The worthy communicant, or, A discourse of the nature, effects, and blessings consequent to the worthy receiving of the Lords Supper and of all the duties required in order to a worthy preparation : together with the cases of conscience occurring in the duty of him that ministers, and of him that communicates : to which are added, devotions fitted to every part of the ministration / by Jeremy Taylor ...

CHAP. IV. Of Charity, preparatory to the Blessed Sacrament. (Book 4)

SECT. I.

THE second great Instrument of preparation to the blessed Sacra∣ment, is Charity: for though this be involved in faith, as in its cause and moral principle, yet we are to consider it in the proper effects al∣so of it, in its exercise and operations relative to the Mysteries. For they that speak distinctly, and give proprieties of employment to the two Sacra∣ments, by that which is most signal and eminent in them both respectively, call Baptism the Sacrament of Faith, and the Eucharist the Sacrament of Cha∣rity; that is, Faith in Baptism enters upon the work of a good life; and in the holy Eucharist it is actually productive of that Charity, which at first was designed and undertaken.

For Charity is that fire from heaven, which un∣lesse it does enkindle the Sacrifice, God will never accept it for an atonement. This God declared to

us by his Laws given to the sons of Israel and Aa∣ron. The Sacrifice that was Gods portion was to be eaten and consumed by himself, and therefore to be devoured by the holy fire that came down from heaven: And this was imitated by the Persi∣ans, who worshipped the fire, and thought what the fire devoured, their god had plainly eaten.* 1.1 So Maximus Ty∣rius tells of them, that bringing their Sacrifices, they were wont to say, O Fire our Lord, eat this meat. And Pindar * 1.2 in his Olympiaes tells of the Rhodians, that when they brought a Sacri∣fice to Jupiter, and had by chance forgotten to bring their fire, he accepting of their good intentions, and pitying their forgetfulnesse, rained down upon them a golden shower from a yellow cloud; that is, a shower of fire came and con∣sumed their sacrifice. Now this is the great emblem of Charity:* 1.3 the flame consumes the feasters Sacrifice, and makes it a divine nutriment; our Charity it purifies the Oblation, and makes their Prayers accepted,

* 1.4The Tables of the Lord, like the Delian Altars, must not be defiled with blood and death, with an∣ger and revenge, with wrath and indignation: and this is to be in all senses of duty and ministration an unbloody Sacrifi••e. The blood of the Crosse was ••he last that was to have been shed. The Laws can shed more, but nothing else. For by remem∣bring and representing the effusion of blood, not

by shedding it, our expiation is now perfected and compleat: but nothing hinders it more than the spirit of war and death; not only by the emissions of the hand, or the apertures of a wound, but by the murder of the tongue, and the cruelties of the heart, or by an unpeaceable disposition.

It was love that first made Societies, and love that must continue our Communions: and God who made all things by his power, does preserve them by his love; and by union and society of parts every creature is preserved. When a little w••ter is spilt from a full Vessel, and falls into its e∣nemy dust, it curles it self into a drop, and so stands equally armed in every point of the circle, divi∣ding the Forces of the enemy, that by that little union it may stand as long as it can; but if it be dissolved into flatnesse, it is changed into the nature and possession of the dust.* 1.5 War is one of Gods greatest plagues; and therefore when God in this holy Sacrament pours forth the greatest effusion of his love, peace in all capacities, and in all dimensi∣ons, and to all purposes, he will not endure that they should come to these love-feasts * 1.6 who are unkind to their brethren, quarrelsom with their neighbours, implacable to their enemies, apt to contentions, hard to be reconciled, soon angry, scarcely appeased. These are dogs, and must not come within the holy place, where God who is the Congregating Father, and Christ the great minister of peace,* 1.7 and the holy spirit of love are pre∣sent in mysterious Symbols and most gracious Com∣munications.

For although it be true that God loves us first, yet he will not continue to love us, or proceed in the methods of his kindnesse, unlesse we become like unto him and love. For by our love and charity he will pardon us, and he will comfort us, and he will judge us, and he will save us; and it can never be well with us till love that governs heaven it self be the Prince of all our actions and our passions. * 1.8 By this we know we are transla∣ted from death to life, by our love unto our brethren: That's the testimonial of our comfort. I was hungry and ye fed me: I was hungry and ye fed me not: These are the Tables of our fi••al judg∣ment. If ye love me, keep my Commandments: That's the measure of our obedience. In that ye have done kindnesse to one of these little ones, ye have done it unto me: That is the installing of the Saints in their Thrones of Glory. If thou bringest a gift to the altar, leave it there; go and be recon∣ciled to thy brother: That's the great instrument of our being accepted. No man can love God and hate his brother: That's the rule of our examinati∣on in this particular. This is a new Commandment, that ye love one another: There's th•• great precept of the Gospel. This is an old Commandment, that ye love one another: There is the very Law of Nature. And to sum up all; Love is the fulfilling of the Law; that's the excellency and perfection of a man; and there is the expectation of all reward, and the doing all our du••y, and the sanctificati∣on of every action, and the spirit of life: It is the heart and the fire and the salt of every Sa∣crifice; it is the crown of every Communion. And all this mysterious excellency is perfectly represented by that divine exhortation made by

Saint Paul; Purge out therefore the old leaven,* 1.9 that ye may be a new lump, as ye are unleavened. For even Christ our Passeover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of MALICE and wick∣ednesse, but with the unleavened bread of sincerity and truth.

Now concerning this grace, if we will inquire after it in order to a worthy receiving the holy Communion, we must inquire after the effects and offices of Charity; and by the good we do, or are ready to do, take an account of our selves in this particular. The offices and general duties are three. 1. Doing good. 2. Speaking good, and, 3. ••orgiving evil.

SECT. II. Of doing good to our Neighbours.

HE that loves me does me good; for until love be beneficial, it is not my good, but his fancy and pleasure that delights in me. I do not examine this duty by our alms alone; for although they are an excellent instrument of life (for alms deliver from death,* 1.10 said the Angel to old Tobit) yet there are some who are bountiful to the poor, and yet not charitable to their neighbour. You can best tell whether you have charity to your brother, by your willingnesse to oblige him, and do him real benefit, and keeping him from

all harm we can. Do you do good to all you can? Will you willingly give friendly counsel? Do you readily excuse your neighbours faults? Do you rejoyce when he is made glad? Do you delight in his honour and prosperity? Do you stop his entry into folly and shame? Do not you laugh at his miscarriages? Do you stand ready in mind to do all good offices to all you can converse with? For nothing makes Societies so fair and lasting, as the mutual endearment of each other by good offices; and never any man did a good turn to his brother, but one time or other himself did eat the fruit of it. The good man in the Greek Epigram that found a dead mans scul unburied, in kindnesse digging a grave for it, opened the inclosures of a Treasure: And we read in the Annals of France, that when Goutran King of Burgundy was sleeping by the murmurs of a little brook, his Servant espied a Lizard coming from his Masters head, and essayed to passe the water; but seeming troubled because it could not, he laid his sword over the brook, and made an iron bridge for the little beast, who passing entred into the earth, and speedi∣ly returned back to the King, and disturb'd him (as it is supposed) into a dream, in which he saw an iron bridge which landed him at the foot of the mountain, where if he did dig he should find a great heap of gold. The servant expounded his Masters dream, and shewed him the iron bridge; and they digged where the Lizard had entred, where they found indeed a Treasure; and that the Servants piety was re∣warded upon his Lords head, and procured wealth to one and honour to the other. There is in hu∣mane nature a strange kind of noblenesse and love to return and exchange good offices: but because

there are some dogs who bite your hand when you reach them bread, God by the ministery of his little creatures tells, that if we will not, yet he will certainly recompence every act of piety and charity we do one to another. * This the ••gypti∣ans did well signifie in one of the new names of their Constellations: For when the wife of Ptolo∣maeus Euergetes had vowed her hair to the Temple upon condition her husband might return in safety, and she did consecrate the beauty of her head to the ornaments of Religion, Comonus the Astrono∣mer told her that the Gods had p••aced her hair a∣mong the Stars; and to this day they call one knot of Stars by the name of Berenices hair. For eve∣ry such worthinesse like this will have an immortal name in some Record,* 1.11 and it shall be written above the Stars, and set by the names of the Sons of God, who by doing worthy things have endeared Communions and Societies of mankind.

In all the Sacrifices of the Ancients they were hugely kind to one another; they invited their friends to partake the Sacrifice, and called them to a portion of the pardon, that they might eat of that mercy and that forgivenesse which they expected from their God. Then they sent portions to the absent; then they renew∣ed Leagues, and re-established Peace, and made marriages, and joined Families, and uni∣ted hearts, and knitted Interests by a thred and chain of mutual acts of kindness and endear∣ment: And so should we, when we come to this holy Sacrifice; we must keep our hearts entire to God, and divide them amongst our Brethren, and heartily love all them who feed upon the same Christ, who live by the same faith,

who are entertained by the same hope, and are confederate by the laws, and the events and the causes, by the acts and emanation of the same Charity. * But this thing is plain; no discourse here is useful, but an exhortation; all that can be said is this; that it is decent and it is useful, and it is necessary that we be very kind and very charitable to all the members of Christ; with whom we are joyned by the ligatures of the same body, and supported by the strength of the same nourish∣ment, and blessed by influences from the same Di∣vine head, the Lord Jesus Christ.

SECT. III. Of speaking good of our neighbours.

IF it be not in our hands to do well, it must be in our hearts; and the contrary must never be up∣on our tongues; we are sure we can speak well, or we can abstain from speaking ill. If it be other∣wise with us, we can not be welcome here; we shall not worthily communicate. God opens his mouth and his heart and his bowels, his bosome and his treasures to us in this holy Sacrament, and calls to us to draw water as from a river; and can we come to drink of the pleasant streams that we may* 1.12 have only moisture enough to talk much and

long against the honour of our brother or our sister?* 1.13 Can it be imagined that Christ who never spake an ill word, should take thee into his arms,* 1.14 and feast thee at his table, and dwell in thy heart, and lodge thee in his bosome, who makest thy self all one with the Devil; whose office and work it is to be an accuser of the Brethren? No, Christ never will feast serpents at his Table *, persons who have stings instead of tongues, and venom in all the moisture of their mouth, and re∣proach is their language.

We should easily consent that he ••hat ki••••••d a man yesterday and is likely to kill another to mor∣row were not this day worthy to Communicate: now some persons had rather lose their lives than lose their honour; what then think we of their pre∣paration to the holy communion, that make nothing of murdering their brothers or their sisters same? that either invent evil stories falsely and malicious∣ly, or believing them easily, report them quickly, and aggravate them spitefully, and scatter them diligently? He that delights to report evil things of me, that will not endure so much as to have me well spoken of, hath certainly but little kind∣ness to me: he would very hardly die for me, or lay out great sums of mony for me, that will not afford me the cheapest charity of a good word. The Jewes have a saying; that it were better that a man were put into a flame of fire, than he should publickly disgrace his Neighbour. But in this there are two great considerations that declare the unworthiness of it.

1. They who readily speak reproachfully of o∣thers, destroy all the love and combinations of charity in the world; they ruine the excellency and peculiar priviledge of mankind, whose nature it is to delight in society, and whose needs and na∣ture make it necessary. Now slander and reproach and speaking evil one of another poysons love, and brings in hatred, and corrupts friendship, and tempts the biggest vertue by anger to passe unto revenge. For an evil tongue is a perpetual storm; it is a daily temptation and no vertue can without a miracle withstand its temptation. If you strike a lamprey but once with a rod (saith the Greek pro∣verb) you make him gentle;* 1.15 but if often you pro∣voke him. A single injury is entertained by Chri∣stian patience like a stone into a pocket of wooll; it rests soft in the embraces of a meek spirit, which delights to see it self overcome a wrong by a wor∣thy sufferance; but he that loves to do injury by talk, does it in all companies, and takes all occa∣sions, and brings it in by violence, and urges it rudely, till patience being weary goes away, and is waited upon by Charity, which never forsakes or goes away from patience. A wound with the tongue is like a bruise, it cannot be cured in four and twenty hours.

* 1.162. No man sins singly in such instances as these. Some men commit one murder and never do another; some men are sur∣prized and fall into uncleanness or drunkenness; but repent of it speedily and never again return to folly: but an evil and an un∣charitable

tongue is an accursed principle; it is in its very nature and original equal to an evil habit, and it enters without temptation, and dwells in every part of our conversation, and injures every man, and every woman: and is like the evil spirit that was in love with Tobias his wife; if you drive him from Nineve, he will run to the utmost parts of Egypt, there also unlesse an Angel binde him, he will do all the mischief in the world, for there is not in the world a worse Devil than a devilish tongue * 1.17

But I am not now to speak of it as it is injurious to our neighbour,* 1.18 but as it is an hinderance to our worthy communicating, The mouth that speaketh lies, or stings his neighbour, or boasteth proud things, is not fit to drink the blood of the sacri∣ficed Lamb. Christ enters not into those lips from whence slander and evil talkings do proceed, and the tongue that loves to dispraise his brother, can not worthily celebrate the praises and talk of the glorious things of God; and let no man de∣ceive himself, an injurious talker is an habitual sin∣ner; and he that does not learn the discipline of the tongue, can never have the charity of Christ, or the blessings of the peaceful Sacrament. * 1.19 Persons that slan∣der or disgrace their brother are bound to make restitution; It is as if they had stoln a jewel, they must give it back again, or not come hither. But they that will neither do nor speakwell of others * 1.20 are very far from charity, and they that are so, ought to be as far

from the Sacrament, or they will not be very far from condemnation. But a good man will be as care∣ful of the reputation, as of the life of his brother; and to be apt to speak well of all men is a sign of a charitable and a good man; and that goes a great way in our preparation to a worthy Communion.

SECT. IV. Forgiveness of injuries a necessary part of preparation to the holy Sacrament.

THis duty is expressed not only as obligatory to us, but as relative to the Holy Sacrament, in the words of our blessed Saviour, When thou bringest thy gift to the Altar,* 1.21 and there remembrest that thy Brother hath ought against thee, leave there thy g••ft and go, be first reconciled to thy brother, and then come and offer. This Precept was indeed instanced in the Levitical Sacrifices and Jewish Altars; but because, as St. Irenaeus observes, the Precepts of Christ, however expressed, relate to Moses Law but less principally, and chiefly designe an Evangeli al duty * 1.22; therefore he referrs these words to the celebration of the Christian Eucharistical Sacrifice and Oblation; concerning which he hath these excellent words:

From the beginning God respected Abels offering because he offered in righteousness and singleness of heart. But God regarded not the Sacrifice of Cain, because he had a heart divided from his Brother, full of

zeal and malice, and therefore God who knoweth all secrets thus reproves him. If thou doest rightly offer, but not rightly divide, be quiet, God will not be appeased with thy sacrifice. For if any one in outward appearance offers a clean, a right, and a pure sacrifice, but in his soul does not truly apportion his communion to his neighbour, he hath sin within, and by his external sacrifice does not bring God unto him, neither will the oblation profit him at all, unless the malice that he hath conceived within does cease, but that sin will make him every day more and more a murderer.

] In pursuance of this; St. Cyril tells,* 1.23 that the Ancient Christians were wont before the Communion to kiss each other as a Symbol of reconciled minds, and forgotten in∣juries; and in confirmation of this practice brings the preceptive words of our Lord now cited.

And our blessed Saviour himself adds a parallel to the first precept, which gives light and explica∣tion to it: [When you stand praying, if you have any thing against any man forgive him,* 1.24 that your Fa∣ther which is in heaven may forgive you your tres∣passes] and so Christ taught us to pray [Forgive us our trespasses, as we forgive them that trespass against us.] Let us consider what we do, and con∣sider what we say. Do we desire to be forgiven no otherwise? Do not we exact every little igno∣rance, and grow warm at every mistake? And are not we angry at an unavoidable chance? Would we have God do so to us, and forgive us in no other manner than as we do, that is, turn his an∣ger into every shape, and smite us in every part? Or would we have God pardon us only for little things, for a rash word, or an idle hour spent less

severely? If we do so to our Brother, it is a great matter, but if he reviles us to our head, if he blasphemes, and dishonours us, if he rob us, if he smite us on the face, what then? We rob God of his honour, his Priests of their reverence, his houses of their beauty, his Churches of their maintenance: we talk vile things of his holy Name, we despise Religion, we oppose his Honour, and care not for his Service. It is cer∣tain we do not usually forgive things of this nature to our brother; what then will become of our prayer? And what will be the effect of our Com∣munion? And yet it is certain, there is nothing in the world easier than to forgive an injury. It costs us nothing, after it is once suffered; and if our passions and foolish principles would give us leave to understand it; the precise duty of forgiveness is a perfect negative; it is a letting things alone as they are, and making no more evils in the world, in which already there was one too many, even that which thou didst suffer. And indeed, that forgive∣ness is the best which is the most perfect negative; that is▪ in malice be children; whose pretty quar∣rells though they be fierce as a sudden spark, yet they are as innocent as the softest part of their own flesh,* 1.25 and as soon out as that sudden spark, and forgotten perfectly as their first dream: and that's true forgiveness: and without this we can never pray with just and perfect confidence and expecta∣tions.

* 1.26St. Peter gives this precept in a considerable instance; Give honour unto the wife as unto the wea∣ker vessel that your prayers be not hindred; that is, consider that they are weak and tender, easily mo∣ved, and soon disordered; their understanding is

less, and their passions more; and if it happens to be so, bear their burdens, comply with their inno∣cent passions, pity their infirmities, supply the breaches made by their indiscretions, take no no∣tice of little inconveniences: Counsel sweetly, re∣prove tenderly, strike no fires, and enkindle no flames; that is, do all that you can for peace, without peevish quarrels and little commencements of a Domestick War: for if you give way to any thing of this nature, it will hinder your prayers; for how shall the husband and the wife pray toge∣ther if they be angry at each other? For without love and without peace it is to no purpose to pray. The devotion of a man that is not in actual peace and kindness with his wife, is like a hot dead coal, it will burn his fingers that touches it; but it is wholly useless: but he that lives in peace with her, in love and prudent conduct, his devotion is a flaming fire; it kindles all that is round about it, it warms and shines, it is beauteous in it self, and it is useful to others; it is fit for the house, and fit for the Altar; it will set the Incense on smoaking, and put the sacrifice on fire. And so it is in every instance of society and conversation; but I instan∣ced in this the rather, because charity at home and a peaceable society in a Family is the first of all publick unions. When Philip of Macedon perswa∣ded the Greek Embassadors that they should invite their Cities to peace and concord, Demaratus of Corinth began to laugh at him for his counsel, and thought it a thing ridiculous for him to speak of peace among the Greek Republicks, who was al∣waies wrangling at home with his wise Olympias, But as to the present matter,

The fourth Council of Carthage refused to

accept the oblations of quarrelling and angry persons;* 1.27 it is like that of the High Priests in the case of Judas his restitution of the mo∣ney, they would not put it into the Treasury because it was the price of blood. Now because our blessed Master in his Law hath handled all great angers and un∣charitableness under the title of murder; The Church thought it reasonable not to receive the offerings, that is to reject from the Communion all those persons that were in mutual feuds, enmities and fierce angers. I wonder (saith St. Cyprian) what peace they can look for that are at war with their brethren?* 1.28 These men may be compelled by the injun∣ction of s••vere fastings to be re∣conciled: said Fabianus the Mar∣tyr. And in the decree of P. Victor it was expressely com∣manded,* 1.29 that they should be driven from the communion of all faithful people, who are not in peace, and have no charity to all their Brethren. This decree was renewed and earnestly pressed in the Council of Agatho.* 1.30

They that will not by the grace of God working within them lay aside the hat••ed and long suits and dissentions, first let

them be reproved by the Priests of the City. But if they will not at their reproof lay aside their enmities, let them by a most just excommu∣munication be driven from the Congrega∣tions of the Church.

* 1.31] Which Decree the Church of England hath inserted into the second Rubrick before her office of Communion; of which I shall afterwards give account. But for the present we may consider that it is infinitely reasona∣ble, that he that needs and comes for a great pardon, should not stick at the giving of a little, and he that desires to be like God, and comes to be united to him, should do like him, that is rejoyce in remit∣ting offences rather than in punishing them. In this as in all other things we must follow Gods example; for in this alone he else will follow ours. In imita∣ting him it is certain we are innocent; and if in this he follows us, though we be wicked, yet he is holy, because revenge is his, and he alone is to pay it. If therefore we will forgive, he will; if we will not,* 1.32 neither will he: for he makes his spear as long, and his angers as lasting as we do ours. But this duty, and the great reasonableness and necessity I shall represent in the excellent words of the Talmudists, recor∣ded also by the famous Bensi∣rach * 1.33 [

He that revengeth shall find vengeance of the Lord, and he will surely keep his sins in remembrance. For∣give thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. One man keepeth anger against another, and doth he seek healing from the Lord?

He sheweth no mercy to a man that is like him∣self, and doth he ask forgiveness for his own sins? If he that is but flesh nourish hatred, who will intreat for pardon of his sins?

] The duty is plain, and the reason urgent, and the Command∣ment express, and the threatning terrible, and the promise excellent. There is in this no more to be said; but that we consider concerning the manner of reducing it to practice, in order to our prepara∣tion to a worthy Communion: and consider the special cases of conscience relating to this great duty.

1. Therefore we are bound to forgive every man that offends us. For concerning every one of our Brethren it is equally true, that he is an ex∣cellent creation, that he is thy brother, that he is heir of the same hopes, born to the same inheri∣tance, descended of the same Father, nursed by the Church which is his Mother and thine; that there is in him Gods Image drawn by the same hand, de∣scribed in the same lines; that there are in him many good things for which he can be loved, and many reasons in him for which he ought to be par∣doned; God hath made many decrees for him, and the Angels minister to him, and Christ died for him, and his soul is very precious in the eyes of God, and in Heaven it self the man whom thou ha∣test is very considerable; and there, there are great desires for his temporal and eternal happiness, and why shouldest thou despise, and why shouldest thou stand out against all this?

2. Not only every man, but every offence must be forgiven. The Wise man saies, [That for some things there will be no returning again: a blow in∣deed,

or an evil word may be pardoned; but for upbraiding and pride, and disclosing secrets, and a treacherous wound every friend will depart,* 1.34 and never return again.] But he only tells how it will be, not what ought to be; what it is likely to be in mat∣ter of fact; not how it should be in case of con∣science: and he means this of societies and civil friendships; but in Religion, we go higher, and even these also, and greater than these must be par∣doned; unless we would prescribe a limit to Gods mercy in the remission of our sins. He will pardon every sin of ours, for the pardon of which we can rightly pray; but yet we must pray for it, and hope it upon no measures but those of our, forgiveness;* 1.35

O Jupiter (said the distressed Prince) hear our prayers according to our piety, look upon us, and as we do, so give us help, and there is no instance that can be conside∣rable to the lessening or excusing of this duty.

* 1.36 We must forgive not only injuries in the matter of mo∣ney; but in all errours and crimes whatsoever in which any man can sin, and thou canst be of∣fended.

3. Although in these things there is no difficulty; yet in the intention and expressions of this duty there is some. For if it be inquired what is meant by forgiving; many men suppose it is nothing but saying, I forgive him with all my heart, and I pray God forgive him; But this is but words, and we must have more material significations of it then so, be∣cause nothing can commute for the omission of the

necessary parts of this duty. It is therefore necessa∣ry that we observe these measures.

1. Every man that hath received injuries be they never so great, must have a mind perfectly free from all intentions of revenge in any instance whatsoever. For when the question is concerning forgiving him that did the wrong, every man can best answer his question by placing himself in the seat of him that did the offence, and considering to what purposes, and by what significations, and in what degrees, and to what event of things himself would fain be pardoned, if he were in his case and did repent the injury and did desire pardon. That's the measure and the rule; and we learn it from * 1.37 Chrysologus.* 1.38 Thou art a sinful man, and thou wouldst that God and man should alwaies forgive thee. Do thou forgive al∣waies; so much, so often, so in∣tirely as thou wouldest be par∣doned thy self; so much, so often, and so intirely give pardon to thy enemy: and this together with the reason of it is well expressed in the Gospel of the Nazarens.

If thy Brother sins against thee in words, and offers thee satis∣faction seven times in a day, receive him. Simon his Disciple saith unto him, seven times in a day? The Lord answers, yea, I say unto you, seventy times seven times. For even amongst the Prophets also, after they were annointed with the Holy Ghost, there was found the word of sin, that is, they also offend∣ed in their tongues.

Against this there is no objection, but what is made by the foolish discourses of young men, figh∣ters and malicious, who by the evil manners of the world are taught to call revenge gallantry, and the pardoning of injuries to be pusillanimity and cowardice: for this Devil that dwells in tombs and and cannot be bound with chains, prevailes infinit∣ly upon this account amongst the more glorious part of mankind; but (as all other things are, which oppose the wisdom of God) is infinitely unreasonable; there being nothing in the world a greater testimony of impotency and effiminacy of spirit than a desire of revenge. Who are so cruel as Cowards, and who so revengeful as the weak∣est and the most passionate women? Wise Crysip∣pus, and gentle Thales, and the good old man who being to drink his poyson refused to give any of it to his persecutor; these men did not think revenge a pleasure, or a worthy satisfacti∣on.* 1.39 Fot what man is so barba∣rous as to recover his leprosie by sucking the life blood from dying infants? a good man would ra∣ther endure ten leprosies than one such remedie. Such a thing is re∣venge; it pretends to cure a wound but does it with an intole∣rable remedy. It was the song of Cyclops to his sheep; feed you upon the tender herbs, I mean to feed up∣on the flesh and drink the blood of the Greeks; this is a violence not on∣ly to the laws and manners,* 1.40 but even to the very nature of men. Lions indeed and Tygres do with a strange curio∣sity eye and observe him that struck them, and they

fight with him above all the hunters; to strike a∣gain is the return of beasts; but to pardon him that smote me, is the bravest amends and the noblest way of doing right unto our selves; whilest in the wayes of a man and by the methods of God, we have conquered our enemy into a friend. But revenge is the disease of honour, and is as contrary to the wisdom and bravery of men as dwelling in rivers and wallowing in fires is to their natural manner of living, and he who out of pre∣tence of valour pursues revenge is like to him, who because fire is a glorious thing, is willing to have a St. Anthonies fire in his face.

2. He that is injured must so pardon, as that he must not pray to God to take revenge of his enemy. It was noted as a pitiful thing of Brutus, that when his army was broken and himself ex∣posed to the insolencies of his enemies, and that he could not revenge himself, he cryed out most pas∣sionately in the words of the Greek tragedy * 1.41, to Jupiter to take vengeance of young Octavius. But nothing is more against the nobleness of a Christi∣an spirit, and the interest of a holy communion, than when all meet together to pray for all, and all for every one, that any man should except his enemy; that he who prayes for blessings to the whole mystical body of Christ, should secretly de∣sire that one member should perish. If one prayes for thee,* 1.42 and another prayes against thee, who knows whether thou shalt be blessed or accursed?

3. He that means to communicate worthily must

so forgive his enemy, as never to upbraid his crime any more. For we must so forgive as that we forget it; not in the sense of nature, but per∣fectly in the sense of charity. For to what good purpose can any man keep a record of a shrewd turn, but to become a spie upon the actions of his enemy, watchful to do him shame, or by that to aggravate every new offence? It was a malicious part of Darius,* 1.43 when the Athenians had plundered Sardis, he resolving to remember the evil turn till he had done them a mischief, commanded one of his servants that every time he waited at sup∣per, he should thrice call upon him, Sr. remem∣ber the Athenians. The Devil is apt enough to do this office for any man; and he that keeps in mind an injury, needs no other tempter to uncharitable∣ness but his own memory. He that resolves to re∣member it, never does forgive it perfectly; but, is the under officer of his own malice. ••or as ri∣vers that run under ground do infallibly fall into the sea and mingle with the salt waters: so is the injury that is remembred; it runs under ground in∣deed, and the anger is head, but it tends certainly to mischief; and though it be sometimes lesse deadly for want of opportunity, yet it is never lesse dan∣gerous.

4. He that would communicate worthily must so pardon his enemy, that though he be certain the man is in the wrong, and sinned against God in the cause, yet he must not under pretence of right∣ing God and Religion and the laws, pursue his own anger and revenge,* 1.44 and bring him to evil. Every man is concerned that evil be to him that loves it, but we cozen our selves

by thinking that we have nothing to do to pardon Gods enemies, and vile persons. It is true, we have not; but neither hath any private man any thing to do to punish them; but he that cannot pardon Gods enemy, can pray to God that he would: and it were better to let it all alone, than to destroy charity upon pretence of justice or Re∣ligion. For if this wicked man were thy friend, it may very well be supposed that thou wouldest be very kind to him, though he were Gods enemy: and we are easie enough to think well of him that pleases us, let him displease whom he list besides.

5. He may worthily communicate, that so par∣dons his enemy, as that he endeavour to make him to be his friend. Are you ready to do him good? Can you relieve your enemy, if he were in want? Yes; it may be you can, and you wish it were come to that. And some men will pursue their enemy with implacable prosecutions till they have got them under their feet; and then they de∣light to lift them up, and to speak kindly to the man, and to forgive him with all the noblenesse and bravery in the world.* 1.45 But let us take heed, lest instead of shewing mercy we make a triumph. Relieve his need and be troubled that he needs it. Rescue him from the calamity which he hath brought upon himself, or is fallen into by misad∣venture, but never thrust him down, that thou mayest be honoured and glorious by raising him from that calamity in which thou art secretly de∣lighted, that he is intangled. Lycurgus of S••arta in a tumult made against him by some Citizens lost an eye: which fact the wiser part of the people in∣finitely detesting, gave the villain that did it into their Princes power; and he used it worthily; he

kept him in his house a year, he taught him vertue, and brought him forth to the people a worthy Citi∣zen. To pardon thy enemy as David pardoned Absalom, that's true charity; and he that does so pardon, needs no further inquiry into the case of conscience. It was an excellent saying of Seneca. [When thou doest forgive thy enemy,* 1.46 rather seem to acquit him than to pardon him; rather ex∣cuse the fault, than only forbear the punishment: for no punishment is greater, than so to order thy pardon, that it shall glorifie thy kindness, and upbraid and reproach his sin.

6. He that would be truly charitable in his for∣giveness, and with just measures would commu∣nicate, must so pardon his enemy, that he re∣store him to the same state of love and friendship as before. This is urged by St. Ber∣nard;* 1.47 as the great imitation of the Divine mercy. God hath so freely, so intirely pardoned our sins, that he neither condemns by revenging, nor confounds by upbraiding, nor loves lesse by imputing. He revenges not at all, he never up∣braides, and when he hath once pardoned, he never imputes it to any evil purposes any more, And just so must our reconciliation be; we must love him as we loved him before; for if we love him lesse, we punish him, if our love was valuable; then he is forgiven indeed when he hath lost no∣thing. I should be thought severe if I should say that the true forgiveness and reconciliation does imply a greater kindness after than before; but

such is the effect of repentance, and so is the nature of love. [

There is more joy over one sinner that repenteth, than over ninety and nine just per∣sons that need no repentance:] and a broken * 1.48 love is like a bro∣ken bone, set it well, and it is the stronger for the fracture.

When Nicanor railed upon Philip of Macedon, he slighted him, and he railed still; he then reproved him, but withal forgave him, and still he railed; but when he for∣gave him, and g••ve him a dona∣tive, he sealed Nicanors pardon, he confuted his calumny, and taught him virtue.

But this depends not upon the injured person a∣lone, but upon the return and repentance of him that did it. For no man is the better with God for having sinned against him; and no man for having injured his brother can be the better beloved by him: But if the sinner double his care in his repen∣tance, and if the offending man increase his kind∣nesse, justice, and endearments in his returns to friendship, then it is the duty of charity so to par∣don, so to restore as the man deserves; that is, the sin must not be remembred in anger, to lessen the worthinesse of his amends. And this is that which our Blessed Saviour says, [If he shall return and say, I repent, thou shalt forgive him.]

But the understanding of this great duty will re∣quire a little more exactnesse: let us therefore in∣quire more particularly into the practical Questions or Cases of Conscience relating to this duty.

1. How far we are bound to forgive our ene∣my that does repent, and how far him that does not?

2. How long and how often must we proceed in our pardon to the penitent?

3. What indications and signs of repentance are we to require and accept as sufficient?

4. Whether after every relapse must the conditi∣ons of his pardon be harder than before?

5. Whether the injured person be bound to of∣fer peace and seek for reconcilement? or whether may he let it alone, if the offending party does not seek it?

6. Whether the precept of charity and forgive∣nesse obliges us not to go to Law?

7. What charity or forgivenesse the offended Husband or Wife is to give to the other in case of adultery repented of?

Question I. Whether we are to forgive him that does not repent, and how far if he does, and how far if he does not?

If he have done me no wrong, there is no∣thing to be forgiven; and if he offers to give me satisfaction, he is out of my debt. But if he hath been injurious, and does not repair me, then I have something to pardon. But what reason is there in that Religion that requires me to reward a sinner with a gift, to take my enemy into my bo∣some, to invite new injuries * 1.49 by suffering and kindly rewarding the old? For by this means we may have injuries enough, and sin shall live at the

charge of the good mans piety, and charity shall be the fuel of malice; what therefore is our duty in this case?

I answer, That there is a double sort of pardon or forgivenesse: The first and least is that which neither exacts revenge our selves, nor requires it of God, nor delights in it if it happens: and this is due to all; those very enemies that do not re∣pent, that cease not still to persecute you with e∣vil, must thus be pardoned; whether they care for it or no, whether they ask it or ask it not. For these we must also pray, we must blesse them, we must speak as much good of them as occasion and justice do require, and we must love them; that is, do them justice, and do them kindnesse; and this expresly required of us by our blessed Saviour * 1.50.

But there is also another forgivenesse; that is, a restitution to the first state of trust; to love him as well, to think as well of him; and this is only due to them that repent, and ask pardon and make a∣mends as they can: for then the proper office of thy charity is to pity thy brothers infirmity, to ac∣cept his sorrow, to entertain his friendship and his amends, and to put a period to his repentance for having troubled thee. For his satisfaction and re∣stitution hath taken away the material part of the injury; and thou art as well as thou wert before, or at least he would fain have thee so; and then there can be nothing else done but what is done by thy charity; and by this thou must bear a share in his sorrow, believe his affirmation, accept his re∣pentance, cancel his guilt, take off the remanent obligations, remove suspicion from him, entertain no jealousies of him, but in all things trust him where charity is not imprudent.

For it is not always safe to imploy a person that hath deceived my trust and done me wrong. But if you perceive that he may wisely be trusted and imployed, charity must take off the objection of his former sailing. If by repentance he hath cut off the evil that he did thee, and that evil by which he did it, then if you refuse to imploy him because he once did you wrong, it is revenge and not prudence. If he offended thee by pride, by anger, by cove∣tousn••sse, it is not enough that he say, Sir, forgive me, I will make you amends: It is enough to make you pardon him, and perfectly to be reconciled to him; but unlesse his repentance hath destroyed his covetousnesse, his anger, or his pride, the evil principle remains, and he will injure thee again. Which thing if wisely and without pretences thou canst really perceive, to trust or to imploy him in such instances in which he formerly did thee injury, is not prudent nor safe; and no charity ties thee to be a fool, and to suffer thy self to be tempted. On∣ly be careful that you do not mistake jealousie for prudence, and so lose the rewards of charity; lest when we think our selves wise, we become fools.

Question II. How long and how often must we proceed in our forgiveness, and accept of the repen∣tance of injurious persons?

To this we need no answer but the words of our Blessed Saviour;* 1.51 If thy Brother trespasse against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt for∣give him. Now this seven times in a day, and se∣venty

times seven times, is not a determined num∣ber, but signifies infinitely. Seven times in a day do I praise thee, said David. From this definite number some Ages of the Church took their pat∣tern for their Canonical hours. It was well enough, though in the truth of the thing he meant, I will praise thee continually: and so must our pardoning be. For if Christ hath forgiven thee but seventy times seven times (saith St. Austin) then do thou also stop there;* 1.52 let his measure be thine. If he denied to spare thee for the next fault, do thou so to thy Brother. But St. Hierom observes concern∣ing this number, That Christ required us to forgive our Brother seventy times seven times in a day; that is, four hundred and ninety times; meaning, that we must be ready to forgive him oftner than he can need it.* 1.53 Now though he that sins frequently and repents frequently, gives great reason to be∣lieve that his repentances are but pretended, and that such repentances before God signifie nothing; yet that is nothing to us; it may be they are ren∣dred ineff••ctual by the relapse, and that they were good for the present, as Ahabs was: but whether they be or be not, yet if he be not ashamed to repent so often, we must think it no shame and no imprudence to forgive him, and to forgive him so, that he be restored intirely to his former state of good things; that is, there must be no let in thy charity; if there be in prudence, that's another consideration: But his second repentance must be accepted as well as his first, and his tenth as well as his fifth. And if any man think it hard so often to be tied to accept his repentance, let him understand that it is because himself hath not yet been called to judgment; he hath not heard the voice of the ex∣actor, he hath not yet been delivered to the tor∣mentors,

nor summed up his own accounts, nor beheld with amazement the vast number of his sins. He that hath in deepest apprehension placed himself before the dreadful Tribunal of God, or felt the smart of conscience, or hath been affrighted with the fears of hell, or remembers how often he hath been spared from an horrible damnation, will not be ready to strangle his Brother, and afflict him for a trifle, because he considers his own dangers of pe∣rishing for a sum which can never be paid, if it ne∣ver be forgiven.

Question III. What indications and signs of repentance are we to require and to accept as sufficient?

I answer, that for this circumstance there is as proper an use and exercise of our charity as in the direct forgiveness. We are not to exact securities and demonstrations Mathematical, nor to demand the extremity of things. If thy enemy be willing to make an amends, accept of his very willingnesse for some part, and his amends for the other. Let every good act be forwardly entertained, and per∣suade you heartily that all is well within. If you can reasonably think so, you are bound to think so; for after all the signs of repentance in the world he may deceive you; and whether his heart be right or not, you can never know but by the judgment of charity; and that you may better use betimes. For when ever your returning enemy saies he does repent (that is, gives humane and probable indications of his repentance;) you cannot tell but that he saies true; and therefore you must forgive. The words of Christ are plain;

if he returns, saying, I do repent: then it is a du∣ty, and we can stay no longer; for he that confesses his sin, and praies for pardon, hath done great vio∣lence and mortification to himself; he hath puni∣shed his fault * 1.54; and then there is nothing left to be done by the offended party but to return to mer∣cy and charity. * 1.55 But in this affair it is remarka∣ble what we are commanded by our blessed Lord: Agree with thine adversary quickly, &c. l••ft thou be constrained to pay the utmost farthing. Plainly in∣timating; that in reconcilements and returns of friendship there is supposed alwaies something to be abated, something clearly forgiven: for if he pay thee to the utmost farthing, thou hast forgiven no∣thing It is merchandise and not forgivenesse to re∣store him that does as much as you can require. Be not over righteous, saith Solomon; that is, let charity do something of thy work, allow to her, place, and powers, and opportunity. It was an excellent say∣ing of St. Bernard: [

God is never called the God of re∣venges,* 1.56 but the Father of mercies; because the original of his revenges he takes from us and our sins, but the original and the causes of his forgive∣nesse he takes from himself:] and so should we; that we restore him that did us wrong to our love again; let it not be wholly, because he hath done all that can be re∣quired, but something upon our own account; let our mercy have a share in it; that is, let us accept him readily, receive him quickly, believe him easi∣y, expound all things to the better sense, take his word, and receive his repentance; and forgive him at the beginning of it; not to interrupt his repen∣tance,

but to incourage it: and that's the proper work of charity in the present Article.

Question IV. Whether after every relapse must the conditi∣ons of his pardon be harder than before?

I answer, that I find no difference in the expres∣sion of our blessed Saviour. It is all one after seven times, and after seventy times, and after seventy times seven times; If he shall return saying I repent, that's all is here required. But then because by say∣ing [I repent] is not meant only the speaking it, but also doing it; must at least be probable that he does so, as well as say so; therefore although as soon as he does so, so soon you must forgive him, yet

1. After the first forgivenesse, and at the second and third offence, we are not obliged so readily to believe his saying, as after the first offence; at which time although he did violence to justice and charity, yet he had not broken his faith as now he hath; and therefore the oftner he hath relapsed, the more significations he ought to give of the truth of his repentance.* 1.57 He that is pardoned and sins again cannot expect so easily to be acquitted the third time as at the first, saith S Basil. At the first fault we must believe his saying, because we know nothing to the contrary; but when he hath often said so, and it is seen so often that he did not say true, he that is forgiven and then relapses is obliged to do more the next time he pretends repentance.

2. Alt••ough we ••re bound to forgive him intire∣ly

even after a thousand injuries, if he does truly repent; yet this person cannot expect to be im∣ployed, or to be returned to all his former capa∣cities of good; because it is plain, he hath not cu∣red the evil principle, the malicious heart, or the evil eye, the slanderous tongue, or the unjust hand; his covetous desire, and his peevish anger: and then though we must be ready in heart to receive him to all the degrees of his former condition, when he shall be capable, and is the same man that ought to be imployed; yet till he be so, or appears so in prudent and reasonable indications, he must be pardoned heartily, and prayed for charitably, but he must be handled cautiously, It must not be har∣der for thee to pardon him after ten thousand re∣lapses and returns: but after so much variety of folly and weak instances, it will be much harder for him to say and prove he does repent. But in this our charity must neither be credulous, nor morose; too easie, nor too difficult; but it is secure, if it pardons him, and prayes for him whether he repents or no.

3. There are some significations of repentance, which charity never can refuse; but must accept the offending person as a convert and a penitent.

1. Such is open and plain confession of the fault, with the circumstances of shame and dishonour; for he that does so much rudeness to himself as to en∣dure the shame of his sin, rather than not to return to duty; gives great testimony that he returns in earnest. And this can no waies be abated, unless he have done so before; and that his confession is but formal, and his shame is passed into shameles∣ness. In this case we may expect some more real argument.

2. Whatsoever are the great usual signs and expresses of repentance before God, those also are to be accepted by us when they are done before men; and though we may be deceived in these things, and God cannot: yet they are the best we can get, and something we must rely upon. And because like God we cannot discern the hearts of men; yet we rightly follow his example, when we do that which is the next best, and expound the action to the best and most favourable sense of charity.

3. An oath if it be not taken lightly is a great presumption of an innocent, a sincere and a repent∣ing soul. It is the sign of an ill mind not to trust him that swears seldom, and al∣waies solemnly,* 1.58 and for ought we know, justly, said Amphides. For a solemn sacred oath is a double hedge,* 1.59 and it is guarded by a dou∣ble fear; lest I abuse my friend, and lest I provoke my God: and the blessed Apostle saith, That an oath is the end of all strife; mean∣ing, amongst persons who can cease to strive, and can cease to be injurious. It is so among them who have Religion, and who can be fit for society. For there is no man whose oath it can be fit to take, but it is also fit, that having sworn, he should be trusted. But it is seldom that our charity can be put to such extremities: and in no conversation can it happen, that a man shall do an injury, and repent, and do it again twenty times, and a hundred times in the revolution of a few daies. If such things could be, those men are

intolerable upon other accounts, and though cha∣rity must refuse no man, and forgiveness must al∣way stand at your door ready to let in all that knock, yet the accidents of the world, caution and prudence, and innocent fears, will dispose of our affairs in other channels of security, and cut off the occasions of such disputes; so certain is that ob∣servation of St. Heirom which I men••ioned before; that we are tied to forgive oftner than our Brother can sin: but then also so safe are we, whose charity must be bigger than the greatest temptation: and yet no temptation is like to happen but what is less than an ordinary charity.

Question V. Whether the injured person be bound to offer peace? Or may he let it alone, and worthi∣ly communicate, if the offending party does not seek it?

To the Question, whether of the parties must begin the peace? I answer, that both are bound. For although he that did the injury is bound in conscience and justice to go to him whom he hath injured, and he is not a true penitent if he does not; and he must not for his part be accepted to the Communion; of which I am to give account in the Chapter of repentance; yet because we are now upon the title of Charity, I am to add, that if the Criminal does not come;* 1.60 the offended person must offer peace; he must go or send to him. If others begin the quarrel, do thou begin the peace, said Seneca. For sometimes the offender desires pardon, but dares not ask it: he begs it by interpretation

and tacite desire; consult therefore with his mode∣sty, his infirmity, and his shame. He is more bound to do it than thou art, yet thou canst better do it than he can. It is not alwaies safe for him: it is never unsafe for thee. It may be an extream shame to him; it is ever honourable to thee: it may be sometimes to his loss; it is alwaies thy gain: for this was the resolution of Hesiod's Riddle,* 1.61 Half is more than the whole; A dinner of herbs with peace is better than a stalled Oxe with contention; and therefore upon all accounts it is for thy advantage to make the offer.

I add also, it is thy duty. I do not say, that in justice thou art bound; but in charity thou art, and in obedience to thy Lord.* 1.62 If thy Brother offend thee, go and tell him. Go thou, saies Christ. For by so doing we imitate God, whom though we have so often, so infinitely offended, yet he thought thoughts of peace, and sent to us Embassadors of peace * 1.63, and Ministers of reconci∣liation. When Pompey and Mar∣cus Crassus were to quit their Consulships, Cueius Aurelius, I know not upon what account, ran into the Forum, and cried out, that Jupiter appear∣ing to him in his dream commanded that they should be reconciled before they were discharged by the people: which when the people also required, Pompey stirred not but Crassus did; he reached out his hand to his Collegue, saying, I do nothing un∣worthy of my self, O Romans, If I first offer peace to Pomp••y, whom you honoured with the title of Great before he was a Man, and with a Triumph before he was a Senator. We cannot want better arguments of peacefulness: It is no shame to thee

to offer peace to thy offending Brother, when thy God did so to thee, who was greatly provoked by thee, and could as greatly have been revenged; and it is no disparagement that thou shouldest desire the reconcilement with him for whom Christ became a Sacrifice, and to whom he offers, as he does to thee, the Communion of his body and bloud. * Thou art (I say) bound in charity to thy Brothers soul, whose repentance thou canst easily invite by thy kind offer, and thou makest his return easie, thou takest away his objection and temptation, thou securest thy own right better, and art invested in the greatest glory of mankind; thou doest the work of God, and the work of thy own soul; thou carriest pardon, and ease and mercy with thee; and who would not run and strive to be first in car∣rying a pardon, and bringing messages of peace and joyfulness?

Consider therefore that death divides with you every minute; you quarrel in the morning, and it may be you shall dye at night; run quickly and be reconciled for fear you anger last longer than your life. It was a pretty victory which Euclid got of his angry Brother, who being highly dis∣pleased, cried out, Let me perish if I be not re∣venged:* 1.64 But he answered, And let me perish if I do no not make you kind, and quickly to forget your anger. That gentle answer did it, and they were friends presently, and for ever after. It is a shame if we be out done by Heathens, and espe∣cially in that grace, which is the ornament and jewel of our Religion, that is, in forgiving our enemies, in appeasing anger, in doing good for evil, in returning prayers for cursings,

and gentle usages for rude treat∣ments: this is the glory of Chri∣stianity * 1.65, as Christianity is the glory of the world. I end this with the advice of St. Bernard: let every man who desires to come worthily to the Sacrament of peace, the communion of Christs body; for the wrong that he does be ready to ask pardon, and for the wrong that he receives be ready to give pardon, and so Christs members will be in peace.

Quest. VI. Whether the precept of forgiveness, and the charity of the Communion must of neces∣sity put a period to all Law-suits?

To this I answer; that suits at Law in matters Criminal relating to injuries done or suff••r'd are so often mingled with interests of anger and re∣venge, they are so often conducted violently and passionately; that he who forbi••s angers and reve••ge, does also in effect forbid suits of Law upon the account of injuries receiv'd. But this is to be understood only of such repetitions of right, or vindications of wrong as cannot or will not be separated from revenge. Thus if the Law which God gave to Moses in the matter of injuries, were the measure of our judicatories. [An eye for an eye, and a tooth for a tooth] it were not lawful to go to Law to get his eye put out that had ex∣tinguish'd mine: for this does not repair me, but only afflicts him. A Wolf is in nature less hateful than a Viper. He wounds that he may drink the

blood, and kills that he may eat: but the Viper smites that he may kill,* 1.66 and gets nothing by it. So is every Law-suit that vexes one and repairs no man. But the rules and measures of conscience in this particular are briefly these.

1. If the injury be transient and passes away in the Act; it is not lawful for a Christian to go to Law, because he cannot rescind the act, and he cannot repair himself, and that which remains is nothing but revenge, which can never consist with charity.

2. The case is the same if the injury be perma∣nent, but irremediable; for if nothing can be re∣scinded, if no amends can be made, it is but a phantastick pleasure to delight in the affliction of him that injur'd me. If cutting off his arm would make mine grow; if striking him upon the face would bring me a new tooth in stead of that which he struck out of mine, then there might be a just cause of going to Law; but when the evil remains after all that the Law can do; it is enough that I lost a limb, I will not lose my charity; which i•• left me to make amends to me, and to procure a blessing to make me reparation. If by my arm I got my living, it is fit that he that cut my arm off should give me maintenance; because he can re∣pair my losse of livelihood, though he can never restore my arm; and to cause him to be barely af∣flicted for my affliction, when I am not relieved by his affliction, is barbarism and a rude unchari∣tableness. To revenge is but the more excusable

way of doing injury. Nay,* 1.67 Maxi∣mus Tyrius sayes, it is worse; the revenging man is worse than the injurious: and therefore to prosecute him in Law who did me wrong, and cannot now amend me,* 1.68 is but uncharitableness acted under the visor of authority, so Methridates affirm'd that usual∣ly men carry arms against a thief * 1.69, for revenge as much as for their security: it is in many cases no∣thing else but revenge.

3. He th••t hath receiv'd an injury must not avenge himself by going to Law, though with a purpose to prevent another injury that is tolerable and inconsiderable. The reason is, because if he fears an evil that is but little, the smalnes of the evil, and the uncertainty of its event are not con∣siderable if compar'd to the evil of revenge that is included, to the trouble of the suit, to the evil of our Brothers punishment, to his shame and to his smart, to his expence and his disorder: and the charity of forgiveness shall never have a proper season for its exercise, or an opportunity to get a reward, if every excuse and every degree of temp∣tation, or seeming warranty, can legitimate that action which is more like a revenge, than it can be to prudence, and a reasonable caution.

All quarrellngs and contentions at Law for little matters are arguments of impatience, of a peevish spirit, and an uncharitable mind.* 1.70 He is a very miserable man that is unquiet when a mouse runs over his shooe, or a fly does kiss his cheek, Whatso∣ever is little and tolerable must be let alone, said

Aristides;* 1.71 and Apollonius answered, that wars must not be undertaken for great causes, nor suits at Law for little ones. There is in such persons who run to Courts and complain for every small offence, such a stock of anger and peevishness, and such a spirit of fire within them, that every breath and every motion from without can put it into a flame; and the Devil will never be wanting to minister occasions to such prepar'd materials. It is told in the Annals of France, that when the Kings of England and France in a deadly war had their armies ready to joyn b••ttel; the French officers having felt the force of the Engl••sh valo••r, were not willing to venture the hazard of a battel, and per∣swaded their King to offer conditions of peace. The treaty was accepted, and the two Kings withdrew into an old Chappel in the field; where when they had dicours'd themselves into kindness, they re∣solved to part friends and to appoint Commission∣ners to finish the Treaty. But as they were going out, a great Serpent issued out of the ruinous wall and made toward the Kings, who being af∣frighted with the danger, drew their swords and in that manner ran out of the Chappel. Their guards who in equal numbers attended at the door, seeing their Princes in a fright and with their swords drawn, suppos'd they were fighting, and without any sign, instantly drew upon each other; which alarm the two armies taking, instantly en∣gag'd in a bloody fight, and could not for all the power of their Kings be totally disengag'd till the night parted them. Just such is the danger of an angry and quarrelsome spirit. He hath his sword by his side, and his army in the field, his hand is up and his heart is ready; and he wants nothing but an occasion, a Serpent to set him on; and that will

never be wanting as long as the old Serpent the Devil hath any malice or any power. But let us not deceive our selves: we are bound very far by the laws of charity to the soul of our Brother; and we are very much concern'd that he be saved, and therefore our Blessed Saviour commanded us, if our brother have sinned against us, to reprove him;* 1.72 not presently to hale him up to the Judge, or de∣liver him up to the Law; but to use meanes and charitable instruments, not for his vexa∣tion but his conversion. And he little regards his brothers soul, who by suits of Law and arts of af∣fliction provokes him to more anger, or hardens him in his sin, or hinders his repentance, or vexes him into impatience.

But to return to the particular case. The pre∣venting of every evil is not a sufficient pretence (though it were true) to commence a suit at Law, For when our blessed Saviour commands us to re∣prove our offending brother; he speaks of such a one as is still in wrong and the state of injustice, a person from whom we are not sure but we may re∣ceive another injury, and yet even to this person we are commanded to be charitable in our reproof and private admonition, but are not permitted to be quick and fierce in our complaints at Law. For it is not dishonourable if a wise man be railed at, be smitten, be cheated, be derided by fools and evil persons: but to do any thing of this again, that is inhumane and inglorious. But this case is fully determined even by a heathen:* 1.73 you must not return evil to your enemy, although we be in danger to suffer a greater mischief▪ and therefore not vex him at Law. For that is the defence of beasts; who cannot keep themselves harmless but by doing a greater mischief: a tooth or a claw, a horn or a

heel, these defend the beast; who that he may not receive a wound, defends himself so that he will kill his enemy. And yet this amongst evil men is called prudent.

It is not by this discourse intended that we may not take securities of him against future mischiefs, if we can do it without doing him a mischief; but under the colour of securing our selves for the fu∣ture, we must not be revenged for what is past; neither must our revenge in small matters be used at all as an instrument of our security. If we can be secured without his affliction, we must take that way to be secured; but if by revenges and direct inflictions of evil, or procurations of punishment, we attempt it, we are not charitable. And this is the perfect meaning of our blessed Saviour, If thine enemy take thy cloak, let him take thy coat also; and if he strike thee on thy right cheek, tu••n thy left to him, and let him strike thee again. These words are not to be understood literally and precisely; not so as to forbid all securities or avoiding of future evils; for Christ himself did not do so when an evil servant smote him; and St. Paul did not so when the High Priest commanded him to be smitten on the face; they neither of them received it silently, nor turned the other cheek. And what if he that smote one cheek will smite no more? or will smite the same? How if we are not able to bear a second blow? Or how if the offering the other cheek pro∣voke thy enemy to scorn thee, and tempt or pro∣voke him to strike thee, who intended no such se∣cond blow? And were it not evidently better to withdraw from him that smites? or to sweeten him with gentle language? It is therefore certain these words are to be understood in the sense of pru∣dence,

equity, and charity; that is, when you are injured, you may use all that is for your innocent defence and unmingled guards; you may without all peradventure pray him to be quiet, you may give him reasons and arguments to let you alone; you may give good words; you may give blessing for cursing, that's certainly permitted; or you may run away; you may flee from City to City; or you may complain to him; you may reprove him, and expostulate the injury with him, as Christ did, and as did St. Paul. But what is then meant by turning the other cheek? Our blessed Saviour using an idi∣otism of his own language and a phrase used by the Prophet in the prediction of Christs meeknesse and passion, he turned his che••ks to tht nippers, means, that we must not resist with doing violence or af∣fliction to him that smites; any innocent guard, but nothing violent; any thing that is harmless, but nothing vexations, but rather than do another e∣vil, suffer another;] and this evidently demon∣strates, that the preventing of every injury is no sufficient warrant to legitimate the bringing of our enemy to be punished at Law for what is past. The sum is this.

No man is forbidden to lock his doors, to bar his windows, or to run from evil, or to divert it, or to reprove it. But, 1. In this question we speak of evil already done, and against revenges, not a∣gainst defences; for that which is done cannot be undone; and therefore revenge is foolish and ma∣licious: but that which is not done, may be pre∣vented by all arts of gentleness and innocence; and therefore defences are prudent, and they are lawful. 2. We speak here of little dangers and tolerable evils; and a man must not go to Law be∣cause

the Musician keeps false time with his foot;* 1.74 it is not for a small matter that a man must disquiet his Brother; he must rather suffer two, than do one evil.

4. But if the evil we fear be intolerable, and yet c••rtain, or very probable to happen, we may ap∣peal to the Law for sanctuary or defence, though this appeal do procure affliction to our enemy; al∣ways provided that this evil be not directly intend∣ed, nor desired secretly, nor delighted in when it happens, and be made as little as it can, prosecuted with as easie circumstances, without vexatious mea∣sures, but not without necessity.

For in all ent••rcourses with our enemy there are but two things to be considered by us: how we may do him good, how we may keep our selves from evil. The latter the Law of Charity and collateral duties do permit or enjoyn respectively; but of the former our Blessed Saviour hath made special provision. For when our blessed Lord commanded us first to reprove secretly our offend∣ing Brother, and then before witnesse if there be need; the reason he gives is only that we may bring him to repentance, that you may gain him by rescuing his soul from guiltinesse, and his actions from injuriousnesse. If this course will not pre∣vail, then tell it to the Church; complain of him publickly, bring him before the Christian Judica∣tories; but still that he may repent; for if he re∣pents, he must be thy brother still, lov'd as dearly, treated as friendly, caressed as sweetly, handled as tenderly, conversed with as obligingly. But if none of all this will prevail for his good, then look you only to the other part of the permission; that

is, that you be secured from his evil: you have done all that you are tied to do for his repentance in this method, but you have not yet done all ••hat you are tied to do in charity; for still you must afford him all those kindnesses which Christ requires of thee for thy enemy; that is, to pray for him, and to love him. But you may secure your selves by all means which his violence and your case hath m••de necessary.

But this I say is in case the evil be intolerable, or that ••o avoid it be a matter of duty, or charity to those to whom you are obliged. Though my old friend and new enemy Ca••bo do me little spites, and kill my Deer, or shoot my Pigeons, or trespasse up∣on my grasse, I must not be avenged on him at the Law, or right my self by afflicting him, but strive for the rewards of patience, and labour for the fruits of my charity, and for the rest use all the guards of prudence that I can: yet if he takes away my childrens portions, or fires my houses, or ex∣poses me and mine to beggary or destitution, I must do that duty which my charity to my children, and my justice does oblige me; I may defend my childrens right, though that defence exposes him to evil that does the evil. I may not let Carbo alone, and suffer my children to be undone. I must pro∣vide for my own, according to their condition and states of life; if this provision be but necessary or competent, according to prudent, modest, and wise accounts, and be not a contention for excesses and extravagancies of wealth. He that goes to Law for another, hath greater warrant than he that does it for himself; for it is more likely to be charity in their case, and revenge in my own; and certainly in the disputes of charity our children are to be pre∣ferred before our enemies.

In short. If the vexation that is brought by the suit of Law upon an injurious person be not re∣venge, and if the defence be necessary, or great∣ly charitable, and if the injury be intolerable or greatly afflictive, in all these cases Christ hath left us to the liberties of Nature, and Reason, and the Laws.

5. No man must in his own case prosecute his enemy to death or capital punishment. The rea∣sons are, because no mans temporal evil, his in∣jury, his disgrace, his money, and his wound are not a competent value for the life of a man; and when beyond this, there is no evil that we can do, it can in no sense consist with charity that goes so far. He that prosecutes his enemy to death for∣gives nothing, forbears nothing of that injury; he means no good to his enemy, desires not his amend∣ment, is not careful of his repentance, is not am∣bitious to gain a brother, to secure the interest of a soul for God, to get himself the rewards of cha∣rity; and it is a sad thing to make thy adversary pay the utmost farthing, even whilst he is in the way, and to send him to make his accounts to God reeking in his sins, and his crimes broad blown about his ears. There are not many cases in which it can consist with the spirit of Christianity for the Laws themselves to put a criminal hastily to death * 1.75. Whatsoever is necessary that is lawful; and of the necessities of the publick, publick persons are to judge; only they are to judge according to the a∣nalogy and gentlenesse of the Christian Law, by a Christian spirit, and to take care of souls as well as of bodies and estates. * 1.76 If the criminal can be

amended, as oftentimes he can, it is much bet∣ter for a Common-wealth that a good Citizen be made, than that he be taken away while he is evil * 1.77. Strabo tells of some Nations dwelling about Caucasus that never put their greatest malefactors to death: and * 1.78 Diodorus says, that Sabacon, a pious and good King of Egypt, changed capital punishments into slavery and profitable works, and that with excellent successe, because it brought more profit to the publick, and brought the crimi∣nal to repentance and a good mind. Balsamo says the Greek Emperours did so; and St. Augustin ad∣vises it as most fitting to be done.

But if this in some case be better in the publick it self, it is necessary in the private; and it is necessa∣ry in our present inquiry, in order to charity pre∣paratory to the holy Communion: and in the Coun∣cil of Eliberis there is a Canon, [

If any Christian accuse another at the Law, and prosecute him to banishment or death, let him not be admitted to the Communion, no not so much as in the arti∣cle of death.

] For he whose malice passed unto the death of his brother, must not in his death re∣ceive the Communion of the faithful; and the seal of the Charities of God. But this was severe, and it is to be understood only to be so, unlesse when we are commanded to prosecute a criminal, by the in∣terest of necessary justice, and publick charity, and the command of the Laws: But in other cases, he that hath done so, let him repent greatly, and long, and at last Communicate: That's the best expe∣dient.

Question VII. Whether the Laws of Forgiv••••esse, and the Charities of the Communio••, oblige the injured person to forgive the adulterous Husband or Wife, if they do repent?

There are two cases in which it is so far from be∣ing necessary, that it is not lawful to do some things of kindnesse, which in all other cases are in∣deed true charity, and highly significative of a soul truly merciful, and worthy to Communicate.

* 1.791. When to retain the adulterous person is scan∣dalous; (as in the Primitive Church it was esteem∣ed so in Clergy men) then s••ch persons though they be penitent, must no•• be suffered to cohabit; they must be pa••doned to a••l purposes which are not made unlawful by accident, and to all purposes which may minister unto their repentance and sal∣vation: but charity must not be done to a single person with offence to ••he Chu••ch; and a Crimi∣nal must not receive adv••ntage by the prejudice of the holy and the innocen••. Against this I have no∣thing to oppose, but t••at those ••hurches which di•• fo••bid this forgiven••sse, upon pretence of scan∣dal, should also have considered whether or no that the forgiveness of the Criminal * 1.80, and the charitable toleration of the injury, and the patient labours of love, and the endeavours of rep••••tance, be not only more pro∣fitable to them both, but also more exemplar to others.

2. The other is the case of direct d••nger; if the sin of the offending party be promoted by the cha∣rity of the injured man or woman, it is made un∣lawful so far to forgive as to cohabit; if this cha∣rity will let her loose to repent of her repentance, it turns to uncharitablenesse, and can n••ver be a duty.

But except it be in these cases, it is not only law∣ful, but infinitely agreeable to the duty of charity, to restore the repenting person to his first conditi∣on of love and society. But this is such a charity, as although it be a counsel of perfection, and a no∣bleness of forgivenesse, yet that the forgivenesse shall extend to society, and mutual endearments of cohabitation, is under no Commandment; because the union of Marriage being broken by the adul∣tery, that which only remains of obligation is the charities of a Christian to a Christian, without the relation of Husband and Wife. The first must be kept in the height of Christian dearnesse and com∣munion; but if the second can minister to the good of Souls, it is an heroick charity to do it; but in this there ought to be no snare, for the••e is no com∣mandment.

To the answers given to these Cases of Cons••i∣ence, I am to add this caution; That although these cases are only the inquiries and concerns of private persons, and do not oblige P••inces, Pa∣rents, Judges, Lords of Servants, in their publick c••pacity, and they may justly punish the offender though the injury be done against themselves * 1.81, yet in these cases the punishment must be no other than

* 1.82 as the lancet or the cupping-glasse, as fasting, or ill-tasting drugs; they are painful, but are also wholly given as ministeries of health. For so sometimes we put crooked sticks into the fire, we bow and beat and twist them, not to break, but to make them strait and useful. So we correct the evil inclinations of our children, and the intolerable manners of our servants, by afflictions of the body and griefs of the mind: all is well so long as it is necessary, and so long as it is charitable. I remember that when Augustus was to give sentence upon a Son that would have killed his Father, he did not according to the severity of the Laws command him to be ti∣ed in a Sack with a Cock, a Serpent, and an Ape, and thrown into Tiber,* 1.83 but only to be banish'd whither his Father pleas'd; remembring, that al∣though the Son deserv'd the worst, yet Fathers lov'd to inflict the least; and although in Nature none ought to drink but the hungry and the thirsty, yet in Judicatories none ought to punish but they that neither hunger nor thirst; because they that do it against their wills, exceed not the measures of charity and necessity.* 1.84 But both Fathers and Princes, Judges and Masters, have their limits and measures before they smite, and other measures to be ob∣serv'd when they do smite. O Christian Judge do the office of a pious Father, said St. Austin to Count Marcellinus. A man should not use a man pro∣digally (a) 1.85 but be as sparing of another mans blood as of his own. (b) 1.86 Pun••sh the sinner, pity the man.

But to conclude these inquiries fully. It is very considerable, that in many cases, even when it is lawful to bring a Criminal to punishment, or to go to Law, and that it is just so to do; yet this whole dispute being a question of charity, we are to go by other measures than in the other; and when in these cases we do nothing but what is just; we must remember that we are Christians, and must never expect to go to heaven, unless we do also what is charitable.

Therefore inquire no more into how much is just and lawful in these cases; but what is charitable, and what is best, and what is safest; for then the ca∣ses of conscience are best determined, when our reward also shall greatly be secured. For it is in these inquiries of charity in order to the holy Communion, as it is in the Communion it self. Not every one shall perish that does not receive the holy Communion; but yet to receive it is of great advantage to our souls in order to our ob∣taining the joyes of heaven: so is every expressi∣on of charity; that very action which in some cases may be safely omitted, may in all cases, where there is not a contradicting duty, be done with great advantages. For he that thinks to have the reward, and the heaven of Christians by the actions of ju∣stice and the omissions of charity, is like him who worships the Image of the Sun, while at the same time he turns his back upon the Sun himself. This is so essentially reasonable, that even the Heathens knew it, and urged it as a duty to be observed in all their sacrifices and solemnities.

When you pray to God (said one of their own Prophets) and offer a holy cloud of frankincense, come

not to the gentle Deity, with ungentle hearts and hands:* 1.87 for God is of the same cognation or kindred with a good man; gentle as a man, apt to pity, apt to do good; just, as we ought to be, but infinitely more than we are: and therefore he is not good, cannot partake with him who is essentially and unalterably so.

Peter Comestor tells of an old opinion and tradi∣tion of the Ancients, that forty years before the day of Judgment the Bow which God placed in the clouds shall not be seen at all: meaning, that since the Rain-bow was placed there as a sign of mercy and reconcilement, when the Sacrament of mercy and peace shall disappear, then God will come to judge the world in fire and an intolerable tempest, in which all the uncharitable, unforgiving persons shall for ever be confounded.

Remember alwaies what the Holy Jesus hath done for thee: I shall represent it in the words of St. Bernard:* 1.88 [

O blessed Jesus, we have heard strange things of thee. All the world tells us such things of thee that must needs make us to run after thee. They say, that thou despisest not the poor, nor refusest the returning sinner. We are told, that thou didst pardon the Thief when he confessed his sin, and confessed thee; and Mary Magdalen when she wept; and didst ac∣cept the Syrophoenician when she prayed; and wouldst not give sentence of condemna••ion up∣on the woman taken in adultery, even because she looked sadly, and was truly ashamed: thou

didst not reject him that sate at the receipt of Custome, nor the humble Publican, nor the Disciple that denied thee, nor them that perse∣cuted thy Disciples, no, not them that crucified thee. These are thy precious oyntments, apt with their sweetness to allure all the world after thee, and with their vertue to heal them. After thee and thy sweet Odours, O blessed Jesu, we will run.

] Happy is he that saies so, and does so, enkindling his charity in the bloud of Christ (as St. Ignatius his expression is) transcribing his ex∣ample into our conversation;* 1.89 for we can no way please him, but by being like him: and in the bles∣sings of Christ, and the Communion of his body and bloud, the uncharitable and revenging man shall never have a portion.

SECT. V. Devotions relative to this grace of Charity; to be used by way of exercise and preparation to the Divine My∣steries; in any time or part of our life: but especially before and at the Communion.

The Hymn, containing acts of love to God and to our Neighbour.

COme behold the works of the Lord: what desolations he hath made in the earth.

He maketh Wars to cease unto the ends of the earth: he breaketh the bow, and cutteth the spear in sunder, he burneth the chariot in the fire.

But unto the wicked said God, what hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth, see∣ing thou hatest instruction, and castest my words behind thee?

Thou sittest and speakest against thy Bro∣ther; thou slanderest thine own mothers Son.

These things thou hast done, and I kept si∣lence: but I will reprove thee, and set them in order before thine eyes.

Now consider this ye that forget God, lest I tear you in pieces and there be none to deli∣ver.

Deliver me from bloud-guiltiness O God, thou God of my salvation; and my tongue shall sing aloud of thy righteousness.

Blessed is he that considereth the poor: the Lord will deliver him in the time of trouble,

The Lord will deliver him and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him into the will of his enemies.

The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.

But I said, Lord be merciful to me: heal my soul for I have sinned against thee.

Yet the Lord will command his loving kindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life:

O send out thy light and thy truth, let them lead me, let them bring me to thy holy Hill, and to thy Tabernacles.

Then will I go unto the Altar of God my exceeding joy: yea upon the harp will I praise thee O God my God.

The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory.

Do good O Lord to them that are true of heart, and evermore mightily defend them: Do good in thy good pleasure unto Sion, build thou the walls of Jerusalem.

In God will I praise his word: in the Lord will I praise his word: Thy vows are upon me O God, I will render praises unto thee.

For thou hast delivered our souls from death: wilt not thou deliver our feet from falling, that we may walk before God in the light of the living?

I will love thee O God, and praise thee for ever, because thou hast done it: and I will wait on thy name, for it is good before thy Saints.

Glory be to the Father, &c.

A Prayer for the grace of Charity, &c.

O Most gentle, most merciful and gracious Saviour Jesu, thou didst take upon thee our nature to redeem us from sin and misery; thou wert for us led as a Lamb to the slaugh∣ter, and as a Sheep before the shearer is dumb, so thou openedst not thy mouth; thou turnedst thy back to the smiters, and thy cheeks to the nippers, thou wert mock'd and whip'd, cruci∣fied

and torn, but thou didst nothing but good to thy enemies, and prayedst with loud cries for thy persecutors, and didst heal the wound of one that come to lay violent hands upon thee; O plant in my heart gentleness and patience, a meek and a long suffering spirit; that I may never be transported with violent angers, never be disordered by peevishness, ne∣ver think thoughts of revenge; but may with meekness receive all injuries that shall be done to me, and patiently bear every cross accident, and with charity may return blessing for cur∣sing, good for evil, kind words for foul re∣proaches, loving admonitions for scornful upbraidings, gentle treatments for all derisi∣ons and affronts, that living all my daies with meekness and charity, keeping peace with all men, and loving my neighbour as my self, and thee more than my self, and more than all the world, I may at last come into the regions of peace and eternal charity, where thou livest, who lovest all men, and wouldst have none to perish, but all men to be saved through thee, O most merciful Saviour and Redeemer Jesu, Amen.

An act of Forgiveness to be said with all earnestness and sincerity before every Communion.

O God, my God, I have sinned grievously against thee: I am thy debtor in a vast and an Eternal debt, and if thou shouldest take the forfeiture, I shall be for ever bound in eternal prisons, even till I pay the utmost farthing: But I hope in thy mercies, that thou wilt forgive me my ten thousand Ta∣lents; and I also do in thy presence forgive every one that hath offended me; whoever hath taken my goods privately and injuri∣ously, or hurt my person, or contrived any evil against me whether known or unknown; who ever hath lessened my reputation, detracted from my best endeavours, or hath slandered me, or reproached, reviled, or in any word or way done me injury; I do from the bottom of my soul forgive him; praying thee also that thou wilt never impute to him any word, or thought, or action done against me; but for∣give him as I desire thou wouldst also forgive me all that I have sinned against thee, or any man in the world. Give him thy grace, and a holy repentance for whatever he hath done amiss; grant he may do so no more: keep me from the evil tongues and injurious acti∣ons of all men, and keep all my enemies from

all the expresses of thy wrath: and let thy grace prevail finally upon thy servant, that I may never remember any injury to the preju∣dice of any man, bu•• that I may walk towards my enemies as Christ did; who received much evil, but went about seeking to do go••d to eve∣ry man; and if ever it shall be in my power and my opportunity to return evill, O then grant that the spirit of love and forgiveness may triumph over all anger, and malice, and revenge; that I may be the Son of God, and ma•• love God, and prove my love to thee by my love to my Brother, and by obedience to all thy Laws, through the Son of thy love, by whom thou art reconciled to mankind, our blessed Lord and Saviour Jesus, Amen.

Vers. Remember not Lord our offences, nor the offences of our forefathers, neither take thou vengeance of our sins.

Resp. Spare us good Lord, spare thy people whom thou hast redeemed with thy most precious blood, and be not angry with us for ever, Amen.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.Od. 7.
• * 1.3

  Epulantes adludit flamma.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diaconi solebant enunciare in Synaxi.
• * 1.5

  Scelera dissident. Seneca.
• * 1.6

  Facinus saevum & atrox inter pocula atque epulas, ubi libare Diis dapes, ubi be∣nè precari mos esset, ad spe∣ctaculum scorti procacis in sinu Consulis rec••bantis, mactatam humanam victi∣mam esse, & cruore men∣sam respersam. Sic Valeri∣us Antiates apud Livium, lib. 39.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dionys. Areop.
• * 1.8

  Cum no∣stros ani∣mos amor quo coe∣lum regi∣tur, regit. Boeth. con∣sol. Philos.
• * 1.9

  1 Cor. 5.7, 8.
• * 1.10

  Tobit 12.9.
• * 1.11

  —Ille ca∣pillos coelo infert, in∣opes qui miseratus alit. Billii antholog.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Inter epulas, ubi benè precari mos erat. Livius. lib. 39.
• * 1.14

  — gravior terras infestat Echidna Cum sua vipereae jaculan∣tur toxica linguae At{que} homini fit homo ser∣pens, O prodiga culpae Germina, natur••eque utero fatalia monstra! Queis nimis innocuo volu∣pe est in sanguine rictus. Tingere, fraternas{que} sibras, cognata{que} pasci Viscera, & arrosae deglubere funera famae Quae morum ista lues?
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  Sed miserere tui rabido nec perditus oreFumantem nasum vivi ten∣taveris ursi.Sit placidus licet & lambat digitos{que} manus{que}Si dolor et bilis, si justa coe∣gerit ira,Ursus erit. Martial.
• * 1.17

  Cede Hircana Tigris, Fre∣manthi Bellua, cede Tu{que} genas obnube tuas natura pudori, Laeviu•• ingenium est ho∣mini; graviora{que} fata Lingua cruenta serens, non uno in funere ludit.
• * 1.18

  Nefas e∣nim est per os quo profertur Nomen illud san∣ctissimum, quicquam turpe pro∣gredi.
• * 1.19

  De Catone dixit Plutar∣chus, Mensam inprimis pu∣tabat esse amicitiae concili∣andae aptam; ac frequens illic laudatio egregiorum virorum introducebatur; frequens etiam malorum & improborum oblivio, nec vituperationi eorum, vel commendationi permitte∣bat in convivium suum Ca∣to accessum.
• * 1.20

  De Catone dixit Plutar∣chus, Mensam inprimis pu∣tabat esse amicitiae concili∣andae aptam; ac frequens illic laudatio egregiorum virorum introducebatur; frequens etiam malorum & improborum oblivio, nec vituperationi eorum, vel commendationi permitte∣bat in convivium suum Ca∣to accessum.
• * 1.21

  Mat. 5.23, 24.
• * 1.22

  See this discour∣sed and proved. Rule of Consci∣ence, Book 2. Chap. 3. Rule 15. Irenae. lib. 4. c. 34.
• * 1.23

  St. Cyril. Hier. my∣stag. Cat. 5.
• * 1.24

  Mar. 11.25.
• * 1.25

  Ignora∣mus sine pace Com∣munio¦nem. S. Hi∣eron Epist. 62. ad The∣ophilum.
• * 1.26

  1 Pet. 3.7.
• * 1.27

  Cap. 93: Concil. Carth. 4. Oblationes dissidentium fra∣trum, neque in Sacrario, neque in Gazophylacio Episcopi recipiant.

  Nunquam mihi contingat turbatum ad pacis accedere sacrificium; cum ira & di∣sceptatione accedere ad sa∣cramentum, in quo Deus indubitanter est, reconcili∣ans mundum sibi. Certe non recipitur munus quodcun∣que meum quod defero ad Altare, nisi ante placato fra∣tre, quem me forte laesisse meminero, quanto minus si meipsum non pacavero pri∣us? S. Bernard, de praecept: & dispens.

  Quam sibi pacem promit∣tunt inimici fratrum?
• * 1.28

  Possunt tales acerrimis in∣ediis macerari donec re∣concilientur. Fabian. dist. 90. cap. si quis.
• * 1.29

  Epist. 2. ad Afros.
• * 1.30

  Placuit ut (sicut plerunque fit) qui∣cunque odio aut longinqua inter se lite dissenserint & ad pacem revocari divina intentione nequiverint, a Sacerdotibus civitatis primitus arguantur, Quod si inimicitias deponere perniciosa inten∣tione noluerint, de Ecclesiae coetu justissima excommunicatione pel∣lantur. Concil. Agath. can. 31.
• * 1.31

  Det ille veniam facile, cui venia est opus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Libanius.
• * 1.32

  Si repetes, repetet, si durus es, ille rogantemAbjiciet, fusas conteret at∣que preces.In reliquis exempla tibi, namque omnibus illePraebet, at hic sequitus quod prior ipse facis:Utque solet speculum quas cepit reddere formas.Aequa ita lanx lanci dia futura tua est.Antholog. Billii.
• * 1.33

  Ecclus. 28.1, 2.3.
• * 1.34

  Ecclus. 22.22.
• * 1.35

  Jupiter omnipotens preci∣bus si flecteris ullis, Aspice nos, hoc tantum, ut si pie∣tate meremur, Da deinde auxilium. Aeneid. 2.
• * 1.36

  Dimittenda sunt debita, non pecuniae solum, sed omnium causarum, culpa∣rum, criminum, quicquid homo incurrere poterit; in his tibi quum incurrerit al∣ter, ignosce.
• * 1.37

  Homo sine peccato esse non potes, & vis semper tibi dimitti. Dimitte sem∣per. Quantum vis tibi di∣mitti, tantum dimitte. Quo∣ties vis dimitti tibi toties dimitte imo quia vis to∣tum dimitti tibi, totum di∣mitte. Chrysologus.
• * 1.38

  Qui ne tuberibus propriis offendat amicumPostulat, ignoscat verrucis illius; aequum estPeccatis veniam poscen∣tem reddere rurfus.Horat. 1. Serm. 3.
• * 1.39

  — quippe minutiSemper & infirmi est ani∣mi, exigui{que} voluptasUltio, continuo sic collige, quod vindictâNemo magis gaudet quam foeminaCrysippus non dicet idem, nec mite ThaletisIngenium. dulci{que} senex vicinus Hymetto,Qui partem acceptae saeva inter vincla cicutaeAccusatori nollet dare.Juvenal.
• * 1.40

  Pascite vos herbas, sociis ego pascor Achivis.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  Quidenim prodest si∣unus pro∣te oret ad Dominum & alius adversum te Deum interpellet? S. Chrysost. in 5. Matth.
• * 1.43

  Herod lib. 5.
• * 1.44

  Quae vindicta prior quam cùm formido superbos Flectit, & assuetum spoliis affligit egestas? Claudian de bello Getico.
• * 1.45

  Nostrapte culpâ fa∣cimus ut malis ex∣pediat esse, Dum nimium dici nos bonos stu∣demus & benignos. Terent. in Phorm.
• * 1.46

  Cum au∣tem igno∣scis, ita benefici∣um tuum tempera, ut non ig∣noscere videaris sed absolvere: quia gravissimum poenae genus est contumeliosa venia.
• * 1.47

  Tam liberaliter Dominus omnem condonavit injuri∣am, ut jam nec damnet ulci∣scendo, nec confundat im∣properando, nec minus di∣ligat imputando. St. Bernard in Cantic.
• * 1.48

  Nam in hominum aetate multa eveniunt hujusmodiCapiunt voluptates, mox rursum miserias,Irae interveniunt, redeunt rursum in gratiam.Verùm irae si quae fortè eve∣niunt hujusmodiInter eos rursum si reven∣tum in gratiam estBis tanto amici sunt, inter se quam prius.Plaut. in Amp.
• * 1.49

  Vete∣rem feren∣do injuri∣am invitas novam.
• * 1.50

  Mat. 5.24.
• * 1.51

  Luk. 17.4.
• * 1.52

  de verbis Domini.
• * 1.53

  Ut toties peccanti fratri di∣mitteres in die, quoties ipse pec∣care non posset.
• * 1.54

  Poenae{que} genus vi∣disse pre∣cantem.
• * 1.55

  Poenae{que} genus vi∣disse pre∣cantem.
• * 1.56

  Serm. 5. de Natali. Recte non pater judiciorum vel ultionum dicitur, sed pater misericordiarum: quod miserendi causam su∣mat ex proprio, judicandi & ulciscendi magis sumat ex nostro; feil. ex nostris peccatis.
• * 1.57

  Veniam delicti as∣sequutus, si iterum peccat, gravius judicium sibi pre∣parat. Summ. moral.
• * 1.58

  Quisquis juranti nihil cre∣dit Illemet facile pejerare scit.
• * 1.59

  Apposito juramento cautio•• & diligentior animus fit; à duobus enim sibi tum ca∣vet, & ne laedat amicos, & ne peccet in Deos. So∣phocles.
• * 1.60

  Dissentio ab aliis, à te recon∣ciliatio incipiat. Senec.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.62

  Mat. 18.15.
• * 1.63

  Cogitans cogitationes pa∣cis Deus prior nos accessit & legatos ministrosque re∣conciliationis ad nos desti∣navit. S. Gregor.
• * 1.64

  Dispere∣am, si non persuase∣ro.
• * 1.65

  Christi sanguis de cruce clamans pacem loquitur, & reconciliationem; quin idem sanguis quoniam à nobis bibitur, si mod•• dignè bibitur, clamat in corpori∣bus nostris verba pacifica. S. Cyprian.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S. Chrysost. homil. 27. in 1 Cor.
• * 1.67

  Inhumanum verbum est & quidem pro injusto recep∣tum ultio, & à contumeliâ non differt nisi ordine. Qui dolorem regerit, tantùm ex∣cusatius peccat. Seneca.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69

  Adversus latronem, si ne∣queunt pro salute, pro ul∣tione tamen suâ ferrum om∣nes stringere.
• * 1.70

  — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  Luke 17.3.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.75

  See Rule of Con∣science, Book 3. Chap. 2. page 114.
• * 1.76

  Nemo dubitabit quin si nocentes mutari in bonam mentem aliquo modo possint, sicut posse interdum conceditur, salvos eos esse magis è repub. sit, quam puniri. Quintil.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  Epist. 160. alicui utili operi eorum integra mem∣bra deserviant.
• * 1.79

  See Rule of Consci∣ence.

  Book 1. chap. 5. rule 8. Concil. ••liber. 2.
• * 1.80

  Uxoris vitium tollas o∣pus est aut sere••:Qui tollit vitium, uxorem commodiusculam••ibi praestat; qui sert, sese meliorem facit.Varro.
• * 1.81

  See Rule of Conscience, Book 4.
• * 1.82

  Quomodo scalpellum & abstinentia & alia quae pro∣futura torquent: sic in∣gentia vitia prava dolore corporis animique corrigi∣mus. Seneca.
• * 1.83

  Memor non de quo cen∣seret, sed cui in consilio esset.
• * 1.84

  Imple Christia∣ne Judex pii patris officium.
• (a) 1.85

  Homi∣ni non est homine prodigè utendum.
• (b) 1.86

  Duo ista nomina cum dicimus, homo & peccator, non utique frustra dicuntur: quia peccator est, corrige; quia homo miserere. S. August. apud Gratian.
• * 1.87

  — justa precariThure pio, caedumque feros avertite ritus.Mite & cognatum est homi∣ni Deus —Silius Ital. 4.
• * 1.88

  In Cantica.
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Ad Ephes.