A DECLARATION OF THE PRINCIPAL POINTS OF CHRISTIAN Doctrine, GATHERED OUT OF divers Catechisms, AND SET FORTH BY THE English Priests dwelling in Tournay College. christogram IHS AT PARIS, By SEBASTIEN CRAMOISY, Printer to the King. M.DC.XLVII. EMINENTISSIMO PRINCIPI JULIO CARDINALI MAZARINO. NON diu quaerendus fuit huic libello Patronus, Eminentissime Cardinalis, cùm nec sub alterius nomine eum prodire in lucem oporteret, quàm illius cuius liberalitati ortum suum acceptum refert, nec nobis fas esset nostros qualescunque labores alteri cuirentem, res ipsa per se postulare visa est, ut illi potissimùm nuncuparetur, qui tam sublimem in Ecclesiâ principatum obtinens, acerrimus esset eiusdem fidei propugnator. Patere igitur Eminentissime Cardinalis, ut nominis vestri patrocinio gaudeat, eúmque pro solitâ benignitate in qualecunque obsequij nostri argumentum accipe, unà cum assiduis votis precibúsque ardentissimis quas pro Eminentiâ vestrâ offerre indies non desinunt Eminentiae vestrae Humillimi & obsequentissimi serui Sacerdotes Angli Collegij Tornacensis. A TABLE OF THE LESSONS. Lesson I. OF God. page 1. Lesson II. Of the mystery of the blessed Trinity. 15 Lesson III. Of the creation of the world. 23 Lesson iv Of Man. 28 Lesson V Of man's duty towards God. 37 Lesson VI Of Original justice. 44 Lesson VII. Of Original sin. 53 Lesson VIII. Of the Redemption of Man. 62 Lesson IX. Of the Incarnation of jesus Christ. 65 Lesson X. Of the Church. 79 Lesson XI. Of a Christian. 97 Lesson XII. Of Faith. 110 Lesson XIII. Of the Creed. 117 Lesson XIV. Of Hope. 167 Lesson XV. Of the Pater noster. 170 Lesson XVI. Of Charity. 190 Lesson XVII. Of the Decalogue, or ten Commandments. 199 Lesson XVIII. Of the Commandments of the Church. 296 Lesson XIX. Of the three Evangelicall counsels. 308 Lesson XX. Of the Four Moral or Cardinal Virtues. 320 Lesson XXI. Of the State of Grace. 332 Lesson XXII. Of Sinne. 347 Lesson XXIII. Of the seven Sacraments. 368 Lesson XXIV. Of Baptism. 378 Lesson XXV. Of Confirmation. 385 Lesson XXV. Of the holy Euchariste. 398 Lesson XXVII. Of Penance. 414 Lesson XXVIII. Of Extreme Unction. 491 Lesson XXIX. Of Order. 497 Lesson XXX. Of Matrimony. 512 Lesson XXXI. Of God his actual assistant grace. 520 Lesson XXXII. Of Prayer. 532 Lesson XXXIII. Of Mental Prayer. 539 Lesson XXXIV. Of praying to Saints. 545 Lesson XXXV. Of the Aue Maria. 558 Lesson XXXVI. Of the Sacrifice of Mass. 571 A DECLARATION OF THE PRINCIPAL Points of Christian Doctrine. LESSON I. Of God. 1. WHere were all these men that we see in the world, and what did they do, before they were conceived in their Mother's wombs? They were not where, and they were nothing, and therefore they could do nothing. 2. Who made them to be? Their fathers and mothers, who likewise were made to be by other fathers and mothers, until Adam and Eve, who were the first man and woman that ever were. 3. And who made Adam and Eve to be? God almighty, who made all things, and after all the rest made Adam of earth, and Eve of a rib of Adam his side. 4. How do you know that Adam did not make himself? Because that which is made, must be made by something, for as I said before, nothing can do nothing: but Adam before he was made, was nothing, and therefore he could not make himself. And the same reason doth show that the first of every thinde of all creatures in the world, and the world itself, did not make themselves, but were all made by a thing, which was something before; that is by God almighty. 5. Who made God almighty to be? God was from all eternity, and hath no beginning, and therefore cannot be made: for nothing can be made to be, unless it once were not in being itself, that so it might be made, as was man and all things else but God, before he created them. 6. How do you know that God was ever? Because our faith doth assure us thereof, and so likewise doth reason. For, if once God had not been, there had then been nothing at all: which supposed, it evidently would follow, that there could never have been any thing, seeing that something cannot be made by nothing. Wherefore since that there are so many things, it followeth, that that thing which made the first of every kind, was itself from all eternity. 7. Wherefore doth it follow, that he who made the first of every kind, must needs be God? Because, seeing that nothing hath power to make itself, it followeth that every creature must needs have a maker of an other more powerful kind than itself, until it comes at last to some thing, which is more powerful than all kinds of things that are made; and that is God. Besides, nature itself doth teach us that the maker of all things is God; for in all our dangers and misfortunes we do naturally call upon him who made us: and so all sorts of people are agreed that he is God. Moreover the beauty of this created world, doth teach us as much: for as when we see a fair house well built, we judge that it was made by some excellent architect, so when we see the beauty of this world, the order of creatures, the variety of times and seasons, we gather from thence the greatness and wisdom of him who made it; and that he can be no other but God. 8. How do you know that God is almighty? Because seeing that whatsoever can be made, and is not, cannot make itself, but must be made by God, it followeth that God can make all things that can be made; which is as much as to say, that he can absolutely make all things, for that which cannot be made, is nothing. Again, seeing that nothing can be done, but what is done by something, and whatsoever is something, is made by God to be something, it followeth that God doth give power to do all things that are done, or can be done, and consequently that he himself can do whatsoever can be done; for clear it is, that who giveth power to do any thing, hath in himself power to do the same, since that nothing can give, what it hath not itself. And so you see that God is almighty: for that thing is almighty, which can make all things, and do all things. And for this reason also we must grant, that God hath in himself the perfections of all things. 9 As God is the maker of all things, is it not he also who conserveth all things in being, when they are made? Yes: for as nothing can make itself, no more can any thing conserve itself; because conservation of a thing, is a continual giving of that being to a thing, which it received at its first making; and so no less power is required to keep a thing in being, then is necessary to give its first being to it. And because it belongeth to him, who maketh a thing of nothing, to give limits both to the being, and to the power of the thing he maketh, which is done by prescribing its end, and by laying down in particular all the chain of actions that ever it shall do; it followeth that no creature shall do any action at all, but only that which God having first particularly foreseen, doth ordain or permit it to do; and consequently, that his eternal decrees, do concur to the doing of every action: on whom also the being of all actions doth depend, both in their continuation, and in their beginning. And so it is clear that God is the Author of all our actions, by giving them existence, as well as of our being: as the Architect, who by overseeing the building, hath influence into every-particular of a house, doth build the house more truly, than the workmen, by whose means those things are executed, which he or daineth about it. So that God in fine is both the maker of all things, the keeper of all things in being, and also the chief doer of all things. 10. As God is the chief doer, and maker of all things, so do you not also believe, that he seethe, and knoweth all things whatsoever? Yes undoubtedly, for we account him but very simple, who knoweth not what he doth himself. God therefore not only giving us the power, but even also doing all our actions with us much more than ourselves, he must needs know fare better than ourselves, what we do. And so you see, that God knoweth all and every thing that is done, great and little, to the number of the thoughts of men and Angels, to the division of dust and sands; yea he knoweth whatsoever can be done or made; yea though it nether be done or made, nor ever to be done or made. And because he doth not only know, but also setteth on work the causes of all things, clear it is, that all things are done by his disposition and government; and consequently that he is the governout of all things in the world. 11. If God then be the chief Author and principal cause of all our actions, doth it not follow fromthence, that he is also the cause and Author of our sins? No: for sin is but a want and defect of our doing, or rather a misdoing, or missing to do: wherefore, as in a scrivener the writing proceedeth chiefly from the scrivener, but the ill writing by blotting or blurring proceedeth from the fault of the pens ill slit, bad fashion, or foulness: so in like manner, all man's actions proceed chiefly from God; but sin, which is the ill doing them, proceedeth merely from some defect in man himself, and not from God at all. For as cold cannot proceed from heat, nor dryness from water, so the missing to do, and want of goodness, cannot spring from the author of doing and fountain of goodness. 12. But what now finally is this God, who both maketh and knoweth all things, and was himself from all eternity? This is a question we can not answer fully, until we come to enjoy him in heaven, where we shall see him clearly. Here upon earth we know him but imperfectly, for he is not like unto any thing, which can be seen by the eye of man, or framed by humane fantasy. 13. What then must we conceive him to be? We must conceive him to be a spiritual substance, having his being from himself, most single, incomprehensible, omnipotent, immutable, remaineing always in the same state without any alteration at all, omniscient, infinitely wise, and infinitely good, eternal without all beginning or end, who dependeth of nothing, hath need of nothing, and by whom all things were created, and on whom all things both in heaven and earth depend. 14. Where is God his chief and proper mansion place? Although we conceive God to be chiefly n heaven, because he doth there chiefly manifest the greatness of his glory unto the blessed; yet you must know, that he is every where, not only by his power, but also by his presence, and essence. 14. What do you mean by Gods being every where, by power, by presence, and by essence? God is every where by power; as is the king in his kingdom; where by his laws and officers, he is morally present in his whole kingdom, and obeyed by his subjects: and so God conserveth every thing and doth all that is done in several parts of the world, sin only excepted, as we said before. He is every where by presence, as is the king in his chamber, by his personal being there: and so he seethe all that which is in the world, as the eye seethe that which is before it. And finally he is also every where by essence, as is the king in his throne, where with his body he filleth up the whole place. God is also said to be particularly present with the just by grace, with the blessed by glory, and with the very damned in hell by justice. 16. Must we believe that there is but one God? Yes; as there is but one sun in the world, one king in a kingdom, one soul in a body, so is there but one God in heauen, who governeth the whole world. And the reason of it is, because, he who is absolutely sovereign, cannot have any thing distinct from himself as a companion equal to himself; for absolute sovereignty doth signify a superiority above all: now God, who hath all perfections, must consequently have sovereignty; for otherwise he would want that perfection which is the chief of all. And the notion of Godhead doth prove that it cannot be otherwise: for if there be two Gods, either both of them have all being, that is, do possess being in its full latitude and perfection, or one hath it so, and the other not; if both have all being in its full latitude and perfection, than there cannot be any kind of being in the one, which is not in the other, whereby they may differ in their beings; and if they do not differ in their beings, they must needs have one and the self same being, and so they cannot be two things, but one and the self same thing; for things are multiplied by different beings. If one hath all being and the other not, this second cannot be God, who is being itself, and so must needs possess all being in its full latitude and perfection. LESSON II. Of the mystery of the blessed Trinity. 1. WAs God then solitary, and all alone before the creation of the world? No: he was from all eternity the most sacred company of the blessed Trinity: for as he is the cause of all fruitfulness in creatures, so is he first of all most fruitful within himself, in regard of his fecundity both in his understanding, and in hiswill; and therefore although there were no more things but himself, and he himself was but one thing, yet this one thing was allwayse existent with three divine personalities. And this is that which we call the mystery of the blessed Trinity and unity of God. 2. How can this be? It is a thing which we cannot comprehend for as God himself is incomprehensible to us, so is all that which is in God, and particularly this mystery of the most blessed Trinity. 3. Is there no example to help us to conceive this mystery? Yes; it may in some sort be exemplified in a fountain, which produceth a river, and the river and it together a lake: for the lake, the river, and the fountain, are distinguished from one another, and yet the water by which they are all constituted, is one and the same, in every one of them. 4. What then meaneth the mystery of the unity and Trinity of God? It meaneth that in God there is only one divinity, or, as we say, essence and divine nature; which nevertheless is in three divine persons, who are called Father, Son, and holy Ghost, and so there is but one God, and every Person is truly that one God. 5. Wherefore are the Father, the Son, and the holy Ghost, three distinct persons? Because they have three distinct notions; for though the being of the Godhead be most single and indivisible, and consequently the self same in all three; yet the manner of this being is not the same, but each one hath his special manner of being, which cannot be common to the rest. For the Father is the fountain fromwhence the other two persons do proceed, and he hath no source himself to proceed from, and therefore he produceth, but is not produced. The Son proceedeth from the father, and only from him. The holy Ghost proceedeth both from the Father and the Son. And hence it ariseth that the three persons are distinguished (though not divided) one from another: and therefore though we cannot say, that the Godhead of the Son proceedeth from the Godhead of the Father, or the Godhead of the holy Ghost, from the Godhead of the Father and the son; yet we are bound to believe, that the person of the son proceedeth from the person of the Father, and the person of the holy Ghost from the persons of the Father and the son. 6. How doth the son proceed from the father? He is not made, nor created, but begotten of his fathers own substance by his understanding. For the father knowing himself by an infinite knowledge, produceth by his understanding a most perfect word, or expression of himself; which is his son coeternal and equal in all things to himself, and must needs possess the same nature with him, because he is produced of his own substance. 7. Why is he called his son? Because his production is a true generation. For as the end of generation in creatures is to make a thing like in nature to that from which it proceeds, so doth the word of the divine vnderstanding produced through the force of the father's intellectual nature, by the manner of its production naturally express the thing which is understood, which is God the father himself. 8. Hath God the father but one son begotten of his own substance? No; nether can he have any more than one: for it is otherwise in God, then in men; because no man can give all that he himself is, to any son, and therefore he may have many children; but God allmigthy doth give his own substance so perfectly to his son by generation, as that he giveth him all that is in himself, and can be communicated; in so much that there remaineth nothing to be given by way of generation to any other. 9 How doth the holy Ghost proceed from the father and the son? He doth proceed from them both, as from one only source, and not as made, or created, nor as begotten, but produced through the will by an ineffable way, which divines rearme Spiration. 10. What is Spiration? It is a breathing or impulse of the will, by which it expresseth its affection: for the father loving his son infinitely, as being his only begotten, and the son his father, as the fountain from whom he proceedeth, they produce a mutual bond of love, whereby the father and son are ineffably linked together: and this is the holy Ghost, the third person of the blessed Trinity; eternal God, and equal to both the other two persons. 11. Why are these three persons one only God? Because they have oneself same essence, oneself same power, oneself same wisdom, oneself same goodness, oneself same understanding, and oneself same will. 12. Did then all these three divine persons create the world? Yes, for all three having from all eternity the same power, the same will, and the same understanding, whatsoever is done out of God by one, is done by all. LESSON III. Of the creation of the world. 1. OF what did God make the world? Of nothing. 2. With what did he make it? With his word alone. 3. Had not he then need of some instruments to make it with all? No, for his power is so great and so infinite, as that he can, not only make what he will, but also in what manner he will. 4. Was there an infinite power required to create the world? Yes, for the harder a thing is to be done, the more force is required to the doing of it; and the more remote a thing as from the end to which it is to be moved, the more force is required to move it thither: and therefore seeing that to create, is to make a thing of nothing, and that betwixt nothing and something there is an infinite distance, it followeth that creation requireth an infinite force or power in him who createth. 5. Why did he make the world? That his greatness and goodness might be seen and adored. 6. By whom would he have it adored? By men and Angels, who only are able to consider the admirable works of heaven and earth, and by knowing them to love and praise his goodness, who made them for their use and benefit. 7. What moved God to create men and Angels? did he want them? or did he get any thing by them? He did not want them, for seeing he is all goodness, he could want no good thing; and for evil, it is not to be desired: neither could he get any thing by them, for he who hath all, getteth nothing. So that he was moved merely through his own goodness: for being all goodness himself, he needed no other cause why to do good, then that himself by nature is goodness: for as it is the nature of heat to make hot, and of cold to cool, so is it the nature of goodness to do good. 8. What is an Angel? An Angel is a spiritual creature subsisting completely by himself without a body. 9 What became of the Angels whom God created? Some of them remained in that holy estate, wherein they were created, and so were by God his grace established therein, and became happy and blessed for ever. Others kept it not, but wilfully lost it by sin, and so became Devils, and are condemned to everlasting torment in hell. 10. How many Angels were there created? The multitude of them is so great, as that they exceed all kinds of creatures in the world, both men, beasts, birds, fishes, plants, and all other speciesses of things which we see upon the earth. And they are distinguished into three ranks, which are called Hierarchies: and every Hierarchy consisteth of three orders, whereof the highest are called Seraphins, and the lowest, Angels; and amongst the highest Lucifer is held by many to have been the chief of all; who fell through pride, and so although he was the perfectest creature that ever God made, he is now become through his own fault the most miserable and damned creature of all others. The next to him (as some conceive) was S Michaël, who is in nature the perfectest creature of all that enjoy God; all though both in grace & glory, the Blessed Virgin doth fare surpass both him and all the rest. 11. How many men were created at the beginning? Only one, that is Adam, and out of him Eve the woman was made; from whom afterwards all mankind did proceed. LESSON iv Of Man. 1. WHat is man? Man is a reasonable creature made of body, and soul. 2. Of what was his body made? Of the slime of the earth. 3. Of what was his soul made? It was made of nothing. 4. What is a soul? It is a spiritual substance ordained to inform a body, immediately created by God, endued with understanding, and freewill, whereby man is truly made to gods own image, and by which also he resembleth the Angels, and differeth from all other mortal creatures. 5. For what end did he create man? That he might know God, and knowing love him, and loving praise him; for these are the things in which man ought to employ his whole life. And his last end is, to enjoy him in heaven. 6. Why hath God made man's body (who is so noble a creature) of so base a substance, as is earth and dust? Thereby to abate his pride, and so keep him humble by the consideration of his extraction. 7. Wherefore did he make his soul so noble a substance? To the end that he might be capable of enjoying God himself: and also that knowing his own worth and dignity, to be so fare exceeding all other mortal creatures, his actions should likewise be answerable, and surpass the actions of all other inferior creatures. 8. What goods hath God bestowed upon men? Two sorts of goods; some internal, and belonging to the constitution of himself, as the three powers of his soul, whereby he is endued with reason; and the five senses of his body, with all the parts belonging to it: others external, as the heavens and earth, and all the things contained in them, which were made for the entertainment, and service of man. 9 Which prevaileth most in man sense or reason? For the first seven years, sense hath the whole government of man, but after seven years, reason by little and little beginneth to get strength, and groweth on, to the age of thirty, the Philosophers not admitting a time of wisdom, and constant iudgement, until we come to the standing part of man's life; which is when we leave growing. Yet she can never quite conquer sense, by reason that it is deeply rooted, and accustomed to sway us, by having had at first a long possession over reason. 10. Which ought to sway most with us, sense or reason? Certainly reason, for if man be a reasonable creature (as we have defined him to be) than reason must be the nature of man, and so to do against reason, were to do against nature, and consequently to sin. Again, sense only considereth the present, and so it is apt to precipitate us into future inconveniences, whereas reason, which forecasteth what is to come, keepeth us out of such dangers. Moreover reason hath one conduct and government through all, and settleth us in a stable way tending to one incommutable good: whereas sense setteth our hearts upon uncertain goods, and such as may be taken from us, and so it putteth us in casuality to be ever grieved; for who looseth what he is in love with, must needs be grieved according to the measure of his love. 11. What becomes of man's body and soul after his death? The body returns again to earth, of which it was made, as the graves do well testify: the soul retains its being for all eternity, either in hell or heaven. 12. Doth every soul presently after that it is separated from the body, go immediately either to heaven, or to hell? No, for some go first to purgatory, before they go to heaven: but those who go to hell, go all immediately thither, as soon as they are separated from their bodies. 13. Which be those that go immediately to heaven? The souls of those that die in the state of grace, and have in this life paid all debt due for their sins: for these souls whilst they were in their bodies, did love God above all things, as being good in himself; and therefore they could not choose but also desire to know and see him, whom they loved so much. And this same desire (because it is of an immutable good) remaineth also after death; yea it is then much increased; because the soul having no more any distraction by its senses, it is wholly set upon that object, and therefore it would be miserable, if it did not obtain it. But God who is all goodness can not be so cruel as to let one be miserable for loving him, and therefore he doth immediately let himself be seen unto him; which is to be in heaven or perfectly blessed. And so you see how those who die in that happy state, go immediately to heaven. 14. Which be those, that go first to purgatory, before they go to heaven? The souls of them who die in the state of grace, and have not fully satisfied for their sins in this life: for those souls at their death, are in such a state, that though they firmly love God as their greatest and final good, and so are content to forgo all things rather than offend him mortally; yet their love is not pure, because they love worldly things withal by an inordinate affection, being loath to leave them, though thereby they know they should see God the sooner. Now souls departing with such affections, are not fit to see God, until they be purified from all such dross; and so they remain in pain, not being able to attain that bliss, which they chief desire, until by suffering they pay what is due to God his justice, or until by the church's help, God of his mercy rectifieth them. 15. And which be those unhappy souls that go to hell? The souls of them, who die without repentance in their woeful state of mortal sin; whereby whilst they lived they did fasten their souls upon some other object, more than upon God, from which after their death they cannot turn themselves to God, for want of god's grace, and so they can not see or enjoy God; for how should they enjoy that, which they do not love? And to be utterly deprived of hope to see God (who can only comfort the soul, when by death transitory comforts are lost) is to be in the everlasting torment of hell. 16. Doth our future life then depend of this present life? Yes, all dependeth of performing our duty towards God in this life, whereby those who fail in it, deserve eternal punishment in the next, as contrary wise those who perform it, deserve eternal reward. LESSON V Of Man's Duty towards God. 1. What is the duty which we own to almighty God? We are bound to fear, to serve, to honour, and to love him above all things. 2. Wherefore are we bound to fear almighty God above all things? Because he is omnipotent, and so can dispose of us, as he will himself; and because he is omniscient, and so doth see the bottom of our hearts, and sinful condition; and chief because he is our Lord, on whom our salvation dependeth; for we are all involved in one heap of perdition, out of which he chooseth none, but whom he pleaseth; and therefore we ought allwaise to stand in fear of offending him, as not knowing whether we be vessels of his wrath, or mercy. Besides, we are guilty of sin, and consequently of eternal damnation, if he hath not pardoned us; and therefore, he being our judge, all aught to stand in fear of him, whom they have offended. 3. Wherefore are we obliged to serve God above all things? We are obliged to serve him, first, in regard that both for our being, and conservation, we wholly depend on him. Secondly in regard that the wages, and recompenses, which he reserveth for his servants, exceed all rewards in the world by an infinite proportion. 4. Why are we to reverence and honour him above all things? Because his majesty, and excellency, doth infinitely surpass all things in the world, and therefore he is worthy of all honour and respect. 5. Wherefore are we bound to love God above all things? Because God of his own mere goodness, did first vouchsafe to make us of nothing to be what we are; wherefore if we are bound to love our parents, who are only God his instruments in making of us, how much more ought we to love God? Besides that our parents are not the thousanth part of the causes, which God hath laid from the beginning of the world, for the making of every man in particular; and so though our parents be our immediate causes, yet there is not one thousanth part of our making belonging to them, in comparison of what belongeth to God, to whom we own ourselves totally, and of all sides, and from the very beginning. Secondly because he hath redeemed us, and suffered death for our sakes, knowing every one for whom he suffered; and of so great a number excluding none, though never so great a sinner; and with such excess of love, as that there was not any, for whom alone he would not have suffered (though there had been no other to suffer for) as freely, as we see he did make the sun shine on Adam, when he was alone, no less then upon the millions that now be. Thirdly because he hath also conferred on us by grace, the great dignity of being his adopted sons, and heirs to the kingdom of his eternal bliss. Besides all other continual and innumerable both temporal and spiritual benefits, which we receive from him. And lastly, because God is goodness itself, the only true and proper object of love. 6. Which be the best signs, to know whether we truly love God or no? The first and best sign is, if we delight to keep his commandments. The second, if we delight to think and often speak of him, or to converse and speak with him by prayer, or to have him to speak frequently with us, by our reading pious books. The third is, if we desire to see him, when by sickness he giveth us warning of his calling us to him by death. The fourth is, if we delight to practise virtue, which is most pleasing to him. And the last, if we find in our hearts true repentance, and sorrow, for our sins committed against him; for so we ought to do towards all, whom we truly love. 7. Considering all these many strong and convincing motives, which we have both to love, fear, and serve almighty God; and that by so doing, we are assured of eternal felicity, as also of eternal torments in hell for the contrary; whence doth it proceed, that so great a number transgress, and so few perform their duty? The reason is, for that the Devil, and our corrupt sensuality, do so dazzle us with the pleasures, wealth, and honours of this world, as that we do not truly apprehend either our duty towards God, or the felicity of heaven, or the woeful misery of the damned in hell; but (being led away like little children by the present objects of babbles, which delight our appetites) we little reflect upon eternal things, which are not obvious to our corporal senses. 8. Why then is Man so severely punished for not performing his duty towards God, if sensuality hath such power to withdraw him from it? Very deservedly. First, because through the merits of Christ jesus, we have sufficient grace whereby to overcome this sensuality, if we will make use of it. Secondly, because almighty God bestowed upon Man so many helps and graces, at first when he did create him, as that he would not have been subject to this sensuality, if he had not, by his own fault, lost part of that, which God bestowed upon him, and weakened the rest. LESSON VI Of original justice. 1. DId God then, at the creating of man, bestow on him any helps more than we have at our birth? Yes, he gave both Adam and Eve, the grace of original justice, at the first moment of their creation, with all the goods that flow from it; whereby as they themselves were perfectly submitted in obedience to almighty God, so likewise were all things perfectly subjected to them, as well those which were internal, and within themselves, as all other external creatures: in so much, that they could not rejoice, nor be contristated, nor have any other thought, unless they themselves would have it. And all creatures did obey them so, that man was a greater king, than any Prince now in the world: for the greatest kings now are oftentimes disobeyed; but man in the state of his first innocence, was so absolute, that no creature could rebel against him, nor would any man have been disloyal to another. 2. How did the grace of innocence work these great effects in man? By making him know God, and love him above all things; for you must know, that the first thing represented to his vnderstanding, was Almighty God finishing the creation of all things in him; and that his will embracing the strong motives of so powerful an object, did at the same instant love God most fervently above all things; which act proceeding from the grace of God, and being the first act, that ever took possession of his heart newly moulded, and rightly set for this purpose, it could not choose but carry with it towards its beloved object the whole powers of his soul, which then was free from all contrary dispositions, and so it could not choose but subject them all unto it; and consequently he must needs remain totally subjected to God, as long as he remained in this state; and he could not but remain in this state, unless he lost it through his own fault, by destroying that constant inclination of loving God above all things, which was now settled in his soul by this happy grace. 3. But how could this grace, which was in his soul only, work such good effects in his body? The reason of it is, because his corporal constitution being fitted to follow the inclination of the soul, this grace of innocency actuated, and increased that fitness, which of itself it found in the body: and so as long as man remained in that state, the body could not choose but do that, which it was fitted to, that is, follow the inclination of the soul; whereby all its actions were necessatily to expect the soul's operation: and so it could not choose but be prevented by reason; since that the soul itself which was to move the body, could do nothing but by reason. And thus you see, how Adam his body, being continually by this grace prevented with reason, could not incline to any thing, before reason gave it leave and order, and so this grace made his very corporal desires subject to reason. 4. What would have become of man at last? He would have lived in Paradise, without ever being sick, as long as it had pleased God; and at last he should have been translated into haven without dying. 5. How could this be? For seeing that men must eat to grow, and to keep themselves alive; they could not avoid, but meats should have their effect, and so breed diseases. If we look into the cause of sickness, we shall see, that it proceedeth from some excess, or defect, which in that state would not have been, when man had wit and will, to provide against both. Besides, God almighty had fitted the place of habitation to the man, that there should be no ill air, or other occasion of harm unto him. Whence (because wisdom kept him from mischance, & the place from infection) he could not die but of age; against which, God had provided the tree of life to preserve him; & so in conclusion he would have lived for ever. 6. Was this grace ardained only for Adam? No; all his posterity would have been endued with the same, derived from him to all, by their very birth right; as now we are all, by our very conception, infected with original fin derived from him: & so all would have lived in this world most happily, and at last have been translated to heaven. 7. How could the grace of innocence, which is unmediately in our soul, come to us by birth from our parents, who make only our body; and have nothing to do with our soul, but leave that to be made by God alone? You may easily conceive this, if you know how children come to be like to their fathers. You must consider then, that Adam his body (being designed by God for a soul endowed with original justice) was fitted for the operations of such a soul; and consequently, it was imbued with all such special dispositions, as were requisite to make it pliable, and subject to reason. Now Adam procreating his son's body with the same good dispositions, which his own body had; and almighty God (who had promised by covenant the grace of innocence to all his posterity, in case that he himself did continue in his due obedience) finding those good dispositions in the child's body, as an infallible token of his father's actual perseverance in his first grace, he could not fail to endow, according to his promise, the soul of Adam's son with the same grace of original justice, which his father had. And so, seeing that these good dispositions in the child's body (which were antecedent to the creation of the soul, and proceeded from the like dispositions in its parents) would have been as a seal of God his covenant with mankind; it followeth that they would have drawn by a necessary consequence, in virtue of the said covenant, original justice, even in to the child his soul. And so you see, how this first grace was to come to us from our parents by our generation. And it was most conformable to reason, that it should come that way: for, as on the one side it was natural, that Adam should have made his son's body like his own, and consequently disposed in a special manner to be subject to reason; so it was most reasonable, that Almighty God should fit the soul to the son's body; which would not have been, unless he had given him a soul apt to love God above all things; seeing that the actual subjection of the body to reason, doth proceed from such a disposition in the soul. And so you see how the grace to love God above all things (which is commonly called justice or sanctity) was given to Adam, so as to descend from him unto his heirs, and therefore was called original justice, and would have come unto us, who were to be borne to it, as if it were by nature. LESSON VII. Of original Sinne. 1. How did Adam and Eve make use of this great grace? Very ill, for many are of opinion, that they lost it in less than one day. 2. How did this misfortune befall them? Because they did not persever in their first love of God above all things, but fell from it by disobedience. 3. What induced our first parents to commit this sin? Eve was induced principally by pride and vanity; for the Angel (who was become à Devil by pride) did infect Eve with the same sin, that thereby he might make her and Adam companions of his misery, persuading her, that if she did rebel against God by eating the fruit, which he had forbidden them; they should become greater than they were. And although this was the chief motive, yet two other motives did also concur: for, by the same act she yielded to three sinful suggestions, all which are expressly set down in scripture. The first was of gluttony, She saw that it was good to eat, and pleasant to behold. The second was a curiosity of knowing, You shall know good and evil. The third was pride, You shall be like Gods. And although Adam was not seduced by the Devil, as Eve was, yet he fell into the sin of disobedience, by yielding to the persuasions of his wife, being loath to displease her. And so that which induced Adam to sin, was a disordinate affection towards Eve, choosing to offend God, rather than to contristate her. 4. What effect did this sin produce? It caused the quite contrary to that, which Eve pretended. For it did cast both her, and Adam, lower than they were, and made all other creatures rebel against them; and rendered them slaves to their own passions; it rendered their bodies obnoxious to death, and misery; their understanding to ignorance, and errors; and their will to malice, and the Devil. And no wonder; for, if the love of God was the cause of those good effects in them, the contrary must needs breed contrary effects. 5. What comfort then did there remain for them? None at all, but God his merciful goodness: for they had no means left in themselves, to defend themselves from so many enemies, or to deliver themselves from the misery they were in: they could not deserve so much as that God should take pity of them: for having lost entirely his grace, they had of themselves no power any more to do the least good work, as it ought to be done, not so much, as to pray to God to assist them. 6. This disaster was it to go no farther, then to Adam, and Eve? Yes, to their children, and to all their posterity. For as all the fruits of an ill root, are ill; and clear water cannot proceed from a fountain, which is infected; no more could there be borne of our first parents, infected with sin, any other but sinners. For Adam his first sin did not infect him, only as a particular person, but also as the general root of all mankind. 7. Are we all then borne in sin? Yes; for as those who were borne of Adam and Eve, were borne sinners by the infection of their Parents, so were their children likewise for the same reason borne in sin, and the children of their children; and so it must needs be for all their posterity to the world's end. And the reason of this is, because Adam, falling from the love of God, to love himself more than God (which love was contrary to reason) this change in his soul could not choose but work a great change in his very body, and destroy its former good dispositions, that were fitted to the grace of innocency, by moulding in it others of a contrary bias. For we see by experience, that our soul's operations have strong effects in our bodies; we see that when we hear good news, the joy in our souls maketh our very bodies light and jocund: and when we grieve, the grief of our souls redoundeth to our bodies, and maketh them dull and heavy. Now then, Adam being changed, not only in his soul, but also in his very body; he could not make his son's body with a better disposition, than his own body had; which was not now disposed to be subject to reason, but the quite contrary: for the soul by loving an other thing better than God, carried the body along with it, and put it into possession of command against reason; and so it remained in rebellion with its proper motion independent of reason: which bad disposition, being derived also to the child's body, and being there as a mark of that transgression, which we did all of us incur by Adam, it rendereth the same body, through a necessary consequence (by reason of God's covenant with Adam) uncapable of any other soul, but such as is guilty of that loss, which was inflicted by God upon Adam, and upon all his posterity, in case that he did break his commandement. From whence it followeth, that no other soul could be due to such a body, as Adam made to his son, but such as was deprived of original justice. And this is that, which Christians call original sin, to wit the missing of grace, or original justice, in the child, as proceeding from the guilt, which we contracted through the fault of our first father, in whom we all sinned. So that the want, or privation, is particular to every one, the cause or actual sin only in Adam. 8. But seeing that Adam after his fall did penance, and began to love God anew, did he not recover again the former good dispositions, as well in his body, as in his soul, both for himself, and his posterity? No: for this second love, being prevented with dispositions in man contrary to itself, it could not (according to the ordinary course of God his providence) produce that effect, which the first love did, that found no such contrarie dispositions, but all things fitted to itself. Nether can it on the sudden extirpate those contrary dispositions, but with a great deal of pain and labour, and never wholly; because these affections, and ill dispositions of sensuality, go before reason, and are in some sort independent of it; infecting the motions of sense, before reason can espy it. And so almighty God hath most justly ordained, that these ill inclinations, caused by this inordinate love, should always remain in mankind, as due punishment for his first sin. And this is that which is called concupiscence; which is an inclination, that draweth our hearts to love ourselves more than God, contrary to the former good disposition, that was in man, by the grace of innocence. And no wonder, if since the soul cannot be without love, and having lost the love of God, it runneth after sense, and loveth those things which sense proposeth, seeing that sense is the gate, that openeth the way for objects to enter into our soul. LESSON VIII. Of the Redemption of man. 1. DId God almighty abandon man, in this his most miserable state? No: for Adam had no sooner sinned, but God, moved by compassion out of his mere goodness, promised to relieve him by the means of jesus Christ, who being to descend from Adam and Eve (by the blessed Virgin) was to redeem mankind, and to bruise the head of the serpent, that is of the devil, by whom Eve was seduced. 2. Did God fulfil this promise presently? No: he expected four thousand years, or there about. 3. In what state was the world all that time? In the state that the sin of our first father had put it into. 4. Were all men then in the state of sin, and damnation? Yes: in so much, that those who were saved, were only some few, in whom God conserved his grace, and a lively faith of his promise: so that, of the whole world, in noah's time, hardly eight persons were found just in the sight of God; and presently again, not five men, in five cities. 5. Were the jews of the number of those few? Not all; but only those, who had a lively faith of jesus Christ, as chief the Patriarches, and Prophets; and some others. 6. Was all the rest of mankind damned? Yes: except some particulars, whom God did favour extraordinarily amongst the Gentiles, as Melchisedec, job, and some others. All the rest were under the power of the Devil, who abused them so fare, as to make them adore stones, & beasts, for Gods. 7. Why did God expect four thousand years before he redeemed mankind? To the end, that men might know the grievousness of sin, which was committed against him, (seeing that it was the cause of the ruin of so many souls) and acknowledge the greatness of his mercy, and divine grace, when we look upon the misery from whence he hath delivered us by jesus Christ: and therefore we ought to have a perpetual joy, and acknowledgement towards God, for that we are borne since the redemption of the world. 8. How did God almighty redeem the world? By the Incarnation, & Passion of our blessed Saviour jesus Christ. LESSON IX. Of the Incarnation of jesus Christ. 1. WHat is meant by the Incarnation? It is a wonderful mystery, whereby one of the three Persons of the blessed Trinity, was united to our nature, after that it was become mortal, and subject to misery by sin. 2. Which was that Person? The second; that is the son. 3. Why the son, rather than any other Person of the blessed Trinity? Because he came to make us sons to God; and therefore it was fitting, that, amongst three Persons, the son should be chosen, to be our pattern and example, and as it were our eldest brother. Besides, wisdom is appropiated to the son; wherefore (he coming also to be our master and teacher) it was fit that the wisdom of God (that is the son and second Person) should be chosen for that effect. 4. Had the other Persons of the blessed Trinity no hand in this mystery? Yes; for the second Person was incarnated by their will, and by their operation; although he only was invested with our flesh, and with our nature, remaining man as we are. 5. Why was it necessary that our redeemer should be both God and man? It was necessary that he should be God, that his obedience, and sufferings, might be of infinite value, as proceeding from such a person: it was necessary he should be man, because the Godhead could not suffer; besides it was convenient that the same nature, which had offended, should suffer for the offence; and that the same nature should overcome the Devil, which had been overcome by him; and also that he who came to teach us how to live virtuously, should have the same nature and be composed of flesh and blood as we are, that so we might have a visible pattern, and one whom we might imitate. 6. Was he in all things like to other men? Yes, excepting only sin, concupiscence, and ignorance. And so the Apostle sayeth, that he was made to the likeness of the flesh of sin; whereby he doth not only except sinne itself, but also concupiscence and ignorance; for the flesh of sin, is not sin itself, but it signifieth those perverse dispositions in humane nature, which do incline men to sin, which are comprehended under concupiscence, and ignorance. Yet the Apostle sayeth he was made to the likeness of the flesh of sin, in regard that he was subject to mortality, and to painful afflictions, which are the direful effects caused in man at first by sin. 7. Had he a father and mother, like other men? No: for he was borne miraculously of the blessed Virgin, without having a father here upon earth, as in heaven he had no mother. For his body being framed, by the power of the holy Ghost, in the entrails of the blessed Virgin, almighty God breathed into this body, (as he did into adam's) the breath of life in the womb of his mother. 8. How long did he live? Thirty three years, and three months, or there about. 9 How did he pass that time here? He lived as other men do, unless that his life was more heaped up with woes. When he was eight days old, he was circumcised, and his tender body painfully wounded. After this he is thought to have been kept in Bethleem, until the three kings came out of the East to adore him; upon which king Herode growing jealous, he fled into Egypt; and Herode executed his tyranny upon all the children, from two years old and under in Bethleem, and in all the confines of Bethleem. In Egypt we must imagine he was provided, as poor people are wont to be in strange countries; yet he remained there for some years, until the death of Herode. After which, being returned, he lived in Nazareth for fear of Herode his son; whence every year he went to Jerusalem at the solemn feasts, and there was lost by his Parents, at twelve years of age; and, after three days seeking, found in the midst of the Doctors, astonnishing them with his wise and learned answers. As for the rest of his life, he lived until he was thirty years old, as a private man, leading an ordinary course of life in the town of Nazareth, and other places, without appearing to be more then an ordinary man, and getting his living by working with his own hands, as a carpenter, under S. joseph our lady's husband; who for this reason was esteemed his father; and although he was not so, yet being married to his mother, he had paternal jurisdiction over him, and so he lived obedient both to him, and to his mother. 10. Why did he live so privately? To give us an example of humility, and to show how those that are to be teachers in God's church, aught to prepare themselves by an humble and retired life. 11. What did he do after he was thirty years old? When S. john (the trumpet of God, that came from the desert) by summoning mankind to penance, had sounded the march for him towards his eternal father's work, for which he was sent, he was baptised by S. john, and receiving the visible testimony of the holy Ghost, he made his trial in the desert by a fast of forty days, and forty nights, and by the tentation of the Devil; all which he did for our instruction. And then he began to exercise his charge, in gathering of disciples, and in preaching of the verity of the gospel by actions and words, in proving it by scriptures, in confirming it by miracles, through great contradictions and dangers; and at last by effusion of his own blood, which he shed to maintain this truth against them, who did contradict it. 12. What effect had his preaching? It had no great effect (as it seems;) for, all those, whom he had made his disciples, (at least the chief of them) did abandon him at the time of his Passion; and so all that which he had done with so much labour, was in a manner lost in one moment. 13. How came it to pass that his word was of so small force in his own disciples? Because they had not as yet received the fullness of grace. 14. How came it to pass that he had so few disciples, since that he preached the Gospel both by words, and miracles, to thousands of people? Because the holy Ghost was not yet given; for the word of the preacher (though excellent and divine) worketh no effect at all, unless the holy Ghost do enter at the same time into the hearts of them, who hear it, to make them receive it, and keep it. 15. Was then Christ his preaching fruitless? No; for first it hath taught us by experience, that the word of the preacher, is not sufficient; but that we must, besides hearing the preacher, address ourselves to God, and demand of him his holy spirit, and his grace. Secondly, the holy Ghost did afterwards revive in the hearts of Christ his disciples, all that which he had told them during his life. 16. In what manner did jesus Christ die? As his life from the beginning to the end, was full of poverty, subjection, contradiction, and affliction; so was his death as full of all indignity, and torment, as humane wit could invent, and humane nature (keeping the shape of man) endure; yea it was so full of torments, as to induce them, surpassed the strength of humane nature: yet it was such, and in that manner, as he himself made choice of, and as he himself had foretold by the Prophets, without omitting any of the circumstances, which they pointed out very particularly, as the cross, the nails, whips, the two thiefs, and others. 17. He died then freely and willingly? Yes; in so much, that although the jews had often attempted to take him, yet they could never do it, until he himself permitted it, by delivering himself into their hands, that he might die at the very hour, which his father had ordained. 18. Why was it necessary for him to die? That he might accomplish the last work necessary for the redemption of mankind: for such was his father's will, as that, all which he had done and suffered during his life, had not been sufficient, if he had not also shed his precious blood for us upon the cross, in order to his father's sentence, who ordained for the satisfying of his divine justice, that his only sonne should destroy our spiritual death, by his own corporal death: and although the least action he did, was of itself sufficient, so that (all his actions being of infinite value) no more had been necessary, if his father had not ordained it otherwise for our greater good; yet his love was so great towards man, that he himself did rejoice, that his father had ordained him to suffer death itself for our redemption. 19 Was it sufficient that he died? No; for as he died to destroy our death, so it was necessary, that he should rise again from death to life, to communicate his own divine life to us; and also to confirm us in hope, by considering, that as our head is risen, so shall we rise, who are his members. 20. Who did raise him again from death to life? The scripture telleth us, that his father did raise him again to life, and also that he did raise himself. 21. Why is his father said to have raised him again from death to life? Because, as he is his father, he is the fountain, and source of all his glorious and divine life, from whence all life is derived. And the father is said to do it, because it belongeth to the father to give life to his son. 22. How did the son raise himself from death? By the power of his divinity, which remained always hypostatically united to the flesh he had taken, without being separated at any time, either from his body, or soul; by virtue of which union, eternal life was due both to his body and soul; because the word, to whom they were united, is immortal: in so much, that our Saviour could not have died at all, if God had not granted it to him through a particular dispensation, for man's salvation. 23. How did he communicate life to men, through the virtue of his Resurrection? By giving them the holy Ghost (his own divine spirit) not long after that he had raised himself from death; and much more afterwards, upon the day of Pentecost, when his Resurrection being fully accomplished, by being seated at the right hand of his father, he sent the holy Ghost down to them in a visible form. LESSON X. Of the Church. 1. WHy was the holy Ghost sent into the world? To render the disciples of jesus Christ perfect, and to begin in them his mystical body. 2. What perfection did he give them? The perfection of charity, which before was but weak, and imperfect in them: for the holy Ghost took away this weakness from them, and made them strong, and vigorous, in the love of jesus Christ, to serve him with entire fidelity; so that the stratagems of men, and devils, could not afterwards divert them from serving him. 3. How did the holy Ghost form the mystical body of jesus Christ? By uniting his disciples hearts with God, and amongst themselves, by charity, with which he did replenish them; for the life of this body, is the holy Ghost, by the fire of his charity. 4. How is this body called? It is called the Church, whereof all the faithful are members, and Christ is the head; in so much, that there is made of jesus Christ, and of all the faithful, but one body, and one Church. 5. How can persons so fare separated from one an other, be truly united into one and the self same body. This is done by the holy Ghost, who is every where; for he is the link and soul of this body, uniting all these members more firmly together, then man his soul doth unite the members of the body it informeth. 6. Why did he make this Church? That he might thereby plant the doctrine, which he had taught, and which was altogether necessary for the salvation of mankind, so firmly, that it might continue for ever. And for this end, the holy Ghost (according to the outward apparition, in which he was sent) filled the hearts of his Apostles, who were to be the first teachers of it, with fiery zeal; and their tongues, with the praises of almighty God; that they (being vehemently conceited themselves of the truth, and of the great good the knowledge thereof brought unto the world) might be most earnestly desirous to breed the like conceit in others; and that so it might descend, in virtue of the first plantation, to the end of the world. 7. Who were the Apostles? and of what condition? They were those, who, being called by Christ, left all to follow him, and to serve him in the publication of the gospel. And as for their condition, they were poor ignorant men, of a contemptible rank, most of them being fishermen: and the greater their weakness was, so much the more did it set forth the power of the holy Ghost; for in one day they became so learned, and so powerful to persuade, as that they were able to confound, and convert the most learned Philosophers in the world. 8. Of what parts doth the Church consist? It consisteth of two parts in general, which are necessary to all well ordered Communities; that is, of those who are governed and taught, and of those who govern and teach. 9 Who are those, that Christ appointed to govern and teach? They are chief Bishops, and next under Bishops, other inferior Priests, who are commonly called Curates. 10. Are Bishops then necessary in the Church? Yes; for if we look into the institution of Bishops, we shall find, that they were instituted immediately by Christ, to rule; and consequently, commanded to be continued, and to be obeyed in his Church: for he who instituteth an authority to rule, by the very institution of it, commandeth obedience to it, and that it be perpetuated, and used to that end, for which it was instituted. 11. For what end are Bishops necessary in the Church? For many ends, whereof we shall speak in the Sacrament of Order; and chief to take care of the common, and to govern the Church: for government is a thing in itself absolutely necessary unto all Communities; in so much, that though we may see some community governed by superiors without laws, and prosper for a while; yet we shall never find, that there was any seen governed by laws without superiors; and if there were any such, the laws would be but occasions of quarrels, and dissensions. Wherefore, as every man by his understanding directeth himself, so is the Bishop the understanding, that directeth the whole: for Bishops are the heads, and Princes, from whom all inferior Priests, and directors in particular Churches, are to take their rules, and judgement in all spiritual affairs. 12. How do we know, that Christ instituted the government of the Church himself, and did not leave it to the Church to do it? Because we know, that he came into the world, to erect and establish a Church, which in itself should have ordinary power to conserve and propagate itself; as we see all States and Communities do. Now, he who hath understanding, knoweth that this cannot be done, but by ordering of governors: so that the institution of the very Church itself (which is a thing that no man can deny to come from Christ) doth necessarily imply the institution of the government of it. 13. But how do we know, that those governors instituted by Christ, were Bishops, and not Priests, or Lay Elders? We know this, first, because we are told expressly in scripture, that Bishops were appointed by the holy Ghost, to govern the Church of God. secondly, we know it by the same rule, whereby we know all things that we believe in the Church: for, since you see that Bishops (that is, men consecrated by a special ordination) are governors in the Church over all the Christian world, if one should ask you, who made them such? I am sure, you would say, they were made such by others who are dead, that were themselves such; and those again by others; and so upwards to the Apostles themselves, who were made such immediately by Christ: which is as strong a motive, as any we have to receive the Blessed Trinity, Incarnation, Sacraments, and all other mysteries of our faith. And therefore, he, who denieth necessity of government by Bishops in Christ his Church, is as absolute an heretic, as he, who denieth any thing that Christ hath taught; and he who impugneth it, impugneth Christ, and seeketh to destroy his Church. 14. Are all Bishop's equal? No; for as S. Peter was chief amongst the Apostles, so is the Bishop of Rome (who succeeded to S. Peter) chief amongst all Bishops; and it belongeth to him, as supreme Prince of the Church, to pronounce the definitive sentence in all matters of Church controversies: for as it is not fitting, that there should be more than one king in a kingdom, one master in a house, and one pilot in a ship, so is there but one head over the whole Church. 15. If Christ be the head of all the Church, what need is there of any other head, especially since you say, there cannot be two heads? Christ alone is the supreme and absolute head, and the Bishop of Rome is only his Vicar, and ministerial head. And this was necessary, because Christ being now ascended into heaven, he doth not converse with his Church any more in a visible manner, but governeth it spiritually, and invisibly: wherefore, seeing that the members of his Church here upon earth, are corporal, and visible; it was necessary, that they should have also a visible head, to govern them, and instruct them, according to the exigency of their capacity in this world. 16. What then is the Church? It is the society or company of those, who are baptised, and serve God by professing the true faith, and by being united amongst themselves, and with their visible head the Bishop of Rome. 17. Which be the marks to know the true Church, from all false ones? They are principally four, Sanctity, Universality, Succession, and Unity; that is, to be holy, to be universal, to be Apostolical, to be one. 18. Is the true Church then always holy? Yes certainly, both in doctrine, and practise; for holiness is the thing, which Christ came chiefly to settle in his Church. 19 What is it to be holy? It is to teach and practise those virtues, which lead us to heauen, which is the life that Christ jesus came to give us. And this can be no where, but in the true Church; faith being the first principal virtue, that putteth us in the way to heaven: and from it springeth good living, and execution correspondent, and also miracles wrought in token of holiness (which are the works of God, whereby his Church doth shine throughout the world) not only to the confirmation of those faithful, who are weak, but also to the conversion of Infidels. And this mark of holiness, and miracles, agreeth to none but to the Roman Church: for although there may be more, and greater wickedness amongst Catholics, by reason of the multitude of the professors of the Catholic religion; nay of itself the wickedness must needs be greater, for those, who have not so good things to offend against, cannot be so wicked; and as the Philosopher saith, Corruptio optimi pessima, a good thing when it is corrupted, becomes stark naught: yet is there also great and extraordinary holiness. Whereas amongst other sects, there is never any man heard of, who whilst he lived, had the reputation and credit amongst wise men to be a Saint, or of extraordinary holiness, and deuotion. Congregations of men and women abstaining from pleasures, and separating themselves from the world, none are found, unless such as were begun in Catholic times. Extraordinary acts of penance, or heroic virtues, are not to be looked for. And as for miracles, they do not pretend unto them in their churches. In fine, very little more, than nature affordeth, is to be seen amongst them, saving some bare words of God and Christ. 20. Must the Church also be universal? Yes certainly, for Christ commanded his Apostles to preach through the whole world, and there can be no doubt, but that they did what they were bidden. And this also is a mark belonging only to the Roman Church, for she alone is found in every part of the Christian world, all Heretics being every kind in some countries, but none in all. 21. What is meant by the churches being Apostolical? To be Apostolical, is to receive their belief from the Apostles, by a continuated succession. And this also none hath done but the Roman Church; nether doth any Protestant lay claim unto it: for ask any Protestant, whether they received their doctrine from the Apostles or no? they will answer, yes: by whose hands? they will answer, by the scripture. But a Catholic sayeth, by succession from his forefathers, and they by succession from theirs, and so upwards to the Apostles themselves without interruption. Now the question of being Apostolical, is not only, whether they believe the same thing, that the Apostles did believe; but withal, whether those, who now are, did receive their belief from the Apostles, by a true continuated succession, or no. 22. How is the true Church also one? It is such, first, because it hath one principle, in which, all that are of it, do agree; wherein if others should agree, they could not be of any other Religion, but Catholic: and this is Tradition, to which none layeth claim but the Roman Church. Neither have other Churches any one such principle, as to make all that agree in it, to be of the same Religion with themselves; for the scripture (which is their only supreme rule) is of itself subject to the several misinterpretations of every private spirit. Secondly, it is one, because all that are in it, profess one and the same faith, and use the same Sacraments. Thirdly, it is one in government, because the members of it are all united under one head the Bishop of Rome; for as S. Peter had amongst the Apostles, so have his Successors amongst Bishops, the princely and definitive sentence. And this is a mark to be found no where, but in the Roman Church, although it be a thing very necessary for the ending of controversies, which cannot be ended, where equality is on both sides; a thing that may easily fall out, if there be not one supreme head over all, as we see by daily experience. 23. What things are necessary to make a member of the Church? Three, that is, Baptism, true faith, with the profession thereof, and union. And therefore Pagans are not of it, because they want baptism: nor Heretics, because they profess not the true faith: nor Schismatics, because although they be baptised, and profess the true faith, yet they do not keep that union, which is necessary to knit the members of Christ his mystical body together. 24. Are all Catholics of the Church? Yes; except only excommunicated persons. 25. Are ill living Catholics of the Church? Yes; but they are as dead members of a living body, for they want the love of God and his grace, which is the life of this mystical body. But at the end of the world, these also shall be cast out of the Church, and be separated from the blessed in heaven, where the Church shall remain only triumphant for all eternity. 26. Are all Christians of the Church? No; for all schismatics, heretics, and excommunicated persons are Christians, though imperfect ones, and yet they are not of the Church. LESSON XI. Of a Christian. 1. WHo is he properly, whom we call Christian? He, who having been baptised, professeth to believe in jesus Christ. 2. From whom doth the name of Christian distinguish us? From jews, Turks, and all Infidels. 3. Who is a Catholic Christian? That Christian who, believeth, and professeth the true faith of jesus Christ, and communicateth in Sacraments and public service of God, with that Christian Church, which is dispersed through the world, and is united in one visible head the Bishop of Rome. 4. From whom doth this word Catholic distinguish us? From Heretics, and Schismatics. 5. Who is an Heretic? That Christian, who refuseth to believe any point, taught as a matter of faith by the Roman Catholic Church, when it is sufficiently proposed to him as such. 6. Who is a Schismatic? That Christian, who in Sacraments, and public service of God, refuseth to communicate with the Roman Catholic Church, or with the head of the Roman Catholic Church, or with any member of the Roman Catholic Church. 7. Why do you call it the Roman Catholic Church? We do not call it Roman, as if there were any other Catholic Churches, besides the Roman Catholic: neither do we call it so, as if the particular Church of Rome, were the whole Catholic Church, (for as it is a particular Diocese, it is only one part of the Catholic Church:) but we call it so, because all the Catholics of the world, are united in the Bishop of that particular Church, as in their general Pastor. And so the word Roman, is not limited to the particular territory of Rome, but it doth signify a property belonging to the whole Church; to wit, that relation, which the whole Church, and every member of it acknowledgeth towards the Bishop of Rome, as to their head, appointed by Christ to govern his whole flock. And therefore the word Roman, taken in this sense, is of no less extent, than the Church itself, so that he, who is not a Roman Catholic, is no Catholic at all. 8. Is it sufficient to make one a Catholic in point of faith, that he b●…eue the same things, that the Catholic Church believeth? No; unless the Catholic Church be also the ground of his belief: for whosoever doth believe any point, upon no other ground, but only because it seems to his private judgement to be contained in scripture, or to be in itself true; yea though he should believe in this manner every thing, that the Church believeth, yet he would not be a Catholic, and so may be damned for want of faith. And the reason of it is, because, seeing that faith is to believe a thing, because God revealeth it, and that there is no infallible way (without a miracle) whereby God his revelation cometh to us, but only by the Church's proposition, it followeth, that we cannot believe any thing certainly upon the motive of God his revelation, unless our belief be likewise grounded upon the Church's proposition. Wherefore the faith of a Catholic, must consist in submitting his understanding, and adhering to the Church, and in believing every thing, because she proposeth it: for all other persuasions of our own discourse, are resolved at last into our particular judgements, or else into the judgements of other particular men; and so cannot breed in us Catholic and divine faith, but only opinion, or human belief. 9 What sign is there whereby to know, whether one's belief is grounded upon the Catholic Church's proposition, or no? The best sign is, when you do without difficulty assent to any thing, as soon as you know that it is proposed by the Catholic Church; for if you have the least doubt of any thing, which you know to be proposed by the Church, it is an infallible sign, that your belief in all the rest, relieth upon some other grounds, which sway more with you, than the authority of the Church; or else that you have no firm belief at all, but only an opinion or conjecture grounded upon your own discourse. 10. Who is a good Christian? He, who having been baptised, believeth the true faith of Christ, and liveth accordingly. 11. How shall we learn to do this? By the Christian doctrine, that is, by that doctrine which Christ jesus came to teach, and preach unto the world. 12. Where is this doctrine contained? It is contained in God his holy word, which is delivered to us at large, partly by scripture, and partly by tradition of the holy Catholic Church. 13. How many be the chief and principal heads of the Christian doctrine? They may be reduced to six, to wit the Creed, the Pater noster, the ten Commandments, the seven Sacraments, Prayer, and the Sacrifice of Mass. 14. Wherefore are these six the principal heads of Christian doctrine? Because, whereas there are principally four things necessary to salvation, that is, faith, which giveth us light to believe well; hope, which giveth us confidence to demand well; charity, which giveth us strength to do well; and God his actual assistant grace, which is the most necessary of all, for without it, we cannot get the other three, nor make the least progress in the way of salvation. Now the Creed, teacheth us, what belongs to faith; the Pater noster, what belongs to hope; the ten Commandments, what belongs to charity; and the three last parts, the Sacraments, Prayer, and Sacrifice of Mass, are the means, whereby to obtain God his actual assistant grace. 15. Why do you account the Pater noster, a distinct part from the rest, seeing that it is included in prayer, which you number as making one principal part by itself? The reason of it is, because the Pater noster, is not only actually a prayer itself; but it is also a general instruction, whereby we are taught how to pray, and what to demand. Now as it is actually a prayer itself, it belongeth to Prayer, which we have reckoned for the fifth part of the Christian doctrine: but as it is an instruction, it maketh a part by itself; because, to instruct, is a quality, which is not essential to actual praying; and so it belongeth properly to hope, which is the foundation of all actual prayer, and is practised by knowing what, and how we are to demand. 16. Why do you number but four things necessary to salvation, since that no man can be saved without inherent justice, or sanctifying grace, which is a distinct thing from God his actual assistant grace; and therefore in all, there are five things necessary? The reason of it is, because sanctifying grace, is either charity itself, or at least it is a thing, which cannot be separated from charity: and therefore, whosoever hath charity, may be assured that he hath sanctifying grace; and the means to obtain one, doth serve for both. 17. What is the visible sign, or badge of a Christian? The sign of the holy cross, accompanied with these words, In the name of the father, the son, and the holy ghost. 18. Wherefore is this the badge of a Christian? Because, by making this holy sign with these words, we profess the three chiefest mysteries of our Christian faith; which are, the mystery of the Unity and Trinity of God, the mystery of the Incarnation, and the mystery of our blessed Saviour his sacred Passion. 19 Why is the mystery of the Unity and Trinity of God, said to be contained in the sign of the cross? Because, by saying in the name, and not names, we declare the Unity of one sole essence, power, and divinity in one only God: and by naming the father, son, and holy ghost, we plainly manifest the three distinct persons of the most blessed Trinity. 20. Why are the other two mysteries, of the Incarnation, and Passion of our blessed Saviour, said to be included in the sign of the cross? Because, by putting our hand from the head under the breast, we profess the son of God to have descended from heaven, to become incarnated in the womb of the most blessed Virgin: and by putting our hand from the left shoulder to the right, we declare how he redeemed us by dying upon the cross, in form whereof we make this holy sign. 21. Wherefore hath it been the custom of all true Christians, at the beginning of their chief actions, to make so frequently the sign of the holy cross, pronouncing the former words? For divers good reasons; and first, thereby to consecrate their actions unto the honour of the most blessed Trinity. Secondly, to crave in all their actions God his divine assistance, through the merits of the sacred death, and Passion of our Saviour jesus Christ. Thirdly, to make a brief profession of the Christian faith, the chief mysteries whereof, we see are so lively expressed under this sign. Fourthly, to declare thereby, that they fight under this sign, as under Christ his standard; and so; like faithful soldiers, to distinguish themselves from Pagans', Turks, jews, and all other his enemies. Fifthly, to arm ourselves by it, against the Devil, and all his temptations; for that he doth fear and fly this sign, as the malefactor doth fear the Ministers, and sharp instruments of justice. Lastly, by the help of this holy sign, men do most frequently escape many both corporal and spiritual dangers, as innumerable most authentic histories, and good Authors declare. Now we make this sign so frequently, because faith is the foundation, and groundwork of Christianity; and therefore we ought to make a frequent profession of it. LESSON XII. Of Faith. 1. WHy is faith the first foundation, and groundwork of Christianity? Because, by natural knowledge, we cannot come to know the means, which are prescribed for our salvation; and therefore we have need of a supernatural help, which is faith: and so the Apostle telleth us, that without faith, it is impossible to please God. 2. What then is faith? Faith is a gift of God, and a light, whereby we do firmly and without doubting, believe all that, which is proposed to us by the Catholic church, to be believed, not because we see it, but because it is revealed by God, who cannot speak untruths. So that, to an act of faith necessary for salvation, two things are required, first, in regard of God, that it be an object revealed by him, and proposed to us by the Church as such: secondly, in regard of man, that he give a firm assent to it. 3. Is there no more required to an act of faith? No more is required to an inward act of faith; yet to practise this virtue perfectly, we are some times obliged to declare our belief by an outward act, when occasion requireth it: for man being composed of body and soul, he ought to acknowledge God his veracity, by both these parts; by his soul, in believing; and by his body, in professing with his mouth what he believeth. And therefore it is never lawful to dissemble our faith, by professing one thing, and believing an other; for whosoever denyeth jesus Christ before men, will be denied by him before his father. 4. Why is faith called a gift of God? Because divine belief surpasseth the forces of our nature, so that we cannot any way deserve it; in so much, that the holy Ghost doth inspire it into us, through his own mere bounty. And it is the first Theological gift of God, by which we are disposed by little and little to obtain the rest. 5. Why is it called a light? Because it enlightens our understanding, by making us believe the holy mysteries of our Christian faith, delivered to us by the Church. 6. Why do you say, delivered to us by the Church? Because (as I have observed before) we cannot have Catholic faith, but by the instruction of the church, which proposeth to us those truths, which God did reveal to his Apostles and disciples, to the end that they should communicate them to others, who were to succeed to themselves in the church, and they again to others, and so till the end of the world. 7. Who are those that succeeded to the Apostles, and Disciples. They are the Bishops, and Pastors of the Catholic Church, whom the Apostles, and Disciples left behind them to teach us that doctrine, which they themselves had taught, and preached before to the whole world. And therefore we are bound to believe what the Bishops, and Pastors of the Catholic Church teach; because we are sure, that the Catholic Church delivereth to us; that same doctrine, which the Apostles delivered to her. 8. How are we sure of this? First, because our Saviour himself doth assure us so; for he telleth us, that the gates of hell, shall not prevail against his Church; so that the Church is the supreme and certain guide, to which Christ directeth us, for the knowledge of the true faith, and true religion. Secondly, because (abstracting from supernatural means) reason itself doth convince as much; for the Church being universal, that is, a Congregation of Christians dispersed through the whole world, it followeth, that she cannot propose a falsehood; seeing that the Christians dispersed in so many countries, as are necessary to make universality, cannot meet together, and agree to frame a lie: and therefore if they consent together, that such a thing was delivered unto them, for the doctrine of Christ, it cannot choose but be so. And this is that, which Divines call Tradition, which descendeth from father to son in all nations, where the Catholic faith is professed; and when it is contradicted or called in to doubt, the question is decided by a general Council, which is a congregation of Catholic Bishops and Doctors gathered together out of all parts where the Church is dispersed. And to this, (I mean to universal tradition) no heresy layeth claim: and yet Religion is so grounded upon it, that even all Heretics must acknowledge this same authority, for the receiving of scripture. So that we see how the universality of the Church, is, even in grounds of nature, and abstracting from all supernatural advantages, as great a warrant as can be, that what the Church teacheth, is that same, which the Apostles and Disciples of Christ, dispersed through the whole world, had taught before. Lastly, we are sure, that what the Church sayeth is true, not only because she is universal, but also because she is invested with all the other motives, that are apt to beget belief, as santity; unity, antiquity etc. and so she is credible of herself, in whatsoever she affirmeth. LESSON XIII. Of the Creed. 1. What is the doctrine, which the Apostles, and Christ his Disciples taught? It is chief that, which is comprised in the Creed. 2. Say the Creed. 1. I believe in God, the father Allmighty, creator of heaven and earth. 2. And in jesus Christ, his only son, our Lord. 3. Who was conceived by the holy Ghost, borne of the Virgin Marie. 4. Suffered under Pontius Pilate, was crucified, dead, and buried. 5. Descended into Hell: the third day risen again from the dead. 6. Ascended into heaven; sitteth at the right hand of God the father Allmighty. 7. From thence he shall come to judge the quick, and the dead. 8. I believe in the holy Ghost. 9 The holy Catholic Church: the communion of sanctes. 10. Remission of sins. 11. Resurrection of the flesh. 12. Life everlasting. Amen. 3. What is the Creed, and who made it? It is a brief rule of our christian faith, made by the 12. Apostles, as a symbol, or mark, whereby to distinguish and know the true disciples of jesus Christ, from all others, of what profession soever. ARTICLE I. 4. What doth the first Article signify: I believe in God the father Almighty creator of heaven and earth? It teacheth us, that God the father, is the source, and first producer of all things, having produced within himself the other two persons, and out of himself all created things. And this God is omnipotent, because he can do all that he will, and hath made of nothing both heaven and earth, with whatsoever is in them, as well Angels, as men, and the whole universal world, and is able to create more and more worlds without end. 5. The son, and the holy Ghost, are not they also omnipotent? Yes; and they created the world with the father: but creation, and omnipotency, are particularly attributed to the father; for they belong to him in a particular manner, because he is the first offspring of all production within himself, from whence is derived all creation and being out of himself; whereas the other two persons have their production, and being, from him, as from their source: and because production of things, is done by power, therefore power also properly belongeth to him, who is the first origine of all things produced. So wisdom is attributed to the son, because he is produced by the understanding, which is the seat of wisdom: and goodness to the holy Ghost, because he proceedeth by love, which hath goodness for its object. 6. Why do we profess God his omnipotency in the first article? To the end, that we may be prepared to believe all that which followeth, although it surpass humane force: and also to let us know, how he created the world, which did require an infinite power in the creator; for otherwise he could not have done it. 7. Why do we say, I believe in God, and not, I believe God, or, I believe a God? There is a great difference betwixt believing a God, believing God, and believing in God. The first doth import only, I believe there is a God; and the second, I believe all that which God revealeth; but the third doth import, not only an act of faith, but an act of faith, and love together: and so the Apostles used expressly this kind of speech, I believe in God, to teach us, that faith is unprofitable without love. ARTICLE. II. 8. DEclare the second Article; and in jesus Christ his only son our Lord. I believe also in jesus Christ, who is the son of God the Father, not by adoption, or grace, but by nature; and the only begotten of his own substance, in so much, that he cannot beget any other son after him: whom he hath also established, as he is man (that which he was from all eternity as God) Lord and king of all creatures, and particularly of true Christians. 9 Why is he called jesus? Because this name was given him by his Father's appointment, who commanded joseph to call him so. And it signifieth as much as Saviour: which holy name was given him with great reason, because he cave to save and redeem the world, from the death of sin, and thraldom of the Devil: and it cost him his own blood, and his own proper life to do it. And so it is impossible to explicate the force, and virtue of this name, which is so efficacious, as that it chaseth away devil, cureth diseases, and worketh all sorts of miracles, being pronounced with a lively faith: and it is honoured in heaven, reverenced on earth, and feared in hell, above all names. 10. Why is he called Christ? He is called Christ, which signifieth anointed, because Priests, Kings, and Prophets, used to be anointed with oil, which representeth grace; to signify, that their functions did represent the function of God, whose Lieutenents they are in these charges; for it belongeth properly to God, to govern spiritually, to govern temporally, and to foretell things to come. Now Christ jesus is not only a Priest, a King, and a Prophet, but the sovereign Priest of Priests, King of Kings, and Prophet of Prophets; not anointed by men with a terrestrial ointment, but by God, with the plenitude of his graces. So that the difference betwixt these two names, is, that Christ is a title belonging to his dignity; jesus is a title belonging to his merit, which he purchased with the price of his blood, and his life. 11. Why is he called our Lord? First, because he is God; and secondly also as man, because he is our Redeemer; for he, who redeemeth a slave (as all we were) is most properly master, and Lord of him, whom he redeemeth, and the redeemed is most truly his servant. ARTICLE III. 12. DEclare the Third Article; Who was conceived of the holy Ghost, borne of the virgin Marie. I believe that jesus Christ took upon him (for the redemption of the world) our nature, from the immaculate body of the blessed Virgin Marie; not by any operation, or power of man, but by the divine virtue of the holy Ghost, who framed his body of the most pure blood of a virgin, uniting a soul to it, created expressly by God, at the same instant; in which instant also, the second person of the blessed Trinity did unite this body, and this soul, to himself; and so he was borne on earth, most pure and most holy. And his Virgin Mother conceived him, and was delivered of him, remaining still a virgin: yea she was more pure, then before; for both her body, and soul, received a greater purity, and sanctity, by the operation of the holy Ghost, and by her conjunction to the sacred flesh of jesus Christ. 13. Why is the Conception of our Saviour attributed to the holy Ghost? To make us understand, that the great benefit and dignity bestowed upon mankind, by the Incarnation of the son of God, was a free gift, proceeding purely from the love of God, and not from any merit of man; and so although this operation was common to all the three persons of the blessed Trinity (as all outward actions are,) yet it is peculiarly attributed to the holy Ghost, because he proceedeth by love, and is called a gift. 14. Why is not the holy Ghost called the Father of jesus Christ, since that he form his body? Because he did not form it to the likeness of his own nature, nor made it of his own substance, which is required to make one a Father; (as a stone carver, who maketh a statue, is not the father of the statue, though he be the maker and former of it) but he made it only of the pure blood of the Virgin. And so Christ had in this second generation, only a Mother, and no Father. 15. Wherein do consist the wonders of this mystery? First, that his body was form by the special operation of the holy Ghost. Secondly, that in the first instant, that it was form, it received a reasonable soul, replenished with perfect knowledge of all things, and with all graces, as also with the full beatifical vision and fruition of almighty God. Thirdly, that this body, and this soul, was in the same instant united to the second person of the bless●… Trinity; so that the child conceived in the womb of the Virgin, was both perfect God, and perfect man. Fourthly, that his mother was both a virgin, and a mother. And lastly, that she was mother both of God, and of man; which is the miracle of miracles, that the same person should be God and man, begotten from all eternity and borne in time, omnipotent and infirm. And yet it is most true; for the nature of God, and the nature of man, were both in the second person of the Trinity, without confusion or mingling one with another; and also without making a diversity of persons: which may be some way exemplifyed in two grafts set in the same stock, which keep still their different natures, since that they produce different fruits; and yet make not divers trees, since that they are both in the same stock. 16. God then becoming man, was not turned into man, nor man into God, nor both into a third thing? No; for God cannot be changed, and so none of these three mutations could be made: but man (as we have declared) was joined to God, and so God became man. For seeing that what hath not the nature of man, is not man, and much less what hath not the nature of God, is God, we must acknowledge in Christ two distinct natures, the one of God, the other of man, or else he should not be both God and man. 17. Was man joined equally to God, so that the thing made, was equally God and man? If we consider the two natures in themselves, he had both of them truly and in all perfection: but if we compare the natures together, which are united in the same person, certainly the main thing must needs be God, and man but a small portion of it. As we see, if a little other metal be cast into a great deal of gold, the coin is principally gold, and is commonly called so: so, since that God is infinitely greater than man, the result of both remaineth principally God. 18. How was he borne? He was borne nine months after his conception, as other children use to be, to show that he was truly man. He was borne without grief to his Mother, to show that the blessed Virgin was opposite to Eve, to whom it was said, In dolore paries; thou shalst bring forth with grief. He was borne in a stable, and in as great poverty, as the poorest child in the world, thereby to humble himself the more, by how much the greater he was in himself. He was swaddled in cloures, laid upon straw, began to feel hunger, and cold, & such like extremities, as we see it fareth with all children. ARTICLE IU. 19 DEclare the fourth Article, Suffered under Pontius Pilate, was crucified, dead, and buried. I believe that jesus Christ (to redeem the world with his precious blood) after that he had ended the time, which his Father ordained for his dwelling upon earth, suffered under Pontius Pilate Governor of jury; being scourged, crowned with thorns, and nailed upon the Cross, on the which, after three hours, he died, and his body (which remained always united to his divinity, as was his soul) being taken down from the cross, was buried in a new sepulchre. 20. Why did the Apostles presently after that they had declared our Saviour's birth, pass to his death, without making mention of his life? For two reasons; first, to let us know, that the end of his coming into this world, was to die for us. Secondly, because he, who knoweth the miraculous birth of our Saviour, and the charity, wherewith he suffered death for us, (that is, the beginning and ending of his life) cannot choose but know, that his whole life was full of miracles, and goodness. And therefore S. Paul professeth to know nothing but jesus Christ crucified; for, by knowing this, he knoweth all the rest, and must needs be replenished both with hope in his merits, and with love to wards his person. 21. Hue did Christ suffer? He did not suffer in his Divinity; for his two natures, divine & humane, did each of them always retain that, which is proper to each nature; wherefore seeing that his Divinity cannot be subject to grief, it was impossible that he should suffer any thing as God, but only as man; and as man, he suffered both in his body, and in his soul. 22. What did he suffer in his body? He suffered the greatest torments, that ever man endured, in all his five senses, and in every part of his body, from the very bottom of his feet, to the top of his head. 23. What did he suffer in his soul? He suffered the greatest grief, that could be; being not only tormented by his enemies, but also abandoned by his friends, and betrayed by one of his Apostles: and he suffered chiefly by the sins of man, which was the most cruel grief to his goodness, that could be. Besides, whereas all those who suffer for God, receive a celestial comfort, which doth strengthen them in their pains, our blessed Saviour (that he might suffer the more) did deprive himself of comfort, and abandon his nature wholly to grief and pain. 24. How could he suffer, seeing he was blessed from the first instant of his conception? His beatitude did not hinder him from suffering, because he restrained his whole bliss to the superior part of his soul, without letting it pass to the inferior part, or to his body. 25. Where did he suffer? At Jerusalem, the place appointed by God for sacrifices; for it was expedient, that the true sacrifice should be accomplished at the same place, where all the figurative sacrifices of the old law had been performed. 26. Why did he suffer the death of the Cross? Because it was the most unworthy death of all others, and most ignominious, inflicted only upon rogues, and notorious malefactors. 27. How did he die? By the separation of his soul from his body; but neither part was separated from his Divinity: as when a bow is broken, the two parts of the bow are separated from one another, but the bowstring remaineth still fastened to both. ARTICLE V. 28. DEclare the fifth Article; Descended into hell; the third day risen again from the dead. I believe that jesus Christ, as soon as he was dead, went with his soul into hell that is, into Limbo, to triumph over the devil, and to deliver the souls of all the faithful, who died in the state of grace, since the beginning of the world; who were kept in Limbo, as in a prison, from whence they could not come forth, until Christ had paid the price of their redemption, and came himself to deliver them. I believe also, that the third day (which was the Sunday) jesus Christ risen again from death, most triumphant and glorious. 29. What is understood by this word Hell? Hell hah principally four significations: first it is used for the place, where the damned are to be eternally: secondly, for the place, where the children are, that die with original sin: thirdly, for the place of Purgatory; and fourthly for the place, where the souls of holy men were kept, before the coming of Christ. And the word Hell, in the Creed, is principally to be understood in this sense; which place, by his presence, was made a Paradise, to verify what he had promised the good thief, this day thou shalt be with me in Paradise. 30. Why is Christ his resurrection called by S. Augustine the faith of Christians, rather than his death? Because it is no hard matter to believe that jesus Christ died, for death is naturally due to every man; but it is very hard to believe that he did rise again from death, because no man can raise himself from death to life. And therefore his Resurrection is a clear argument of his Divinity. In so much, that the jews damanding of jesus Christ some miracle, for proof of his doctrine, he gave them no other mark of it, but only that he would rise again from death: so that his Resurrection is the miracle of miracles, and the proper miracle of Christianisme. ARTICLE VI. 31. DEclare the sixth Article; Ascended into heaven, sitteth at the right hand of God the Father almighty. I believe, that jesus Christ (after that he had remained forty days with the holy Apostles, to instruct them, and to prove with many apparitions his true Resurrection) mounted up in their sight to heaven, and there sitteth at the right hand of his Father, as Lord and governor of all creatures, his body and soul being replenished with the glory of his Divinity. 32. How did Christ ascend into heaven? He ascended into heaven, not as God, but as man; for a God, he was never absent from heaven; yet he ascended by the force of his Divinity, which of its own nature gave him that power. He did also ascend by the force of the glory, wherewith his soul, and his body, were replenished; and which was due to him naturally, by reason of his hypostatical union. And therefore, although he was compassed round with all the Angels, yet he had not the assistance of any to ascend, but did ascend through his own proper force. And for this reason we say not commonly, that he was carried but that he ascended into heaven: whereas the Church speaking of our Lady, sayeth, that she was carried; because she did not ascend by any force of her own, naturally due to her, but by the force, which she received from almighty God. 33. Why is Christ said to sit in heaven? We must not imagine, that Christ doth sit in heaven, as men use ordinarily to do; for this kind of position, is a token of weariness, but in heaven there is no weariness, and therefore no body sitteth there, but all shall stand up right (as it is generally conceived) which is the natural position of man: yet our Saviour is said to sit, because by this manner of speech is expressed the perfect repose, which he enjoyeth, and shall enjoy for all eternity in heaven. 34. Why is he said to sit at the right hand of his Father? He is not said to sit so, as that we should imagine the Father to be at the left hand of his Son, or in the middle betwixt the Son & the Holy Ghost: for seeing that these three persons are one only Divine essence, which is essentially in all places; it is impossible, that one person should be in one place, and another in another place; but every one is every where. Wherefore he is said to sit at the right hand of his Father, thereby to signify, that as man, he excels all creatures whatsoever in glory, majesty, and power; and also to signify, that he is equal to his Father in Majesty and glory; which equality, though it be principally to be understood, as he is God, (for as man he is without comparison inferior to his Father;) yet the same honour from us is to be given to Christ man, which is due to him as God, by reason of the union his humanity hath with his divine person: for seeing that adoration is directed to the person, who is adored, if one should adore him as man with one kind of worship, and as God with another, he would divide Christ, and suppose him to be two persons. ARTICLE VII. 35. DEclare the seventh Article; From thence he shall come, to judge the quick, and the dead. I believe, that this our blessed Redeemer jesus Christ, in the end of the world, after the reign of Antichrist, shall come from heaven, with most great power, and glory, to judge all men, both living and dead; giving to every one, the reward, or punishment, which he hath deserved; saying to the just, come ye blessed of my Father, inherit the kingdom prepared for you, from the beginning of the world; and to the wicked, Depart from me ye cursed, into everlasting fire, which is prepared for the Devil, and his Angels. 36. Shall Christ judge us as man, or as God? He shall judged us, both as man, and as God; for it is reasonable, that he should judge as man, to reward those, who deserved it, through the merits of his own humanity; and likewise to give sentence against those, who have neglected to make use of his sacred death, for their own salvation. He shall judge us also as God, and not only he, but also all the blessed Trinity, although it be particularly attributed to the second person, because it is an act of wisdom; the acts whereof are attributed to the son, because they depend of the understanding. 37. When shall he judge those, that are dead? There are two judgements, the one particular, which is, when every man dyeth; the other general, which will be, when all men shall take their bodies again; for then, the body and the soul being united, they shall receive jointly the judgement, which they did jointly deserve; and they shall receive it with shame or glory, before the whole world; and all together, to the end, that as soon as the sentence is given, the earth opening it self, may swallow up all the wicked at once, and the heavens receive all the blessed. ARTICLE VIII. 38. DEclare the eight Article; I believe in the holy Ghost. I believe in the holy Ghost, who is the third person of the blessed Trinity, and proceedeth from the Father and the Son, and is in all and every thing, equal to the Father, and to the Son: that is, he is God, eternal, infinite, omnipotent, creator, and lord of all things, as much as the Father, and the Son. 39 Why is the holy Ghost represented ordinarily in the form of a dove, and sometimes also in the form of fiery tongues, and of a cloud? The reason of it is, because he hath appeared under these forms, to make us, by these visible things, apprehended the effects, which he worketh in us; as by a dove, innocency; by fire, charity; by a cloud, a plenitude of glory, wherewith we shall be environed in heaven. 40. Were these creatures united to the holy Ghost, as the nature of man is united to the son of God? No; for they were mere figures, made by the hands of Angels, or by God, to represent unto us, the effects of the holy Ghost; which being represented, these signs remained no more, but did vanish presently away. ARTICLE IX. 41. DEclare the ninth Article; The holy Catholic Church; Communion of Saints. I believe also, that there is a Church, that is to say, a society of reasonable creatures, united to God by supernatural gifts. Which church hath two principal members, whereof one is called the church triumphant, which containeth all the blessed in heaven; the other is called the church militant, which consisteth of mortal men, who fight perpetually with the flesh, the world, and the devil: which church is a visible congregation of all faithful Christians, that are baptised, and united here upon earth into one common body. I believe also, that each member of this congregation, doth partake of the assistance of all the rest, and likewise of the assistance of the church triumphant. 42. Why is this Church called holy, and catholic? It is holy, because it hath the head (which is Christ) holy; and also for that it hath many holy members; besides, the faith, law, and Sacraments, are all holy; and lastly, because the holy Ghost doth never forsake it, but doth always inform it with sanctity, and glorify it with miracles. And it is called Catholic, that is, universal, both for time and place. It is also called such, because all the faithful, in what part soever of the world they be, must be united to it, to be saved. 43. Why did the Apostles set down in the Creed these two conditions of holiness, and universality? Because they are two infallible marks of the true Church: to which, unity is also added, as a third mark; seeing that the Apostles call it the Church in the singular number, and not Churches. 44. What signifieth the Communion of Saints? It signifieth, that all the holy members of the church, are so united to one another, by the same faith, and by brotherly union, that, as in a man's body, all the members are partakers of the good, or evil of each member thereof, so do they partake of the goods, and sufferings of one another, according to the charity, which every one hath himself, and according as it shall please the holy Ghost, to distribute them, who doth divide the spiritual goods of the church, as well as his graces, as he pleaseth himself. Besides, all the goods of the church are common; the sacraments are instituted for all; every one doth receive profit by the sacrifice; preaching doth instruct whosoever will hear; every man in the church may assist his companion by prayer; the living do assist the dead in purgatory by alms and good deeds; and the blessed in heaven do assist the living upon earth, by their continual intercession for them to almighty God. ARTICLE X. 45. DEclare the tenth Article; Forgiveness of sins. I believe, that to the holy Catholic church only, and to no other society, there is given by God, power for true forgiveness of sins, by means of the holy sacraments; whereby men, from being children of the devil; and guilty of eternal damnation, do become the children of God, and heirs of Paradise. 46. How doth the Church forgive sins? By the means of Priests, who, as God his Ministers, have power to forgive sin, by virtue of the sacraments, and particularly of Baptism, and of Penance: by Baptism, only once; but by Penance, as often as man sinneth, and truly repenteth for it. And this benefit is so much the greater, because it is particular to the law of grace; for no man, either in the law of nature, or in the law of Moses, ever had power to remit sin. ARTICLE XI. 47. DEclare the eleventh Article; Resurrection of the flesh. I believe, that in the end of the world, all men shall rise, taking again the self same bodies, which they had, when they were living, and this by the power of God, to whom nothing is impossible: but the elect shall have their bodies glorious and beautiful, and shall be lifted up with their bodies into the air, to meet Christ at the day of judgement; whereas the cursed shall remain on earth, hideous, and woeful to behold. 48. Why did not the Apostles say, the resurrection of man, but the resurrection of the flesh? To show to us, that, whereas man doth consist of two parts, soul and body, the body is only that, which perisheth by death, the soul being immortal, and consequently uncapable of resurrection; for nothing is revived, but that which is first dead. 49. Shall we rise in the same bodies, that we had whilst we lived? Yes, to the end that the same body, which contributed in this world to our good, or evil life, may likewise receive an eternal recompense, or punishment. And in effect, if we, did not receive the same body, which died, it would not be a resurrection, but a new production; for since that to be resuscitated, signifieth to take life again, that which is resuscitated, must be the same which died before. 50. How shall this be done? We are sure that it shall be done, and S. Paul is so certain of it, that he telleth us, that if the dead shall not rise, Christ hath not risen. We are sure also, that it shall not be done by our own forces, for Philosophers teach us, that, that which is once corrupted, cannot be naturally reproduced; but it shall be done by the hand of almighty God, who can make again, when he pleaseth, that same thing, which he hath once made. 51. Shall all bodies rise with the same defects they had, whilst they lived, as being dwarves, giants, lame, monsters, and the like? No; for these defects, and deformities, proceed only from the excess or defect of nature, whose work they properly were. But the work of their resurrection, being properly the work only of God, it must needs be perfect, and without all defeat: and therefore it is generally believed that all the blessed shall rise in that perfect stature, which nature should have given them, at the three and thirtith year of their age; at which age our blessed Saviour did rise himself. ARTICLE XII. 52. DEclare the twelfth Article; Life everlasting. I believe, that there is reserved for good Christians, life everlasting, by enjoying the sight of God, full of felicity, and free from all kind of evil: as contrariwise for infidels, and bad Christians, there is a life full of eternal punishment, overwhelmed with misery; and void of all good. 53. In what doth the happiness of this eternal life consist? In knowing and loving God: for knowledge and love, are the pleasures of the soul or mind, which must needs be greater, than the pleasures of the body, since that the body hath pleasure by the mind; for take away the mind, or reflection upon the object, and it hath none: Now the content of love increaseth to the proportion of knowledge, and amongst knowledges, the most universal giveth the greatest pleasure. What pleasure then must it be, to see God in himself, who is beyond all causes, and in whom all things are contained? We shall discern in him the essences, and reasons of every particular thing, from the creation of the heavens, and millions of Angels, to the parting of two dusts in the high way; so that no variety can be sought, which is not found in him. Neither can we desire any change, for no body desireth a change or variety, until he hath a satiety of what he enjoyeth, that is, until he hath perfectly known it, and found it less than his desires; for till then, he hath rest, content, and quiet, in the object he enjoyeth. Now God is fare beyond the capacity of our desires; so that for all eternity we shall find in him, more than we can desire, and consequently for all eternity have unspeakable content, and rest in him. Besides, every one's memory shall contribute to this contentment, by remembering the dangers they have escaped of losing so great a good, and by calling to mind their own good actions, wrought by them through God his grace in this world; especially those great ones, martyrdom, teaching, and virginity, which special contents, caused by the memory of those virtuous heroic actions, are called by some Divines, Aureolae. 54. In what shall the pain of the damned consist? It will consist likewise chiefly in the soul; for as pleasure cometh to the body from the soul, so doth grief; and therefore, as the pleasure of the soul, is greater than the pleasure of the body, so must the grief of the soul, by being deprived of this pleasure, needs be a pain surpassing without comparison all corporal pains. 55. Must this next life needs be eternal? Yes; for those who see God, cannot choose but love him above all things; & God (as we said before) doth never fail to bliss them, that love him; wherefore, since that nether the blessed can leave to love, nor God will leave to bliss those that love him, their happiness can have no end. And as for the damned, they can never begin to love, because they want God his grace, without which we cannot love God above all things; and therefore they must needs remain for all eternity in the same miserable state, into which they have cast themselves, through their own fault. 56. Shall the glory of the Saints be equal in heaven? No; some shall have greater glory than others, according as they have served God more or less in this world. Yet all shall be equally content; in the same manner, as we see in a feast, a Giant eateth more than a dwarf, and a man more than an infant, and yet all are equally satisfied, because every one is fed fully to his capacity. 57 Shall not this happy life of the blessed, bring some perfection to their bodies, as well as to their souls? Yes; for first in regard of health, they shall have their bodies uncapable of any harm; so that nothing shall be able to hurt them; which perfection is called impassibility. For strength, they shall have a power, to the which nothing can resist; which is called Penetrability. For agility, they shall have a power to go in any never so short a time, as fare as they list without limitation, though it be from one end of the world to the other in one moment, and this without pain or labour. And lastly for beauty, they shall have power to shine brighter than the sun, and to show themselves in what glory they please: so that finally they shall have whatsoever they can desire, by possessing God, who is all things to them. 58. What signifieth, Amen? Amen, is used to express an agreement, and consent, to that which hath been said, which signifieth as much, as if one should say, it is so, so it is in truth. 59 Doth the Creed contain all that Christians are obliged to believe? It doth not contain all in express words, but only in substance, and this, supposing that it be understood, as the Apostles, and their Successors, did understand it. But Heretics having oftentimes corrupted it, by their errors, the church hath been forced to add many explications to it, contained in several Creeds, a in that, which is read in the Mass, and others. 60. What be the things, which are not contained expressly in the Creed? They be many, which Christians learn by little and little, according to the diligence they use in seeking to be instructed, as the holy Eucharist, and the other sacraments, which the church thought not good to discover, but only to those, who had been first well instructed in the belief of the Creed. 61. Are we obliged equally to believe all those things? No; for the things, which we believe, are of two kinds: some we are bound to believe explicitly; others it is sufficient to believe implicitly, by the faith of the Roman Catholic church; which is done by saying within ourselves, that we believe all that which the church believeth, though we do not know distinctly, what it is. Again, amongst those things, which we are bound to believe explicitly, some are absolutely necessary for salvation, others are so necessary, as that, although we may in 〈◊〉 case be saved without the knowledge of them, yet we are obliged to seek to be instructed in them, so that we shall sin, if we know them not through our own negligence. That which is absolutely necessary for all Christians to believe, is, the mystery of the blessed Trinity; the Incarnation of the Son of God; and that he hath redeemed mankind by his sacred death; that God will reward the good, and punish the wicked; and all other things, which we have notice of, with assurance that the Church proposeth them. So that generally speaking, no Christian, after that he is come to the use of reason, can be excused by ignorance from believing these points explicitly: for the case of invincible ignorance, can scarcely happen in these points, if ever one reflect that he is a Christian. That, in which we are obliged to seek to be instructed, is all that, which is contained in the former Articles of the Creed, and likewise the Sacrament of Baptism, the Sacrifice of the Mass, the holy Eucharist, and the Sacrament of Penance, and such other things, as are ordinarily taught the people by the Pastors of the Church: yet so, that we shall be excused before God, as long as our ignorance of them proceedeth not through our own fault. 62. Is faith alone sufficient for our salvation? No; Hope also is required. LESSON XIV. Of Hope. 1. WHat is hope? Hope is a virtue, that giveth us an humble and firm confidence in God, that he will make us happy for ever in the next world, by seeing and possessing him there fully, whom here we know only obscurely by faith; and also that he will give us all things requisite and necessary in this world for that end, both corporal, and spiritual. 2. What reason hath man to have such confidence in God? He hath very good reason, considering the infinite goodness of God, and his love towards man, whom he hath created out of nothing, and also redeemed with his own blood, only to make him capable on this happiness: besides the promises, which he hath made of eternal bliss, to those, who love him; and his fidelity in performing what he hath promised: and lastly, the infinite desire, which in the holy scripture he hath often expressed himself to have, to save all sinners, and to see them truly converted. 3. The greatest sinner in the world than may have hope? Yes; he is bound to have it, for otherwise he would do a great wrong to almighty God, if he should think that his mercy, and goodness, were not infinite, and consequently greater than all the sins of the world. 4. Cannot a man have to much hope or confidence in God? No; as long as he useth his diligence to do what is required on his part, for the obtaining of that, which he hopeth for, and relieth more upon God his grace, then upon himself. But to rely upon God without using his diligence to do that, which is required on his part, would not be hope, but presumption: for God giveth not bliss unto any, but to those, who use the means prescribed by him, to obtain it. 5. Where are we taught, what we are to hope for, and how to ask it? We are taught this, in our Lord his prayer, called the Pater noster; which is an abridgement of all, what we are to hope for, and to ask of almighty God. And it is usually divided into seven petitions, or demands. LESSON XV. Of the Pater noster. 1. SAy the Pater noster. Our Father, which art in heaven. 1. Hallowed be thy name. 3. Thy kingdom come. 3. Thy will be done, in earth as it is in heaven. 4. Give us this day our daily bread. 5. And forgive us our debts, as we also forgive our debtors. 6. And lead us not into temptation. 7. But deliver us from evil. Amen. 2. What is contained in the Pater noster? All that which we can demand, and hope for from God: for in the first four petitions, we demand all necessary good; in the three following, that he deliver us from all evil. And again, as concerning what is good, we first demand the glory of God. Secondly our own final and greatest good in heaven. Thirdly our greatest good on earth, which is a virtuous life. Fourthly the means to get, and keep the said good, which is God's actual grace. And touching that which is evil, we demand, that he deliver us from all evils, both past, present, and to come; and so absolutely from all evils whatsoever. 3. Declare those first words which go before the first petition; Our father which art in heaven. This is a little preface, which teacheth us three things; first that it is the prayer of the children of God, and therefore that we are to pronounce it with a sincere confidence and affection, such as true children do bear towards their father. Secondly that we ought to say it with a general intention, and charity, towards all our brothrens united in one body of the Church; for we do not say, my father, but our father. Thirdly that we ought to address ourselves to him, as to our heauenly father, and so to seek nothing but heauenly things, or what conduceth thereunto. 4. To whom is this prayer addressed? It is addressed particularly to the first person of the blessed Trinity; because it was composed by jesus Christ, who is the second person himself, the only son of his father, and our mediator towards his father: yet this doth not hinder, but that it is addressed also to all the three people of the blessed Trinity; because all three are but one God. 5. Why is God, and particularly the first person of the blessed Trinity, called our father? Because he hath created us, and doth nourish, and conserve us: but chief, because he doth love and embrace us, with a fatherly love; whereby we are truly his adopted children: for no body would give his own son, to ransom others, if he did not esteem those others also, as if they were his own children. 6. Why is he said to be in heaven? Although he be every where, yet he is said particularly to be in heaven, because he is seen there perfectly by the blessed, and so our hope is at last accomplished there. In the same manner, as we may say, that a man's soul is seated in his head, though it be also in his whole body; because all his five senses are found there; for by his head; he seethe, he heareth, he smelleth, he tasteth, and also toucheth. 7. Declare the first petition; Hallowed be thy name. In the first petition we demand, that God be known of all the world, and that so his holy name be honoured, and glorified by all, as it becometh him, who is infinitely holy in himself, and who is our Creator, our last end, and our sovereign good. 8. Why do we say, hallowed be thy name, and not, hallowed be thou? Because every thing is known by its name; and by this petition, we demand, that God be known to the whole world, and all idolatry and false religion destroyed. And so it is worthily placed in the first place, both because all the evils in the world proceed from not knowing God; and also because no body can pray to him, unless they first know him; and therefore this knowledge is the first thing, to be demanded for those who want it; and lastly to teach us, that the first thing, which a Christian ought to seek, is the glory of God: for although our own interest cannot be separated from the glory of God, because it is impossible to seek God his glory, without saving ourselves, or save ourselves without glorifying God; yet these two ends ought to be one subordinate to the other, and the glory of God to be preferred before our own proper interest. And for this reason also we say, in the two following petitions, thy kingdom come, and, thy will be done, to show that we ought to seek our own good, chiefly with relation to his glory. 9 Declare the second; Thy kingdom come. We demand in the second that the kingdom, which he hath promised us, come speedily; that is to say, that the battles being ended, which we have with the world, the flesh, and the devil, we may arrive to everlasting felicity, where we shall enjoy God without impediment; and he shall reign in, and over us, for all eternity. 10. Why is our final happiness in heaven called the kingdom of God? or how can any thing be to come, that belongs to God? Because, when those places, which the elect are chose to, shall all be filled up, than all motions, and alterations shall cease; and almighty God shall reign by a constant emanation, or conservation of the same unvariable being for ever and ever in all things; which kind of reign, is most proper, and suitable to God his immutability. And we do wish, that it may come: because this kingdom is now as it were a making; as that king, who is going upon a conquest, either of rebels, or of other enemies, is making himself a kingdom. 11. Declare the third; Thy will be done, in earth as it is in heaven. We demand in the third, that we may perfectly obey his holy commandments, as the angels do allwayse obey him in heaven; because it is the means to obtain the former petition: for the ladder to mount up to heaven, is the obedience of his commandments, and it is the height of all happiness upon earth. 12. Why do we say, thy will be done in earth, and not rather, do thou thy will in earth? Because the observing of God's commandments, and living virtuously, dependeth jointly both on ourselves by our free will, and also on God, by giving us his grace; and so we neither say, do thy will in earth, that is, in us, nor, let us do thy will, but thy will be done in earth; to show, that nether God alone doth do his will in us, nor man alone in himself, but that both do concur to it; God, by preventing us by his grace; and man, by consenting with his free will. And we do wish, that it may be done in earth, as in heaven, that is, with all perfection, and by a full subietion without resistance. 13. Declare the fourth; Give us this day our daily bread. We demand in the fourth, our daily bread, and chiefly our spiritual bread, that is, the grace of God, and his holy inspirations, which we have need of every day and moment: and secondarily our corporal sustenance and apparel. 14. Doth he permit us then, to ask for temporal things? Yes; but it is by way of condescending to our infirmity; and therefore, our prayer for them, ought allwayse to be conditional, that is, if God doth see them to be profitable for us; because we ourselves do often mistake in our desire of temporal things, and seldom know what is good, or bad for us. 15 Is he content, that we should ask in this manner, all sorts of temporal commodities? No; for his condescendance doth not permit us, to ask any thing, but only our daily bread; that is to say, that we should not ask superfluous things, but such things as are necessary, as that is, which we have need of every day: nor this nether, but after that we have first demanded our spiritual bread; which is chiefly understood by this petition. 16. Why do we call this bread, which we ask for, our bread? Because this spiritual nouriture doth appertain to those only, who are children of the Church, and not to those, who are out of it. Secondly, because Christians have a certain kind of right to it, through the merits of Christ jesus, if they ask it duly. And lastly, because it is necessary for us, for our spiritual, or temporal nourrishment. 17. Why do we call it our daily bread? First we call it so, because we stand daily in need of it. Secondly we call it so, to note thereby the difference betwixt the nouriture, which God giveth to his militant Church, and that which he giveth to his triumphant Church; for this is eternal, and consequently cannot be lost, when once it is given; the other is subject to be lost every moment, and therefore is designed by the short course of one day. 18. Why do we adjoin that other word, this day? By joining this word, our Saviour doth give us two documents; the first, that it was his will, that we should say this prayer every day, seeing we pray but for one day, that so we may depend continually on him. The other is, that we should not be solicitous, or troubled with anxiety for future things, especially as fare as they belong to God almighty; but enjoy the present, with thanksgiving, and repose a confidence in his goodness for the future. 19 Declare the fift; and forgive us our debts, as we also forgive our debtors? We demand in the fift, that God deliver us from evil past, that is, from sin already committed, and which we do daily commit; by remitting the debt of the fault; and the pain which for it we have incurred. And we add, as we forgive our debtors, that is, as we pardon the offences of our enemies: for that it is not a reasonable thing, that God forgive us our sins, if we will not pardon the injuries done unto us, which are offences of so small importance. 20. Why do we call our sins against God, our debts? Because, whosoever offendeth God, doth owe to him a reparation of his offence. Where, it is to be noted, that we own divers things to God: some, by reason of his perfection and goodness, as love, service, and the like: others, by reason of our imperfection and malice, to wit, reparation for our sins. Now we do not ask of God, that he remit us the first kind of debt, because they are of their own nature irremissable; for it is impossible to be a creature, and not to owe love, and service to his creator: besides, those debts are advantageous for us. But we demand to be discharged of those debts, which our own malice hath caused. 21. Why do we call them our debts? We call them so, in a quite contrary sense to the former petition, where we asked our daily bread; for we call that bread, ours, because God doth give it us, and nothing is a man's own more truly, then that which is given him. But sin is called ours, not that it is given by God at all, but because we commit it through our own proper wills, and malice, contrary to gods inspirations. 22. Must we pardon our enemies, to be able to say this prayer? Yes; and not only this prayer, but any other: in so much, that whosoever hateth his neighbour, and doth perceive it, cannot pray to God at all, without great presumption, unless he do first lay aside all hatred, by pardoning his enemy in his hart; or at least demand of God, his grace to do it: since that our Saviour himself doth tell us, that that sacrifice is fruitless, which is offered up by him, who is in enmity with his neighbour. 23. Why will not God forgive him, who wisheth harm to those, by whom he hath been offended? Because it is against reason that God should forgive him, who is not in love and charity; and whosoever wisheth harm to his neighbour, loveth him not, and so he is void of charity. 24. Must we then forgive our enemies, although they do not repent that they have offended us? Yes; although they should not only not repent, but continue to offend us: for it is otherwise with men, then with God; for revenge belongeth to God, because his justice doth oblige him to punish where the offender repenteth not, and so God doth never forgive, unless man repent: but as for man, God commands him to leave revenge to himself alone, and therefore man is obliged to pardon, whether his enemy repent or no. 25. What is it to pardon? To pardon, is to depose all manner of rancour against one, and not to wish him any harm, merely because it is a harm: wherefore he is not excluded from this prayer, who wisheth due punishment to an offender, as long as he wisheth it, either for the offender his own amendment, or for the example of others, and good of the common wealth. Neither is he excluded from this prayer, who wisheth, by a legal way, a reasonable satisfaction, from the offender; which, by reason of the offence, may be due out of justice to the offended, either for the conservation of his honour, or of his life, or same, or wealth. 26. Declare the sixth; And lead us not into temptation. We demand in the sixth, that God will not permit us to be tempted, without the assistance of his efficacious grace, to make us overcome: for he only is lead, or gone into temptation, whom temptation compasseth round about, so that he findeth no way out; and not he, who is (as it were) but touched with it on one side. 27. Declare the seventh; but deliver us from evil. We demand in the seventh, that God will deliver us from all evil to come, both spiritual, and corporal, as fare as it may be prejudicial to our eternal happiness. And therefore our Saviour hath taught us, to pray for our deliverance from all evil in general, without specifying in particular the evil, either of poverty, sickness, or the like; because it often happeneth, that we conceive that to be inconvenient for us, which God notwithstanding well knows to be much conducing to our bliss. And thus we see, what it is we are to ask, and hope for from God. 28. What signifieth Amen? It is a holy epilogue, or succinct repetition of all this prayer, whereby we demand in one word, all that, which went before; and it signifieth in this place as much as, so be it, or, God grant it to be so. It is an hebrew word, which was often in our Saviour's most sacred mouth, and so it is most proper to conclude the prayers, which we present to God. 29. Who gave this instruction of prayer to the Church? jesus Christ himself, at the instance of his disciples, who desired him to teach them how to pray. 30. Is it sufficient for salvation, to have faith and hope? No; we must have also charity; because these three virtues, faith hope, and charity, do compound the state of a christian; and charity is the chiefest, and most perfect of all. LESSON XVI. Of Charity. 1. WHat is Charity? Charity is a virtue, whereby we love God above all things for his own sake only, and our neighbour as ourselves, also for God his sake. 2. What is it to love God above all things? It is, to love him more than any creature, and more than ourselves, so as to be ready to deprive ourselves of all things, and of our life also, rather than to offend him. 3. What is it to love God for his own sake only? It is, to love him, principally for no other reason, but because he is infinitely good, excellent, and worthy to be beloved. 4. What is it to love our neighbour as ourselves? It is, to desire to him, for God's sake, (that is, because God will have us to do so) the same goods, which we desire to ourselves; and to treat him in the same manner, as we would have him to treat us: for he, being of the same nature with us, and made by God for the same end, it were unreasonable, and contrary to God his determination, not to desire the same goods to him, which we desire to ourselves; since that God hath fitted him for them, as well, as us. 5. May one love himself also? Yes; and we are bound to do it in some manner; but in some manner we may not: for there are two manners of loving ones self; one naught, the other good. 6. Which is the naughty manner? It is, when we do not refer to God, the affection which we bear to ourselves, but rest wholly in ourselves, by seeking inordinately our own contentment. 7. Which is the good manner? It is, when we desire any thing for ourselves, because God will have us desire it, intending thereby to fulfil in ourselves, God's holy will concerning ourselves. 8. The love, which we bear to ourselves in this manner, doth it proceed from the love, which we bear to God? Yes; for by loving God truly, we love all that, which he loveth, and we do will all that, which he willeth, as well in ourselves, as in our neighbour: for God, having made us to a determinate end, in so making us, he hath directed us to some actions, and functions; and so we own to God our endeavours conformable to such actions, and also the conservation of ourselves, whereby we may be able to do them. 9 What are the goods, which God will have us desire for ourselves? Those, which make us capable to attain that end, for which he hath created us, that is, to love him, and to serve him eternally. 10. Which are these goods? They are God his holy grace, whereby we are sanctified, and all that, both corporal, and spiritual, which helpeth us to get the same, and to conserve in according to the rules of the Gospel. 11. Must we desire these same goods, to all men? Yes; but still with conforming ourselves to the eternal decrees, which God made, concerning the giving of them, to each man in particular. 12. Is it thus then, that we do satisfy the precept of Charity, which we own to our neighbour? Yes; supposing that this affection be truly settled in our heart, and that we do testify the same by effects, when occasion is given. 13. Who is our neighbour? All men in the world; but not all in the same manner, nor in the same degree. 14. How are all men in the world our neighbours? Because all men are issued out from one and the same father and mother Adam and Eve; all are composed of one and the same nature; and all are capable of the same everlasting bliss: which maketh that they are all, not only neighbours, but also brethren, and for this reason obliged to love one an other sincerely. 15. Why are not all men neighbours in the same manner? Because some are neighbours, only in respect of their humane and corporal birth; others are also neighbours, in respect of their divine and spiritual birth, by Baptism; whereby all Christians do become children of jesus Christ, their common father. 16. Thy are not all men neighbours in the same degree? Because some have a greater alliance with us, than others, as well in respect of our humane, and natural birth; as our parents, who begot us, and our kindred, who come from the same race, and family, are nearer to us, than other men in general: as also in respect of our divine and supernatural birth, by Baptism; for Prelates, and Pastors, (who are in the Church as second fathers to us) and our Godfathers and Godmothers, (who are our spiritual kindred) are more near unto us, than other Christians, who are our spiritual brethren, only because they are borne of the same common father jesus Christ. And likewise amongst our Christian brethren, we own more to them, who are more holy, and more virtuous, then to others; because they are as our elder brethren, and as the first begotten in the family of jesus Christ. 17. Who are more near unto us, those who are our neighbours by corporal birth, or those who are our neighbours by spiritual birth? Those who are our neighbours by spiritual birth; yea they are nearer to us, than our own kindred, if they be not Christians; for our kindred appertain unto us, only by reason we are borne of the blood of the same man: but Christians are borne of the blood of the same God, who is jesus Christ. 18. How then must we exercise Chrity? We must exercise it, according to the aforesaid degrees, by preferring always our kindred before other men, and Christians before Pagans, and Catholics before Heretics and Schismatics. 19 Must we love Catholics, only because they are our brethren borne of the same blood of jesus Christ? This is one reason, why we must love them; but besides this, we must love them also, because they are our fellow members, and compose, together with us, truly and really one and the self same mystical body, whereof jesus, Christ is the head. 20. Must we not then love Catholics, also as members of jesus Christ. Yes; and not only so, but in some sort as jesus Christ himself; for we find jesus Christ himself in them in some sort. First because they make but one body, and oneself same mystical person with him: and secondly, because his own divine spirit, the Holy Ghost, is the common soul of this body, and so by being derived from jesus Christ, as from the head, unto all the other members, it maketh us all to partake of jesus Christ. And therefore he sayeth in the Gospel, that all that one shall do to the least of the faithful, he will hold it as done to himself. 21. Is it then a great sin to offend against the Charity we own to our neighbour? Yes; because it is an offence done, not only to our brethren, and to the mystical members of our own body, but also to Christ himself. LESSON XVII. Of the Decalogue, or ten Commandments? 1. WHat is the best sign to know, whether we love God, and our neighbour, as we ought? That is best known, by keeping his Commandments: for who hath my Commandments, and observeth them, he it is that loveth me, saith our Blessed Saviour himself; whereas he who saith, that he loveth God, and doth not do what he commandeth, is an Hypocrite, and a deceiver, as his Disciple assureth us. 2. Tell me the reason of this? Because love maketh the hearts of those, that love one an other, conformable; in so much, that they have the same affections, and the same will: he then who loveth God truly, willeth all that, which God willeth, and doth not go against his commands. 3. How many be the Commandments of God? They be ten; to wit these. I am the Lord thy God, who have brought thee out of the land of Egypt, out of the house of bondage. 1. Thou shalt not have any other God but me before my face. Thou shalt not make to thyself an Idol, nor an ingravened image, nor any figure, to adore them. 2. Thou shalt not take the name of God in vain. 3. Remember that thou keep holy the Sabaoth day. 4. Honour thy Father and mother, that thy life may be long in the land, which the Lord thy God shall give thee. 5. Thou shalt not kill. 6. Thou shalt not commit adultery. 7. Thou shalt not steal. 8. Thou shalt not bear false witness. 9 Thou shalt not desire thy neighbour's wife. 10. Thou shalt not covet thy neighbour's goods. 4. What do these ten Commandments contain? All that, which we must do, or forbear to do, to love God, and our neighbour. The first table, in which were written the three first Commandments, containeth that, which we own to God. The second table, in which were written the other seven, containeth that, which we own to our neighbour. Now charity doth consist in giving to God, and our neighbour, their due; for to do this for God his sake, is to love him: so that the keeping of the Commandments is an assured mark of Charity. 5. But what do you say to those Sectaries, who teach it to be impossible, for us to keep Gods holy commandments? First, they contradict our Blessed Saviour, who most plainly sayeth, that his yoke is sweet, and his burden light; and S. john, who telleth us, that God's Commandments are not heavy. Secondly, they make hime most cruel, by obliging us under the pain of eternal damnation, to do that, which is impossible for us to perform. And finally, they deny a most manifest experience, even in many thousands of God's blessed Saints, who assisted by the grace of God, have observed his Commandments, without committing any mortal sin, after their first conversion. 6. What is meant by those first words, I am the Lord thy God, who have brought thee out of the land of Egypt, out of the house of bondage? By these words, which serve but as a Preface to the Commandments, we are given to understand, that God can give us a law, which we are bound to observe, he being our Sovereign Master and Lord, who having first made us of nothing, did also redeem us from the thraldom of the Devil; and finally, by innumerable benefits, hath obliged us in gratitude, to love him above all, and to observe his holy law. 7. What do we owe to God? We own to God all that which a servant oweth to his master; which are three things. The first is fidelity, which consisteth in not giving away to any other, that which belongeth to his master, and also in forbearing to keep intelligence with his enemies; and this is contained in the first Commandment. The second is reverence, which consisteth in forbearing to speak injuriously of him; and in speaking worthily of him, when occasion is offered; and this is contained in the second. The third is actual service, and this is contained in the third Commandment. COMMANDMENT I. 8 EXplicate the first Commandment: Thou shalt not have any other Gods before me? We are commanded by it, to acknowledge one only God, and not to give the honour, and adoration (either inward or outward) which we own to him, to any creature, or to the image of any creature. 9 Must we not then honour the Saints, and the images of God, and his Saints? Yes; but we must not honour them as Gods, as some Pagans did, who gave divine honour to images, as to Gods, and so made Idols of them. 10. What is the divine honour which we render to God? It is a worship, which Divines call Latria, because it is the sovereign worship of all, and it consists in this, that it is an act, whereby we testify, that God is our absolute and sovereign Lord, from whose goodness, and power, we have both our being, and conservation. Now this honour cannot be given without Idolatry, to any, but to him: yet it doth not hinder, but that we may give an inferirour kind of honour to Saints, to Relics, to Images, and to the Cross; which may appear evidently by this example. If a king should forbid us, to give to any body, the honour, which is due to his own person, no man willimagine, that he doth forbid us, to render to his Magistrates united to his person in several offices under him, some other kind of honour, inferior to that, which is due to himself: but every body will perceive, that he forbids us only to acknowledge his Magistrates, for our Sovereign Lord, and king. And the same is in our case: for the Catholic Church will not have us, to acknowledge the Saints for our sovereign Lords, or to honour them upon that consideration, but teacheth expressly the contrary, that such honour is due only to God: yet it declareth, that we may honour them, as persons united by love to our Sovereign Master, and cherished by him. 11. Is the worship, which we render to Saints, only a civil worship? No; it is a holy, and religious worship; and it is called holy, because it is rendered to Saints, in regard that they are holy, and blessed in heaven; and it is called religious, because it is commanded by the Christian religion; and also because it is used for a religious end; and finally because it is an act of that virtue, which Divines properly call Religion: for Saints are honoured with relation to God, by whom they are glorified with eternal bliss. And well may this honour be called religious, when S. Augustine avoweth, that the honour, which we render to our Parents, may be called such. 12. How must we worship the relics of Saints? We must worship them also with a religious worship, as representing to us the virtues, and good works, which were done by the Saints themselves, in doing whereof these relics were instruments; for the body is the instrument, whereby our soul doth perform all our outward actions. Wherefore we do reverence in relics the sanctity, zeal, and purety of those, to whom they did belong. 13. May we also give reverence and worship to Images? Yes, but we must not worship them as Gods, as the Pagans did; for that is forbidden in this commandment. Neither must we worship the images, that is the wood, the stone, the metal, the painting, etc. for themselves, but for their sakes, who are represented by the images; for the Persons themselves are honoured, worshipped, and prayed to in their images. Wherefore S. Ambrose speaking of honouring images, sayeth, that he who crowneth the image of the Emperor, doth honour him, whose image he hath crowned. And so jacob did adore joseph, in honouring the top of his rod or sceptre; for he made no account of the rod itself, but only in consideration of him, who held it. No more doth the Church bear any reverence to iamges, but merely in consideration of them, whom they represent; and to deny them reverence in this respect, is a mere barbarousness, and want of common sense. 14. What kind of worship is due to Images? Certainly, since that we worship the Saints in their Images, by calling to mind their holiness, and that they are united in bliss to God, the worship done to the image, must needs be religious: for iamges being used for a religious end, they are belonging to God, and holy, and consequently to be used with respect for that reason; since that no man can deny, but that nature teacheth us, that all holy things ought to be used so. And therefore it is a shortness of discourse in men, to deny that unto pictures, which of they grant unto other things. 15. Must we also worship the Cross? Yes, and in a more particular manner, than other representative images and things; because it was the instrument of our redemption, and it calleth to our memory the death, and passion of our Saviour. In fine, in all these points, we do follow the custom of our fathers, and the practice of the ancient Church, and therefore all those, who disallow them, are condemned by the Church. 16. What then are we commanded to do, by the first Commandment? We are commanded to worship God, by acknowledging him in our hearts, to be our Supreme Lord, and Master, and to apprehend him, as an incomprehensible essence, not like to any thing fancied by man. 17. What are we forbidden to do, by this Commandment? We are forbidden, to give this worship, which is due to God, to any creature; or to apprehend him like any thing fancied by us. 18. What sins are reduced to this Commandment? All those, which are committed against Faith, Hope, and Charity; for God is worshipped in our hearts, by these three virtues, and so in the first place, the true religion is established, and all false ones rejected by this Commandment. 19 Who are those, that offend against Faith? First, he offendeth against faith, who doth not believe (at least implicitly) by act, or habitude, firmly, without doubting of their truth, all that, which the Catholic Church teacheth as matter of faith. Now, he believeth implicitly by act, who sayeth actually within himself, I believe whatsoever the Church teacheth as necessary to be believed: and he believeth implicitly by habitude, who having once made firmly the former act, doth not afterwards recall it; for by virtue of that act, he is presumed still to be ready by God's grace, to make the like act, whensoever he shall be obliged to it, upon any occasion. He also offendeth against faith, who (although he believe implicitly all that the Church telleth us) yet is ignorant of that, which he is bound to know explicitetly, as that there is but one God, that this God is just, good, and perfect; and in fine, all the principal points, which are contained in the Creed. Those likewise offend against faith, who believe in general, and also in particular, what they ought, but yet do dissemble their religion, and forbear to profess it (when they are obliged) either through fear, or for other respects. Those also, who give ear to Heretics, or read heretical books with danger to be perverted, or assist at the public prayers of Heretics. All Magicians, Conjurers, and Witches, who give themselves to the Devil, or believe in their hearts, that devils deserve any honour from them, offend against faith. All those likewise, who use the means of Conjurers to invoke the Devil, for what end soever, although it be to undo again the mischievous enchantments, which they had made before: yea though they do not invoke the Devil, yet if they desire to be assisted by their superstitious and magical inventions, offend mortally. All those offend against faith, who use certain superstitions, or put any confidence in them, as some do in herbs gathered upon the day of our Saviour's Ascension, or on S. john Baptists day; others in a certain number of candles, or the like. In fine, whensoever any thing hath not a virtue for that end, for which it is used either by its own natural qualities, or by some supernatural force conferred upon it through God his promise (as Sacraments and such other remedies have, which the Church prescribeth,) it is to be esteemed superstitious, and to make use of such remedies, either to cure diseases, or to find things that are lost, is a mortal sin. 20. Who are those, that offend against worshipping God by hope? All those, who despair of their salvation. All those, who presume so much in God's mercy, that they abandon themselves to all sorts of sins, thinking that God will pardon them, though they do what wickedness soever. Those, who, through want of courage in misery, do detest, and hate their own lives, and being, which God hath given them. Those, who being oppressed with calamities, do think that God hath abandoned them. Those, who hope so much in God, that being sick, or in other miseries, they neglect humane means, to relieve themselves, thinking that God will cure them without their own industry. 21. Who be those, that offend against worshipping God by charity. All those, who have a distaste against God, because they do not receive, what they desire. Those, who love creatures more than him, who is the creator of them. Those, who are ashamed publicly to profess devotion, and love towards God. Those, who mock, or disesteem such persons, as do their duty towards God, calling them scrupulous persons, Bigots, or the like. Those, who despise the blessed, who are united with God, and mock at their relics, at the Cross, at holy places, miracles, and other holy things; it being evident, that those do not give to God, what charity obligeth them unto, who do not love, and reverence that, which hath a particular relation to God, as holy things have. Lastly, the sin of pride is particularly reduced to this commandment, for by pride we assume that to ourselves, which is due to God. Now to conclude this first commandment, you must note that this precept of charity, is the sum of all the commandements, for all are comprehended in this, by which we are commanded to love God with all our hart, with all our strength, and with all our soul; in fine, to love him without measure or limits. 22. How is it possible to accomplish this commandment, which hath no measure nor limits? It is true that this commandment cannot be perfectly accomplished, until we possess almighty God himself, and enjoy him entirely in heaven; yet the want of this perfection in this world, doth not render us guilty of breaking this commandement, as long as we do aspire unto it by making a continual progress in it, which is at last to be accomplished in heaven. And to this purpose S. Augustin sayeth, that the whole life of a good Christian is nothing else, but a holy desire; that is to say, a continual motion of our hart, which carrieth it on (according to S. Paul's admonition) not to look back, but to advance still further and further; as Pilgrims do, whereof some go faster, others slower in the same way, yet all go on towards their journey's end. 23. What degree then of the love of God is that, which is necessary in this life for salvation? Two things are absolutely necessary for salvation, touching the observance of this precept, for those who are come to the use of reason. The first is, that the love of God be the most absolute, the most affectionate, the most general, and predominant over all our other lover, and that it reign over all our passions: so that we must love God not only more than our own lives; but also we must love him generally and without exception, more than all that, which we desire, or can desire. For we must be truly and sincerely so disposed in the bottom of our hearts, as to lose all things that are most dear unto us, and to suffer the greatest indignities that can be, rather than to lose him; and consequently rather than to commit the least mortal sin. This degree of the love of God is absolutely necessary to salvation for all men in the world; and this degree is sufficient, supposing it be accompanied with a second condition, which is, that having once this love rooted in us, we endeavour still to increase it more and more, by our prayers, by our good works, and by a devoute rule of our whole life: for let us have made never so great advancement in charity, we are still bound to go on, and not to make a stand; because we have not yet attained to the perfect accomplishment of this precept of loving God with all our soul; nether shall we attain unto it, until we come to heaven; and therefore not to go on, is to go back. Now seeing that the love of God must be predominant over all our affections, and reign over all our passions, the securest rule to know, whether we have truly this love of God or no, is to look into the course of our life, our actions, and designs. For as we see amongst worldly men, that ordinarily in every one, some one passion is predominant over all the others, which maketh, that we esteem some avaricious, others ambitious, others vain glorious, others addicted to pleasures, others revengeful; accordingly as the love of riches, or of greatness, or of glory, or pleasure, or revenge do reign in them; whereof we do judge by their actions, designs, occupations, and by the whole conduct of their life, which is for the most part tainted by that principal affection that reigneth in them. In the like manner, no man hath reason to think that he loveth God above all things, which is necessary to salvation, if examining his life, actions, employments, desires, and pretensions, he doth not find, that the principal part of them do tend towards God, seeing that the love which we own to him, is not a love of words and thoughts, but of effects and actions. And therefore we must not deceive ourselves, taking the acts of our understanding, for acts of love and affection; for there is no man, that hath the use of reason, whose understanding doth not tell him, that we ought to love God more than ourselves; yea, there is no true man, who hath not an inclination to love God, more than himself: but the love of God doth not consist in that act of the understanding, nor in this inclination, but it consisteth in putting this inclination in practice. COMMANDMENT II. 24. WHat are we taught by the second Commandment. Thou shalt not take the name of the Lord thy God in vain? It forbiddeth all false, and unnecessary oaths, and all disrespect which is done to God, by word of mouth; for the respect we own to the Majesty of God, doth oblige us, not to use his name in any thing whatsoever it be, without some necessity. 25. When is it lawful, and no sin, to swear? It is lawful to swear, when our oath is accompanied with truth, justice, and judgement; without any one of which conditions, the oath will be sinful, and naught. 26. Why were oaths invented? They were invented for a remedy of humane imbecility, to supply the want of belief, which we should give to one an other, when we affirm a truth; and so if Adam had not sinned, oaths had not been needful. 27. What is it to swear with truth, justice, and judgement? He sweareth with truth, who affirmeth nothing but what he thinks himself to know certainly to be true. He sweareth with justice, who doth not swear all truths, but only such, as his oath shall hurt no body; and in case he promise a thing by oath, that the thing promised be lawful, and possible. He sweareth with judgement, who observeth these three conditions; first, if he doth not swear any thing, but only that, which would not be believed without an oath; secondly, if he sweareth nothing, but that which is necessary to be known for is necessary to be known for some important reason; thirdly, if when he sweareth, he performeth it by decent words, and in due time and place, and without passion or cholere. 28. How many kinds of oaths be there? First in regard of God, whom we call to witness, they are twofold; for we may either call him simply for witness of a thing, or else we may call him as revenger of untruths, in case we say a false thing. Secondly they are twofold in respect of the things we swear; the one is purelly affirmative, the other hath also a promise joined with the affirmation: the first may concern things past, present, or to come; the second doth concern only things to come; which also is twofold, for we may promised by oath either to man, or to God. And as we are bound to affirm nothing but truth, so are we bound to make our promised true by observing it, in case it be lawful, unless by some accident, it become morally impossible; or unless he, unto whom the promise is made, dispenseth with it; as if to man, the man himself; if to God, the Church. 29. What things are we commanded to do by this Commandment? As in the former we are commanded to honour God with our hearts, so are we in this commanded to honour him with our tongues. 30. What sins are reduced to this Commandment? All blasphemy; and so those offend against this Commandment, who blaspheme either in thought, or word, by attributing to God that, which doth not become his divine perfection; as those do, who say, he is cruel, unjust, partial, that he damneth men actually to eternal punishment without their demerits, etc. Those, who deny him to have that perfection, which belongeth to him; as those do, who murmur against him, and say, he is not good, etc. Those, who affirm of him that, which he hath in some sense, but they do it, as if it were threatening, or otherwise irreverently; as those do, who have in their mouths so often these words, God his blood, God his wounds, or the like. Those, who swear by the Devil, or by false Gods; for none ought to be sworn by, as if the were God, but he who is the first truth, and by whom all things are true. Those, who swear by S. Peter, or other Saints, by heaven, by the earth, or by any other creature, as they represent unto us the truth, and majesty of their Creator. Those, who speak ill of Saints, and of holy things, who laugh at scripture, and use it profanely in a sporting way, or diffamatory libels, etc. For the name of God, which we are forbidden to take in vain, doth not signify that material word only, but also all that which hath a particular relation, and union with God. Adn therefore those also offend against this Commandement, who in a place consecrated to God, as in a Church, or in a Church yard, do commit any action unworthy the purity of the place. COMMANDMENT III. 31. DEclare the third Commandment. Remember to keep holy the Sabaoth day? The two former commandments do contain our duty in heart, and word; here we are commanded, to sanctify the day of God almighty his repose, by actual service; which day, before the resurrection, was the seaventh day, but now it is the eighteth: for as God, after he had created the first world (as I may term it) in six days, did repose the seaventh; so our Saviour, after that with great labour he had made up the second world, which is the Church, reposed the eighteth day (which is the day of his resurrection) for all eternity. 32. Wherefore did God command the jews to observe the Sabaoth day? In memory of that great benefit, which man received by the world's creation, which he finished upon this day. 33. Wherefore is it that Christians observe the Sunday, and not Saturday, the former Sabaoth, which was commanded by God himself? You must note, that there is this defference betwixt this commandment, and the other nine, that all the others do follow in every particular out of the law of nature, and therefore they are perpetual, and cannot be changed; whereas this commandment, for as much, as concerneth the determination of the time, is ceremonial, and therefore it may be changed in this point; for although the law of nature doth teach us, that we ought to give some particular time to God his service, yet it doth not determine the time, but leaveth the determination to the positive laws of God, or his Church. Wherefore as our Saviour had formerly changed divers of the ceremonies in the ancient law, by taking away the figure, to give us the truth itself, as Baptism in place of Circumcision, the blessed Sacrament in place of the Paschall Lamb; so also his Apostles (inspired by the holy Ghost) appointed unto Christians instead of the former Sabaoth, the observation of Sunday, or our Lord's day of repose: which is worthily called our Lord's day, for that our blessed Redeemer jesus Christ did not only rise gloriously from death this day, but also (according to the common opinion) he was borne this day, and he sent the holy Ghost upon this day to his dearest spouse the Church. We do also keep still on this day a memory of the Creation of the world, which was begun on this day, if we take it as the first day of the week. 34. What is required of us, for the fulfilling of this precept, of sanctifying the Sabaoth day? It is required, that we abstain from all servile works forbidden by the Church; and that we give to God, upon this day, that solemn and public worship, which the Church prescribeth. Besides, to observe this commandment with perfection, we are to employ the whole day (excepting only that time which is required for our sustenance, and necessities) in divine service, as in prayer, hearing sermons, reading good books, and the like: and therefore those, who spend this day in idle sports, or unnecessary voyages, and the like, do not comply fully with the end of this commandment, nor with the Churches desire concerning it; and therefore are reprehensible. Wherefore all people should be exhorted, to spend at least some part of the day in hearing of sermons, or other pious exercises; for by little and little Christians become like Pagans, without apprehension of the next world at all, unless they be often stirred up by sermons and such pious exercises. And therefore to neglect them totally, cannot choose but be a great abuse, and the cause that many go headlong to hell. 35. What is understood by servile works? All corporal works, whereby men use to gain their living by labouring for other men, which are commonly called meckanicke works: and so works, which are common to Masters, and seruants, as dancing, and singing, and the like, are not esteemed servile. But the best rule to know which are such, and which are not, is the practice of the Church: for the law of nature doth not forbid servile works, on days dedicated to God his service, but only so fare forth, as the said works may be a hindrance, either to the inward or outward worship, which men profess peculiarly towards God on those days: and therefore, as it belongeth to the Church, to determine the days of public, and solemn worship; so it belongeth to her also, to determine what temporal works are to be permitted, and what to be forbidden, as prejudicial to the public solemnity of divine worship intended by her on those days. And so we see that she doth forbid certain works, which are not altogether mechanic, as buying and selling in markets, keeping open shops, or selling in them, etc. and she doth also allow some servile works, which are daily necessary for the subsistence, and entertainment of men, as most household businesses are. 36. Is it never lawful upon our Lord his day, to do such servile works, as the Church forbiddeth? Yes; when the not doing them may be a cause of any notable harm, as the taking in of harvest, when there is danger, that it may be spoiled with ill weather; as also the shooing of an horse, that is in a journey upon the high way, etc. For although in these cases a temporal gain be gotten by those, who do these works, yet that particular gain is not the principal end of permitting these works, but the good of the common wealth. 37. Who be those that transgress against this Commandment? First, all those labourers, and tradesmen, who work on festival days. Secondly, those who consent to such working, or do not hinder it, when they may by authority do it. To this Commandment also may be reduced those things, which are committed against the precept of the Church for hearing of Mass. As first, those, who neglect to hear Mass on Sundays, and Holy days, offend mortally. Secondly, those who though they be present at Mass, yet are not attentive at it, but stand talking or gazing up and down. Thirdly, those who go to Mass for some ill end. Fourthly, those who take no care to see, that their children, andd servants satisfy this precept. 38. May not one also be excused in some case from hearing Mass on festival days? Yes, when he cannot go to Church, without danger of some notable hurt to himself, or to his neighbour: or if he have some lawful impediment; as for example, if a man have undertaken a voyage for a business of great importance, either for himself, or his neighbour, and should be hindered by hearing Mass, from performing his voyage in due time. COMMANDMENT IU. 39 DEclare the fourth. Honour thy Father and Mother, that thy life may be long in the land, which our Lord thy God shall give thee. In regard that above all others, our parents are most near to us, and that we are most obliged to them, both for our being, and life; therefore the first precept of the second table commandeth us, to obey, and reverence them, both inwardly and outwardly, and also to help them in their necessities; for honour includeth both love, obedience, and service. 40. What meaneth the later clause; That thou mayest live long in the land, which thy Lord thy God shall give thee. As it doth promise long life to dutiful and obedient children, so also it is a most fearful threat (amongst other punishments) to those, who are undutiful to their parents, from whom they had received their life and being that they shall not live long. 41. What obedience do Children own to their parents? They own them obedience, in all just things, but not in such things, as are contrary to the will of God; for he is to us more than our father, and so must be preferred. 42. What assistance are Children bound to give them? They are bound to assist them, not only by their industry, but also with their goods and means, if they have any of their own: for it is reason, that those, that have given us our being, should receive from us all that, which may contribute to the conservation of their being. And the obligation is so great, that if one should see his father, and his son in imminent danger, and were not able to help both, he is bound to help his father, rather than his own son. This obligation also is such, that Religious persons may go out of their Religion, to assist their parents in extreme necessity, when by other means they cannot be relieved. 43. Doth this Commandement oblige only children to their parents? No; for love is mutual of its own nature, and so by obliging children to love their parents, God obligeth also parents to love their children. But it was not necessary to command it expressly, because the love of parents towards their children, is so natural, that it needed not to be expressed: it sufficeth that nature hath imprinted it in the hearts of all parents. 44. Whom are we to understand by our Fathers and Mothers? First and principally our corporal fathers, and mothers: secondly our spiritual fathers, who are the Prelates of the Church, as also our ghostly fathers: thy r dl our temporall Magistrates: fourthly husbands, in respect of their wives: fifthly our uncles and aunts: sixthly tutors, in respect of pupils: seventhly masters, in respect of servants: eighthly, those who teach in respect of scholars: and lastly old, and aged persons, in respect of younger people. So that we own to all these, a more particular respect, then to others, according to their several degrees. As they likewise, do own a particular love, to their inferiors, of each kind respectively. 45. How do children transgress against this precept? First, all those do transgress, who do not love and respect their carnal parents. Secondly, those who do not obey them. Thirdly, those who do not assist them in their necessities. Fourthly, those who do despise them, or are ashamed to acknowledge them, by reason of their poverty. Fifthly, those who treat them rudely, and give them just occasion of choler. Sixthly, those who mock at them, and murmur against them, and treat them with injurious words. Seventhly, those who do any unreasonable action of importance contrary to their desire. Eightly, those that do accuse their parents in public courts, except it be for treason. Ninthly, those who by excessive expenses, and disorder, hinder them from making restitution of goods ill gotten. Tenthly, those children, who are not careful to see, that their fathers and mothers confess at the hour of death, sin mortally, in case that there be no body else to look unto it, and that through their negligence their parents die without confession. Eleventh, those who after their parent's death, do not execute their last will, and testament. Twelfthly, those children who permit themselves, to be induced to marry, against their father's will, offend against this commandment. And it is to be noted, that the obligation, which we have to our parents, is so great, that they, who transgress against them, do very often offend mortally. 46. How do parents transgress against this Commandment? First, by using their children with two much severity, as those do who beat them, and use them ill upon no occasion; or upon just occasion, but beyond measure. Secondly, those who marry them to persons, that they cannot love. Thirdly, those who make them become religious against their will, do offend mortally. Fourthly, those who use them with too much indulgence, and do not correct them, when they do ill. Fifthly, those who have more care to see them rich, then that they be brought up in the fear of God. Sixthly, those that hinder them from entering into Religion, when they seem to be called to it by almighty God. Seventhly, those who give them any ill example, or put them upon any evil action. Eighthly, those who disinherit them without any lawful cause. Ninthly, those who give their goods to any others, though it be to the Church, in case that thereby they deprive their children of that portion, which is reasonably due unto them, and which is necessary to maintain them in a competent manner, do transgress notably against this precept. Tenthly, those who send their children to beg, that is, make beggars of them, when they are able to maintain them. Eleventh, those who do not provide for their bastards, if they be able, at least ways so fare, as that they may not live in misery. 47 How do men transgress against other persons, who are mutually obliged by this Commandment? First, those persons transgress against their spiritual fathers, and temporal Magistrates, who do not obey the ordinances of the Church, and of the Common wealth. Secondly, those who do murmur against their superiors, either civil, or ecclesiastical; and do censure their ordinances, and manner of government; which murmuring is for the most part an occasion of great harm: for such discourses do easily beget in the hearts of the hearers, a contempt of their persons and authority, which afterwards doth likewise infect the people; and causeth contempt, disobedience, and disorder in the Common wealth. Thirdly, those, who do speak ordinarily against the vocation, behaviour, and lives of Churchmen, and do not bear a due respect unto them. And on the contrary side the Churchmen, who have care of souls, offend greivously, if they do not administer the Sacraments, and preach the word of God, to those who are under their care, and give them spiritual instruction, counsel, and comfort. As also, if they do not give alms to the poor, as fare as they are able, especially to such as are under their care. Wives offend against this commandment, who do neglect, or disdain their husbands; or do give them an occasion of choler, and do not seek to content them in all reasonable things. As contrariwise, husbands do abuse their authority, which God hath given them over their wives, if they deprive them of honest liberty; if they do not allow them commodities necessary for their entertainment; if they treat them outrageously in words or deeds; if without their consent they live continually absent from them, upon any disgust, or without a just cause. Pupils are bound to follow the counsel, and advice of their tutors. And tutors offend if they take not care to instruct their pupils; if they permit their goods to be dissipated through their negligence; if they marry them disaduantageously, either through favour, of for other respects. Servants offend by neglecting their service; by murmuring against their Masters; by speaking to their disadvantage; by giving them an occasion of choler; by disposing of their goods without their consent, etc. Master's offend by too much rigour towards their servants; in exacting from them more than they are able to perform; in not procuring their good, as much as they can conveniently; in retaining their wages from them, that so they may be constrained to live with them; as also in hindering them from marrying, or dissuading them from any other course, that may be notably disaduantageous to them, to the end that they may thereby still have them for their servants. COMMANDMENT V. 48. DEclare the fifth Commandment. Thou shalt not kill? This forbiddeth us to do harm to any man, in his life, either corporal, spiritual, or civil: and consequently it commandeth us to protect, and preserve him, in all three, so fare forth, as we are able. 49. Is it never lawful to kill a man? It is never lawful to kill him spiritually: but it may be lawful to kill one corporally, in these cases. First, if it be done by authority of Magistrates, in way of justice. Secondly, if it be done by soldiers, in a just war, by order of their Captain. Thirdly, if it be done by any particular man, in a just defence of his own, or his neighbour's life, when (in case he or his neighbour be set on) he cannot otherwise defend himself, or his neighbour, from being slain: and that these things be done without any rancour of mind, or spirit of revenge. 50. Who are those, that transgress against this Commandment, for as much as it concerneth corporal life? First, all those, who kill voluntarily any man, excepting in one of the three former cases. Secondly, those who do lame, wound, hurt, or beat any man. Thirdly, those who desire, counsel, or (when they may conveniently) do not hinder any of the foresaid excesses. And it is to be noted, that the more considerable the person is, so much the sin is greater; as also if it be done in a place consecrated to God: for it is a greater sin to kill one's father, brother, kinsman, churchman, magistrate, or one by whose industry and labour a whole family liveth, then to kill one, that hath none of these qualities: as also it is a greater sin, to persuade many, then to persuade one only, to commit any of the foresaid excesses. Fourthly, those judges who condemn one that is innocent, or also one that is guilty, without using all the forms that are requisite for his process. Fifthly, those judges, who do not favour the cause of an innocent person, as also those, who persecute him, are guilty of his oppression. Sixthly, those magistrates, who do not punish duels, murders, and all such like excesses. Seventhly, those that praise, and approve of such like excesses, either before or after they are committed. Eighthly, all Physicians, Surgeon's, or Apothecaries, who kill or hurt one notably, although it be not done on purpose, but by gross and culpable ignorance; for ignorance is esteemed malice in him, who is obliged to know. Ninthly, those who procure to destroy the fruit in the womb of a woman, or if the woman herself should do it by dancing, or any other excess, or by some gross negligence, though she think not of it; for negligence also is esteemed malice, where one ought to be diligent. Tenthly, those who see a poor man dying for hunger, and do not relieve him. Lastly, those who kill themselves, or, without a just cause, expose themselves to imminent danger of death; or, being weary of living, desire death; yea, if one should expose himself to martyrdom, because he is weary of his life, he would commit a grievous sin. 51. Who be those, that transgress against this Commandment, for as much as concerneth spiritual life? First, all those, who infect others with Heresy, or keep those that are infected, from returning to the true Church. Secondly, all those, who either by word, or by ill example, do incite others to sin, or divert them from doing good. Thirdly, those who do not correct their neighbour, when they think probably their admonition would do him good. Fourthly, Physicians, friends, and servants, who assisting sick persons, do not advertise them in time, that they are in danger of death, and to think of their conscience. Fifthly, all those, who commit, or resolve to commit any mortal sin. 52. Who be those that transgress against this Commandment, for as much as concerneth our civil life? First, all those, who either by words, or libels, do diffame their neighbour, whether it be by imposing a false crime upon him, or by discovering a true vice of his, which was not known publicly before. Secondly, those, who incite others to commit such diffamation against their neighbour, or give ear to them, or do not divert their discourse when they may. Thirdly, those who brag of their own vices, whereby they deprive themselves of that reputation, with which they ought to live in the world. And it is to be noted, that he who hath defamed another man, whether it be in a thing true, or false, is bound to restitution, that is, to repair his honour. Fourthly, those who do laugh at other men, do discourse and talk of their defects, do censure their actions, do break bitter jests upon them, and in fine do speak freely in prejudice of persons, either present or absent. And whereas many make no scruple of doing these things, under pretence that they discourse only for recreation, and passetime, or that they say nothing, that seems to be of importance, they do deceive themselves exceedingly: for ordinarily these kind of discourses, do cause a confusion, and distaste in him, who finds himself laughed at, despised, or ill spoken of; whereupon proceed oftentimes enmities, and aversions from one another, and a breach of mutual correspondence, and fraternal charity. Fifthly, all those offend against this precept, who do not carry to each other a due respect. Where it is to be noted that many, yea sometimes man and wife, make little scruple, when they have upbraided one another with all sort of contumelies, and vented their whole choler, but esteem them as words spoken in the air, because no other harm followeth out of them; not considering that God is more offended with the malice of the heart, from whence such injuries proceed, then with the effects, that follow out of them: and therefore they deceive themselves, if they think it not a grievous offence; since that our Saviour himself sayeth, that he who calleth his brother fool, is guilty of hell fire. Sixthly, whosoever having had some falling out with his neighbour, doth disdain him, or put of to be reconciled unto him, or avoideth his company, merely out of rancour of mind, offendeth against this commandement; nether will it excuse him to say, that he wisheth no more harm to him, then to himself; for God doth not only forbid us to do, or wish harm, to our neighbour, but also he commandeth us to do him good, and express kindness to him upon occasions, both in deeds and in words. Lastly, those offend grievously against this commandment, who cause factions, and seditions amongst parties; as also those, who nourish such disunion of minds, by siding with either party, and do not seek rather to unite them together by peace and quietness: and the offence is the greater, when by siding with either party, they meddle in that, which doth not belong unto them, as when Laymen meddle in Ecclesiastical affairs, or matters of Religion; for although differences in these kinds, may oftentimes in Ecclesiastical persons, proceed from zeal in both parties, yet in Laymen it can never be excused from faction, except it be where the Church hath publicly censured one party. COMMANDMENT VI. 53. DEclare the sixth Commandment. Thou shalt not commit adultery? We are forbidden by this commandment, all sorts of actions, words, and thoughts, contrary to chastity, and chief to violate the bond of Marriage. 54. How many kinds of carnal sins be there? There be seven, Adultery, Simple fornication, Incest, Defloration, Rape, Sacrilege, and sin against nature. Adultery is a carnal act betwixt man and woman, where one or both parties are married to a third person. Fornication is, when nether party is married, nor hath vowed chastity, nor are virgins, nor allied to one another. Incest is, when there is kindred, or affinity betwixt the two parties. Defloration is, when one, or both parties, are virgins. Rape is, when one of the parties, of what condition soever the person be, is forced to the act. Sacrilege is, when one, or both parties, are consecrated to God: or when by any other persons a carnal action is committed in a holy place. Sin against nature, hath also divers kinds, which are not necessary to be explicated. 55. Why is Adultery named, i● the prohibition of this Commandment, rather than any of the other kinds? Because, besides the impurity of the act, and the injustice against our neighbour, it containeth also a wrong done against the commonwealth, in regard that lawful heirs are deprived of their due, by bastards: and therefore a married woman, that knoweth for certain, that she hath bastards, who are accounted as her lawful children, is bound by sparing, and other means, to endeavour to recompense the loss, that her husband's lawful children, or next heirs, shall receive by her bastards. 56. Who do transgress against this Commandment? All those, who either by thoughts, words, looks, or actions, incite themselves, or others, to any of the former kinds of sins, or to any kind of carnal delight: and although it proceed to no other deformity, but only to the delight itself, and in thought only, yet it is a mortal sin, of it be with full deliberation, and consent, though it endure but a moment. All those parents, husbands, and tutors, who permit their children, wives, or pupils, to be drawn to such sins. The same persons also, though they should not consent to those indignities, yet if they give so much liberty to their daughters, wives, or pupils, as that they may be debauched, they are guilty of their sins. The same persons are also guilty, if through toe much rigour, by denying to their children, wives, or pupils, that which is necessary to entertain them according to their condition, they should give them occasion to yield to such persons, as seek to corrupt them. Those, who by their ill example, do give occasion to others to do the like. Those, who by charms, and witchcrafts, seduce other persons, or cause them to be seduced. Those, who use extraordinary means, only to provoke lust, offend grievously, although they be married people; and not only they, but also Physicians, and Apothecaries, who furnish them with receipts, and drugs for that end. Those, who by stealth, or otherwise, carry away a man's daughter, or pupil, against their parents or tutor's consent, if she be not past the years of tutelage, commit a rape, although it be done with design of marriage, and that she herselse consent to it. They also, who run away with a widow, with intention to marry her against her will, commit a rape: as also do those, who run away with a man's wife. And it is to be noted, that those, who seduce young maids, under pretence of marrying them, whether they confirm their promise by oath, or no; or whether they intent to perform, or no; yet if the maid, and her parents require it, they are bound in conscience to marry her, and sin mortally if they do not; except they be of a condition altogether unequal, or that the maid do break first with the man, by being disloyal to him, or that there should be danger of some notable infamy, or scandal by the marriage; in which cases he is bound to recompense the maid, by giving her a portion to marry her. Lastly (this commandment being made specially for the benefit and right use of marriage) all those married people do offend grievously against it, who expose themselves to danger of sin, by abstaining from the duty of marriage, only for fear of having children; especially seeing that multiplicity of children, is the greatest benediction, that married people can have, marriage being instituted only for that end. COMMANDMENT VII. 57 DEclare the seventh Commandment. Thou shalt not steal? It forbiddeth us to offend our neighbour, in his temporal goods, and chief by theft. 58. What is theft? Theft in general, is a taking or detaining, that which belongs to another, by fraud, or by force, to make himself master of it, against his consent, to whom it belongeth. 59 How many kinds of theft be there? The several kinds of theft do proceed, either from the nature of the goods, which are taken, or from the places whence they are taken, or from the several manner of taking or usurping them. For to take a sacred thing, is sacrilege; as also to take that, which is not sacred, if it be committed to a sacred place to be kept there, as in a safeguard, or if it be taken from a sacred person, is sacrilege. In like manner, to take a thing secretly, is properly called theft; but to take it openly, or by violence, is rapine. And the sin is so much the greater, or less, as the prejudice, which is done, is greater or less: and so it is a mortal sin, when the thing that is taken, is of a considerable value in itself, or when it is considerable in respect of the person, from whom it is taken; as a penny is a considerable loss to a beggar, 12 pence to an ordinary man. 60. What is commanded by this precept? As theft is forbidden, so restitution is commanded: in so much, that he, who hath stolen, cannot be absolved, without purpose or promise to restore again: and not only he, who hath stolen a thing, but also he, who hath found a thing by chance, or had a thing belonging to another man, given him, or came by it any other way, is bound to restore it, if he know, or can come to know, whom it belongeth unto. 61. To whom is one bound to restore? To him, or to his heirs, to whom the thing belongeth, in case he, or they be known; if not, than he must give it to the Church, or to the poor. And he must restore the thing itself, if he hath it; if not, the value of it, supposing he got it unjustly; but if he got it justly, and hath it no more, he must restore the profit, that he hath made by it. 62. Who transgress against this Commandment? All those, who steale, or rob; as also those, who consent to theft, either by entertaining thiefs, or concealing the thefts, or any way favour such actions; all which persons are bound to restitution, in case that it be not performed by the man himself, who committed the theft. All servants, who put more upon their master's account, than they have laid out; whose sin is the greater, by reason of the confidence, that their masters put in them, All servants, who by their negligence, do permit their master's goods to be lost. All those, who buy stolen goods; or retain other men's goods, which they have found. All those, who through malice, set their neighbour his house on fire, poison his cattle, or do any other notable harm to his goods. All those gamesters, who gain by false play; as also if they gain any notable sum, from persons under age to enjoy or dispose of their goods, although it be without deceit. All those, who coin false money. All those, who sell merchandise, for much more than it is worth; as also those, who sell one kind of merchandise for another, or that which is bad for good, or a less quantity for a greater. All those, who do not give alms to the poor, according to their ability; wherein many rich men, who do heap up money, offend grievously without scruple. All those, who feign themselves to be poor, and receive alms, when they have no need, take that which belongs to others. All workmen, who receive wages for that, which they have not done, or for that, which they have done ill, for want of due care; or who pay themselves by a secret way, under pretence that their labour deserveth more than they bargain for. All those, who do not pay servants, and workmen, their due wages, and recompense. Tailors, and others, who retain part of the stuff, of which they make , or other things, in case that they be reasonably paid for their pains and work. Those, who by any fraud, deceive their creditors of that, which is due to them. All usurers, and notaries, that make contracts of usury. Those, who pay not the decimes to the Church, or refuse to pay just tribute to their Princes. All Churchmen, that do not perform the duties, and offices, to which they are obliged by their benefices: as also those, who by simony, or trust, possess unjustly Ecclesiastical livings. Those officers, who tax particular persons, parishes, or communities, with a greater rate than others are taxed; whereby they are also bound to restitution. judges, who wittingly adjudge a cause wrongfully; who are also bound to restitution: as also those judges, and Advocates are, who prolong processes on purpose to gain by them; or take from either party any present of great value, that is, any such present, as may be esteemed a bribe. All Physicians, who prolong their patient's diseases, purposely to gain by them. All those, who by an unjust way, do hinder an other man's preferment. All women, who without their husband's consent, do make any notable expense, though it be in giving alms: and those, who receive such gifts from married women, without their husband's consent, are bound to restitution. Children, who steal any thing from their parents: and they are also obliged to restitution (although their parents should afterwards be dead) for so much of the theft, as exceeds their own portion. All such, as do by persuasions induce ones daughter to marry against her father's will, any person, that is of a condition fare unequal to her, sin mortally. All those, both fathers and mothers, who live at a greater rat●, than they can well bear, or spend their means in gaming, whereby they impoverish their families, and bring their children into misery, offend mortally. All those, who spend their whole means in sporting, keeping company, gaming, feasting, drinking, etc. offend grievously, by robbing from the poor, although they spend of their own: and certainly such people deceive themselves, if living so, they think that they are in state of salvation: for those are such, as the Apostle speaketh of, who live according to the flesh, and make a God of their belly. And it is to be noted, that such persons as make profession to play continually at cards and dice, are in a state incapable of absolution, by reason that such a continual custom is an immediate danger of offending God some way or other. All those, who being indebted, do live at a higher rate in superfluous expenses, than their means can bear, are guilty of injustice, and commit a mortal sin, if thereby they become unable to pay their debts: or do make new debts, more than they are able to discharge whilst they live: or if they do thereby impoverish themselves so much, as that they are not able to provide for the marriage of their daughters. All those, who to the loss of their creditors, do defer, and put of to pay their debts, when they are able; as also those who defer to make restitution. COMMANDMENT VIII. 63. DEclare the eighth Commandment. Thou shalt not bear false witness against thy neighbour? It forbiddeth us to speak any false thing, to the disadvantage of our neighbour, either in public, or in private. 64. How many sorts of lies be there? They are divided into three kinds: the first is called malicious, that is, to tell a lie expressly, thereby to do harm, or prejudice to his neighbour. The second is called officious, which is, only to content himself, or others, without doing harm to his neighbour. The third is a lie told in merriment, in laughing, or jesting. These two last kinds of lies, though they be sins, yet they are not mortal, but only venial; but the first is always mortal, unless it be excused by the smallness of the wrong, that is done to his neighbour. 65. Who transgress against this Commandment? All those, who bear false witness, or accuse another man falsely, in any tribunal; as also those, who consent to such wickedness, or do not hinder it, when they can: for he, who accuseth one falsely, is worse than the Devil, who at the day of iudgement, will not accuse any man of that, which he hath not committed. All judges, who give false judgement, or judge or matters, which do not belong unto them. All Advocates, and Attorneys, that maintain a cause manifestly unjust; or that defend a just cause, by untruths. All, that make false contracts; as likewise the witnesses, that assist at such contracts; and they are bound to restitution of the loss. All, who upon any occasion whatsoever, though it be not in any court, or tribunal, do impose falsely upon his neighbour any fault, vice, action, or word, as done, or spoken by him. All those, who exaggerate another man's fault more than it is, or reveal a fault, that is secret. All those, who do not praise their neighbour, and defend their honour, when they are bound to do it; for this commandment, doth not only oblige us not to speak ill, but also bindeth us to speak well of them, when by our not speaking, we should be thought to assent to some notable diffamation against them; or when by speaking, we may probably hinder such a diffamation, without any great prejudice to ourselves, or others. All those, who flatter men for their own private interest, attributing those qualities to them, which they have not. Whosoever being required in justice, doth not reveal to the judge, the crime he is examined about, except he be kinsman, or Lawyer to the person, that is accused; or the crime be secret, and not known to any but to himself; or that he, who knoweth it, did receive it as a secret, from the criminal himself; or that he hath just reason to fear, that by deposing the truth, he shall undergo any notable harm; all which cases excuse a man, from deposing the truth. But otherwise he is bound to do it, in so much, that he would sin, who should hid himself, or feign himself to be enemy to the criminal, thereby to exempt himself from bearing witness, when he is called upon, against one, who is lawfully accused. And you must note also, that the former exceptions do not excuse a man from deposing the truth, in case of treason. He who can prevent any great harm by bearing witness, doth sin in not doing it. He also offendeth against this commandment, who being convinced in justice, by sufficient proofs, doth not confess his crime: as also he, who accuseth himself or that, which he never did do. Lastly some, who are accustomed to lie, do oftentimes confirm their lies with oaths, as saying that the merchandise (for example) which they are about to sell, did cost them so much, or that they have refused for it so much; which sort of men must note, that although the matter be of small consequence, yet if they join an oath to it, it is a great offence, and not easily freed from mortal sin. Nether let them think, that equivocations, mental reservations, or such other subtleties, and devices, will excuse them before God almighty. COMMANDMENT IX. 66. DEclare the ninth Commandment. Thou shalt not covet thy neighbour's wife? This commandment forbiddeth the desire of an other man's wife, (and the same is to be understood in respect of women, of another woman's husband) although it were with intention to marry her. And Almighty God did forbid this, chief in regard of the jews, who had in certain cases permission to repudiate their wives; lest that some of them, who had a desire to marry another man's wife, should upon that permission, procure her to be separated from her husband. Wherefore we are forbidden by this commandment, to wish in our hearts that another mans wife, were not his wife, though it were to the end, that we might marry her. 67. Wherein doth this commandment differ from the sixth? In the sixth commandment, all those things are forbidden, that are directly against chastity: but in this commandment, is forbidden a thing, which is directly against Charity, by desiring that our neighbour were deprived of his own, to the end, that we might enjoy it. 68 What are we commanded by this precept? Every one is commanded to be content with those lawful pleasures in this world, which are conformable to the state he liveth in: for whereas God, out of his secret providence, doth impart to some in this world, a more pleasant, and delightful life, then to others, as well in body, as in mind, and also in spirit, and in spiritual things; every one ought to thank God for his own, and to rest satisfied with it. 69. Who transgress against this commandment? First, all those men, who do envy other men for their wives, and all those women, who do envy other women for their husbands. Secondly, all those, who do envy other men for any qualities, virtues, offices, charges, or dignities, whereof they cannot, or ought not to be deprived, during their lives, do offend indirectly against this commandment; and especially, if their envy doth concern Ecclesiastical Prelacies, and Pastorships; for Bishops, and Pastors, are spiritually espoused to their Churches. Thirdly, all those, who desire any of the former things inordinately, although it be without envy to their neighbour. 70. What is it to desire a thing inordinately? It is to desire a thing, contrary to the rule of reason, and the law of jesus Christ; as those do, who desire worldly honours, beyond their deserts; and also those, who desire temporal things, merely for their own interest, and to satisfy their greedy appetite, without thinking of making use of them, for God's honour, and glory. COMMANDMENT X. 71. DEclare the tenth Commandment. Thou shalt not covet thy neighbour's goods. It forbiddeth us, to desire with an avaricious appetite, the goods of our neighbour, in any manner whatsoever to his loss, although we should desire, that we could possess them legally, and lawfully; for as we should be loath, that another man should have any design upon our goods, or envy us for them, or desire that they could deprive us lawfully of that, which we do lawfully possess; no more ought we to have design upon the goods of other men, or envy them for them, or desire that we could deprive them lawfully to their own loss, of that which they do lawfully possess. 72. How is this Commandment different from the seventh? The seventh forbiddeth only injustice, that we should not desire our neighbour's goods, without a just title: but this forbiddeth all uncharitableness proceeding from avarice, that we may not so much as wish we had a just title, thereby to accommodate ourselves, by our neighbour's incommodity. 73. Why is this a different commandment from the former, since that both do concern a desiring of that, which belongeth to our neighbour? The reason is, because in this, is forbidden only the desire of our neighbour's goods, now his wife doth belong unto him more nearly, than his goods, by a special union, whereby the husband and his wife, are but one flesh; and therefore there is a special deformity, in coveting our neighbour's wife, and in desiring her to be separated from her husband; and especially now in the law of grace, where the mystery of the Church united to Christ, is signified by the union of marriage betwixt man and wife, which union cannot be dissolved now, but by the death of one party. Howsoever, I know that some do join these two commandments into one, and divide the first into two, but that division is contrary to S. Augustine's opinion, which is for the present, the more common, and generally received in the Church, and agreeth with that division of the commandments, which we have here set down. 74. Who transgress against this Commandment? All those, who envy another for his riches, honours, preferments, praises, or any other, external goods. All those, who envy a man for his knowledge, learning, beauty, or any other internal gift of nature, or grace. All those, who do deliberately desire any of these things, merely out of appetite, without any further end tending to God his honour, do likewise offend against this commandement; which forbiddeth us all inordinate appetite of profitable things; as the former commandment forbiddeth us all inordinate appetite of delightful or pleasing things. 75. Is then this inward appetite, or desire, always a sin? Yes; when it is accompanied with deliberation: for there are three inward acts in man, by which, as by degrees, we descend to sin, that is, suggestion, delectation, and consent. The first, which is a proposition of some evil object made unto us by the Devil, or the flesh, or the world, is never any sin in itself, though the motions of our fancy be never so violent, if our will do not accompany them, unless they did proceed through our own fault, or negligence, as when one did foresee the danger of having such motions, and did not avoid the occasions, or neglected to prevent them, when he might have done it. The second, which is an act, whereby our senses, and fancy, are fixed with pleasure, and content, upon the proposed object, is sometimes a sin, as when our reason doth admonish us, of the complaisance we take in the object, or of the danger we put ourselves into, of giving a perfect consent to it, and yet we neglect to reject it; which admonition of reason, is called deliberation, which is sometimes perfect, sometimes imperfect, and without which, the delight itself, that followeth the first motions or suggestions, is no sin. The third, which is an act of the will embracing, after perfect discourse, the proposed object, or the pleasure it causeth, is always a sin. And so this third, as also the second act, so fare forth, as it is done with deliberation, and the first likewise, when it happeneth through our own fault or negligence, are the things expressly forbidden by these two commandments. 76. Is it not a sin also, to desire inwardly to do any thing, that is forbidden in the other commandments, although we should not do the act itself? Yes, and the transgression is against that commandment, in which the thing desired is forbidden: and the same is to be said of purposing not to do what is commanded. And so those do deceive themselves to their own perdition, who having had a resolution to commit a mortal sin, as to steal, to commit fornication, to swear, to kill, not to hear Mass on a Sunday, or the like, do neglect to confess these thoughts, because afterwards they did not put these purposes in execution, or because no outward act did follow. 77. When, and by whom, were these ten commandments given to man? First by God himself in the old Law, and afterwards, for as much as concerns the moral part, they were confirmed by jesus Christ in the new, who abolished only the ceremonial part of the old Law: and therefore the ten commandments remain entire, for as much as concerneth the moral part: for our Saviour sayeth of himself, that he came not to take away the Law, but to fulfil it. And before both these laws, God Allmighty had likewise imprinted the substance of them, in the heart of man, by the light of reason, when he first created him. 78. Hath no body power to make commandments but only God immediately himself? Yes, for as almighty God hath communicated to creatures, and especially to man, and Angels, his divine perfections, according to their capacity, distributing some to one, and some to others; so also, amongst the rest of his excellencies, he hath communicated to some the power of making commandments, and governing others. LESSON XVIII. Of the commandments or Precepts, of the Church. 1. TO whom hath God communicated this power? To all our superiors, both temporal, and spiritual. 2. Are we obliged then to obey them, and to keep their commandments? Yes, no less than we are bound to keep the commandments of God, because this power of making commandments, is derived to men from God himself, particularly the power of the Pastors of the Church, of whom our Saviour himself speaking telleth us, that those who hear them, hear him; and those who despise them, despise him. 3. Hath the Church put this her power of making commandments in execution? 4. Yes, she hath done it, and doth doc it daily, upon several occasions, as she seethe it to be necessary for the good of the faithful. 4. How many kinds of precepts, be there? They are commonly divided into two kinds: the first are called affirmative, which are, all those, that command us the doing of some thing, as the precept of attention, and devotion at Mass, and such like: the second are called negative, which do not command a thing to be done, but forbidden us the doing of some thing; as to read, or keep heretical books, and the like. 5. Which be the commandments of the Church? Amongst divers others, which concern several particular states of persons, there be five, which are commanded to all in general. First, to be present at Mass upon Sundays, and other commanded feasts, and also to abstain from servile work on the said feasts. Secondly, to fast the Lent, the four Ember weeks, and commanded eves of feasts; and to abstain from flesh vpon Fridays, and saturdays. Thirdly, to confess at the least once a year; and to receive the blessed Sacrament at Easter, in our proper parish Church. Fourthly, to pay out tithes, which shall be due. Fifthly, not to solemnize marriage within the prohibited times. 6. Are the precepts of the Church, different from the former commandments of God? They are not different in effect, they being all contained under that one, wherein Almighty God doth expressly command us to obey, and honour our father, and mother; by which he doth sufficiently oblige us, to obey the Church, we being her children, and she our parent, and chief mother. Besides, that they serve as declarations of God's commandments, and as peculiar rules for their more exact, and punctual observation. And so they are not to be accounted as burdens to the faithful, but as convenient means, to make them keep exactly God his ten Commandments. 7. How doth the first precept of the Church serve for this end? By showing us the manner, how we ought to fulfil God his third commandment: for the light of nature doth only teach us, that we ought to give some time particularly to God his service; but how much time, or what time rather than another, and in what manner, doth depend upon the positive institution of the Church: and so (as I noted above) the Apostles have changed the Sabaoth, into our Lord's day, which is the day following. Now the Church hath determined the manner, by appointing us to hear Mass: and concerning the time, she hath also ordained feveral festival days, besides our Lord's day; and she hath made choice of those days, on which Almighty God did work the principal mysteries of our faith, or did confer, by means of his servants some singular benefits to his Church. 8. How doth the second precept serve for this end? It helpeth us to observe the sixth Commandment, by mortifying our flesh, and diminishing our sensuality. 9 Why doth the Church make choice of those times, rather than others to fast on? The reason of it is, first as for Lent, because it was instituted by the Apostles, to imitate our Saviour, in his fast of 40 days. Ember days were also instituted by the Apostles (at least the three first) to consecrate the seasons of the year to God. The eves of feasts are ordained by the Church, to make us more fit to serve God the next day following: Fridays and Satturdayes are observed by abstinence, in memory of our Saviour's passion, who died on Friday, and lay buried all Saturday. 10. Is it a mortal sin, not to observe the fasting days ordained by the Church? Yes, except they be excused by some necessary impediment, which, for the most part, may be reduced to four heads, poverty, sickness, imbecility of body, and extraordinary labour of the body. By the first, beggars are excused, and all that have not means to get daily one entire meal: by the second, those sick are excused (by licence obtained from their Curate) whom the Physician shall judge unable to fast: by the third, all persons under twenty one complete, or above threescore and three years of age begun, are likewise excused, as also women great with child, and nurses: by the fourth, are excused labouring men, and tradesmen, who are forced to gain their living by the sweat of their bodies. Yet it is to be noted, that all these persons are not excused from abstaining from flesh, though they be permitted to eat two meals a day. 11. Are all fasts to be observed in the same manner? No, for in Lent it is forbidden not only to eat flesh, but also to eat eggs, and in some places white meats; which notwithstanding are permitted on other fasting days: but the rule to be observed in this point, is the custom of the country. That which is to be observed in all fasting days, is, that we eat but one entire meal a day, and that at night we rest satisfied with a small collation, or drinking. 12. What doth the third precept of the Church serve for? It helpeth us to observe all the ten commandments in general; for whereas it consisteth of two parts, to confess, and to communicate, by confession we are purged from our sins, and so have less occasion to fall again, for nothing doth draw to sin more than sin itself: by the holy communion we receive strength to perform all that, which we are obliged to do in serving God. 13. Who are obliged to confession? All those, that are come to the use of reason, which is ordinarily conceived to be at eight years of age: and it is to be noted, that the Church doth not by this precept of confessing once a year, take of the obligation that every man may have of confessing oftener. 14. What occasions be they, that oblige a man to confession, oftener than once a year? First, it must be supposed, that none are obliged, but such as are in mortal sin: amongst whom, first those are obliged, who by sickness, or by reason of some other accident, are in imminent danger of death; as those are reputed to be, who are to undertake any long voyage at sea, or who are in the wars, and do undergo any actual service with danger of being killed, as also women that are ready to labour with child, and the like. Secondly, those, who are to receive the blessed Sacrament, are also bound to go first to confession, in case they be in mortal sin. Thirdly, those, who having committed any mortal sin, do suspect that by deferring their confession, they shall not remember it, are bound to confess it speedily. 15. Who are obliged to communion? All those, who are of age sufficient to discern the greatness of this mystery, which is conceived to be ordinarily when one is 12 years old. And it is to be noted, that by Easter, is understood the eight days following, and the eight day's precedent to Easter day: and also, that those who communicate, are bound to be fasting, that is, not to have eaten, or drunk any thing after midnight, except it be in case of extreme sickness judged such by Physicians. 16. Ought one to communicate as often as he goeth to confession? In the first above named cases, he is bound to communicate, when he confesseth, if he hath opportuny: but ordinarily speaking, every man would do well to confess oftener, than he communicateth, especially those, who for want of actual devotion, or through spiritual slothfulness, communicate very seldom: and if they fall often into mortal sin, they ought to prepare themselves by doing worthy fruits of repentance (whereof I shall speak in the Sacrament of Penance) for some time, before they communicate: for by virtue of the Sacrament of Penance of ten reiterated, being joined with the worthy fruits of repentance, they will afterwards communicate more worthily. Wherefore I should advice those, who communicate but once a year, to confess at least every three months once; and those who communicate every quarter, to go to confession at least once a month; as others, who go to communion more frequently, would do well to confess more frequently, it having been the practice of many holy Saints, to confess daily, though they did sometimes abstain from communion. LESSON XIX. Of the three Evangelicall Counsels. 1. IS there no more required for the practice of charity, but only to observe the commandments of God, and his Church, and other superiors? Whosoever doth this, hath (as we have said) an assured mark of charity, and therefore it cannot be doubted, but that he hath charity, in some measure. Yet every one, that observeth the commandments, hath not charity in the same measure: for he, who observeth them so, as not to break them in any matter of weight, which maketh a mortal sin, remaineth in charity; but for the perfection of charity, there is required a more exact performance of them, and especially of that great precept contained in the first commandment, of directing all our actions, and thoughts, to God his honour, and glory; the mark whereof is, when we do avoid even venial sins, so fare forth as the condition of humane frailty will permit us: for although these smaller offences, do not deprive us of the grace of God, yet they are ungrateful, and displeasing to him, because they do entrench in some sort upon his commandments, by hindering us from performing them readily and with alacrity, and by bringing us into danger of breaking them grievously. Now as we see that one who, loveth his friend entirely, will not only do what he commandeth, but he will do it also with alacrity, and use the best: means he can for that end; so shall we do the like towards God, if we love him fervently. 2. How shall we know, which be the means to attain to this perfection? We may know this, by looking upon the life of our blessed Saviour, and by seeing what things those were, which he exhorted those to, who were nearest about him; for certainly seeing that out Saviour came to teach us, not only perfection itself, but also the means to attain unto it, and this by making himself our pattern, that is, by leaving unto us an example in his own life, for us to imitate; there can be no doubt, but that those things, which he himself embraced for our instruction, and which he enured his most familiar friends unto, are the most efficacious means, to attain to the height of Christian perfection. 3. Where shall we find these things? We shall find them at large, in the four Evangelifts, who writ the life of our blessed Saviour; and for that reason, they are called the Evangelicall counsels; and the practice of them, is called particularly the imitation of Christ. 4. How many be the Evangelicall counsels? There be very many set down in the Gospel, whereof there are three which are the principal, called voluntary poverty, perpetual chastity, and entire obedience, of which the religious orders do make their essential vows: and by them they are mainly assisted to extirpate those three pernicious roots, from which most sins do proceed, to wit luxury, avarice, and pride. 5. What is meant by the counsel of Poverty? We understand by it, a voluntary renouncing all worldly wealth: a thing which our Saviour did teach, both by word, and example; and after him, the holy Apostles followed it, and the first Christians did practise it at Jerusalem, in the primitive Church. 6. Wherein doth consist the counsel of perpetual chastity? It consists in a resolution to abstain perpetually, not only from all sorts of carnal sin, but even from lawful marriage itself; which also our Saviour Christ did both teach, and practise. 7. Wherein consisteth the counsel of entire obedience? It consists in renouncing our own proper will, and iudgement, which in holy scripture is called the denying of ourselves, by submitting ourselves, to the will of a superior, for the honour and love of God: which counsel our Saviour not only taught by word, but also by perfect example, submitting himself for so many years to his mother the blessed Virgin, and to S. joseph his supposed father on earth. 8. What fruit, and profit, is there gotten, by observing these holy counsels? They mainly help to take away the impediments of Christian perfection, which consisteth in charity; the impediments whereof are chief three, to wit, the love of temporal goods, which is taken away by poverty; the love of carnal pleasures, which is taken away by chastity; and finally the love of worldly honour, and power, which is taken away by obedience. Moreover, whereas a man hath but three sorts of goods, a soul, a body, and his exterior wealth, by giving his exterior goods to God by poverty, his body by chastity, and his soul by obedience, he maketh a perfect sacrifice to God, of all he hath; and thereby, disposeth himself to the perfection of charity, in the best manner that in this life is possible. 9 Were these three Evangelicall counsels given to all Christians in general? Yes, for although the embracing of them by vow, and in that manner, as we have declared them here, belongeth properly to Religious men, whereby they are afterwards tied to them, no less then if they were precepts, and so are obliged to perform them more strictly than others are: yet all Christians are called to that perfection, which is attained by these three Evangelicall counsels, and consequently aught to practise actually these three virtues, poverty, chastity, and obedience, in some measure proportionable to the state, and condition in which they live; as poverty, by giving actually part of their goods to the poor, and by enduring with patience, and alacrity, the want of such commodities, which they themselves have need of: chastity, by moderating the use of lawful marriage: obedience, by submitting themselves to the direction of some prudent and devout person, and by yielding in indifferent things, to the will, and judgement of others, with whom they converse, mortifying thereby their own will, and proper inclinations. For since these are means to attain to perfection of Christianity, Christ, who biddeth all Christians without exception, to be perfect as his Father is in heaven, doth also propose to all, the practice of these his holy counsels, which are the means, that all, who will attain unto perfection, have need to practise in some degree or other: so that there is no Christian, whom these holy counsels do not concern. And whereas their condition of life, will not permit laymen, to practise actually these counsels, in that latitude, as Religious men do; yet if they will attain to that height of perfection, which Christ calleth every Christian unto, they ought, in affection of mind, to embrace them in their full latitude, by withdrawing their hearts from those things, which their state of life doth oblige them to possess and make use of. And by doing this, although by reason of their vocation they be hindered, and disenabled from the actual execution of the said counsels, and consequently are not in so perfect a state of life, yet they may attain to as great perfection of sanctity, as the most holy Religious men, who do actually forsake all, and possess nothing. I say not this, as if the state of Religion, were not to be honoured, and esteemed above the state of ordinary Christians, since that by observing strictly the three Evangelicall counsels, whereunto Religious men have tied themselves by vow, the perfection of charity is not only more easily attained, but also for the most part more perfectly practised, than it is by laymen: but what I say, is to the end, that those who live in the world, may know the dignity of that state, whereunto they are called, when they are baptised, and consequently that they do not neglect to aspire to that height of perfection, whereof all Christians are capable, notwithstanding their secular vocations, and conditions wherein they live. And it is to be noted, that even lay-men themselves, may sometimes be obliged to practise actually these Evangelicall counsels, no less then if they were precepts: for as we are bound under pain of mortal sin, to undergo austere mortifications, when we find them absolutely necessary, to withdraw us from mortal sin; so if a man find, that the possessing of riches, honours, pleasures, and other worldly things, do absolutely hinder his salvation, he is bound by his solemn promise made to God in baptism, to forsake, and renounce them all. LESSON XX. Of the four Moral, or Cardinal Virtues. 1. WHat is left in man's nature, after his fall, whereby to concur with God his grace, and by the assistance of it, to observe the commandments, and to practise charity with perfection? They are principally two things, free will, and the light of reason, or first principles of the four Moral Virtues, commonly called Cardinal. 2. What is virtue? It is a quality in the soul, which maketh a man good; for as science maketh a good scholar, and art a good artificer, so virtue maketh a good man, and causeth him to do that, which is good, with readiness and facility? 3. How many virtues be there? They are all reduced to seven, to wit, the three Theological Virtues, faith, hope, and charity, of which we have spoken already; and the four Moral Virtues, of which we are now to treat, to wit, Prudence, justice, Fortitude, and Temperance: so that he who hath these seven qualities, is a perfect good man. 4. Why are the three first called Theologicall? Because their principal object is only God himself, for the object of faith, is God's veracity, or infallibility in speaking truth: the object of hope, is God's infinite inclination to do good to all: the object, of charity, is God's infinite perfection, whereby he is worthy of all love. 5. Wherefore are the other Virtues called Moral? Because they concern the manners, or behaviour belonging properly to the actions of man, only as he is man, from the Latin word Moors, which signifieth manners. 6. Why are they called Cardinal? Because they are the hinges, on which all other Moral Virtues depend. 7. How do these four Virtues help us to practise charity? By inclining us to give to God, to our neighbour, and ourselves, that which is each ones due; for all virtue is reduced to these three heads. And to begin with ourselves; since that we are created to a determinate end, and so directed to some determinate actions; these actions depend of two principles; the first, not to prefer a lesser good before a greater; the second, not to choose a greater harm before a lesser. Now the first is done by Temperance, by which we abstain from a lesser good, to get a greater. 8. What then is Temperance? Temperance is a virtue, which ruleth the appetite and bridleth our sensual delights, and maketh a man content to moderate himself in them, in that manner, as reason requireth, that is, according to the former principle. And it is divided into divers sorts, and kinds, according to several matters, in which it is employed; for temperance towards women, is called chastity; in drink, and meat, sobriety; in action, modesty, etc. 9 By what virtue do we abstain from choosing a greater harm, before a lesser? By Fortitude; for we cannot abstain to choose a greater harm, before a lesser, when one is necessary, but by undergoing the less harm, that we may avoid the greater? 10. What then is Fortitude? Fortitude is a virtue, that moderateth the irascible power, according to reason, and so it helpeth us to overcome those difficulties, which require courage in choosing one harm, to avoid another, according to the former principle. And it hath divers kinds, for Fortitude in an action full of difficulty, is called courage; in suffering, patience; in length, perseverance; in war, valour, etc. 11. What is the virtue, by which we give to our neighbours that which is their due? It is justice; for whereas our neighbours are either our equals, our betters, or our inferiors: to our inferiors we own love, and to be ready to do them any good we can, as others our betters have done, and daily do for us: to our equals, the same in substance, although in another degree: and to our superiors, and betters, duty and obedience; all which is done by justice? 12. What then is justice? justice is a virtue, whereby the will of man is so ordered, as to give to every one his due, and so it is the foundation of peace, and quietness amongst men. And the several kinds of it are these; justice towards our country and parents, is called piety; towards laws, and superiors, obedience; towards our equals, and inferiors, in honour, courtesy; in words, affability, etc. 13. What is the virtue, by which we give to God, what is due? It is also justice; and because God is essentially our superior, we have an essential tye to him, and a greater obligation to obey him, than any other, and so it is called Religion, or Devotion, from the Latin words Religare, which signifieth to tie and bind fast, and Devouere, which signifieth a solemn bequeathing of oneself, to an other. And so we see, how these three virtues make a man's affections right, in order to perform humane actions. 14. What then is Prudence necessary for? It is necessary for all the three former virtues, for although a man have his affections right, yet if he hath not skill to carry things well, his action will oftentimes not correspond to his affection, and so in the whole, be naught: now this skill in humane actions, is had by Prudence. 15. What is Prudence? It is a virtue apt to direct man's understanding, in showing the due of every action, as also the right means how to do it, according to the proportion of man's knowledge; and therefore it is fitly compared to the other three virtues, as salt is to meat, or as the sun to the world. And so you see, how the whole man is ordered by these four Moral Virtues, his understanding by Prudence, his will by justice, his irascible power by Fortitude, and his concupiscible power by Temperance. 16. But since many men have little knowledge, and so want that skill, which is called Prudence, ought such men to have a scruple of the actions which they do? Truly, though it is certain, that not any action done without skill, can be completely good; yet they need not make scruple of what is passed, because they did their endeavour: but before the action be done, they ought to ask some body that knoweth; but if they cannot ask, or, when they have asked, find no body that can tell, they may do what they think best themselves; and whether they miss or no, never make scruple of it, as long as they are sure, that no ill affection was guide in their choice, but that it proceeded out of the love of God, and a good conscience. 17. But what if the actions of those four Moral Virtues, are done with skill, but without charity, are they then naught? No; for although they be not absolutely good, yet they are not naught, because they have in themselves a kind of good: for as in a fair picture, garden, or house, or any such thing made by art, there is left in them from the Artist an impression of reason, that makes them delightsome, and conformable to our nature; so also is there an impression of reason called decorum, or honestas, in moral actions, which giveth content both to the doer, and spectator, and enticeth moral men to do such actions, as being conformable to man's nature. But to make them absolutely good, and meritorious, they must be done for the love of God; for unless we love God, no action will avail us any thing, towards our last end, so that charity is all in all. And thus you see, how these four Moral Virtues, do help us to observe the commandments, and how by observing the commandments, we live a virtuous and Christian life. 18. What is a christian life? It is the practice of the three Theological Virtues chief, and consequently of the four Cardinal Virtues, that is of all virtues, through the spirit of charity, which giveth life to all the rest. 19 Why do you say, chief the three Theological Virtues? Because, those three virtues do compound, or constitute peculiarly the state of a Christian; for the four Moral Virtues, are common to all men, and may be found now and then in Gentills themselves, as well as in Christians, as depending on the principles of nature; but the other three are supernatural, and proper only to Christians. 20. Why do yond say that charity giveth life to all the rest? Because to live, is to have power in itself to move, or stir itself; now charity is that, which moveth us to walk towards God, and giveth us power, by all other virtues, to tend towards him, love being that, which moveth all reasonable creatures to action. Besides, the love of God, is the immediate step to heaven, which is our everlasting life; and so whatsoever taketh away from us the love of God, bringeth death to our souls in lieu of life; and therefore no action can have life, where the love of God is wanting. LESSON XXI. Of the state of Grace. 1. Why do those three virtues faith, hope, and charity, constitute the state of a Christian? Because by them a man is made capable to perform all the functions, and acts, which, we said do belong properly to a Christian. 2. Are we then in this state, though we be sleeping, or not doing those acts? Yes, if we have the virtues, by which they are done; for this state doth not consist properly in the acts themselves, but in the habit, whereby we are enabled to produce such acts. 3. Why so? Because a state, doth signify a permanency, whereas our acts, as soon as they are done, remain no longer as act, but the habitudes, or virtues remain still within us. 4. Are all these three virtues necessary to constitute this state? Yes, for as the understanding, memory, and will, do constitute the natural being of our soul; so do these three virtues constitute her supernatural being; for by faith, our understanding is perfected; by hope, our memory; and our will by charity: yet it doth consist chief in charity, both because (as hath been said) charity is the mistress, and life of the other two, and also because charity is never found without the other two, whereas the other two are sometimes without charity. 5. How is this state called? It is called the state of grace, for the same virtue hath divers names; as it moveth us to action, and to produce acts of love, it is called charity; as it is the consummation of our spiritual life, and constituteth the state of a Christian, it is called grace, inherent justice, habitual grace, sanctity, all with signify the same thing; and if they be not charity itself, at leastwise they cannot be separated from it, not it from them. 6. Why is it called a state? First, because it exempteth a man out of the slavery of sin, and putteth him into that condition of spiritual freedom, which is proper to the children of God. Secondly, because it is the chiefest end of God his providence towards his elect in this life, and so those, who have it, are said to be in the state of grace, because they are arrived to that happy condition, which God intended to work in them by all his former motions, and divine inspirations. Thirdly it is called a state, because, by it we have a permanent title in us to God his continual assistant grace, as children have a peculiar title to be continually assisted, and aided by their parents. Yet you must note, that it is called a state, only improperly, and in a large sense, because immobility is a condition requisite to a state, properly speaking; whereas these virtues are not in us so firmly, but that we lose them again. 7. Why is it called grace? Because, when it is first given to us, it is bestowed upon us merely through God's mercy, without being due to us, by any precedent deserts of our own. And also, because it is the beauty, and ornament of our soul, whereby we become graceful in the sight of God. 8. Why is it called inherent justice? Because it is a quality, inherent, or permanent in our souls, whereby we are truly justified, and cleansed from sin, and acknowledged, and owned by God, as his adoptive children. 9 Why is it called habitual grace? Because, as a habit of any virtue, doth beget in us, a facility to produce acts of the same nature, so doth this divine quality enable us to produce acts of grace, that is, supernatural acts grateful in the sight of God, and meritorious of eternal bliss. 10. Why is it called sanctity? Because, by it we are sanctified formally: and also, because by it the holy Ghost himself, doth truly inhabit in us. 11. How doth the holy Ghost inhabit in us by sanctifying grace? First, by diffusing into our hearts the sanctifying grace itself; and secondly, by communicating to our souls his divine and supernatural gifts, which do flow from this sanctifying grace, as from the fountain of all righteousness, and good in us. 12. Which be the gifts of the holy Ghost? They are chief seven, to wit, wisdom, understanding, counsel, fortitude, knowledge, piety, and the fear of God. 13. What fruit do we receive by these gifts? They serve us as so many helps, to make us practise all other virtues with perfection; for by understanding, we are elevated to penetrate with a more lively apprehension the mysteries of our faith; by knowledge, we are instructed, how these mysteries do tend to God's honour, and lead us to our own final end; by wisdom, we are enabled to discern the motions of God his holy inspirations; by counsel, how to direct, and order our lives by them, against the deceits of the devil, the world, and the flesh; so that by these four gifts, our understanding is fully perfected in the way of grace. Piety doth perfect our will, and moveth it to perform readily our duty towards God: fear doth bridle our concupiscible appetite, and holdeth us from being led away by worldly pleasures: fortitude doth strengthen our irascible power, to put in execution whatsoever doth tend to God's glory, notwithstanding any apparent dangers, that may present themselves. The same seven gifts may likewise be declared in this manner: that first, by the gift of fear, we are brought to repentance; repentance opening our eyes draweth us to love, and begetteth piety; piety bringeth the gift of knowledge; for he who loveth one, desireth to know his will, thereby to please him; fortitude followeth knowledge; for he who wanteth strength, and courage, cannot execute what he knoweth; and lest the devil should deceive us more by craft, than force, by filling our souls with scruples, the holy Ghost doth give us the gift of counsel, to discern true good, from apparent; next after this (which is the highest gift of the active life) the holy Ghost doth raise us up to contemplation, by the gift of understanding; whereby we penetrate the obscure, and sublime mysteries of faith, in a more perfect manner then ordinary; and lastly, by the gift of understanding, we arrive to the gift of wisdom, by apprehending God lively, as our last and supreme end, to whose honour and glory all things are to be directed; so that we seem to enjoy him in some manner here on earth. 14. A man then, by sanctifying grace; becometh learned and wise? Yes, but it is not in the learning, and wisdom of the world, but in the wisdom of God, which is the true wisdom, so that the silliest woman in the world, if she hath but this divine grace, and a will to keep it, is truly more wise, and more learned, than the greatest scholar, or the greatest politician, who hath not this grace, for the wisdom of the world, before God is esteemed mere folly. 15. Are there no other gifts of the holy Ghost, but only these seven? Yes; all other spiritual advancements, are his gifts, but these seven are chief named such, because they enable us, to make the true use of all virtues, and are given us, when he himself dwelleth in our hearts by charity. 16. Are not all these graces, as also charity itself, given to us by the first, and second person of the blessed Trinity, as well as by the holy Ghost? Yes; but they are attributed peculiarly to the holy Ghost, because, as he is produced by an act of love, so is God his fervent love towards us the cause of all his graces bestowed on us: and also, because the chief of them is charity, which is love itself. 17. Doth sanctifying grace bring all other gifts with it, as well as these seven? Yes; all that are necessary, or convenient for us; for by it, we are made the adoptive children of God, whereby every one partaketh of all those graces, which are requisite for his own vocation, or condition of life: so that sanctifying grace is our whole happiness in this life, and the seed of our future happiness in the next world; for every one shall receive glory in heaven, according to the measure of the grace he hath gotten in this life. 18. Is there any means then to increase the grace, which is already in our souls? Yes; it is increased by every action done by one, in the state of grace, with the true spirit of charity; and chief, by the practice of the eight virtues, which commonly are called for that reason, the eight beatitudes. 19 Which be these eight beatitudes? They are these. 1. Blessed are the poor in spirit, because theirs is the kingdom of heaven. 2. Blessed are the mild; because of they shall possess the land. 3. Blessed are they chat mourn; because they shall be comforted. 4. Blessed are they that hunger, and thirst after justice; because they shall be filled. 5. Blessed are the merciful; because they shall find mercy. 6. Blessed are the clean in heart; because they shall see God. 7. Blessed are the peacemakers; because they shall be called the sons of God. 8. Blessed are they, that suffer persecution for justice; because theirs is the kingdom of heauen. 20. Can a man then do any thing, whereby he may deserve sanctifying grace? No, it is impossible (as I said before) for a man to deserve it absolutely speaking, that is, to deserve to have it; but when once he hath it, he may deserve the increase of it; for it doth so beautify, and strengthen the soul, as that there is not any one lest action, which proceedeth from us, through the spirit of grace, which doth not become meritorious in the sight of God, and deserve an increase of the same grace, by which it was produced, and also of the glory, which shall correspond to it in heaven. 21. Can a man know certainly whether he hath this sanctifying grace, or no? All sinners may be sure, that they have it not; but no man can be sure that he hath it; for no man knoweth, whether he be worthy of hatred, or love: yet some men may have a probable conjecture, that they are in the state of grace; that is, such a moral assurance, as may beget a firm hope, though it doth not absolutely take away all doubt; and this all men are bound to have. 22. By what rules may this kind of moral assurance be gathered? By the same, by which we gather, whether we love God sincerely or no; for charity is either grace itself, or at least it is always joined with it: but we may guess chief by the fruits it produceth; for as when we see any creature to move, and stir itself, we judge it is alive; but if we see it not stir, we hold it for dead; so when we see any man do many good works, and otherwise observe no impiety, or iniquity in him, we have iustreason to hope, that he is in the state of grace, and that he moveth by the life of charity. 23. From whence proceedeth the incertitude of this knowledge? It proceedeth from two heads, first, from the hidden corruption, which lieth in our hearts, and infecteth those actions, which we least suspect: secondly, from the hidden influences of those motions from God, whereby out actions are purified, and without which, they are of no value, which are not perceptible to any, but to God himself. 24. Can a man lose sanctifying grace when once he hath it? Y s; for otherwise all those who are baptised, would, be saved: but alas, it is easily lost, unless it be kept with great care and watchfulness. LESSON XXII. Of Sinne. 1. How is grace lost? It cannot be lost by any thing, but only by such actual sin, as depriveth our soul of the love of God. 2. If so, how is it possible to lose grace? for love cannot be lost, but by hatred, since one contrary is not expelled but by another; and me thinks, no body can hate God. If you remember, we said, that he, who loveth one, is bound by love to do good for him, whom he loveth, if he can, by performing all that towards him, which is due unto him; whence it followeth, that he who will not do these things, to which he is bound by love, looseth his love: now a man may neglect to do these things, by loving some other thing, the love whereof hindereth him, from performing what he oweth to God: so that you see not only hatred of God, but also love of such things, as hinder us to do, what we ought to do in love to God (that is, all which he commandeth, and is practised by the three Theologicall, and four Cardinal virtues) taketh away our love towards him. 3. What then is actual sin? It is a voluntary thinking, speaking, or doing something contrary to the law of God: or a voluntary omitting to think, speak, or do something commanded by the law of God. 4. Is there no other sin, but actual sin? Yes, there is also original sin, which is that, wherewith we are all borne, and which cometh to us, by inheritance from our first parents Adam and Eue. But we are freed from this sin, by baptism, when we first receive grace, and it never returneth more. 5. How many sorts be there of actual sin? Two general ones, mortal, and venial. 6. How can any sin be venial, since that all sin is the neglect of our duty towards God, and he who neglecteth his duty, forbeareth to love, and so looseth charity; which loss, as you say, is the death of our soul? You must know, that though we cannot lose charity, but by neglecting our duty; yet all neglect of duty looseth not charity: for love or charity, is of its own nature mutual, and therefore we cannot lose it, but that we must lose also our friend his love towards us; so that we do not lose charity, by any other neglect, but such as breaketh the mutual bond of love: if then not every thing, as the taking of a pin, is a sufficient cause for our neighbour, to fall out with us, we lose not out love towards him, for taking a pin from him; but we lose it by those acts only, which are a sufficient cause for ordinary wise men, to break of conversation, and friendship with us; and not by what is less than that. And the same may be said of the duty, which we own to ourselves, or to Almighty God; for whereas man oweth certain duties to himself, the neglect of them, may come to be such, as if another man should do it unto you, you would have just cause to fall out with him; and so, though you do not fall out with yourself, for the like occasion, yet it is not for want of cause. Again, it may be also so little a neglect, as that it would be unreasonable for you, to fall out with him; now, this second neglect of your duty towards yourself, is only a venial sin; whereas the former is mortal. And the same is to be said of misrespect towards God; for if it were such, as done to one, to whom we own all that we are, should according to the rule and decrees of his justice, give him an occasion to break of friendship with us, it is a mortal sin; if not, a venial. 7. Why are these two kinds of sins so called, one mortal, the other venial? Because, by the one we break friendship with God, and so we are deprived of his grace, and become guilty of eternal damnation, and spiritually dead; for charity, or the love of God, is our spiritual life; and for this reason, it is called mortal: by the other, we make no breach of friendship, nor lose God his grace, or charity by them; and so, because they are such of their own nature, as that their pardon may be easily obtained, by the works of grace, which still remaineth in us, they are called venial. 8. What then is mortal sin? It is a wilful, and witting transgression, in a matter of weight, against a known commandment of God, of the Church, or of some lawful Superior. Where any of these three conditions are wanting, it is at most but a venial sin; as first, if it be not against a known commandment; secondly, if it be not in a matter of weight; thirdly, if it be not done with perfect consent, and deliberation. 9 How many sorts of venial sins be there? There are three; for some are such, because the kind, or object of them, is of its own nature, of small consideration, and generally slightly respected by men: others are such, because they are slight, by reason of the smallness of the matter; though the deformity of the object, be of a kind in its own nature considerable: others again are such, because they are performed by oversight, or without deliberation for if one should kill a man by chance, his sin might be but venial, or none at all; and yet if afterwards, when he did reflect upon it, he should be pleased with the harm he had done, this complaisance would be a mortal crime, though the act itself were only venial, or no sin at all. 10. How many ways is a venial sin made mortal? Four ways: first, when one committeth a venial sin, with such affection, that he is resolved to commit it, though it were mortal. Secondly, when the end of doing it, is a mortal sin; as when one telleth a slight lie, thereby to induce one to fornication; the telling of a lie, with this circumstance, is a mortal sin, though he should not afterwards commit fornication. Thirdly, when one perceiveth, that by committing a venial sin, he shall give an occasion to a mortal one, by scandal, or any other way. Fourthly, whensoever one committeth that, which in itself is only a venial sin, and yet he thinketh in his conscience, that it is a mortal one. 11. Why is a venial fault called a sin? Because, although it be not a crime, as mortal sin is, yet it is an offence against God; and although indeed it doth not deprive us of grace, yet it weakeneth the soul, and putteth it in danger to fall into other sins; which at length will make it fall mortally, and lose God his grace, if it correcteth not itself in time, by due repentance. As a small sickness, by increase, cause that last; a mortal indisposition, if it be neglected. 12. How many degrees be there of venial sin? Three, the first by thinking, speaking, or doing something upon a sudden, but yet without marking fully that he offendeth God; the second, when he fully marketh, that he offendeth venially, and yet continueth; the third, when he both marketh that he offendeth, and also hath some good motion to give over, but rejecteth it. The first argueth frailty; the second, a neglect of God's Majesty, and so is dangerous; the third resisteth his holy inspirations, and so is more dangerous, and disposeth to mortal sin, from which it differeth in nothing, but only in weightiness of matter. 13. Which be the sins, which cry to heaven for vengeance? and wherefore do we say so of them? They are four, to wit, wilful murder; carnal sin against nature; oppression of the poor, and chiefly of orphans, and widows; and to defraud servants, and workmen of their wages. They are so called, because their injustice and unlawfullnesse, is so manifest, that it cannot be covered, or hidden by any ignorance. 14. Which be the sins against the holy Ghost? and why are they so called? They be six, to wit, despair of salvation; presumption of God his mercy, that is, that he will save us, without our own endeavour, and without good works done by his grace; to impugn a known truth; to envy another man's grace; obstinacy in sin; and final impenitence. They are said to be against the holy Ghost, because they argue in those, who commit them, a present or former malice deeply rooted in them; for malice is opposite to goodness, attributed to the holy Ghost. In the same manner, the sin of ignorance, is said to be against the son of God, to whom wisdom is attributed; and the sin of frailty, against the Father, to whom power is peculiarly attributed. 15. What is to be understood by saying, that these sins are not pardoned in this world, nor in the other? It is as much as to say, that they are hard to be pardoned, because seldom, and hardly those who fall into them, come unto true repentance. For as when we say a disease is incurable, we do not intent to affirm, that it cannot by any means possibly be cured; but only, that it is seldom, and not so ordinarily to be cured, as other diseases: so we say of these sins, that they are not pardoned in this, or the next world, because they are seldom pardoned; except only the last, which is final impenitence, for that is never pardoned at all. 16. What are the most efficacious motives, to keep us from sinning? Those, which the holy Ghost himself hath prescribed in these few words. Remember the last things, and thou shalt never sinne. 17. What be these last things? They are four, Death, judgement, Heaven, and Hell. 18. Why are these called the last things? Death is called so, because it is the last thing, that happeneth to us in this world. judgement also is our last sentence, without appeal. Heaven is our last and final happiness, which the blessed shall enjoy eternally in a most perfect possession of God. And Hell is the last and greatest misery, without any release, or change for eternity. 19 What is the root of all sin? Selfelove; and from thence springeth those other roots noted by S. john, which are, concupiscence of the flesh; concupiscence of the eyes, by which is meant the understanding; and pride of life, which may be called concupiscence of the will: for whereas man doth consist of body, and soul; and the soul of two principal powers, understanding, and will; under these three concupiscences, is comprehended the whole sinful state of man. And these again are divided into seven branches, called commonly the seven capital sins. 20. Which be the seven capital sins, and why are they called so? They be, Pride, Covetousness, Lechery, Anger, Gluttony, Envy, and Sloth. They are called capital, because they are heads of many others, which proceed from them, as branches from their root, and as rivers from their source, and fountain. For Pride, doth incline us to break the first, and fourth commandment; Avarice the seventh; Lechery, the sixth; Envy, the ninth, and tenth; Gluttony, the first and sixth; Anger, the second, and fifth; Sloth, the third: and upon occasions any one of these vices, may cause us to break every one of the commandments. Besides, these seven vices are also called the seven deadly sins; because, whereas all the vicious affections of man, are reduced to these seven heads, if it chance, that the object of any one of them, be more predominant over our affection, than the love of God, it putteth us into a state of habitual mortal sin, and depriveth us of God his grace. And although peradventure such a man may notwithstanding, by reason of his natural inclination, or of some other more powerful, worldly interest, forbear to commit those gross, and palpable sins, which such vicious affections do usualy draw men into; yet this will not excuse him. As for example, a covetous man, who for fear of the temporal laws, or for fear of losing his reputation, or for other worldly respects, doth not commit usury, nor rob, or steal from his neighbour, will not be saved, if his heart be so set upon riches, as to be wholly occupied in seeking, and laying up worldly wealth; but this man is of the number of those, whom S. Paul declareth to be excluded from the kingdom of heaven, because, although he do not steal, nor cousin his neighbour, yet he is truly covetous. And the same is to be said of those, who set their thoughts, and endeavours wholly upon honours, vanities, pleasures, feasting, gaming, contentions, factions, and the like, placing wholly their delight in them: for though the particular actions of these men, considered singly by themselves, may seem venial, yet the whole number becometh damnable; because it doth argue, that their affections are placed in those objects, as in their last end, and so they transgress the first precept. For how can we judge of our affections, but by our actions? And if these object take up our whole employment, is it not evident, that they are predominant over our affections; and that it is not God, but they, that reign in us, as the last and principal end we aim at? Wherefore, reflecting upon ourselves, if we find that our life, actions and designs, are bend in the bottom of our hart, only upon worldly things, and that the service of God, and the salvation of our soul, is least in our thoughts, and the most neglected of all our occupations, certainly we do grossly deceive ourselves, if, this notwithstanding, we imagine, that we do love God above all things, or that the love of him is the most cordial love of all our loves, (as, if we will be saved, it must be, according to that which hath been said Less. 17. Num. 23.) because our understanding doth tell us, it must be so. For this appretiation of love, by which we are bound to prefer God above all things, doth not consist in discourse, but in affection; and the rule, or mark of our affection, is not our understanding, but (as I said before) our actions; for the very damned themselves, do know by their understanding, as well as we, that God is the last end, they ought to adhere unto. Now, you will easily understand by this, why Christian people are commonly instructed to know, which are the seven deadly sins: to wit, that thereby they may discern the several roots, from whence all their particular sinful actions proceed, and so when they examine their conscience, see what passion it was that induced them to sin, that they may by searching diligently, from what source their sins proceed, cut them of in the root itself, and by abating those affections, and passions, which are most predominant in them, avoid the danger of damnation, and eschew those rocks, against which all the wicked do suffer shipwreck. 21. What means is there to cut of these routs of sin? By practising the seven contrary virtues. 22. Which be they? They are, humility, liberality, chastity, fraternal charity, sobriety, patience, and diligence. 23. What is the effect of a sinful act? It hath chief two effects; the first is called by Divines, Macula, which (if the act be a mortal sin) maketh the sinner abominable, and hateful in the sight of God; and so depriveth him of God his grace. The second is called, Reatus poenae, whereby he is guilty of eternal punishment, if the sin be mortal. And although, when the sin is remitted, the former effect be perfectly taken away, yet this second effect is not always wholly abolished, but only lessened, by changing the eternal punishment into temporal; by which we are to satisfy God his justice, either in this world, by doing worthy fruits of penance, or in the next, by suffering the most grievous pains of Purgatory; unless it be remitted us through indulgences granted by the Church. But nether indulgences, nor other works, will avail us any thing, unless the sin itself be remitted, and God his grace recovered. 24. May we then recover God his grace, though our sins be never so great? Yes, for the mercy of God is infinite, and never forsaketh us, as long as we live in this world; but if we die without grace, it is not recoverable in the next. LESSON XXIII. OF the seven Sacraments. 1. WHat be the means, which God hath left, to abolish sin, and to recover grace, when we have lost it? They are the holy Sacraments of the new law, instituted by jesus Christ. 2. What is a Sacrament of the new law? It is an outward, and sensible sign, which hath virtue, and efficacy to sanctify men, and doth give them a right to certain special helps of grace, proper to each Sacrament: which sign representeth in some sort, the special effect of that grace, when rewith almighty God invisibly imbueth our souls, when we receive the Sacrament. 3. What is the difference betwixt Sacraments, and sacramentals? Sacraments differ from sacramentals, because they are the main instruments of grace, and cannot be instituted by any, but by Christ himself; whereas sacramentals are instituted by the Church, and are only made by certain blessings, as holy water, and the like, which though they be blessed, yet they do not produce infallibly the effect, for which they are blessed. 4. What is the difference betwixt the Sacraments in the old law, and the Sacraments in the now law? The Council of Florence teacheth us, that the Sacraments of the old law, were only figures of grace to be given by Christ's passion, but they did not cause grace; whereas the Sacraments of the new law, according to the doctrine of the same Council, do both contain grace, and also cause it in those, who receive them worthily. Wherefore you are to understand, that as God Allmighty brought the jews to love him, by temporal promises, and rewards, that he might afterwards give them celestial ones; so their Sacraments made them capable only of temporal blessings, as Circumcision made the jew to be one, who had part in the land of promise: their purifications made him to be one, who might offer Sacrifice, and be heard for obtaining of children, peace, long life, etc. And therefore they were said to cleanse the body, not the soul; to be empty, and poor elements. Whereas the new law doth bring us to love, and serve God, by the immediate promise of supernatural rewards; and so the Sacraments of Christians (if they be worthily received) do give the things themselves, which these corporal promises did signify, that is, celestial goods; as Baptism, maketh a man, to be one, whose share is in heaven; etc. 5. How many Sacraments be there? There are seven, Baptism, Confirmation, holy Euchariste, Pennance, Extreme unction, Order, and Matrimony. 6. But what say you to these, who tell us, that t it is not where put down in scripture expressly, that the number of Sacraments instituted by Christ, is seven, neither more nor less? I answer, that it is not also set down in scripture, that there be only two Sacraments, Baptism, and Euchariste, and no more; or that these very two, be Sacraments; and yet no man doubteth of them. Wherefore, as we gather out of scripture, that these two be Sacraments, because they have all things essential to a Sacrament, that is, that they confer grace by an outward sensible sign; so do we, by the same rule, finde in scripture, that there are seven Sacraments, neither more nor fewer. Besides we are assured of the same by tradition, which is the main ground of Christian Religion Moreover, do not the Protestants admit, that there are twelve principal articles of our belief, to which all the rest are reduced; and yet where do they find this number expressly in scripture? 7. Were none of these seven Sacraments instituted by man, but all by Christ himself? No; not any one of them; for as God alone is the sole fountain of all justice, grace, and purity, so he hath thought good, not to communicate to any, but to reserve unto his only son, the power to ordain Sacraments, which are the principal instruments, that produce grace, and purify us from sin. 8. Why did he institute them in the number of seven? Because our spiritual life, is proportioned to our corporal: now in, our corporal life, these things are required. First, to be borne, that is to begin to live. Secondly, to get strength, and greatness, to be able to overcome such contrarieties, as would destroy life. Thirdly, to be nourrished, whereby life is conserved, whilst we perform the actions, for which it was giuen us. Fourthly, we have need of physic, in case we be sick. And fifthly of comfortable diet, to recover strength after sickness. Sixthly, of preservation, in case of danger to be infected. And lastly, of procreation, to give life unto others, to succeed in place of those, who die, that mankind may not wholly perish. So also in our spiritual life, we are borne by Baptism; and so are made members of Christ his family: we are strengthened, and get growth by Confirmation: we are nourished by the holy Eucharist: we are cured of sickness by Penance: we are freed from the languishing, which remaineth after sickness, by Extreme unction: we are preserved from infection, by Matrimony, which belongeth properly to married persons, because their state of life, is exposed to most eminent dangers of the world, and the flesh. By Matrimony also the Church is still supplied with a new carnal progeny, into which the true worship of God, may be introduced, and perpetuated. And lastly, by Order, we are provided of spiritual fathers, who are to multiply spiritually new issue, by propagating the faith, and making new Christians. To whom also, as being our fathers, it belongeth to bring us up, govern, and direct us in our spiritual life. And so we see, how all these seven Sacraments are necessary; the five first, for every man in particular; the sixth, which is Order, for the whole body of the Church; and the last, which is Matrimony, for one whole particular state in the Church, that is for every one, that life's in that state; and indirectly, or remotely, also for the whole Church. 9 Are all Sacraments of like necessity? No; for Baptism is absolutely the most necessary; because it is necessary for all, either in effect, or desire. Next to Baptism, is Penance; for it is also absolutely necessary, for all such, as after Baptism sin mortally, at least in desire, if they cannot get it in effect. Order is necessary for the whole Church: and Matrimony likewise. 10. Are all Sacraments of like excellency? No; for the Sacrament of the holy Eucharist, is more excellent than the rest without companion, because it containeth Christ himself, and therefore it is called the holy Sacrament. 11. Into how many kinds are Sacraments divided? The general division of them, is into two sorts; for some do confer unto us the first grace, that is do put us absolutely in the state of grace, when we are out of it; others confer unto us a second grace (for they suppose us to be in the state of grace) and so do only augment the grace, which we have already. Now Baptism, and Penance, were instituted by Christ, to confer unto us the first grace; and the other, only to augment grace. 12. Which of the Sacraments is the first in order? Baptism, for by it we begin to live the life of grace. LESSON XXIV. of Baptism. 1. What is Baptism? Baptism is a Sacrament, which jesus Christ did institute, principally to cleanse our souls from original sin, with which we are all borne. Wherefore by the help of this holy Sacrament, we become new borne again into the happy life of grace, and from accursed children of our first parent Adam, we become the sons of jesus Christ, and heirs of eternal bliss. 2. What is the outward sensible sign in this Sacrament? It is the washing by water, and pronouncing the sacramental words, to wit, I baptise thee in the name of the Father, and of the Son, and of the holy Ghost. 3. Where do yond find a promise of grace to this outward sign? In the last of saint Mark; He who shall believe, and be baptised, shall be saved. And in the third of S. john; Unless one be borne again of water, and the holy Ghost, he cannot enter into the kingdom of heaven. 4. Why are we baptised in water? To signify unto us, that is the water doth cleanse our bodies, so doth Baptism, by the virtue of the blood of jesus Christ, cleanse our souls, and wash them from all their sins, both actual, and original. 5. Why are we baptised in the name of the blessed Trinity? Because the blessed Trinity is the principal object of our faith, whereof man doth make his first profession in this Sacrament, to be thereby received into the body of the Church. 6. May a man dying without the Sacrament of Baptism, be saved? Yes, in two cases; first, by suffering Martyrdom for the honour of God, whereby he is baptised in is own blood; and this is therefore called the Baptism of blood. Secondly, in case he die truly contrite for his sins, with a desire of the Sacrament of Baptism, but is prevented by death, without his own fault: and this is called Baptismus Flaminis, or baptism of the spirit; because he receives the grace, and happy effect of the Sacrament of Baptism, although by accident he be deprived of the outward action of the Sacrament. 7. To what end are Godfathers, and Godmothers appointed in the Sacrament? They are appointed as spiritual Parents to the Child, for its future instruction, if need shall require; and also to witness its enrolment into the happy list of God's adopted children. Now, out of this obligation of taking care, that these, who are baptised, be instructed, which Godfathers and Godmothers do tie themselves unto, it will appear, how this wholesome, and ancient constitution of the Church, is extremely abused by those Catholics, who undertake to be Godfathers, and Godmothers to the children of Heretics, without being first assured, that either they themselves, or others shall be permitted to instruct them, in the true Catholic Religion; or if having such assurance, they should after wards neglect to perform the same. As on the contrary side, it is also a most intolerable abuse, for any Catholic, to permit an Heretic to be Godfather, or Godmother to his child, since that heresy doth render a man uncapable of that office; as also those are uncapable of it, who are excommunicated, or interdicted, or if they be not baptised, or are ignorant of the rudiments, or first principles of Christian Religion, as children, fools, mad men, and the like. 8. Cannot the Child's own Parents supply the Godfathers and Godmothers place? No; the Church doth exprssely forbid it, as declaring by this ceremony, the great difference betwixt the spiritual life of men, and the corporal life, which the parents give: whose love and care, is oftentimes more sensual, and carnal towards their children, then spiritual; in seeking the worldly interest of their bodies, more than their eternal and spiritual profit. 9 Doth the Godfather and Godmother contract by Baptism, a spiritual affinity, to the party baptised? Yes; and not only to him, but also to his father, and mother. So likewise he that baptizeth, is allied to the child, and to his father and mother. 10. How must we come prepared to receive this Sacrament? The preparation due to infants, resideth in the Church, which supplying their want of age, doth offer them up to jesus Christ. But those, who are come to the use of reason, require more; for they must be instructed in the chief mysteries of the Catholic faith; they must believe them all actually; they must detest all sin; they must love God actually; they must have a resolution to live well; they must in fine voluntarily offer themselves to be children of God by Baptism. 11. What Sacrament folleweth next after Baptism? Confirmation; for ordinarily according to nature, we must first grow, and get strength, before we can feed of meat, such as is the holy Eucharist, which the holy Fathers call the meat of the perfect. LESSON XXV. Of Confirmation. 1. WHat is Confirmation? It is a Sacrament instituted by Christ, to confer unto our souls, the holy Ghost, and an increase of our baptismal grace, with a manly strength, to resist, and encounter courageously with all our ghostly enemies, and to profess constantly the faith of jesus Christ. 2. Who are our enemies? The Devil, the world, and the flesh. The Devil, that is, all the power of hell. The world, that is, all the contagious infection, which proceedeth from the mutual conversation of men. The flesh, that is, the natural inchnation to evil, which we all feel within ourselves. 3. Who is the holy Ghost, which is conferred by this Sacrament? He is the third person of the blessed Trinity, with his graces, and gifts. 4. How do we receive him by this Sacrament, seeing that we received grace before by Baptism? We receive him here more particularly; because, by this Sacrament, his graces, and gifts are more radicated in our souls, whereby we become strong, and vigorous in virtue, by receiving the perfection of Charity: for the ghostly life, which we receive by Baptism, is but weak, and feeble, in respect of that improvement, which we receive by Confirmation. And so this Sacrament is called by the holy Fathers, the accomplishment, and perfection of Baptism. 5. What is the outward sensible sign in this Sacrament? It is the anointing with holy Chrism, by the hands of the Bishop; which is called in the scripture, the imposition of hands. 6. Where do we find a promise of grace in scripture to this outward sign? We find it in the 16. Chap. of S. john, where Christ told his Apostles, that when he went away himself, he would send the holy Ghost unto them. And the performance of this Sacrament, appeareth in the act, when the holy Ghost descended upon the Apostles, and when those, that were baptised, received the holy Ghost anew, by the imposition of the Apostles hands: which is a sign, that Christ instituted this ceremony; for it is certain, that the Apostles could not by such a ceremony have given the holy Ghost, if he had not ordained it for that end. 7. What is Chrism? It is a holy ointment, composed of oil, and balm: by oil, is represented the strengch, which we receive by this Sacrament, as soldiers of jesus Christ: by balm, is represented the effusion of all virtues by the holy Ghost into our soul, which send forth a sweet odour before God and Angels, as balm doth before men, whereupon S. Paul sayeth, that we are before God the sweet odour of jesus Christ. So that, by this Sacrament, we become perfect members of the militant Church, and receive weapons, and courage to enter confidently into the battle, which we are to undergo in this world, to receive at last an eternal crown with jesus Christ. Which also is signified by the little blow, which the Bishop giveth, when he confirmeth; by which sign he teacheth us, to begin to suffer with patience, all the encounters, that the enemies of our soul, and salvation, shall make against us. 8. Why are we anointed in our forehead, when we receive this Sacrament? To let us know, that the holy Ghost is given unto us by this Sacrament, to embolden us, and to expel from us shame, and fear of professing the faith of Christ, which shame and fear, principally have their seat in the forehead, or countenance of man. 9 With what preparation ought we to receive this Sacrament? First we must be baptised, before we receive it. Secondly we must be in the state of grace; for the preparation required to all Sacraments, that were instituted to confer only an increase of grace, is, to have the first grace: and so those, that are in mortal sin, must first receive the Sacrament of Penance, or at least have an act of Contrition, before they can be confirmed. And the reason of it is evident; for, as it is impossible, that a dead body should grow corporally, so it is impossible, that a dead soul should grow spiritually, unless it be first revived. 10. Are we obliged to receive the Sacrament of Confirmation? Yes; we are obliged under pain of sin to seek it, and to receive it, if we can conveniently; for this much at least is gathered out of the holy Fathers, who say, that without it, we are not perfect Christians, this Sacrament having been instituted by Christ to confer unto us the plenitude of the holy Ghost, and the full perfection of Baptism. Besides, the seven Sacraments having been instituted by Christ, as certain principal knots of Christian life, his very instituting this a Sacrament, obligeth us to make use of it: for institution in a thing of such weight, is equivalent to a command, and so he, who neglecteth to receive it, when opportunity of having it is given, sinneth. For it would be a strange kind of spiritual sloth, not to seek, and much more to neglect that means, when opportunity is offered to receive it, which Christ hath purposely established in his Church, to strengthen, and arm us against our spiritual enemies; we being on all sides so straight beset, and infested with them, during this life; but especially when before persecutors, and Tyrants, we are obliged to make profession of our faith. 11. Wherefore is it, that this Sacrament, as also Baptism, and holy Order, cannot be reiterated, or taken again the second time? It is, because (besides the particular grace proper to each several Sacrament) these Sacraments have also a second effect, which they cause in our souls, called by Divines, a Character, that is, a spiritual sign imprinted in our souls, whereby we are known to belong to Christ jesus, as persons deputed to some certain functions in his family. 12. Why do these three Sacraments confer a Character? Because by these, we are put into several states, or vocations, according to the several functions, whereunto we are deputed by receiving them. 13. What is a state? It is an immutable, or perpetual condition of life; whereby a man is solemnly deputed, and obliged to some certain acts, and works worthy his vocation: which is truly to be seen in those, who receive the three mentioned Sacraments. For by Baptism, we become servants of jesus Christ, whereby we are obliged to profess him to be our Master, and to serve him with all duty, and obedience, as servants do their Masters; and so we receive a character, which is, as it were, Christ his livery, whereby we are known to belong to his family. By Confirmation, we are made soldiers, to fight in the cause of Christ, and to follow him, as soldiers do their General; and so we are known for such, as if it were, by wearing his colours, which is expressed by a distinct character from the former. By Order, those who are ordained, are instituted officers to govern, and undergo several charges in Christ his family; who likewise are all distinguished by several spiritual marks, or characters, which do always remain in the soul, and cannot be blotted out. 14. Why do not the other four Sacraments confer also characters? Because, by them a man is not designed for any peculiar function in order to Christ his family, nor put into any permanent state, but they are given only for some particular necessity of our own, and are certain means, whereby to attain unto that perfection, which we are obliged unto by the dates, or professions, whereunto we do engage ourselves, by the other three Sacraments. As Penance, for reconciliation; Eucharist, for nouriture; Extreme Unction, to take away the relics of sin, thereby to strengthen us against the last assaults of the Devil; and Matrimony, to enable the married to bear the burden of wedlock. 15. Why is it sacrilege to reiterate those Sacraments, that confer characters? The reason of it is, because by these Sacraments, man maketh a gift of himself, and his service to God, according to the several conditions of the states, whereunto he is addicted by each Sacrament; whereby he is no more at his own disposing in that respect: which (as I said before) he doth in Baptism, as a servant, to a Master of a family; In Confirmation, as a soldier, to his General in an army; In Order, as a married man, to propagate his Church. Now, no man can give any thing, but that, which is his own, and therefore he, who hath once given himself to God any of these ways, cannot give himself again to him the same way, that is in respect of the same service, for which he gave himself before. And so it is a sacrilege to reiterate these Sacraments; for that were to release a gift, by supposing himself still free, of which he cannot be released by men, but only by God: for what is once given, cannot be given again, but belongeth to him, to whom it is given, and not to the giver. 16. Wherefore are Godfathers also appointed in this Sacrament? To the end, that the confirmed may have instructions, how to wield his spiritual arms; & also, to let him know, that although he hath received the grace of the holy Ghost, yet he must not be too confident in his own forces, but that he must humble himself, and hearken unto the advice, and instruction of others, who have more experience than himself, in Christian discipline. 17. Which Sacrament is the next in order after Confirmation? The holy Eucharist; for nature teacheth us, that life cannot be long preserved in us, without nouriture, through the want whereof, we do by little and little lose our strength, and at length perish. LESSON XXVI. Of the holy Eucharist. 1. What is the holy Eucharist? It is a Sacrament instituted by jesus Christ, under the outward forms of bread, and wine, wherein (as under a veil) are contained his true body, and blood, put there by the words of consecration, that so they may become a sacred food to nourish us spiritually, and to sanctify both the souls, and bodies of them, who shall worthily receive them. 2. What is the sensible sign in this Sacrament? It is the body, and blood of Christ, as they are presented to us, under the visible forms either of bread, or wine. 3. Where do we find a promise of grace to this Sacrament? In the sixth of S. john, where our Saviour saith, that, he who shall eat of this bread, shall live for ever, and, the bread which I shall give you, is my flesh for the life of the world. Which places are commonly understood by the Fathers, to be meant of the blessed Sacrament. And it was first put in execution by our Saviour himself, who gave it to his Apostles, at his last supper. 4. Are we obliged to receive this Sacrament? Yes; first, by reason of the institution of it, which (as we said of the Sacrament of Confirmation) doth oblige them, for whom it was instituted, to receive it; and it was instituted for all, after a certain age. And secondly, because we are in danger of spiritual death, if we do not receive this spiritual nourishment often; for every one, that he may live spiritually, hath need to be nourished spiritually: and therefore the Church doth command us at least to receive it once a year. 5. Why was it instituted under the form of bread, and wine? Because, these foodes are most common, and so most fit for that Sacrament, which was instituted for all mankind. And also, because bread, and wine, do signify the substance of all eating, or drinking; they being as it were the groundwork of all the rest; and so they are most fit to express, that this Sacrament worketh the like spiritual effects in the soul, which meat, and drink work materially in though body. 6. Doth there remain after consecration bread in the host, and wine in the chalice? No: for all the substance both of bread, and wine, are taken away, to give place to the substance of Christ his body, and blood; which only remain there united to the accidents of bread, and wine. 7. Doth the Priest, by communicating under both forms, receive no more, than he, who receiveth the Sacrament under the form of bread alone, or of wine alone? No: for he who communicateth under the form of bread alone, or of wine alone, receiveth both the body, and blood of Christ; because he receiveth his living body, which from the instant of his most glorious resurrection, can never more be separated from his blood. 8. How possibly can the true and natural body of Christ, be contained within so small a compass, as is a little piece of bread? He who told us, that he was able to make a camel pass through a needle's eye, hath power also to do this: and as he there tells us, though with men these things are impossible, yet all things are possible with him, whom we believe in our Creed, to be almighty. 9 Is Christ's body, and blood, under every part of the host, as well as under the whole? Yes; for as it is defined in the council of Trent, the least part of every host, and the least part of the consecrated wine doth contain all the flesh, and blood, the body, and the soul, the humanity, and divinity of jesus Christ. And the reason of this is, because Christ his body is brought into the visible element, in lieu of the substance of bread, and therefore it must be in every part of the element, where it was bread before: wherefore, seeing that when bread is cut into ten, twenty, or into as many pieces as you will, every piece is bread; it doth follow also, that the consecrated element, being cut into as many pieces, every piece must be Christ his body; for otherwise, Christ his body would not be in every part, where bread was: for a leg only, or an arm, is not Christ his body, no more than one wheel of a clock, is a clock. From whence it followeth, that Christ his body is not divided, when the visible element is broken, or cut in pieces: for, that which is whole in every part of the element, cannot be divided, but still remaineth, when the element is divided into parts, whole in each part. 10. Is not Christ his body then by being really in the Sacrament made subject to receive corporal impressions, as to be burned, annoyed, etc. No; for as his being whole in every part, (which is done by being deprived of local extension) maketh his body, that it cannot be divided; so it doth also make it, that it cannot receive any corporal action, or impression for there can be no corporal impression, where there is no local extension. And so, though men may be irreverent to the Sacrament, by burning it, or by giving it to a dog, yet Christ his body is not burned, or torn in pieces; nether is it annoyed, or disgraced, though it be cast into indecent places, no more than God is harmed, or disgraced, who by his Godhead is in the same places. 11. Doth the communion, or receiving of the holy Eucharist by Laics, belong to the act of sacrificing? No; for the act of sacrificing, consists in the Priest his giving, or offering up the host to God; but the communion is a gift from God to man: for after that the Eucharist hath been offered up by the Priest, to the honour of God, he doth give it to men, to sanctify them, and so God doth render to men the same gift, which men did present unto him. 12. What then is the Communion? It is not the act of sacrificing, but it is a partaking of the altar, or Christian sacrifice, after that the host is sacrificed; whereby we receive, or eat some part of the sacrificed host, as a meat made holy, by having been offered up to God in sacrifice, in acknowledgement, that we do approve of, and profess that religion, whereunto the sacrifice belongeth. 13. Is it necessary then to receive in both kinds, since both are used in the Sacrifice? No; for the Church assures us of the contrary; and this reason may be alleged, because, to make us partakers of the sacrifice, it if sufficient, if we receive any part of the host, which is sacrificed; especially in this sacrifice, where one part doth contain as much, as both. Yet the Priest, who sacrificeth, is bound to receive both kinds, because his receiving, is a consummation of the offering; and so he is bound to consummate in both kinds, what he offereth in both kinds: for, all that, which is offered, must be consummated, that the sacrifice may be fully accomplished: and because the consummation of the sacrifice, belongeth to the act of sacrificing, from thence it followeth, that the Priest only, to whom alone the act of sacrificing, or offering, is reserved, and not the Laity, can receive the Sacrament in this nature, that is, as offering it up to God, in consummation of the sacrifice. 14. What state, and disposition, is required for our worthily receiving this blessed Sacrament? It is necessarily required, to be in the state of grace, and to come to the Sacrament with a reverend, and devout heart; and that we may reap a more full benefit by communicating, we ought also to avoid actual distractions, whilst we communicate. Moreover, Sales, the holy Bishop of Geneva, is of opinion, that it is further requisite for frequent communion, that one should have no affection to any venial sin, and withal, that he have a great desire, or spiritual hunger of that sacred food. Now, by affection to venial sins, is understood a resolution to persist in them, that is, such an adhesion, or love to them, as makes a man not only to commit them often, but also not to care, or endeavour to avoid them, being so insensible of their malice, as to make little or no account of it. 15. Why must we be in the state of grace to receive the holy Eucharist? Because, the holy Eucharist is of the number of those Sacraments, which were instituted, not to confer the first grace, but to increase grace already conferred. And the reason of this is, because, to be in the state of grace, is to be in charity with God, and our neighbour, which is a thing necessary for communion, considering the nature of this Sacrament: for Christ inviteth us in this Sacrament to a banquet; but none use to be invited to banquets, but such as are his friends, who maketh the banquet, and also friends to one an other, for fear of turning mirth, and love, for which banquets were instituted, into sorrow, and contention. And for this reason, the ancient Christians, when the Pax is given in Mass, were wont to kiss one an other, in token of peace, and charity, and to communicate together. And therefore not without reason, this Sacrament is called the Sacrament of charity; whereof bread, and wine are also emblems, signifying that our wills ought to be one and the same, firmly united by love, as thousands of corns, or grapes are fast together in one loaf, or one cup of wine. 16. Why is so perfect a disposition required for frequent communion, as that one should not deliberately adhere to any sin, so much as venial? Because, this Sacrament is a pledge of God's great love towards us, and the means which he hath chosen to make a perfect friendship with us; and so every one ought to be more fervent in love, by how much he maketh himself more familiar to this sacred table: and consequently it is requisite, that he should be free, not only from mortal sin, but also from affection to venial ones; or if he find himself entangled in such affections, he should at leastwise come with a spirit, and design to free himself of them. 17. Ought all men to be exhorted to frequent communion? Yes certainly; for the oftener one communicateth, the more grace he receiveth, supposing that he cometh with that disposition, and reverence, which behoveth those to have, that come frequently to so great a Sacrament. Wherein this rule in general aught to be observed, that if one findeth by experience, (taking the iudgement and advice of his Ghostly father along with him) that whilst he useth frequent communicating, he maketh progress in virtue, in bridling of his passions, and in diminishing of his affections, even to venial sins, whereof we spoke before, without diminution of reverence due to the Sacrament; or if forbearing to communicate so frequently, he findeth himself to decrease in virtue, and in respect towards the Sacrament; then he is to be exhorted to continue still his custom of communicating frequently. But if he, who communicateth frequently, findeth himself still with the same imperfections, without making any progress in virtue; or that his reverence, and respect towards the Sacrament, is any way thereby diminished; then he is to be advised, for a time to forbear to communicate so frequently, and to endeavour by works of mortification, and other spiritual exercises, to tender himself more worthy of so frequent access to that holy table, until his Ghostly father shall judge it convenient for him to frequent the Sacrament, as formerly. 18. What communion ought to be esteemed frequent? In those persons, who are not subject to the distractions of the world, but have leisure to dispose of themselves, as they please, and to attend to spiritual employments, it may be accounted frequent communion, to communicate constantly once a week: but in others, whose vocation, and condition, doth tie them to worldly employments, and continual distractions, I should esteem it frequent communion, though they should communicate but once in fifteen days, or three weeks, unless their continual distractions be supplied by extraordinary virtue. 19 What Sacrament followeth the holy Eucharist? Pennance, for when we are sick, we must first be cured of the disease itself, before we can use remedies to take away the relics of it. LESSON XXVII. Of Penance. 1. WHat is the Sacrament of Penance? It is a Sacrament instituted by Christ, for the remission of sins committed after Baptism, whereby they that are baptised, are restored again unto grace, when by mortal sin they have lost the same. 2. Where find we the institution of this Sacrament? In the 20. chapter of S. john: As my father sent me so do I send you: receive ye the holy Ghost; whose sins ye shall pardon, they shall be pardoned them, and whose sins ye shall retain, they shall be retained. 3. What is the outward and sensible sign in this Sacrament? It is the confession of the sinner, and the words of absolution pronounced by the Priest: for, to the end that a crime may be remitted, reason requireth, that one should confess it, and make the quality of the crime manifest to him, who is to remit it; and also that he who hath authority to remit it, should pronounce the sentence of absolution, after that he hath judged concerning the nature of the crime. 4. Where is grace promised to this Sacrament? It is promised in these words: whose sins ye shall pardon, they shall be pardoned them: for, sins cannot be pardoned but by grace. And we find the practice of this Sacrament in the Acts, where the people casting themselves at the feet of the Apostles, declared the sins, which they had committed. 5. Who have power to administer this Sacrament? None but Priests, who have received it from God, and the Church. 6. What conditions are required in the Priests that administer this Sacrament? They be many, but for as much, as aught to satisfy the Laity, we may reduce them all to one: that is, to have approbation and commission from the Bishop of the place, to exercise that function. For although besides authority or jurisdiction, there is also required doctrine, and intention, yet he ought to be held sufficient in doctrine, who hath been approved by his Bishop for such: and likewise he is to be presumed to have a real intention to do, what the Church intendeth to do by this Sacrament, who hath demanded approbation to do that, which the Church doth. 7. If a man be ashamed to confess his sins to one priest, may he make choice of an other? Yes; if he do declare unto him truly the state of his conscience; that is, not only the sins he is guilty of, but also whether he be accustomed to do them, without amendment. Howsoever, it were better always to keep one ghostly father; for otherwise he is in danger to get little profit by his confessions, and so may put his salvation in hazard; which dependeth mainly on the fruits of this Sacrament. 8. What must we do to receive this Sacrament? First after a due examen of conscience, we must confess to a Priest approved by the Bishop, all our sins, that are mortal, committed since our last confession, or which we have omitted or forgotten to declare in former confessions; or if we have not mortal ones, we must confess some venial ones, with hearty sorrow, and firm purpose to endeavour to commit them no more; and with the like purpose to do the penance, which shall be enjoined us for satisfaction of our sins; and so with all humility receive absolution. So that besides the absolution, and imposing of penance, which are required on the Priest's part, three things are required on the penitents part, to wit, Contrition, Confession, and Satisfaction, and the Sacrament doth consist of all these five parts. CONTRITION. 9 Why is Contrition necessary for this Sacrament? Because this Sacrament was instituted to recover God his grace, and love towards us, which we had lost by offending him: now we see, that when we have offended one, the ready way to gain his love again, is to repent, and acknowledge our fault, this being the most natural means to solder friendship up again, when once it is broken. And so we see that by nature, every noble heart perceiving his enemy subject unto him, taketh compassion of him, and seeing him now, no more the same he was, thinketh meet to change likewise his course towards him. 10. What is Contrition? It is a sincere repentance, proceeding from the motion of the holy Ghost, touching our hearts; which maketh us to detest our sins, and to convert ourselves too God. For whereas by sin a man is averted from God, by loving some unlawful object, so by contrition his heart is averted from the unlawful object formerly embraced, and converted again to God, by loving him anew. 11. How many sorts of Contrition be there? It is divided into two general sorts, the one is perfect, which is absolutely called Contrition, the other is imperfect, which is usually called Attrition. Which difference ariseth from the several degrees of converting ourselves to God; for sometimes our conversion may be so perfect, as to make us not only forbear our former sinful actions, and complaisance in unlawful objects, but also to detest them more than hell itself; whereby through the powerful working of God his grace in our hearts, our affection towards God becometh greater, than the love of ourselves, and is more firmly rooted in us, than the love of any unlawful object: so that if it please God to preserve us in this disposition, we do easily afterwards overcome any temptation, be it never so great. Sometimes again our conversion may be so weak, as that although it be able to make us forbear, and detest sin for the present, because it is greater than our present adhesion to any unlawful object, yet it settleth not in us the love of God so strongly, as our former sinful affections had settled the love of ourselves, and so it is not so firmly rooted in us, as our present sensual inclinations are; and therefore we are afterwards easily overcome again by new temptations. And this is ordinarily the condition of penitent Christians in the beginning, who do often rise by God his grace, and yet fall again by their own weakness, until by penance (that is by works of mortification, which are the worthy fruits of repentance) and by often receiving the Sacraments, their inclination to love God above all things becometh greater, and more firmly rooted in them, than their sinful inclination to self love. Now the detestation of sin arising from the former perfect conversion, is called Contrition; the other, Attrition: which is a metaphor taken from any hard thing bruised by a harder, for if you only grate it against the harder, you may bring it into what fashion you list, but it will still remain hard at the middle; but if you do not only grate it, but beat it in a mortar, you will turn it all into dust. 12. What is the motive of perfect Contrition? It can be no other but the pure love of God for his own sake only, proceeding from the consideration of his goodness, and of the obligation we have by reason of it, to serve him, and not to offend him. And when I say, it can be no other but the pure love of God, I do not intent to affirm, that it cannot be accompanied with other pious affections, as the fear of hell, the apprehension of God his judgements, the desire of heaven, and the like; which are not only consistent with the pure love of God, but also good dispositions to procure it, and conserve it; for such is the condition of humane infirmity, as that the inferior steps by which we arrive to perfection, are oftentimes necessary to maintain us in it. But that which I intent to say, is, that the pure love of God for his own sake only, without regard to our own proper interest, must be the principal motive, and immediate ground of contrition, because no other motive but God himself, as he is our last end, can convert us wholly to God, and make us detest sin more than hell itself. Now this perfect contrition, and pure love of God hath, divers degrees, for sometimes it proceedeth purely and simply out of the consideration of God in himself, without relation to his creatures; who by reason of his own infinite perfections, and infinite goodness, deserveth to be beloved above all things, all love being due to him merely for that goodness, which is in himself; and this is the highest motive of divine love. Sometimes this pure love proceedeth from the consideration of God his goodness towards his creatures, expressed in his benefits bestowed on them, and particularly in the benefits of creation, redemption, and everlasting salvation proposed to all, who do not through their own faults deprive themselves of it. Now the consideration of God his infinite love expressed towards us by these benefits, doth move us in gratitude to love him again: which reciprocal love of ours, when it cometh to that height of gratitude, as to love him again not for our own interest, but for his own sake only; and so, to avoid sin, and to do good, merely because it is grateful to him, that is, because he would have us to do so; it is also a sufficient motive for true contrition, though not so perfect as the former. Again, this perfect contrition hath divers degrees, not only by reason of the motives on which it is grounded, but also by reason of the effects it produceth in us; for although this love of God above all things, when it produceth true contrition, be always stronger and more intense in us, than the love of ourselves, or then the love of our own interest, even in the joys of heaven, if they could be separated from God; and consequently doth make us to detest sin, more than hell itself (without which it would not be an act of true contrition;) yet it is not always so perfect, as not to leave in us some little affection to worldly things, and some relics of our former inclinations, acquired by evil habits. Sometimes again it is so perfect, as that it transporteth our affection from all created things whatsoever, and settleth it wholly upon God, so that we do not love any thing but with relation to him, whereby we cannot think of any unlawful object, but hate it, (such as we may suppose to have been in S. Paul, and S. Marie Magdalene at the first instant of their conversion;) and so it extirpateth by the very root, our evil inclinations formerly acquired by perverse habits. And this is that eminent degree of contrition, which doth not only cleanse us from the guilt of sin, but also freeth us from the pains due to our sin in Purgatory. 13. What is the motive of Attrition, or imperfect Contrition? Sometimes it may be the pure love of God only, proceeding from the consideration of his goodness, but not working so strongly in us, as that perfect love, which we have said to be the ground of Contrition, because it is not yet so strong in us, as our inclination to self love. For although we may be disposed by this love, to prefer the glory of God before any interest of our own in unlawful objects, yet if we reflect upon the pains of hell, we shall find, that we are more easily carried to detest and fear them, than sin; which is a sign, that the love of God above all things, is not yet so strong in us, as our inclination to love ourselves. Howsoever, this degree of the love of God above all things, is sufficient for attrition, because it is greater in us then the actual love of any unlawful object, and so it is of sufficient force, to make us forbear to offend God by mortal sin. Sometimes also the principal ground of our attrition may be the fear of hell, the joys of heaven, the enormity of sin, reflecting upon them with the eye of our own interest; for these motives also are sufficient to withdraw us from sin, whereby we know we shall be deprived of heaven, and incur the everlasting pains of hell. Howsoever, although (as I say) these may be the principal grounds of attrition, because they may be so strong as to make us to detest sin for our own interest, and although they be of their own nature good and laudable, because they do for the most part prepare the way to love; yet unless they do bring with them, some degree of the love of God, which is a beginning of loving him, they would not be sufficient for true attrition. And the reason of it is, because if they be not oyned with some kind of beginning to love God, though imperfectly, they do not actually convert us to God at all, but only to ourselves. And so they cannot dispose us sufficiently to receive justifying grace; because contraries are expelled by contrary motions; and therefore whereas sin is a motion averting us from God, and converting us to creatures, justification must proceed from a contrary motion, which must avert us from creatures, by converting us again to God. And so we see that the Council of Trent, speaking of Attrition, doth join with the fear of hell, (whereby we are moved to forbear to sin,) the hope of pardon, by which we are converted to God; for this hope bringeth always with it a beginning of the love of God. For there is this difference betwixt hope of pardon from man, and hope of pardon from God, that we may have some ground to expect pardon from man, whom we have offended, without any reason that may move us to love him; in regard, that although he doth not love us, yet we may be confident he will pardon us not for any good he wisheth to us, but for his own interest, either because we are useful to him, or out of vain glory, or for fear of harm that may happen unto himself, if he doth not pardon us, or the like, which are not motives fit to make us love him again. But when we hope for pardon from God, our confidence doth rest merely upon his goodness; for God doth never pardon us, but by loving us, and nothing but his own mercy and goodness can move him to pardon us: he gaineth nothing by us, and hath no need of us; neither are our deserts any at all, and to rely upon them, were not hope, but damnable presumption: so that the hope of our pardon from God, is raised by the consideration of his goodness only, which always bringeth love with it. For how can any man ground a confidence merely upon God, as the Author of all goodness, the proper object of love, without loving him in whom he apprehendeth that goodness? And this is conformable also to the doctrine of the Council of Trent, concerning the disposition, which is required precedently to justification by the Sacrament of Baptism, delivered Sess. 6. c. 6. Those who are sinners, when they understand themselves to be such, by converting themselves from the fear of divine justice, wherewith they are profitably strucken, to the consideration of God his mercy, they are erected into hope, confiding that God will be propitious unto them for Christ his sake, and they begin to love him as the fountain of all justice: and therefore are moved against sin by a certain hatred and detestation, that is, by that penance which ought to be done before Baptism. So that true attrition doth always include the love of God. And of this fear of hell, joined with the hope of pardon, the same Council teacheth us, that it is a gift of God, and a motion of the holy Ghost; for no man can love God, as he ought to do, but he whom God first loveth, and moveth by his holy grace. Now some are of opinion, that it is not sufficient, that this love be the love of God merely for our own interest, but that it ought to be the love of God above all things for his own sake only, though it be as yet but a weak and imperfect love in that kind. And they are moved thereunto for these reasons; first, because the love of God for our own interest, doth not properly convert us to God, but to ourselves only; for the end of our love is only that which moveth us. Secondly, because the end of true attrition is, to breed in us the perfect love of God, and so it must be joined at least with some beginning of it, which may by little and little increase, and bring us to perfection, according to the measure of God his grace working in us afterwards. Lastly, because the love which God requireth of us, and which is properly due to him, and without which we cannot observe God his commandments, is that love, whereby we do prefer him before all created things, and do embrace him as our last end; and therefore, when we have lost God his grace, we cannot recover it again, unless we begin with observing this precept, which is the ground of all; for this is the first thing that God exacteth at our hands, and that giveth us strength to do all the rest: but if we love God for our own interest only, we make our own happiness, which (as it is limited within ourselves) is a created and finite thing, to be our last end; and so we look upon God only as a means to attain to this end. For these reasons this opinion is very probable, and therefore the securest way is to attend to those considerations, which chief move us to love God above all things, and so to stir ourselves up to hate sin upon the same motive. This doctrine may seem hard to some, who think that we cannot love God above all things, unless the habit or motion from whence this act proceedeth, be stronger, and more intense in us, than our inclination to love ourselves: but they are mistaken, for we may have this act, though the motion from whence it proceedeth, be not so strong, as those evil habits in us, which incline us to vice and sin. For when we recollect ourselves, and consider the infinite goodness of God, our reason doth presently dictate unto us, that we ought to prefer him before all things for his own sake only; and our will (if it be not prevented with some contrary object) doth by God his grace easily follow the dictamen of reason, and affect him, as such, which is, to love him above all things; and there is no Idiot so simple, who being instructed, is not capable of this love, as well as he is of the fear of hell: and yet if afterwards we should be tempted with our own interest in some unlawful object, we are easily overcome; which is a sign, that, although we did truly love God above all things, yet the source, that is, the habit or motion from whence that love proceeded, was not so strong, nor so firmly rooted in us, as our evil habits are, which incline us to sin. I do not say, that all such acts of love are sufficient even for attrition; for Granada that learned man of the Order of S. Dominicke, and others affirm very well, that how great this attrition or sorrow of mind for sin (which increaseth according to the measure of our love) ought to be, that it may attain to the degree of perfect attrition, it is not granted to any mortal man to know; but the knowledge thereof belongeth only to that Lord, from whom nothing can be hidden. Besides, such acts of love are many times inefficacious, whereas it is certain, that true attrition ought to be an efficacious and absolute repentance. 14. Is Attrition being joined with the Sacrament of Penance, sufficient to cleanse one from the guilt of sin, and to restore him to the state of grace? Yes, supposing it be perfect attrition. But least some should mistake in this sacramental attrition, they are to know, that these conditions are required to make it such. First, it must be a supernatural act of God his grace, proceeding from some supernatural motive, grounded upon faith. Secondly, it must expel from us voluntatem peccandi, that is, it must be such a voluntary free detestation of sin, and sorrow to have committed it, as doth bring with it a firm purpose of endeavouring to avoid sin, above all evils that can befall us in this world. Thirdly, it must include an humble and resigned resolution, to undergo such deserved penance for our sins, as it shall please God to inflict upon us in this world, or in the next; as also a purpose to do worthy fruits of repentance in this life, and to perform that sacramental satisfaction, which the Priest shall impose upon us in confession. Fourthly, it must include a firm resolution, in cases of wrong done to our neighbour, to make him restitution. Fifthly, it must be joined with the hope of pardon, and confidence in God his mercy, that he will be propitious unto us for Christ his sake, through the merits of his sacred passion. Lastly, it must be accompanied with the love of God, either for our own interest, or (according to the more secure opinion) for his own sake: that is, we must begin to love him purely for himself above all things; whereby we are also moved to repentance and sorrow, for having offended him, who is our last end, and whose blessed will, as the Author of all goodness, we ought to prefer before all the world. If any of these conditions be wanting, it will not be perfect attrition, but imperfect, and such as being joined with the Sacrament of Penance, will not suffice for justification. And because none but God himself doth know whether we have these supernatural acts of sorrow, and the love of God, or no; and how great and intense this sorrow of mind ought to be, that it may attain the degree of perfect attrition; therefore it is a most commendable thing, that sometimes we should make general confessions, as some do yearly; that thereby laying before our eyes the number of our offences and grievous sins, and by help of spiritual exercises, we may be moved to a more strong repentance, and supply the defect, if there had been any for want of perfect attrition in our former confessions. Howsoever when we have done our endeavour, and find a sorrow for the past, and a firm purpose of amendment for the future, with a desire to love God above all things, we ought not to be scrupulous in searching the motive and measure of this sorrow, but we must remit the rest to the merciful goodness of God, and go with confidence and humility to the Priest to receive absolution, though our sins be never so great; hoping that by virtue of the Sacrament of Penance, almighty God will strengthen our hearts with his divine love, and supply the defects and weakensse of contrition in us, by accepting our desire thereof. And here also is to be observed, as well touching contrition, as attrition, that some think they have no love towards God, not sorrow for their sins, unless their affections be accompanied with sensible passion: but they are exceedingly deceived, for this love and grief is purely spiritual, it is not seated in the senses, but in the will of man, and it is so much the greater, when disagreeing with our sensible motions, and persisting only within the sphere of reason, it overcometh the contradiction of sense. And therefore the love and grief, which we feel for worldly things, is oftentimes accompanied with a certain tenderness of heart, and is more sensible to us, than the sorrow for our sins, or the love of God; and yet the love of God, and the sorrow for our sins is more intense in the reasonable part of man, which is his judgement and his will. For the motives of love and grief in contrition, are not corporal things, not objects fit to move our sense, but they are spiritual things, and objects that strike only upon our reason, as the goodness of God, the guilt of sin in our soul, and the like, which are not things present to our sense at all; and so it is no wonder, if for the most part they make no impression in our senses, but only in our reason: and consequently the true balance to weigh our contrition, is not our senses, but it is our reason, built upon the foundation of faith, which may be strongly moved, though our sense hath no feeling of it at all. 15. What is required for the second part of contrition, which is purpose of future amendment? To make this purpose as you ought to do, you must first consider the occasions which draw you into sin, and study with yourself, and take your Ghostly father's advice, how without greater to avoid such occasions; and you must know, that the occasions are as well in omission, as commission: besides you must prudently use such pious exercises, as may withdraw you from temptation; for no man can be thought to have an efficacious purpose to avoid his sins, who thinketh it not worth his care; how to amend them: and therefore those who return still with the same sins, out of neglect to do these things, are uncapable of absolution, unless they resolve to amend the said neglect. 16. But what if after all this they do still return with the same sins? It will not easily fall out so; for God is always ready to assist us, when we ourselves do our endeavour, and therefore the occasions being fewer, and the temptations less, there must needs be amendment. Howsoever it is to be feared, that they do flatter themselves, who think they had a firm purpose, if no amendment follow it. Where you must note, that he who falleth into the same sins, ought not to be thought to have no amendment of his life, as long as he falleth not so often, nor upon so slight temptations, as before; and if after his fall, he findeth a greater remorse of conscience, then formerly, and a more earnest and speedy desire to be reconciled again to God, and withal a serious and evident amendment in his life; for than he may hope, that his relapses proceed rather out of frailty, then from want of sorrow and purpose of amendment in his former confessions. 17. But what would you advice such persons to do, who fall still into the same sins, without any amendment at all? I would advice them, to go still to confession, and to follow the counsel of their Ghostly father; yet before they go to confession, they ought to endeavour to stir themselves up to a more perfect contrition, by using some pious meditations; and by reading often such devout books, as are apt to move in the heart of man a true sorrow for his sins, and an efficacious purpose to avoid them; and by doing worthy acts of repentance, that is, austere acts of penance, with fervent devotion, thereby to abate their affection to sin, which is the cause that rendereth their purposes inefficacious, and so to continue, until it shall please God by his grace, to strengthen their resolutions, and to amend their life: for ensuing amendment is the surest rule that either the Ghostly father or the penitent himself can have to discern, whether his repentance be true and sincere, or no. From whence you may gather the miserable condition of such persons, who go to confession but once a year, and presently without any remorse of conscience, fall again into the same sins, and continue so without thinking ever of mending their lives, until the year be come about again: for it is to be feared, that all such persons for want of a firm purpose to amend, do turn the precept of the Church, into an annual sacrilege, to their greater damnation. CONFESSION. 18. Why is Confession necessary? Because it is commanded by Christ to be used. And the conveniences of it are great; first, it is the most natural easement of sin, for we see by experience, that when one hath committed any foul fact secretly, it loadeth his heart until he hath broken his mind to some one or other. Secondly, it is the readiest way to amendment, for no man can advice himself against his own perverse inclinations, so well as an other: and that an other may do it, it is necessary he should know the particular quality, and condition of the several faults the penitent committeth. Thirdly, there can be no repentance without humiliation of ones self, for there is nothing more detestable in the sight of God, than pride, which doth always accompany sin: now there can be no more efficacious means invented to humble a man, than confession, by reason of the confusion that man hath to open his secret sins to an other man, and to lie prostrate at the feet of one, peradventure as infirm as himself, expecting judgement and absotion from him. 19 What is Confession? It is a voluntary, accusation, made by à penitent of the sins he hath committed himself, to a Priest capable to absolve him, accompanied with grief for having committed them, and with a firm purpose not to commit them any more; for confession is nothing worth unless it be joined with contrition. By the word, voluntary, we are taught that a confession made by constraint, such as criminals make before judges by force of torment, is of no value; for God above all things seeketh the will of man. By the word, Accusation, we are taught, that we must say determinately, that we have done such and such a thing, and not as some use to say, if I have offended God in such or such a kind of sin, I accuse myself of it: for he is not esteemed to accuse himself of a fault, who confesseth it with an if, when he is certain he hath committed it. By this word also we are taught, that it is supperfluous to tell any thing so in general as some do; as, that you love not God and your neighbour, as you should do, and such like; which spendeth time to no profit, for your Ghostly father knoweth that of you, as well as yourself: so that he who doth not tell some thing in particular, in case he can do it, is not esteemed to accuse himself sufficiently. By those vords, The sins he hath committed himself, we are taught, that the penitent aught to confess his sins with such discretion, as that in accusing himself, he accuse no body else: for example, if one hath committed fornication, or any other sin in company with an other, he must tell the condition of the person, when it is necessary to declare the nature of the sin, but he must not name him, or her; but contrary wise he must be wary not to say any thing, whereby the person may be known. By these words also we are taught, that we must not accuse ourselves of sins which we have not committed; so that those who through simplicity, accuse themselves of all, that is contained in the form of examen of conscience set down in their manual, do make an unprofitable confession, and offend in doing so. 20. What be the conditions of Confession? They be chief three: first that it be humble, with a true and submissive acknowledgement of our fault, accompanied with shame fastness. Secondly, that it be sincere, that is, not done for any sinister end, as out of custom to do what other men do, or for fear of some disgrace or punishment if they do it not; but it must be done with intention meelrey to appease the wrath of God. Thirdly, that it be entire, that is, that we do not voluntarily, or through negligence, conceal any mortal sin, not any circumstance, that doth change the nature of the sin; and that we declare the number of every kind of mortal sin, and not confess half to one, half to an other. 21. Which be the circumstances, that do change the nature of the sin? They be reduced to six: Person, Place, End, Quantity, Time, and Scandal: the circumstance of the person is to be declared in case of carnal sin, according to that which hath been set down in the sixth commandment: as also in other sins, when there is a particular prohibition, or when one is obliged by his profession not to commit them; as if one strike a Churchman, he is bound to declare that circumstance, because there is a particular prohibition; but if he cousin à Churchman in buying or selling, he is not bound to declare the circumstance of his person. In like manner, if a Churchman commit murder, he is bound to declare himself to be a Churchman, be cause it is an action contrary to his profession. The circumstance of place is to be declared, when it is a sacred place, in four cases, that is in the case of theft, declared in the seventh commandment, of actual carnal sin, of murder, and of drunkenness, when they are committed in the place itself. But he who committeth these sins only in thought or desire, although it be in the church, is not bound to declare the circumstance of the place, unless his desire was to accomplish his sin in the Church; for in case of such a desire, although he were out of the Church when he had it, he is bound to declare the circumstance of the place intended. The circumstance of the end, or motive, is to be declared, when any action is done for some end, that is a mortal I sin in itself; as if a man steal a sword, to kill with it, he committeth adubble mortal sin. Quantity, though it change not the nature of his sin, is yet to be declared in theft, as how much he hath stolen; or in any other harm done to his neighbour, how great it was. Time also, which belongeth properly to sins of desire, though it change not the nature of the sin, yet men ought to declare, how long they have continued in the same unlawful desire without interruption. Scandal is, when one hath committed an unlawful action, with intention to draw others to sin, or without this intention hath given an occasion, whereby others might be in danger to be drawn to sin; and this is to be declared. 22. What must one do in case, that after due examination of his conscience, he doth not know the number of his sins? In that case, it sufficeth if he guess, as well as he can, at the number more or less, and declare it in that manner to his Ghostly father: but if he cannot give any probable guess at the number, he must then confess how long time he had abandoned himself to such a sin. And concerning the number, it is to be noted, that in all internal sins, as often as the internal desire is interrupted, and renewed again, so many several sins are committed: and the same is to be understood of sins partly external and partly internal, as for example, if one out of a desire to kill a man, should continue a whole day seeking occasions to perform his mischievous intent, all that inward and outward action is but one sin, unless he had interrupted his intention of seeking to kill, and afterwards renewed it again; for than he committeth so many several sins, as he hath several times renewed his intention. 23. What must one do in case, that he be doubtful, whether he hath committed the sin or no: as also being certain that he hath committed it, yet he is doubtful, whether it be mortal or venial only? In the first case, he is bound to confess the sin as doubtful; that is, declaring it as a thing, he is not certain of. In the second case, he is also bound to confess the sin, and to leave it to his Ghostly father to judge, whether it be mortal or no. 24. What if one after the examination of his conscience should forget some mortal sin? If his forgetfulness doth not proceed from negligence, which in this case is esteemed a kind of malice, his confession ought to be judged entire, and his absolution valide: yet if afterwards he remembreth the sin, he had forgotten, if it be mortal, he is bound to confess it in his next confession. 25. In what cases is a man bound to reiterate his confession? In all these: first, if at the time of his confession, he had not contrition, that is, sorrow for his sins, and a purpose not to commit them any more. Secondly, if his confession was not absolute but conditional, when he is absolutely certain to have committed the sin he confesseth. Thirdly, if it was not entire, but that he did omit some sins, or some circumstances of weight, or did not tell the number, either through shame, or malice, or for want of sufficient examining himself; now that examination is sufficient, wherein one doth his endeavour by using moral diligence. Fourthly, if he had not an intention to perform the penance his Ghostly father imposed upon him. Fifthly, if he addressed himself to a Priest that was not approved to hear confessions. In all these cases, the Sacrament is inualide, and therefore he must confess all anew. 26. Must we confess also our venial sins? It is not necessary, although it be very profitable. 27. Is it profitable to confess all our venial sins, that occur to our memory? No; for, unless it be in those who are come to great perfection in virtue, it serveth for no end, but only to hinder their Ghostly father and themselves, from discerning in particular those faults, which require chief to be amended: and therefore it were better to confesse some only; which may be reduced to four heads. First, those, for which they find some special remorse of conscience. Secondly, those, that they think are the greatest hindrance towards their progress in virtue. Thirdly, those, that are most repugnant to the state of life and vocation they live in. Fourthly, those, which they are most ashamed to confess. 28. What is the preparation for Confession? It is a diligent examination of your conscience, by calling to mind, as fare as you are able with moral diligence (such as you would use in any worldly matter of importance) the sins you have committed. Now to do this, there is required more or less time, according as one goeth oftener or seldomer to confession, and is more or less subject to commit sin. 29. In what doth the examen of conscience consist? In three points chiefly: first, to note the sins you have committed, together with the circumstances above noted, and also the number. Secondly, to observe the motives, causes, and occasions of them. Thirdly, to think of the means, how to avoid them hereafter, by leaving the occasions and causes of them. SATISFACTION. 30. What is sacramental satisfaction? It is a performing of the penance imposed by the Priest, in token that the Penitent submitteth himself to God his justice, and that he is willing and intendeth to repair his offences by worthy fruits of repentance; whereby he is released either in part, or in whole from the pain due to sin, after that the guilt is pardoned, and also purged from those dregs and vicious inclinations, which are acquired by actual sin. So that you may observe three properties in sacramental satisfaction. 1. that it is satisfactory. 2. that it is medicinal. 3. that it is significative. 31. Why is it satisfactory? Because the Sacrament of Penance was instituted for the entire abolishment of sin committed after Baptism; now one effect of sin is a debt of temporal pain remaining to be suffered, after that the guilt itself is taken away by contrition and absolution; for he who hath broken justice, oweth the making of it up again, though his crime be pardoned. And so the performing of the penance imposed by the Priest, being a part of this Sacrament, hath (though it be never so small) a sacramental virtue to redeem, and take away some part of the said pain. 32. Why is it medicinal? Because the same reason, that showeth it to be satisfactory, doth also prove it to be medecinall: for all sinful actions have this evil in them, that they leave man in a worse disposition, than he was before he sinned, by begetting in him a certain inclination and motion, towards the same sins; which being not always taken away by contrition and absolution, it remaineth to be overcome by doing worthy fruits of repentance; and consequently the performing of that penance, which is a part of the Sacrament, hath a special virtue for this effect. 33. Why is it significative? Because it doth testify our submission to endure willingly all the pains God shall inflict upon us here, or in the next world, for the satisfaction of his divine justice, and also our intention to do worthy fruits of repentance in this life, and an acknowledgement of our obligation to perform them; for which end it hath a sacramental virtue to obtain the assistance of God his grace. And so you must not wonder, if in some cases the Priest imposeth so small a penance, in respect of the grievous offences of the Penitent, as it happeneth in those, who confess great sins at the hour of death; for the least outward act is significative, and sufficient to testify our present intention. 34. What do you gather from its being satisfactory? I gather from thence, that the satisfaction ought to correspond to the grievousness of the Penitents offences; and that it ought to be a penal satisfaction, that is, such as doth chastise the body, and manifest in the Penitent zeal of God his justice, and a spirit of godly revenge upon himself, for the sins he hath committed. 35. What do you gather by its being medecinall? I gather from thence, that the penance, which the Priest imposeth, aught to be proportioned to the diseased humour of the Penitent, and such as may withdraw him from sin; and that it ought accordingly to be augmented, or lessened, as he findeth his Penitent to amend himself more or less. 36. What do you gather by its being significative? Since that its signification doth consist in testifying the sincerity of our inward repentance, and an acknowledgement of our obligation to do worthy fruits of repentance in this life; I gather first, that when we have performed the penance imposed by the Priest, we ought not therefore to desist, but we must still go on, in bewailing our sins all our life time; for as S. Augustin saith, Poenitere est poenam tenere, to repent, is to persever in pain, to the end (sayeth he) that one may punish by revenging in himself, that which he hath committed by sinning; he therefore doth persever in pain, who always punisheth, that which it grieveth him to have committed. Secondly I gather, in case that the Priest should either through necessity (as it happeneth when a Penitent is in danger of death) or else through ignorance, or by too much indulgence, impose, so small a penance, as would have no proportion with the grievousness of the sins, whereof the Penitent is guilty, that then the Penitent by doing that small penance, must not think himself released of the debt he oweth for his sins, nor acquitted of the obligation he hath to do worthy fruits of repentance, but he must do them voluntarily, or by the advice of his Ghostly father, which will be more meritorious. 37. Are we then obliged to do worthy fruits of repentance? Yes; for as by the Sacrament of Baptism, we do solemnly renounce the world, and promise to abstain from sin, so we do by the Sacrament of penance (which is a second Baptism, and called by the Fathers a laborious Baptism) not only renew our former promise made in Baptism, but also we do add a new purpose (signified by the penance imposed by the Priest, and accepted by the Penitent) of repairing by worthy fruits of repentance, the harm which we have suffered by sin. And therefore the Council of Trent teacheth, that in the penance for sins committed after Baptism, is contained, not only a cessation from sin, a detestation of sin, and a contrite and humble heart, which things are required in Baptism; but also satisfaction by fasting, alms, prayer, and other pious exercises of a spiritual life. 38. From whence ariseth the obligation of worthy fruits of repentance? It ariseth from two heads; first from the precept, for they are expressly commanded by God. Secondly, from the nature of the thing itself; for the light of reason doth teach us, that we are bound both to satisfy God his justice, and also to repair our own losses when we are able; the one being a kind of restitution to be made to God, and the other a kind of restitution due to ourselves. Wherefore to know how fare this precept of doing worthy fruits of repentance bindeth, we must consider these two principal ends, for which they were commanded. And as for the first end, which is to satisfy God his justice for the temporal pain remaining after that the guilt of sin is remitted, you must note, that the Minister of God cannot know how much repentance and contrition the Penitent hath; nether can the Penitent nor the Minister know the value of the said contrition, nor how much more he ought to do for due satisfaction; and therefore in the primitive Church, they used to impose austere pennances for every mortal sin, which they were to perform for a long time together, yea for some sins they were to do penance all their life time, that so God his justice might be more fully satisfied: but in after ages, the Church hath mitigated that former austerity, releasing the Penitential Canons by frequent Indulgences, which she granteth from time to time for the general good of the Church; which Indulgences upon such occasions do likewise remit the pain due to sin, being granted by authority of the keys of the kingdom of heaven. Wherefore it is certain that we are not for the present obliged to the Penitential Canons, but it sufficeth, if the Priest impose such pennances as have some proportion in chastising the sinner, with as much pain and affliction, as he took unlawful delight and content in his unbridled passions, by sinful actions; which also may be prudently moderated upon just occasions, by remitting the Penitent for the rest, to the general fasts and mortifications observed in the Church, and to such voluntary afflictions, as he himself shall make choice of. In which kind it is to be noted, that every one is bound to use voluntarily such pennances, as he findeth necessary to keep the spirit of compunction from decaying in his heart, and to preserve him from danger of falling into a contempt of God his wrath, and of reparation due to his justice. And therefore although it be true, that we are not bound now to the actual practice of the Penitential Canons, yet we are obliged to be so prepared and disposed in mind, as to be ready to undergo them, in case they were absolutely necessary to satisfy the divine justice, or that they were enjoined us by the Church. From whence it followeth, that although those sinners, who have not leisure to do worthy fruits of repentance, because they are surprised by death presently after their conversion, shall be purged by the pains of Purgatory, and so be saved; as also those shall be, who have had leisure to do worthy fruits of repentance, but have performed them slackly and negligently: yet those who never had an intention to do worthy fruits of repentance in this life, or, if they had such an intention, did afterwards, when they had leisure, totally neglect to do them, will not find a Purgatory in the next world, but eternal punishment in hell, for their contempt of God his precept, in not performing that, which his justice exacteth from us in this life. The second end for which the worthy fruits of repentance were commanded by God, is medicinal: and satisfaction as it hath relation to this end, is defined thus; Est causas peccatorum exscindere, & earum suggestionibus aditum non indulgere; Satisfaction of penance, is to cut away the occasions of sin, and to give no entrance to their suggestions. Where you must observe, that there is this difference in satisfaction, as it hath relation to these two ends, that in respect of the former end of satisfying for the temporal pain, it may be released by indulgences of the Church; and one member of the Church may also satisfy for another: but the works of satisfaction, as it is a medicine, cannot be dispensed with by any authority of the Church, nor can one man perform them for another, but every man is bound to perform them himself, otherwise they will be of no value for that end. And therefore the Council of Trent doth seriously admonish all Priests, that they should not wink at the sins of their Penitents, by enjoining small pennances for great sins, lest that thereby they themselves become partakers of other men's sins. Now you must know, that the immediate occasions of sin, which we are bound to cut of, are of three sorts: some are external, and outward to us, and consequently such, as we may readily separate ourselves from; as for example, the haunting of such or such persons, the frequenting of such places, the doing of such actions, the undertaking of such employments, and the like, whereby we are usually drawn into any mortal sin of what sort soever, as of envy, detraction, contention, sedition, faction, drunkenness, lechery, or any other; all which occasions are readily cut of by avoiding the said persons, places, actions, employments, etc. Other occasions are within ourselves, which, although we do carry them about us, yet are such, as we may in time totally free ourselves from; and these are the relics of actual sin, that is, the perverse habits, and stiff inclinations to sin, which the custom of sinning leaveth in us, which habits we are bound to endeavour to root out by the worthy fruits of repentance, that so we may restore ourselves to the former state we were in, before we sinned. The third sort of occasions are also within ourselves, and such as will bear us company to our graves, because we can never totally separate ourselves from them; and these are the inclinations co several sins, proceeding from the natural disposition of our bodies, joined to the general concupiscence, wherewith all mankind is infected by original sin. And although we are not able to separate ourselves totally from these perverse inclinations of nature, yet we may abate them so, as to take away all immediate danger of being drawn by them into mortal sin: and this we are bound to do, especially having found by experience, in sinning actually after Baptism, our own weakness, and having discovered in particular, those inclinations, by which the Devil, and our concupiscence do draw us into sin. And because this cannot be done, but by doing worthy fruits of repentance, therefore we are obliged to do them, that thereby we may cut of all as well inward as outward immediate occasions of sin. In so much, that it is to be feared of those, who neglect to do this, that either they never had that contrition, which is necessary for the Sacrament of penance; or if they had it, that it is decayed in them; for true repentance showeth itself in effects, and as the Apostle sayeth, it worketh steadfast penance to salvation. Nether must any man, who hath used the austerity of penance for some time, think himself afterwards secure, as if he had no need any longer to do worthy fruits of repentance: for this is the sin of pride, the most odious sin of any in the sight of God, for the cure whereof he doth oftentimes permit such persons, to fall into some palpable gross sin. Wherefore the fruits of repentance, so fare forth as they are medecinall, are always necessary, and must never be laid aside in this world; for, that original concupiscence, which drew us into the first relapse after Baptism, and can never be rooted out in this life, aught to render us wary all our life time, and to teach us after a wound to take more heed, and to work our salvation with fear and trembling. For (to use the words of the Council of Trent) since that we know, that we are not as yet regenerated into glory, but only into the hope of glory, we ought to stand in fear of that strife, which yet remaineth in us, with the flesh, the world, and the Devil. 39 What are the worthy fruits of repentance? You must observe, that penance is done two ways; the one inward, consisting in the contrition of the heart; the other outward, consisting in the affliction of the flesh: when we do condemn and reprove our sin, than we have repentance; when we do by ensuing satisfaction punish, and correct our sin, than we begin to do the worthy fruits of repentance; and when our pain in punishing, and our diligence in correcting sin, is no less, than our pleasure was in doing the sin, and our care in pursuing it, than we do accomplish the worthy fruits of repentance. As for example, if one hath stolen other men's goods, besides the ceasing from sin, and the restitution of the same goods, let him begin to give his own: if he hath used fornication a long time, let him chastise his flesh as long time: if he hath done injury to any man in word or deed, let him not only make amends with humble and good words, but let him labour to reconcile his enemies with kindness and benefits. In fine, as a sinner before his conversion, was wholly occupied, and busied in the works of sin, so after his conversion he ought to be as fervent and diligent, in doing of good works, to the honour of God, and his soul's salvation; according to that of S. Paul, As you have given the parts and members of your body and soul to serve uncleanness, heaping iniquity upon iniquity; so give and apply the same parts and members of your body and soul, to serve righteousness for your justification. That is to say, take as much pains to purge, and wash away the dregs and filthiness of your sins, gathered by your naughty living, as ye took pleasure before to defile, and infect your souls by the same. 40. What works of penance are the most proper, to redeem the pain due to sin, and to purge us from the filthiness it leaveth in us? Although all good works in general do help to both these ends; yet you must note, that those works are most proper to satisfy for the pain, which are in themselves painful, and do chastise the flesh; whereas those are most proper to cure the diseased humours left by sinful habits, which are joined with the practice of their contrary virtues. Howsoever there be three principal works of satisfaction, specially commended in the Gospel for both these ends, which are fasting, prayer, and almesdeeds. Fasting is a medicine to heal perfectly those sins, which we have done by concupiscence and desire of the flesh, against ourselves, and our own bodies. Humble and devout prayer, and especially daily meditation, of our Saviour his Passion, is a medicine to heal perfectly the pride of life, the contempt of godliness, and presumption of mind, which are sins immediately against God. The giving of alms is a medicine to heal perfectly those sins, which are committed by covetousness, deceit, oppression and unjust dealing against our neighbour. Now the Scripture joineth for the most part these three together; because one without the other two is of little value; for fasting without lifting up our mind to God by prayer, and without mercy to a man's neighbour is little regarded by God; and his prayer, who will not bridle the desires of his flesh, or shutteth up his mercy from his neighbour that needeth it, is not heard by God; no more are alms meritorious, if they want the fellowship of prayer, or be joined with surfeiting on the pleasures of the world: but when all three are joined together, they are of great force, to appease the wrath of God, and to purge our souls from all filthiness. And here it is to be noted, that under fasting are contained all bodily pains and labours, as watching, lying upon the ground, using of haircloth, disciplines, and the like, which ought not to be used, but with discretion, and by advice of Ghostly fathers, that they may correct, but not destroy the body. Under prayer are contained the prayers of others, as of Priests, poor Scholars, poor men, and such as by our liberality are procured to pray for us. Under alms are contained all the works of mercy as well corporal, as spiritual, all which are of great value, it being undoubtedly the most efficacious means to obtain mercy at God his hands, to exercise first the same ourselves unto our neighbour. 41. Which works are those that are called the works of Mercy? They are of two kinds, seven corporal, and seven spiritual. The corporal are. 1. To feed the hungry. 2. To give drink to the thirsty. 3. To cloth the naked. 4. To harbour the Pilgrim. 5. To visit the sick. 6. To help the imprisoned, and to redeem captives. 7. To bury the dead. The spiritual are these. 1. To give counsel to those who want it. 2. To instruct the ignorant. 3. To correct the sinner. 4. To comfort the afflicted. 5. To pardon offences. 6. To suffer patiently injuries. 7. To pray for the living and the dead, and for those who persecute us. And this may suffice for this mportant part of the Sacrament of Penance, which is of such weight, as that the neglect of it, is the chief cause, why so few are saved; whereby that sentence of our Saviour is verified, multi sunt vocati, pauci vero electi: and which caused S. Ambrose to say, that it is easier to find one, that hath kept his first innocency of Baptism, than one that hath done convenient penance. And therefore we ought continually to stir ourselves up to do worthy fruits of repentance, by considering, that the sufferings and pains of this life, are not equal to that fault, which is remitted, nor to that pain, which we have deserved, nor yet to that glory, which is reserved for us. Now you must know, that besides this satisfaction due to God his justice, and the reparation, which we own to ourselves for the recovery of our former strength and vigour in grace; there is another due to our neighbour, in case that our sin be an act of injustice towards him: which reparation is done by restitution, and making him an amends for the harm done to him; and the Penitent is obliged to perform this, whether the Priest imposeth it or no. And you must note, as well concerning sacramental satisfaction, as also the restitution to our neighbour, that it is sufficient for the validity of the Sacrament, that you have truly and really an intention, when you go to confession, to perform these things; and therefore if afterwards you do not perform them, though you commit a new sin, and so are bound to confess it, when you go next time to confession, yet your precedent confession was valide, and needs not to be repeated. 42. What Sacrament is next in order to Penance? Extreme Unction; for by it we recover our former strength after our fall, and take away those languish which the mortal disease of sin doth leave behind it. LESSON XXVIII. Of Extreme Unction. 1. WHat is Extreme Unction? It is a Sacrament instituted by our blessed Saviour for the sick, to blot out the relics of their sins remaining through negligence, after the former Sacraments; that thereby their souls may be strengthened against the last temptations, and fierce assaults of the devil, and of death; or else thac they may recover their bodily health, if it be expedient to their salvation. 2. What are these relics of sin? They are a kind of weakness or languishing left in the souls of them, who have neglected after they have offended God, to cure themselves perfectly by penance, and to re-establish themselves firmly in the state of grace. 3. What is the outward and sensible sign of this Sacrament? It is the anointing the sick person with oil. 4. Where do you find in scripture grace promised to this visible ceremony? In the Epistle of S. james, in these words: Is any one sick amongst ye? let him call in the Priests of the church, and let them pray over him, anointing him with oil, in the name of our Lord, and the prayer of faith shall save him who is sick, and our Lord will comfort him, and if he be in sins, they shall be pardoned him. 5. Who are the ministers of this Sacrament? None but such as are Priests. 6. Are we obliged to receive this Sacrament? Yes, for the reason above alleged; in so much, that if any man lying sick in extreme danger of death, hath sufficient opportunity to procure the administration of this Sacrament, he is bound to procure it. 7. What preparation is necessary for this Sacrament? He who receiveth it, is bound to be in the state of grace: for he who is sick, cannot be a convalescent, unless he be first cured of his disease, and freed from danger of death. Besides, he is bound to have a desire to receive the Sacrament, to the end for which it was instituted, in case he be in his senses when it is given him. 8. At what time is this Sacrament to be received? Many commit great folly and error herein, driving it of until their very agony and loss of senses, whereby for want of more ample disposition (with which in their better iudgement they might receive it) they lose a great part of the grace, which this Sacrament might happily confer unto them: the true time therefore to receive this Sacrament, is, when the physicians shall judge the party to be in apparent danger of approaching death; that heauenly remedies being applied, when humane helps are justly doubted will fail, health may thereby be restored, if God so please, or the sick person be furnished with grace to resist the last assaults of the devil: and therefore as this Sacrament ought not to be demanded, when there is no danger to die, so ought it not to be deferred so long, until no hope remains to live. 9 Of what age ought they to be, to whom this Sacrament is administered? They ought to be arrived to perfect discretion, and judged capable of malice and sin, for otherwise it would want matter to work its proper effect. Wherefore such as may be judged capable of the use of the Sacrament of penance, may also undoubtedly be admitted unto this. 10. Wherefore is this Sacrament applied unto our eyes, ears, nose, lips, hands and feet? Because they are the organs of our corporal senses, whence sin doth usually take its beginning, as being the windows, and proper doors, whereby sin makes entrance into the heart of man, to wound his soul. 11. What Sacrament followeth Extreme Unction? Order: for according to nature, parts are precedent to the whole which results out of them; wherefore we were first to declare the Sacraments which concern every particular member of the Church, and afterwards that which concerns the whole body, and the procreation of new issue, which is Order. LESSON XXIX. Of Order. 1. What is Order? It is a Sacrament instituted by JESUS CHRIST, whereby power is given to men to undergo Ecclesiastical functions, and grace to perform them worthily. 2. What is the visible sign of this Sacrament? and where do you find grace annected to it? The visible sign is the imposition of hands, to which S. Paul declareth grace to be annected 1. Tim. 4. Do not neglect the grace which is in thee, which hath been given thee through prophecy, with imposition of the hands of the presbytery. 3. What doth Order correspond unto in our corporal life? It correspondeth to marriage, and must consequently be to breed spiritual children, who being generated by Baptism, must afterwards be bred up, instructed, and governed: and this is proportionably divided into three actions, which in the mystical language are called purgare, illuminare, unire. The first, is to withdraw the parties from the love of natural objects, to that which is supernatural: the second, is to instruct them and let them know what is necessary to supernatural life, and to enable them to live accordingly: the third, is to induce them to do what is necessary, according to their knowledge and ability. The first, is done partly, and chief in the beginning, by ceremonies, and majesty of holy rites, at which sensible men standing in admiration, begin to think there is some greater mystery included, and so desire to learn and understand it: the second, is done chief by the holy Sacraments, and by catechising, by which the people understand what is to be believed, hoped, and put in practice, and are enabled to perform it: the third, is done by government and preaching, by which men are set forward, and kept in order, to do what they have understood, aught to be done. Now according to these three functions, the Ecclesiastical Hierarchy is constituted, of Bishops, Priests, and Ministers; and it is called Hierarchy, that is, holy principality. 4. Which of these functions belongeth properly to the Bishop. The third, which is to govern and preach, for government is of greatest difficulty, and most necessary, seeing that it attendeth to make us do, what we know. Now both the difficulty and necessity of doing is fare greater, then of knowing; for the obligation is greater after knowledge, and the difficulty of doing no less: so that to make us do, is the proper effect of the holy Ghost; and the field where nature and grace use their stratagems, and fight their pitched battle. Government therefore, by which we are set on to do what we know, belongeth chief and properly to Bishops, from whom all inferior Priests, as well as the people, are to take their rule and directions. And Christ to the end that their government might be more authorized, hath reserved to them, and to their character, the Sacrament of Confirmation, whereby we become perfect Christians, by receiving the manlike strength, and growth of charity; and also the Sacrament of Order, by which authority is given to others to be governors. Besides in regard of their government, Christ hath given to them jurisdiction in a more eminent degree; then to other Priests; that is, an authority to excommunicate all public and notorious sinners, who being called to judgement, refuse to come, or if they come, refuse to obey the sentence of their judge. Which excommunication is not inflicted to destroy them, but as a medicine to correct them, that thereby they may be ashamed of their fault, and seeing themselves deprived of the participation of Christ his merits given by the Sacraments, and of the merits of the Church, they may be moved to amend their lives, and to return to live amongst Christian people, like Christian men. And as the Bishop hath power to excommunicate such persons, so also hath he power to absolve them again from excommunication, when they are penitent, and obedient. So that these functions belong properly to Bishops, to govern in chief; to chastise the wicked and disobedient, by excommunicating them; to preach and exhort; to administer the Sacrament of Confirmation; and to administer the Sacrament of Order. 5. Which function belongeth, properly to Priests? The second, that is to instruct, and administer the Sacraments: to them also it belongeth to assist the Bishop, and to govern under him, and to preach by commission from him. And Christ by reserving to them the function of sacrificing and the administration of divers Sacraments, hath dignified also their persons, because it is necessary for their office, that they be respected by the people. So that the functions of Priests are chief these, to assist the Bishop in governing, and preaching by commission from him, to offer up to God the holy sacrifice of Mass, and to administer all Sacraments, excepting Confirmation and Order. And from hence we may gather what respect is due to Priests; for certainly, if we own respect to those who bear temporal offices in the common wealth, we own a fare greater respect to them, whose persons Christ himself hath dignified with the greatest and highests functions that are exercised upon earth, having made them his ministers, not of riches and temporal commodities, but by whose hands his heavenly graces, and everlasting treasures of his mercy are conveyed to the people. 6. What function belongeth to Ministers? The chief is to assist the Bishop and Priests in the administration of Sacraments, and in the sacrifice, and other Church services, that so they may be performed with due majesty, by decent ceremonies and holy rites, and discipline be observed in the Church. 7. How many degrees of Ministers be there? They are in all six: whereof the two first, that is, Deacons, and Subdeacons', are called Greater, because they serve immediately about the holy Eucharist, and about the Priest's person in the Sacrifice of Mass: and so the Deacons who are next to the Priests, have also annexed to their office to assist the Priest in his function, and consequently by commission from him, or from the Bishop, to administer some Sacraments, and also to catechise. These two degrees of Ministers are also called Holy, because for their greater purity they are obliged to observe perpetual chastity, and to say the canonical office. The other four degrees, are called Lesser, because they are employed in functions and rites, which are more remote, and not immediately about the holy Eucharist, or the Priest's person at the altar. 8. How many several Orders be there in all? They are commonly reckoned to be seven, to wit, the Order of Potter, Lector, Exorcist, Acolite, Subdeacon, Deacon, and Priest. 9 Why are not Bishops reckoned amongst the rest? If you reckon Episcopacy, and add it to the rest, than indeed they are in all eight Orders: but commonly it is not named with the rest, for two reasons: first, because it is an eminent degree which surpasseth them all; as being the source from whence all the rest are derived; for they all proceed from it, and end in it; and so as in a kingdom, the king is not reckoned in the number of the officers that govern under him because his power is transcendent, and runneth through all the magistrates of the kingdom; no more is the Bishop reckoned ordinarily in the number of the other Orders, for he is in his church as the king in his kingdom, the prince and head of all Ecclesiastical hierarchy or holy principality. The second reason is, because if we take priesthood in its full latitude, Episcopacy is also included in it; for the name and office of priesthood, doth signify two things, the first is ordinary authority or jurisdiction, to govern men in order to salvation, and to God his service; the second is power to offer Sacrifice to God; which two functions are expressed by two words or names appropriated commonly to Priests, to wit Presbyter, and Sacerdos; for Presbyter and Presbyterium, which is a Greek word, do import a superiority and power of governing, as Senior and Senatus do in Latin: Sacerdos and Sacerdotium have relation to sacrifice, and they come from Sacer or Sacrare, which is to make holy, and so they import power to offer up sacrifice, which is a holy and sacred function. Now then from-hence it followeth that the order of priesthood is twofold; the one being only of inferior Priests, who are those whom we commonly call Priests, to whom it belongeth to Sacrifice, but not to govern in chief; the other of superior and chief Priests, who are only Bishops; to whom it belongeth not only to Sacrifice, but also to govern in chief. Wherefore seeing that priesthood, doth signify these two functions, and that the first which is to govern in chief, by ordinary authority conferred upon men by Christ himself, is the more principal, absolutely speaking, (though in some respect the other may be preferred) as being that by which the second is directed and ordered, and belongeth only to Episcopacy, it followeth, that Episcopacy is included under the name of priesthood. 10. Is the Sacrament of Order necessary? We have said above, that it is absolutely necessary for the whole Church: besides it is necessary for every one in particular, that undertaketh the administration of Sacraments; and also regularly speaking, those who undergo the office of spiritual government, and preaching, aught to receive orders first; unless it be in such cases, in which the Church, or the Pope do upon some occasions grant jurisdiction to some persons without Orders, by commission and authority of the Sea Apostolic. And here you must note, that the giving of Orders and jurisdiction, is that thing, which is commonly called Mission, which is a power to preach that doctrine, which is taught by the Catholic Church, as also to administer the Sacraments in the same manner, and in the same sense, as that Church intendeth and practiseth. So that whosoever teacheth any thing contrary to the doctrine of the true church (fromwhence all spiritual power is derived,) doth put himself upon a function, which he hath no authority to do, for want of Mission. From whence it followeth that Luther, Caluin, and all founders of heretical sects, as also all their adherents and successors do want Mission, and do not enter in by the gate, but do break in by stealth, in presuming to advance their own inventions, instead of preaching that doctrine, which preachers are warranted to by Mission. 11. What Sacrament is next after Order? Matrimony, which is the seventh, and last. It is put after all the rest, because it doth not belong either to every one in the Church in particular, or directly and immediately to the whole Church in general, as Order doth; but it was instituted directly and immediately for one only particular state of persons: although indirectly and remotely it belongeth to the preservation of the whole, in regard that the Church cannot subsist without procreation of mankind; for grace presupposeth nature, as the ground to work upon. LESSON XXX. Of Matrimony. 1. WHat is Matrimony? It is a Sacrament instituted by JESUS CHRIST, to establish a firm and faithful fellowship, betwixt man and woman in holy wedlock, for the procreation of children; who afterwards by their regeneration in Baptism, becoming the children of God, may serve him, and continue the succession of his holy Catholic Church. 2. What is the sensible outward sign of this Sacrament? It is the mutual consent of the man and woman, declared to each other by words, or by some other outward expression. 3. Where do we find in Scripture, that grace is promised to the contract of Marriage? We find it in the Apostle Eph. 5. where speaking of Marriage, he sayeth, This Sacrament is a great one; which words are, according to what the Church and the Fathers teach us, to be understood of a Sacrament properly speaking: now there is no Sacrament in the new law, which doth not confer grace. Again the words following, but I say in Christ, and the Church, do signify that marriage doth represent the union of Christ with his Church, which union doth consist in grace and charity; which showeth that there is grace and mutual charity, conferred upon the married people towards each other, whereby Matrimony is truly a representation of Christ his union with his Church. 4. Is this Sacrament necessary? Marriage may be considered either as it is a Sacrament, or else as it is a contract ordained to an office of nature, and as such, it is not necessary to any in particular, but it is absolutely necessary to the whole world in general, and consequently to the whole Church, which is the principallest community in the world, and so it was commanded by God from the beginning of the world, and it must continue as long, as the world shall continue. But if we consider it as a Sacrament, it is necessary for every one in particular, that embraceth the state of wedlock in the Church; in so much, that it would be a great sin for any Christians to contract a marriage, without observing those conditions, which are necessary to make it a Sacrament; or which are required to make the administration of it lawful: and therefore diligence must be used beforehand, to see that there be no impediment that may render the Sacrament either inualide, or the reception of it unlawful. 5. What impediments do render the Sacrament of Marriage unlawful? They are many, as for example, the prohibition of the Church, that is of the Bishop, or of any other in his place, who may upon just occasions forbidden for a certain space of time, such or such persons to marry together. As also if either person hath made a simple vow of chastity, or a vow to enter into Religion, or to be a Priest or not to marry. 6. What impediments be they which make the Sacrament inualide, and the contract of Marriage of no force. They are fourteen, concluded in these verses. Error, conditio, votum, cognatio, crimen, Cultus disparitas, vis, ordo, ligamen, honestas; Si sis affinis, si forte coire nequibis, Si Parochi, & duplicis desit praesentia testis, Raptave sit mulier, nec parti reddita tutae. Where you must note, concerning Consanguinity, that the marriage is inualide, if the parties be allied to one another within four degrees of kindred inclusiuè: and the same is also of Affinity. 7. What is the end of Matrimony? The immediate end is corporal generation of children; the remote end is their spiritual regeneration by Baptism; and proportionably, their nouriture and education conformable to these two generations. 8. Are then all Fathers and Mothers bound to instruct carefully their children? Yes, and to teach them exactly not only by words, but also by example all that, which concerns faith and Christian behaviour, that they may serve God, every one according to his condition: for a father ought to be in his family, as the Bishop is in his Church, according to S. chrysostom and S. Augustine. 9 How cometh it to pass, notwithstanding that the Apostle doth prefer a single life before Marriage, that marriage should have this excellency above a single life, as to be a Sacrament? Because it is an Image of the sacred union betwixt jesus Christ and his Church; for as jesus Christ is one with his Church, so that they cannot be separated; so is the husband inseparably one with his wife: and as jesus Christ hath loved his Church, and her children so much as to die for them; so ought a husband to love his wife, and the children, which God hath given him, most perfectly and cordially. Besides the state of marriage hath many burdens, and therefore men have need of a special grace to sustain them, which is conferred to them by this Sacrament. 10. Which be the fruits, and good effects, that spring from the grace of this Sacrament? First, by the grace of this Sacrament, the married people are much enabled, to preserve true love and mutual loyalty to each other. Secondly, it conferreth to them grace, to give good and virtuous education to their children. Thirdly, it giveth strength, to support with Christian courage the great and many tribulations, which the Apostle assures us, that the state of marriage is subject unto. 11. What is the reason, that we find so few of these happy effects to proceed from the grace of this Sacrament; but see very often the quite contrary in their place? The reason is, because so few dispose themselves with due preparation to receive this Sacrament; some aiming only at their own temporal wealth, or sensual pleasure; others employing their whole industry in mere profane thoughts, as in providing sumptuous, great cheer, costly apparel, and jovial mirth, scarce admitting one serious cogitation, for the spiritual disposition of their souls unto this holy Sacrament. Others finally by their sinful life, and brutal sensuality, do lose the grace of God, and by this means they also frustrate both the grace, and the former many good fruits of this Sacrament; and are most justly punished with the quite contrary most unhappy effects, of impatience, brawling, hatred, and jealousy. LESSON XXXI. Of God his Actual grace. 1. Were the Sacraments instituted for no other end, but only to produce in us habitual or sanctifying grace? Yes, they were instituted also to be principal instruments for the obtaining of God his assistant actual grace; that is, every Sacrament doth obtain from God that actual grace for us, which shall be necessary, when we are to perform those things, for which each Sacrament was instituted. 2. How is this done? This is done through the virtue of sanctifying grace received by the Sacrament; for Sacraments have this property, that they do confer unto us together with habitual grace, a special title, whereby God is ready to give us more abundantly his actual assistant grace, when any occasion requireth it; which title is nothing else (in the opinion of many) but the habitual grace itself as conferred by the Sacraments. Fromwhence we may gather, how careful we ought to be to preserve this habitual grace; for by losing it, we lose not only the habitual grace itself, but together with it, we lose also the special title, which we had by the Sacrament, to God his assistant actual grace, and so we are deprived of the same special title for ever, unless through God his infinite mercy, we do recover again by true repentance our former habitual grace. And this is to be understood in respect of ourselves only, for where the particular helps obtained by the Sacrament, do concern the good of others (as they do in the Sacrament of Order) then though the Minister be never so wicked, yet his functions will be valide, and he himself oftentimes be assisted with special helps, or discharge his office, though peradventure not for his own profit, yet for the benefit of those he governeth. 3. Why do you say that the Sacraments do give us a title to that actual grace, for which each Sacrament was instituted? Because each Sacrament was instituted for a peculiar end, and so every one of them doth not confer unto us a special title to any grace, but only to that for which it was instituted; for by the grace of Baptism we obtain those helps from God, which are necessary to overcome the temptations that occur through the common condition of humane frailty, in a more plentiful measure then ordinary. By the grace of Confirmation we obtain those helps, which are necessary to overcome extraordinary temptations, as persecution of Tyrants, and the like. By the grace of the holy Eucharist we obtain those helps, which are necessary to make us love God fervently, and to do heroic works of charity. By the grace of Penance we obtain God his assistance to produce worthy fruits of repentance. By the grace of Extreme Unction we obtain helps from God, to overcome those extraordinary temptations, which by occasion of our former sinful life may befall us at the hour of death. By the grace of Order we obtain those helps, which are necessary for performing worthily Ecclesiastical functions. And lastly by the grace of Matrimony, those helps are obtained, which are peculiarly necessary for that state of life, which is exposed more than any other to dangers, by having a perpetual conversation with the world. 4. Seeing that we receive by the Sacraments, so many helps from Almighty God, how cometh it to pass, that those who receive the Sacraments, are notwithstanding still in danger to fall, and to lose their first sanctifying grace, by yielding to temptations? The reason of it is, because although we receive from God, by means of the Sacraments, sufficient grace to overcome temptations in all occasions, yet we are become so corrupt through the sin of our first parents, as that we do oftentimes neglect to consider, and regard with diligence and gratitude of mind, the inspirations, and wholesome motions of the holy Ghost, and to embrace that grace, which is offered unto us through Christ, and which moveth us to do good things. And therefore we ought always to pray to God, that he will finish what he hath begun, by increasing his grace towards us, and by rendering it efficacious in us: for this is that great mercy of God, on which we do all depend. 5. What is this actual and efficacious helping grace of God? It is an internal motion from God, composed to us, through the merits of jesus Christ, whereby we are enlightened and strengthened so, as to perform, what God requireth at our hands. 6. Are we able of ourselves to merit this happy grace? No, we are not able of ourselves to do any thing at all, whereby we may obtain or invite God to grant us that first grace, which moveth our hearts, and putteth us in the way of salvation; but it is purely given us by God's mere goodness and mercy, by which he prevents, and attracts all such, as approach unto him. 7. Is this first grace sufficient alone for us? No, for although by it we are put into the way to obtained God his happy favour, and to enter into his service; yet we are not able to advance one step, unless he do assist us again with new succour, and new grace, for each godly action, which we shall do: but with his grace nothing is impossible unto us. 8. Can we do any thing, whereby to merit this second advancement in the way of salvation? By the help of God his first preventing grace, we may do some thing, whereby God may be moved through his goodness to grant us a second grace, and so again other favours and graces after it: but we cannot do any thing whereby this second grace shall be due unto us. For although by works done by us in the state of grace, we do merit de condigno, as Divines term it, an increase of sanctifying grace, and a reward in heaven, yet by them we cannot merit de condigno the gift of perseverance, or that efficacious actual assistance of God, without which we never do the least godly work. Howsoever, if we use our endeavours to show ourselves such, as unto whom the grace of God, whereby we were inspired and moved at first, was not given in vain; and if we be not deficient, but being guilty of our own weakness, do still persever to call upon God; there is no doubt but that he who gave us the beginning, will perfect it, and work in us both to will, and to perform: for he is naturally good, and willeth all men to be saved, and hath provided for them all things, by which they may be saved; except by their own malice they will be evil. For all such as do sin, and are damned, are certainly the authors of sin, and damnation to themselves; God is nether the author of sin, nor cause of damnation: although he be the author of all good, and of salvation; for (as I said before) we cannot do the least godly work without his grace. 9 Do we then depend continually in this life on the pure mercy of God, for the doing of godly works? Yes; for let us come to what we shall still have need of a new continual assistance from God, to maintain us in it, and to make us to continue to do godly works; which assistance we can never deserve, so as to make it our due. Howsoever although this actual grace whereby we are enabled to do any godly thing, proceedeth from the bounty of God alone, and though we be at first inspired and moved to will without our own endeavour; yet to will actually, that is, to resist temptations, to persist in goodness, and to go forward in virtue, is the joint work both of the grace of God, and of our own free will and endeavour; and therefore as on the one side, we ought not so to extol free will, as to diminish the necessity and efficacity of God his grace; no more ought we to preach the grace of God so, as thereby to take awy free will. 10. Whence proceeds this our great necessity of God his holy grace? It proceeds from man's corrupt nature during this mortal life, which by the holy Scripture is called Concupiscence; for Adam and Eve by their first sin, infected the whole man, both body, understanding, and will, by yielding to those three sinful suggestions of gluttony, curiosity, and pride; whereby concupiscence seized entirely upon them, and descendeth to us from them, and stirreth us up continually, to rebellion against the law of God, by sinful motions and temptations, which can never be overcome by us, without God's helping grace afforded us by the merits of jesus Christ: and all the virtue and exercise of a Christian in this world, doth consist in fight against this concupiscence, and in diminishing it by little and little. 11. Is there no other means but the Sacraments to obtain from God, his helping and preventing grace, which is so necessary for us? Yes, there is also prayer, which is a general means to obtain all kinds of actual grace. LESSON XXXII. Of Prayer. 1. What is Prayer? Prayer is any elevation of our mind to God, but most usually that act is called such, whereby we do testify to God our desire, demanding him to grant it in effect. 2. What be the effects and fruits of Prayer? They be very many, and very great ones: first it obtaineth us remission of sin, and God accepteth it for satisfaction of the pain remaining due to sins after that the guilt is remitted. Secondly, it increaseth our hope and confidence in God, for it is certain, that he who hath frequent access to any person, becometh more familiar and confident with him. Thirdly, it inflameth charity, for it is impossible to converse often with God, who is all fire of love, without receiving some heat from his sacred flames. Fourthly, it increaseth humility and fear, for how can one be continually ask, and humbling himself like a beggar, but that he must needs perceive his own poverty, and stand in fear of offending him, of whom he hath continual need. Fifthly, it produceth a contempt of the world, and a delight in spiritual and celestial things. Sixthly, to omit many others, it maketh one honoured and respected by the Angels themselves, who cannot choose but bear reverence to him, whom they see familiar with God himself. 3. What be the conditions required in prayer, that it may produce these happy effects? The be seven. The first is discretion, that we demand nothing but such things, as are either necessary, or conducing to eternal salvation; for it is certain, that he who demandeth things that are unprofitable, or hurtful to his soul, deserveth not to be heard, but to be chastised. The second is faith, that we do firmly believe that God, to whom we address our prayers, is good, and able to grant what we demand. The third is hope, by which we do confide in God his goodness, that he will grant what we demand. The fourth, is charity, that is, that we be in the state of grace, or at least that we have a hearty desire of repentance and amendment. The fifth is humility, for it it most reasonable, that he who is a beggar, should humble himself before him, from whom he desireth relief, and that he should rely merely upon his goodness, and not upon his own merit. The sixth is devotion, for it is not enough to ask with his lips, but he must ask from his heart, with care and solicitude, and with an ardent desire to obtain what he asketh. The seventh is perseverance, for God will not have us to ask once only, but oftentimes, that so trial may be made of our constancy. 4. Must not our prayer also be continual? Yes; for as our want of divine assistance is continual, so must we pray continually to God for it, and our Saviour doth command us to do so. 5. Must we then be always upon our knees? No; for there are many sorts of prayers: the first by words; the second by thoughts only; the third by actions; the fourth by sufferings: and it is sufficient that a man be always praying one of these four ways. 6. How must we pray by words? By so putting ourselves in the presence of God, that if he please to assist us, we may lift up our hearts and thoughts to him. 7. How must we pray by actions? By doing good works to a good end, and by leading a good life through the light of faith in God's service. For if our good works have force to merit for us eternal glory in heaven, they may well be thought to have force enough to obtain any thing, that is necessary for us in this life. 8. How must we pray by suffering? By bearing with patience the evils, misfortunes, and afflictions, which it shall please God to send us; this being an excellent way to draw upon us his blessings and graces: for as actions are more powerful towards God, than words, so are sufferings much more powerful than actions. 9 Sh●w how we ought always to pray? By doing one of these four things, with a sincere desire to serve God thereby, and to obtain his grace for that end; for this desire is the thing, wherein prayer doth principally consist. 10. Is there no other way to pray to God, but one of these four? Yes; we may pray also by hearing sermons, reading good books, and the like. And when all the former ways fail us, we may yet pray by presenting ourselves simply before God, and only showing him our misery, as beggars use to do, who lie along in the streets without speaking a word, exposing only their misery and poverty to the view of the people, that so they may be moved by compassion to assist them. LESSON XXXIII. Of Mental Prayer. 1. WHich of all the former sorts of prayer is most useful and necessary for us? We have said already, that the most perfect kind of prayer, is to pray by suffering, and the next to that is praying by action; for both these do include praying by thought. But because we can scarcely pray either of these ways, as we ought to do, unless we be first well prepared, and disposed to perform them with devotion, which preparation or disposition is chief got by that kind of praying by thought, which is commonly called mental prayer, or meditation, it followeth that mental prayer or meditation is ordinarily the most necessary, to those who are able to meditate. 2. How are we prepared by mental prayer to pray by action and suffering? You must know, that a virtuous life is a continual prayer, which life doth consist in doing good with charity, and in suffering evil with patience: now mental prayer is the consideration of things necessary to those ends, and not a dry consideration, but a moving of our will out of it, that thereby we may exercise our affections towards God almighty; which exercise of our affections is the only thing that giveth life to our actions and sufferings: for how do you think we come to practise a virtuous life, but by our affections? So that meditation is the direct right way that leadeth us to do and suffer virtuously. And we may easily perceive how necessary meditation is for us, if we consider the extreme ignorance into which we are cast by sin, and how our soul is evermore carried backward from doing virtuous actions, unless by due consideration it be forced against the stream; so that we must needs live blindly, and do very little good, without the use of mental prayer, or something equivalent to it, as the hearing of sermons, reading good books and the like. 3. How many parts be there of mental prayer. They are three, the first is to know, and to be sure of the truth, you are to consider; and this rather belongeth to him, who prescribeth the meditation in our present purpose; for it belongeth to him to give a strong and plain consideration, that he who cometh to prayer, need not much ado to be convinced of the truth. The next part is the making of a resolution according to the knowledge proposed, by exhorting himself out of the weightiness of the consideration, to rectify his will and inclinations: and this is properly that which is called Meditation; for Meditari signifieth to often think of, or to con, or exercise something. The third part is the turning our heart to God, for whose sake we are to do all things, and from whom we are to expect the increase of our labours. For as all the husbandman's labour, is to little purpose, unless God sends rain, hear, and fair weather at due seasons: so likewise unless God direct our life, it is to little purpose whatsoever our endeavours go about. 4. What preparation is necessary for Meditation? That which is most substantial, is, that your thoughts be not preoccupated by any other care, which may draw your mind to distractions; and therefore it ought to be the first thing you do after you are risen. Secondly, shortly to remember, that all other businesses of the world or studies whatsoever, be babbles, and things not concerning you in respect of this, and that it is the main help to do you good in this life, and the next. For the rest, I remit you to seek it in treatises of purpose made of this subject, amongst others I recommend unto you one, made by Antonius Molina a Carthusian: whose printed meditations also are very good for beginners, to practise themselves in. 5. In what is vocal prayer better than mental prayer, and mental prayer, better than it? Vocal prayer hath two excellences above mental: the first is, that ordinarily the prayer is made by some, who have more skill than we have, and therefore is more perfect for the most part, than one of our mental prayers. Secondly, it keepeth from distractions much; because our eyes, and (when we say them without books) our memories hold our understanding to the matter, better than when we have no such determination. But likewise on the other side, it hath two disadvantages: one, that it doth not so well fill our souls, being nether so much laboured, as what we make ourselves; nor so naturally proportioned to us, as what we do ourselves. Secondly the affections conceived by vocal prayer do not move us to action so strongly, as those which proceed from meditation. But that which giveth weight both to the one, and other sort of praying, is attention; so that two Aue Maries said with thinking of what you say, is better, than two pair of beads tumbled over with your mind upon an other business. LESSON XXXIV. Of praying to Saints. 1. MAy we not pray also to God, by the mediation of others, to grant us his divine assistance? Yes, and especially by the Saints and Angels, for the prayers of the blessed in heaven are afficacious with almighty God, and by praying to them we get them to pray for us. 2. Is it lawful then to pray to Saints? Yes, but we must not do it in the same manner as we use to pray to God; for we pray to God, as to our sovereign Lord, that he will have mercy upon us, and give us his grace: but the Saints can neither forgive us our sins, nor confer grace upon us, and to demand it of them, were to wrong our creator, and to attribute that homage to a creature, which is due to God alone: but our prayer to them is, that they will pray to God for us, as being most nearly united to his divine Majesty by charity, and eternal bliss. Which kind of prayer hath always been practised in the Church; for if we may desire men here upon earth to pray for us, much more may we desire the Saints in heaven to do it; who being confirmed in charity, cannot be less willing to assist us; and being more perfectly united to God, cannot choose but have as much power to obtain from him, what they demand in our behalf; nether can they be ignorant of our miseries, or of their own favour with almighty God. 3. May we pray to Saints in the same manner as to our blessed Saviour? No, for first our blessed Saviour is God, as well as man; secondly he only is the immediate intercessor betwixt God and us, who hath power and authority of himself to intercede for us; whereas the Saints do intercede only by the force of his intercession; Thirdly, he is the only universal mediator betwixt God and us, for he only redeemed us, and so he only hath power to obtain what he pleaseth for all the world, by virtue of his own infinite dignity, and proper merit; whereas the Saints can obtain nothing but only through his merits. Fourthly, he is the only person, upon whose consideration all graces are granted. Yet all these prerogatives do not hinder; but that we may pray to the Saints in an inferior way, and that they also may pray for us, without doing any wrong to our blessed Saviour's sovereign mediation. Which is evident by the like example in Princes here upon earth; for a king may love one of his Favourites so much, as that he may resolve not to grant any grace but through his consideration; yet this doth not hinder, but that one may employ other persons towards this Favourite, to obtain of the king, the graces, which they desire; and also that one may demand a thing from the king himself under the favour and protection of his Favourite. In the same manner although almighty God doth not grant any grace, but by the merits of jesus Christ; yet this doth not hinder, but that the Saints may demand the same for us through themerits of jesus Christ, since we do the like daily for one another, and also that we may desire them to intercede for us to jesus Christ himself. 4. How can the Saints hear our prayers? You must not think that they hear with ears, that is, that they have this sensible passion, which we call hearing. But by hearing in this question is understood knowing, and there can be no doubt, but that the Saints may know all things, that concern them, since that they know God, in whom all things are contained, and who is the doer of all things that are done. Besides the Scripture assureth us, that Angels know what men do here upon earth; and the same Scripture telleth us also, that the Saints in heaven are like Angels. 5. What obligation have we to pray to Angels and Saints? To answer your question, you must know, that Angels and Saints are in perfect bliss and happiness, whether we pray to them or no; from whence you will perceive that all service and honour done to Saints by us, redoundeth rather to our own profit then to theirs. And therefore although honour in itself be due unto them, yet they are then best honoured, when we ourselves do profit by it, and grow better by honouring them; for this is even to them an increase of an accidental kind of glory. Fromwhence it followeth, that the keeping of holy days, building churches, and setting up altars to God in memory of Saints, is to be moderated according to the utility, which redoundeth to the Church by it: and in proportion, the prayers, or what sort of devotions soever are used in private to their honours, are to be governed by the same principle. Now the utility redounding to the Church is, first that whereas humane nature is easily weary of being carried above itself by prayer, and other spiritual exercises, the weariness of devotion is in part helped by this holy variety. Secondly, the memory of God his goodness and benefits towards mankind, is made familiar unto us by making often commemoration of his Saints, upon whom he bestowed his grace's most plentifully, and who were many times the instruments he used to confer many singular benefits upon his whole Church. Again, whereas men's humours and states of life be so divers, it happeneth out, that every man may have examples in their own kind to be affected unto; and many times this maketh a greater profit by such an affinity to their own condition, then by a great deake of preaching or good counsel. And so you may see what obligation there is to honour Saints, and to pray unto them; towit, when the Church for the common good of her children presseth it, then that is to be done, whatsoever she commandeth, and it is a sin to omit it. But in other occasions, and at other times, every particular man as fare as he findeth need or help by this variety in his private devotion, so fare he doth very well to follow it, especially if he findeth that it stirreth up a failing devotion in him; for the end of this, as of all all other pious exercices, must be God himself, and the better performing of our duty towards him. 6. What think you of the use of pictures, and hanging of lamps before them, in honour of the blessed Virgin and other Saints? First as for pictures, if we believe nature and experience, the use of them in general is very profitable, and in some sort necessary in the Church of God, for the instruction and spiritual profit of the faithful. First, for memory's sake, for as often as we see pictures, so often do we remember the thing painted: and whether we have need of often remembering heaven, and heavenly things, let even our cold and evil life bear testimony. Secondly, when a man saith his prayers before a picture of our Saviour, or of any Saint, by addressing himself unto it, he maketh thereby a great apprehension of the Saint, as if he himself were present, unto whom he prayeth, and by consequence prayeth with a greater respect and attention. Thirdly, it serveth for an address of the prayer, and especially if he use any corporal gestures withal: for as the ancient Christians were used to turn themselves to the East, and the jews towards the Temple, when they would adore God, the East and Temple serving for a determination of their action: so much more when I bow, or do any other reverence, or pray before a picture, it is a determination of my prayer or respect unto God, or unto that Saint, whose picture it is. Lastly, it is a help to him that prayeth, for pictures bear with them an expression oftentimes, which would cost many words, and works of our memory. As he who looketh on a crucifix, if he desire to represent to himself, and fix in his heart the wounds and passion of our blessed Saviour, he may find a great facility and quickness to do it, by having the picture before his eyes. As for hanging lamps before pictures of Saints, it is to represent their glory in heaven, or the burning charity with which they were endued here on earth, and so these and such like expressions are apt to breed a greater apprehension in men, which is a means to make them pray the better, and consequently obtain more at God his hands, and therefore are allowed, and recommended in the Catholic Church. 7. How are we to pray to Saints? By honouring them here upon earth, and by observing their feasts according to the order of the Church, and also by reading their lives, & by saying such prayers to them, as are approved by our Pastors; and chiefly of all, by imitating the virtues, which they did particularly excel in. 8. Are we to pray to all the Saints alike? No, for we ought to have a particular deuotion to our blessed Lady above all the rest, because she is the Mother of God, and most near unto him of any creature. And amongst the other blessed, we ought chiefly to pray to our Angel Gardien, seeing that it hath ever been the constant faith of Christians, that every one hath an Angel for his governor; for our Saviour hath told us, that the Angels of the little ones see the face of his heavenly Father. And next we are to pray to such particular Saints, as we ourselves make choice of to be our Patrons. 9 What prayer is ordinarily used to our blessed Lady? The Aue Maria. LESSION XXXV. Of the Aue Maria. 1. SAy the Aue Maria? Hail Marry full of grace, our Lord is with thee, blessed art thou amongst all women, and blessed is the fruit of thy womb jesus. Holy Marie Mother of God, pray for us sinners, now, and in the hour of our death. Amen. 2. Who made this prayer? The holy Catholic Church, borrowing the words wherewith the Angel and Saint Elizabeth did salute the blessed Virgin. The first words. Hail full of grace our Lord is with thee, blessed art thou amongst all women, were spoken by the Angel. Blessed is the fruit of thy womb, were spoken by Saint Elizabeth. The Church hath added the other words, which make the second part of the prayer; or rather the holy Ghost hath made the whole prayer, by whom all three, the Angel, Saint Elizabeth, and the Church have been inspired. 3. Declare the first sentence of this prayer. Hail Marry full of grace our Lord is with thee. The first word used by the Angel, is a salutation which importeth all happiness, which one can desire; for in Latin it is Aue, which cometh from aveo, which signifieth to desire or wish for, and there is understood some noun, as salutem, pacem, gaudium, etc. but none is expressed in particular, because he who useth this word, wisheth to him, whom he saluteth, all kind of happiness, that he himself will join to the word, and can imagine or desire. Which expression was most proper from the Angel to the blessed Virgin, since that the cause of his coming to her, was to bring her the news, from whence all happiness was to come, both to herself, and to the whole world. The second word Marie, doth signify her person, and her dignity. Her Person, because it was her own proper name, given unto her by the inspiration of though holy Ghost, as we may piously believe: her dignity, because it signifieth in Hebrew Mistress or Lady; and who can be more truly Mistress and Lady of all things, than she, who is Mother to the Creator of all things. It signifieth also the sea star, and she is truly a star, that conducts all those, who take her for their guide through the sea of the world into a secure haven. By the next word the Angel doth show, that she was replenished with grace: and worthily is her soul declared full of graces, because she had the privilege (as it is piously believed and taught by the Church) never to be infected with original sin, and most certainly never to commit any the least venial actual sin. Full of Grace, because her life was a true mirror of chastity, humility, meekness, obedience, patience, faith, hope, charity, and in fine of all virtues. By those other words, our Lord is with thee, the Angel doth advertise the blessed virgin of the mystery, which was immediately accomplished in her, that our Lord, the word of God, the second person of the Blessed Trinity, was to descend into her, to rake flesh of her body, and to remain in her, not only by charity and grace? but also personally. 4. Declare the second sentence of this prayer. Blessed art thou amongst all women. The Angel doth by these words, denounce from heaven a benediction to the blessed Virgin, seeing that she was to be the instrument, to banish out of the world that general malediction, which an other woman had brought upon the world. Blessed; because it is a benediction not to be sterile, and a benediction proper only to her, to bring forth him, who is the Father of all the world. Blessed above all; because none but she hath the benediction of marriage, and the perfection of virginity, none but she ever was or shall be both a Virgin and a Mother; Blessed in fine, because she is chosen out of the whole Progeny of Adam, to be the Mother of God, who is author of all benedictions. 5. Declare the third sentence. Blessed is the fruit of thy womb. Saint Elizabeth by these words inspired by the holy Ghost, with zeal towards our Saviour, after that she and the Angel had praised the blessed Virgin, doth turn to her son, to show that the merits of the Mother did proceed from the son, who is the fountain of all blessings. The Virgin in blessed above all women, through the benediction conferred upon her by the fruit of her womb; and the fruit of her womb is blessed above all things, by his own proper benediction, which he conferreth, and which is spread over the whole world by creation, and Redemption; and so he is not said, blessed amongst men, as our Lady is said, blessed amongst women, because he is absolutely and essentially blessed without relation or comparison. The word jesus which signifieth Saviour, is added by the Church, to show that our redemption is the fruit of his benediction. 6. Declare the last sentence. The last sentence is our prayer to our Lady, whereby we desire her to assist us by her powerful intercession. Now, that is every moment; and with great reason, seeing that we have continually need of her assistance, being continually a assaulted by three powerful enemies, the world, the flesh, end the Devil: and she hath both will and power to assist us; will, because she is full of charity; power, because she is the Mother of him, by whose grace we are to overcome our enemies. We desire her also to assist us at the hour of our death, because seeing we are to be judged according to the state we die in, we have then most need of her assistance, to obtain by her intercession the grace of God, to strengthen us, and to keep us in that last moment in such a state, as that we may come to a happy eternity, victorious over all our enemies. 7. Wherefore doth our Mother the Church usually appoint her children, after the Pater noster, to adjoin the Aue Maria? It is with great reason, that after we have humbly proposed out suit unto the Father of our blessed Redeemer, we should next address ourselves unto his Mother (whose power undoubtedly doth exceed the power of all other creatures in heaven and in earth,) to desire her to pray to her son, that he would be our Mediator towards his Father, and to make us obtain, what we desire. 8. Is it a good and laudable devotion, to make so many repetitions of the self same words, as some use to do of the Aue Maria? Truly if some Saints did with so great comfort and devotion spend frequently whole nights in repetition of these only six words ut noverim te, ut noverim me. And Saint Francis the like in these, Quis es tu, & quis sum ego? And if the Seraphins in praise of their creator, repeat without count or term of time, that Holy, Holy, Holy, etc. why may not we in like manner find profitable employment for one half hour at least, in repetition of that Angelical salutation, whereby we make so often a grateful commemoration of the most blessed Incarnation, of the son of God, the only means designed by God for our eternal redemption? 9 But are we to place any hope of merit in those determinate numbers of Aue Maries, to be said on our Beads? No; for these determinate numbers serve only to awake in us some pious thought, as thirty three in remembrance of the thirty three years, wherein our blessed Saviour wrought our Redemption upon earth, craving thereby the application of his blessed merits unto our souls: and sixty three in remembrance of the years, which our blessed Lady did live, craving her intercession for grace to imitate the virtues she practised in that time: and so by all the rest, which are accommodated unto some holy mysteries, both for our instruction, and to help for devotion; especially for the unlearned and simple people who are not fit for contemplation, and cannot read or understand the Psalms; for by the repetition of those two prayers, which are plain to every ordinary understanding, those people are provided of a means, whereby to spend their time in prayer with no less profit, than those, who say the holy Psalms, or give themselves to contemplation. 10. What is the best way to use in saying of the Beads? As for the use of the Beads, it is hard give a general rule that may be suitable to all; wherefore I would advice every one to take the counsel of his spiritual Director, and to read the treatises, that have been written of this subject, where every one may mark, what is most conformable to his private devotion. Only this in general 1 should advertise them, that in saying the Aue Marie; at those words, Marie and jesus to remember some passage or benefit of our Redeemer towards mankind, for which we bless not only him, but also his holy Mother; for seeing she brought forth him, who bestowed such benefits upon us, it is reason, she should partake of the blessings, which we heap upon her son for them. And likewise in the latter , where we desire her to pray for us, we may determine some good we have need of: which additions are to be spoken only with our heart, for by doing so, every Aue Marie will be made a iaculatory commemoration of some mystery, and our heart will be lifted up, and go together with our mouth, which is the true use of vocal prayer. Which will be done more easily, if we allot a certain number of Aue Maries, and not many, to every point or mystery of our Saviour's life, for so we shall be less subject to distractions. 11. Is there no manner of praying vocally but by the Pater noster, and the Aue Marie? Yes; there are many other ways set down in the Primer, or Manual, and particularly all those, that are practised in the office of the Church, and the Sacrifice of the Mass; and to these we ought to bear a particular respect and devotion, as being the most excellent of all others, because they are the words of the universal Church, inspired by the holy Ghost, and pronounced by the mouth of his Ministers. LESSON XXXVI. Of the Sacrifice of Mass. 1. IS the Sacrifice of Mass self a means also to obtains God his helping grace? Yes; and in some sort the most efficacious, and most general of all. For by it we appease the wrath of God wonderfully, and so draw his blessings upon us continually: because in it doth consist the principal function of Religion, by which we perform our chiefo duty towards God. 2. What is the Sacrifice of Mass? It is the Christian sacrifice, ordained by jesus Christ, to be offered up to his Father to the world's end, in remembrance of that bloody sacrifice upon the cross, where he by his own sacred death offered up himself a holocoust to God for the redemption of mankind. 3. Is the Sacrifice of Mass also itself a means whereby to pray? Yes; but it is such in a more eminent degree than all the rest, for God is more honoured by it then by all our other actions, and therefore, as Saint Denis sayeth of Almighty God, that he is not goodness, nor wisdom, nor power, nor beauty, as we use to call him, because our conceptions are short of that, which these perfections are in him: so the honour which is given to God by other actions, is so short of the honour, which is given to him by the Sacrifice of Mass, as that this sacrifice ought not to be reckoned as one of our other actions, whereby we pray, but it is to be placed in a rank by itself above all the rest. 4. What is a Sacrifice? It is an outward action, whereby we offer up to almighty God some creature, by destroying or killing it, protesting thereby both a supreme worthiness in him, as being Author of life and death, to whom we should sacrifice even our own lives, if it were profitable and necessary for his honour; and also a readiness in us to do so, when he shall require it of us. And the thing which is thus offered up, is called the host of the sacrifice. 5. A sacrifice than is a kind of worship due to God alone? Yes; and it is the greatest worship that we can exhibit to God, both in respect of that perfection, which we acknowledge in him, which is the very Godhead itself; for God signifieth as much, as the Author of being to all things, which is the very thing, we acknowledge of him properly by the sacrifice; as also in respect of that, which we profess to be due to him, which is our own lives, if he please to exact them of us, which is the greatest thing that we can give in this world: and therefore sacrificing was always held the chiefest function in all religions. 6. What is the host in the Sacrifice of Mass? It is Christ jesus himself, whose body and blood are truly offered up to his Father, under the form of bread, and wine. 7. How is this done? It is done by the words instituted by jesus Christ, and pronounced by the Priest in his name, in which words a divine virtue is present, to produce the effect, they signify. 8. Why did Christ institute this Sacrifice? To continue in the world the Sacrifice, which he did offer for us upon the cross, to the end that he might render a perpetual honour to his Father, in sacrificing himself daily to him; and also that he might communicate to men, the fruit of that Sacrifice, by putting into their hands the victim itself, which he offered to his Father. 9 Is Christ then truly killed daily in the Sacrifice of Mass? No; he is only killed mystically, and not truly; yet he is truly sacrificed, because his true body and his true blood are really offered up to God, and not mystically only. 10. How is he truly sacrificed, if he be not truly killed? Because his own body and his own blood, being made by virtue of the consecration, a true memorial of his bloody death upon the cross, they are by that outward action, truly and really put into such a state, as is fit to express that acknowledgement of God's supreme power, which sacrifices were instituted to signify. And therefore by the words of consecration, Christ is truly and really sacrificed. 11. Why did he institute this Sacrifice under the forms of bread and wine? To signify the separation of his body and blood, which was caused by his bitter Passion. 12. Who is he that offereth up Christ to his Father in the Sacrifice of Mass? Christ himself, and also though Priest; but Christ principally, and the Priest only secondarily or instrumentally, for the Priest is only Christ his Minister. 13. What virtue hath the Sacrifice of Mass? It hath virtue to appease the wrath of God, and to move him, to forgive us our sins; which is as much as to say, that it is propitiatory sacrifice: it hath also virtue to obtain for us from God, his divine grace, and other spiritual benefits of what kind soever they be. 14. What is the Mass? It is the Sacrifice, with all the array and ceremonies appointed by the Church, for the edifying and decent celebrating of the same. 15. With what affection should we come to Mass? With that affection, for which sacrifices were instituted, that is, with a devout acknowledgement of our duties towards God; with an earnest desire to appease the wrath of God, which we have deserved by our sins; and also with thanksgiving to our blessed Saviour, that he hath vouchsafed to leave unto his Church, his own body and blood, as a pledge of his love, to be offered up to his Father by us in testimony of the foresaid acknowledgement, and as a means to appease his deserved wrath. 16. What is the best way to hear Mass? If one have capacity and commodity, he should attend to all such passages, as the Priest speaketh out plain; for the rest, he should have his private devotions, which be so much the better, if they be accommodated to the course of the Mass, but if not, no great matter, as long as his devotion doth recall itself by a particular attention, at the chief mysteries of Mass; which are the consecration, published to the people by the elevation; and the consummation, which is done when the Priest receiveth the body and blood of jesus Christ. 17. Must we have the same disposition for hearing of Mass, which is required to receive worthily the Sacrament? The same disposition is not absolutely necessary; for no man who findeth himself in the state of mortal sin, can receive the Sacrament, unless he go first to confession; which is not necessary for hearing of Mass: yet it were to be wished that all did so, because those who hear Mass with deuotion, although they do not receive the Sacrament really, yet they receive it spiritually. Howsoever since that one principal effect of the Sacrifice, is to dispose us to grace by appeasing the wrath of God, and by obtaining such helps, as may work justifying grace in us in due time, with true repentance for our sins, as the Council of Trent doth teach us; and since that this effect is wrought ex opere operato (as Divines term it) in those, who hear Mass with devotion, certainly if one be in mortal sin, and reflect upon it, and should not at least endeavour to stir up an act of contrition, but persist in his sinful resolution, besides the irreverence he committeth, he would deprive himself of that great fruit of the Sacrifice. For there is not any doubt, but that an actual affection to mortal sin, and a resolution to continue in it, is a direct impediment to that opus operatum, or principal effect, for which the Sacrifice was instituted: yea some also add, that the want of actual sorrow for our sins, is likewise an impediment, whereby the hearing of Mass, is deprived of its proper effect; being moved thereunto by the words of the Council of Trentsess. 22. where the said Councell putting down the conditions, that are required in those who hear Mass, to render the sacrifice propitiatory, saith, that this sacrifice is truly propitiatory, and that we do obtain mercy by it, if we come to God contrite and penitent, with a true heart and right faith, with fear and reverence. So that it cannot be denied, but that whosoever doth hear Mass with a positive resolution to persist in sin, doth besides the irreverence committed against the highest mystery in Christian Religion, render himself unworthy of those special benefits, which are obtained by this Sacrifice. Which appeareth plainly by the practice of the primitive Church, and also by the present practice ordained by the Council of Trent, which commandeth Bishops, that they should not permit in their Dioceses any public and notorious sinner to be present at Mass. Yea the same Council, to express more fully the great reverence that is required at this holy mystery, commandeth all Bishops, that they should not suffer any Priest either Secular or Regular to say Mass, unless those who be present, do first by a decent composition of their body, show, that they are present not only in body, but also in mind, and with a devoute affection of heart. Howsoever those that are in the state of mortal sin, ought not to be deterred from assisting at Mass, as long as they come with a penitent and sincere heart; yea although they should find themselves so entangled in the snares of sin, as that they have not strength, and courage enough to resolve fully to quit it; yet if they are sorrowful, that they want this grace, and come with a desire to obtain it from God, it is not to be doubted, but that they may, not only assist at Mass without scruple, but also hope by the virtue of that holy Sacrifice, to appease the wrath of God, and so to impetrate from his merciful hand true repentance. 18. How should we order our denotions during the time of Mass? I said before, that the best way is, to accommodate one's devotions to the course of the Mass; but because all are not capable to do this, therefore there are many pious books set forth of this subject. Every one may gather out of them, by the a duise of his spiritual Director, that which is most suitable to his own condition. In the mean while he may observe this short one, taken out of the works of the late holy Bishop of Geneva. 1. As soon as you come to the Chapel, whilst the Priest is preparing the chalice and the missal, place yourself in the sight of God, by a lively apprehension of his presence. 2. From the Confiteor until the Gospel, stir up in yourself affections of contrition. 3. From the Gospel until the Preface, make a firm protestation of your belief by acts of faith. 4. After Sanctus, consider with yourself the great benefit of our Redemption by the death and Passion of our Saviour. 5. At the Elevation, adore with all humility our blessed Saviour, and offer him up to God his Father, in acknowledgement that he is the Author of all things, and fountain of all graces. 6. After the Elevation, produce acts of thanksgiving to our Saviour, for instituting this immaculate Sacrifice. 7. When the Priest sayeth the Pater noster, do you also say it with him softly and devoutly to yourself. 8. At the Communion, communicate spiritually with the Priest 9 After Communion, contemplate our Saviour as if he were sitting in your heart, and call before him, one after another, all the senses of your body, and powers of your soul, to receive his benediction and commands, and to promise fidelity unto him And thus having had occasion to speak of this blessed Bishop, I will conclude, with recommending to you the Introduction to a devout life, a most pious and profitable book composed by the said Bishop. FINIS. Approbatio Doctorum. NOs infrascripti in sacra Theologiae Facultate Parisiensi Doctores, tractatum hunc seu Catechismum Anglicano scriptum idiomate, cui titulus, A Declaration of the principal points of Christian Doctrine collected out of several Catechisms, by the English Priests dwelling in Tournay College at Paris, perlegimus & examinavimus, in quo fidei Catholicae & moribus Christianis consona sunt omnia, ideoque praelo dignum censuimus. Datum Parisijs 25. junij 1646. H. HOLDEN. IAC. DULAEUS. Errors in the print. Pag. 2. l. 21. the. correct. the. p. 123. l. 6. cave. cor. came. p. 133. l. 21. to wards. cor. to wards. p. 251. l. 2. of. cor. or. p. 264. l. 22. of. cor. if. p. 327. l. 12. due of. cor. due end. of p. 333. l. 3. act. cor. acts. p. 334. l. 10. with. cor. which. p. 335. l. 18. we lose. cor. we may lose. p. 375. l. 10. eminent, cor. imminent. p. 380. l. 12. in is. cor. in his. p. 381. l. 3. the. cor. this. p. 383. l. 6. worldly. cor. worldly p. 406. l. 15. it if. cor. it is. p. 424. l. 15. arrive. cor. arrive p. 430. l. vlt. oyned. cor. joined. p. 454 l. vlt. meelrey. cor. merely. p. 458. l. 15. and 19 guess. cor. guess. p. 488. l. vlt. mportant. cor. important. p. 497. l. vlt. What doth. cor. What doth. p. 522. l. vlt. ot. cor. to. p. 536. l. 20. words. cor. thought. p. 562. l. 19 Father. cor. Creator. p. 563. l. 17. in. cor. is. p. 569. l. 12. to. cor. they. Ibid. l. 19, partake. cor. partake.