes also of this examination a man is deliuered from that weakenes that blindnesse that deformity which the sinnes committed that day left in his soule and obtaineth of God more strengthe more light and purity of soule and doth euery day proceede goe forwarde in the seruice of God By this examination doth he likewise fulfill those precepts and admonitions of Christ so often and so earnestlie repeated in the Gospell Watche and pray Mat. 24. 15. Luc. 12. because you knowe not the day nor the hower of your death and iudgement Be ready because at that hower which you thinke not of the sonne of the Virgin will come to call you to his diuiue iudgement By this examination also doth a man watch ouer him selfe escapeth the daunger and bande of his former sinnes deliuereth himselfe from those to come and maketh his soule ready for death yea if it shoulde come that very night as it is possible and indeede may come so he might haue chanced vpon a sodaine death and therby had hee not examined himselfe before haue perished and beene damned for euer but now hauing before hand examined wel his conscience with contrition for his sinnes is a saued soule To this daily examination holy fathers doe exhort vs especially Saint Basill who speaketh thus Examine at euening or in the night De renâ—â—tiatione seculi thy whole daies worke Enter into consideration and remember thy actions within thy soule to amende them and make them better and compare
same thing doth he nowe inuisiblie spiritually being present in the sacrament so that such soules as doe entertaine him with a liuely faith and deuotion or hauing him in their bodye come vnto him and with feruent prayers and desires touch him those doth hee deliuer from all their euils doth bestowe vpon them wonderfull benefits and giue vnto thē most pretious gifts comforts very speciall fauours Hereof and from the experience of this truth doth it come that many hauing communicated are so willing and desirous to recollecte them selues and to think vpon our Lord whome they haue receaued to giue him thankes for this benefite and to craue newe graces at his handes to loue him more and better to serue him that forgetting all worldlie thinges and as it were alienated from them selues and rapt in God they woulde not spende their time in any other thing then in this kind of exercise All other businesse for that time doe grieue and afflicte them and this alone doth delight and giue them comfort And therfore when either there owne or the necessities of others or such things as they are bound to do by reason of there estate or calling do permit them they do cotinue long time with great pleasure and content in this kind of thankes giuing And for as much as holy desires and effectuall purposes be tried by the doing of good workes to this thankes giuing it appertaineth vvhen abilitie doth serue that a man after hee hath receaued the blessed sacrament and with his hearte yeelded thankes as hath nowe beene saide shoulde shewe him selfe also indeede thankfull for so greate a benefite and doe that day as hee can and is able some worke of charitye and mercie for the commodity of his neighbors as to giue somwhat in almes to visit some body that is sicke to comfort some that is in misery to teach some that is ignorāt or to doe some other spirituall or corporall worke of mercy For great reason there is that vpō that day in which the king of glorie hath giuen him so great a pledg of his loue and hath shewed him such vnspekable mercy that he shold make his loue likwise manifest in the works of charity towards his neighbour vsing mercy compassion towardes him for this is the proofe that God requireth of vs for a testimony of our loue accordinge to that of Saint Iohn This precept wee haue receaued from Iohn 4. God that he which loueth God should for his sake loue his neighbour and brother Chap. XVIII How to abstaine from the sacrament of the Aultar without iust cause is an impediment to spirituall profit and how that neither for negligence or lacke of sensible deuotion a man shoulde giue ouer the holie communion AMongest such persons as haue begone to serue god and for that ende doe help them selues with the holy and laudable custome of often repairing to the B. Sacrament many there bee which abstaine from their ordinary custome of communicating which they did vse once or twise a week or euery fifteene daies according to the counsell of their ghostly father Such as doe so by order from him who for iust respectes doth thinke it so conuenient certainelye they doe very well to obey and followe that which he prescribeth and nothinge shall they lose thereby because that which semeth one waye to bee denied them if with humilitie they be obedient GOD will recompence it an other besto weing vpon them newe fauoures and mercies and giuing them such a disposition by reason whereof at one communion donne vpon obedience to their ghostly father they shal receaue more grace and comfort then at many taken vpon their owne will as afterwarde shall be handled But speaking of such persons as not by order from their ghostlye father nor by his will and direction do giue ouer that custome of cōmunicating which they had and their confessor did wel like of I say that those which doe so only vpon carelesnes and negligence as not to giue ouer their other worldlye businesse or not to take the paine to prepare themselues or not to binde themselues to that care watch fulnes in leading of a good and vertuous life a that holye custome requireth plaine it is and apparāt to all such as haue reaso that they are worthy of blame and to be condemned of a fault seeing they doe without any iust cause giue ouer so good a custōe so glorious to God so important profitable for their owne saluation as before was declared in the beginning of this treatise Other there bee which abstaine from the B. Sacrament vpon other causes more apparant in which the fault or error that they commit the harme they incurre is not so easilie perceaued One of these is because hauing at other times beene visited of God when they did communicat he preparing them for it with a spirituall hunger liuely desire of the communion and helping them with spirituall light to meditate the misteries of this diuine sacrament and to receaue it with feruour of spirit with sweetnesse of loue and deuotion and giuing them when they did communicate heauenly motions celestiall comforts wonderfull peace and tranquility of conscience swete meditations great alacrity and vigor of minde for all good workes and seeing themselues nowe depriued of all these good thinges and that they haue no hunger nor desire to communicate but faintnesse and dulnesse of soule that they haue no light to contemplate this or anye other mistery but a darknesse and confusion in their vnderstanding that they haue not any feruor or deuotion to the B. Sacrament but a drie and colde disposition and that also when they do communicate they feele not in their soule any spirituall taste or comfort and that after they haue receaued the Sacrament they find not any spirit or alacrity to good workes but a loathsomnesse to pray and a griefe and heauinesse to all kinde of vertue When therefore these persons find this greate mutation in themselues they verily thinke that they bee not well prepared to communicate and that Gods pleasure is that they shoulde not doe it and for as much as great deuotion is required to come to the holy communion which they vvant therefore they suppose that they oughte not by anye meanes to doe it and although their ghostly father doth aduise them to communicate yet can they not bee perswaded to followe his counsell or that it is conuenient for them so to doe Such persons as these ought to consider vvhat in this case they haue to doe and that is that this mutation vvhich they feele in them selues is a proofe and triall of God and that his pleasure is that as when he sent them the sweetenesse of his benediction they were animated to communicate and to doe other good workes by reason of those motions and sensible effectes of his diuine presence which they found in their soule so in like maner that they shold now be moued
prepared for the holye communion that it is better to receaue it mooued with loue then for feare to abstaine but he that lacketh that disposition through his carelesnesse is somewhat colde and indeuout better it is mooued with holy feare to deferre it for a day or more vntill he be better furnished with deuotion not doing this vpon his owne heade or pleasure but gouerned by the counsell of his ghostlye father And to that which some mighte obiect that by this meanes the profit which by often communicating might be gained is loste the holy man doth also answere in these wordes To some it is more profitable to deferre somewhat the communion to the ende they may come vnto it afterwarde with more reuerence and deuotion because as I thinke one receaueth more fruite at one communion comming well prepared then by manye to which he commeth without any diligent preparation Chap. XXIII Wherein is declared whether the holye communion ought daily to be giuen to some persons of our time OVt of this doctrine of holy men before mentioned and set down for a ground we gather howe rare the vertue of that person ought to bee to whome licence should be granted dailye to receaue the blessed sacrament and how much many ghostly fathers are deceaued that herein make no difficultie at all And besides the reason already alleadged which is that holye men doe say that the persons to whome this leaue shoulde be giuen ought to be of that great purity of soule and to haue that wonderfull burninge charity which flourished in the christiās of the primatiue church when the heartes of all was but one and the soule throughe the straight bande of loue one and and when charitye and mercye made the goodes of eache man common to all besides this reason many other there be worthy of greate consideration which here I will set downe Most certaine it is that who soeuer doth communicate euery day that his ghostly father doth giue him an open testimonie that hee is one of very singular vertue for this is a generall receaued opinion among all people that it doeth not pertaine to anye dailye to communicate but to holy persons and thereforre it is a thinge vvell to be considered how great daunger of presumption and vaine glorye it is for weake soules and subiecte to tentation althoughe very deuoute and vertuous that they shoulde vnderstande that their ghostly father hath such an opinion of theire vertue and that people looke vpon them vvith suche eyes and suche a conceite of holye persons Ignorant wee are not and experience teacheth howe passinge harde it is to ouercome well the temptation of honor and vvorldly praise when it is offered as Sainte Augustine doth excellently note in these vvords How great forces the loue of honor and Epist 64 ad Aurelium worldely praise hath to ouercome ones soule and to make it fall none knowe but hee that hath much foughte against that tentation for although there bee no great difficultie to abstaine from honour and praise when they are denied a man yet when they are offered very hard it is not to take vaine pleasure therein Ignorant also we are not howe by offering themselues to the occasions of this tentation in receauing honor and worldly praise many persons of a good rare life and those which with great trauaile had gotten much vertue and great store of spirituall riches in the seruice of God in Homil. 3 in 1. Iohan. hom 17. in cap. 10. ad Roman short time loste all as Saint Chrisostome affirmeth because vvhen vaine glory did tempt thē they were ouercome and pitifully ouertaken with that vice in such sorte that leauing the creator they put their chiefe felicitye in the creature Seing then it is so harde to ouercome the tentation of honor and worldly commendation when it is offered that so many persons famous for vertue haue vpon these rocks suffered ship-wracke and beene cast away in this tempest no sufficient reason there is that discreete ghostly fathers shoulde offer weake and feeble soules though neuer so deuoute vertuous to so great a danger but rather necessary it is that they shoulde norish them in true humilitie labor to haue them well rooted in that vertue to preserue them therein and to effect this very conuenient it is that the ghostly father shoulde by no meanes let thē vnderstande that others haue any greate conceite and opinion of them and that he should what hee can conueniently take from them the occasions of all pride as singular things be which may make them to be famous in the sight of the worlde and any thinge else that may bring them honor and reputation and to induce them what he can to conceale all shew of holinesse according to that which else where hath bene said entreating of the vertue of humility And certaine it is that many ghostlye fathers because they haue without discretion commended their spiritull children set out their vertues and giuen them occasion to make ostentatiō thereof that they haue beene the cause that many tender plantes haue with the northerne winde of pride withered many that were well growne haue by the iuste iudgement of God bin pulled vp by the roots whome for their ingratitude and vanitie he hath permitted to fall To this may bee added that by granting such leaue they giue occasion to others that be yet in firme and not so well prepared that they also be stirred vp with emulation and doe desire and procure the same and that with out the counsell and leaue of their ghostly father they venture vpon it supposing it to be very well donne seing the like leaue is giuen to others who are in their opinion but litle their superiors in vertue They be the occasion also that when any such person turne backewarde that frequentinge of the holye sacraments is much infamed and discredited among worldly men that their tongues doe readilye speak euill both of the penitents that come often vnto thē also of their ghostly fathers And reason it is as much as we may with out any preiudice to vertue that we shoulde not giue anye such occasion to weake people Out of these reasons we haue to learn that in these times those persons which may daily come to the holy communion ought to be passing wel grounded in profounde humility and so tried with iniuries contempts diuers kindes of tribulation vntill they come to loue them and to thirst after them and that they be fortified with perfect and sound vertues like vnto Saint Clare or Saint Katherine of Sienna that the burthen of these tentations doe not make them to fall and that their rare and extraordinarye vertue be so great and so well knowne that all emulation of others may be cut of and such inconueniences as hath now bene spoken of and others which may be obiected For certaine it is that in the primatiue church those which did dailye