CATECHISTICAL DISCOURSES IN WHICH FIRST, An easy and efficacious way is proposed for instruction of the ignorant, by a brief Sum of the Christian Doctrine here delivered, and declared. SECONDLY, The verity of the Roman Catholic Faith is demonstrated by induction from all other religions that are in the world. THIRDLY, The method of the Roman Catechism, which the Council of Trent caused to be made, is commended to practise, of instructing in doctrine, confirming in Faith, and inciting to good life by catechistical Sermons. By A. E. Attend to thyself, and to doctrine: be earnest in them, For this doing, thou shalt save both thyself, and those that hear thee. Tim. 1.4. To the wise and unwise I am debtor. Rom. 1. At PARIS, By P. TARGA, ordinary Printer to the Archbishopric of Paris, Sworn by the University. In the street of S. Victor, at the Golden Sun. 1654. With Approbation of Paris, and of England. I desire the Reader to read with attention the preface to him. A DEDICATORY PRAYER TO JESUS-CHRIST. DREAD Sovereign LORD, King of all Kings, and of all creatures both in Heaven and Earth. My Maker, my Redeemer, my Conserver, my Eternal and Omnipotent God. Whom my soul by nature doth fear and reverence, and in whom is all my hope and confidence. Behold me thy sinful creature trembling for fear before thee, astonished with the power of my Creator. But, O my sweet Redeemer, thou dost recreate me with thy sacred bloodshed, and givest me a new being full of joy and love towards thee. This fear, and love hath brought me to thy feet, to offer myself, and my work first to thee. I present and dedicate it to thy infinite Majesty: an unworthy present, if thou make it not worthy. Give life I beseech thee and vigour for the fruit of it. Thou hast the hearts of all in thy hands, the good spirit is given to none but by thee. Open then my God the hearts of those that shall read this book, and expel the spirit of stupidity, infidelity, and all kind of sin out of them; that thy holy inspiration taking place, they may receive due instruction in thy doctrine; reject all illusions of faith, and may bring that increase in holiness of life, which I pray and labour for in them. Grant sweet jesus that this book, though never so bitter in itself, may become like honey in those that shall use it, to produce in them true charity towards thee, and their neighbour; and towards me in particular, to pray, that in all afflictions and temptations that shall befall me, I may willingly, pleasantly, and constantly obey and honour thee, comforted by thy merits, and by thy sweet and comfortable name called upon. Live sweet jesus, King of eternal glory. Live, live and reign in our souls, here and in Heaven for ever and ever. Amen. A DEDICATORY EPISTLE TO THE HIGH and MOST GRACIOV● PRINCESS HENRIETTA MARIA DAUGHTER OF ENGLAND. HAVING offered my labours first to jesus-christ, and solicited the favour of his Sacred Majesty, in the next place I bring them to you for yours: and Ibeseech your Highness with all the earnestness, and humility I can, that you will be pleased to accept as favourably, as I hope he hath done of them. It is the Doctrine of jesus Christ that desireth your protection. A subject too sublime to be handled by my insufficiency, or to need to be protected by any; but that the present state of England required this labour of me, and it to be more acceptable stood need of your protection. This I ingegenuously confess to be the true and only motive why next unto God I dedicate my work to your Highness. Because setting forth this method of doctrine, which the Council of Trent hath so earnestly commended, and which is practised with so much profit in some places, and not yet delivered in the English tongue, I have done i'll so, as I thought was sittest for England; yet not so but that I know a powerful Protector to be both seasonable and necessary to make it more acceptable. And therefore as I was careful that it should have a more than ordinary approbation before it entered the press; so now coming forth in public, I desire it should go under your name, because I think none so powerful to commend it to the use and profit of others, as your Highness. You are the Highest of all English Catholics. You are set in our Crown as a gem of singular lustre, and our eyes and hearts are filled with the expectation of you; the wisdom of your Father, which the world in due time shall admire, and the piety of your Mother, whom the most turbulent of times could never tax, meeting both together first in you. For you are the first of the Royal stock of England that now for many years, and for some descents hath professed the Catholic Faith, brought up by special providence in the bosom of the Catholic Church, that we may say of you as of jacob, Gen. 48. God hath fed you from your youth until this present day, as though designed to some eminent happiness. To whom then shall the Catholic Doctrine in English address itself, but unto you? Where shall it find a Patron, if you should reject it? A prudent hart shall possess knowledge, Prou. 18. and the ear of the wise doth seek doctrine. This is the doctrine which your ear hath hearkened unto, which you possess in your hart; and your Divine Spouse doth require that you outwardly profess what your hart possesseth, and put him as a seal both upon your hart, and upon your arm. The afflicted Catholics of England will revive with joy, to see this Doctrine publicly in your hands, and will take it as a pledge of greater felicity, which from your nearest Progenitor they, may well expect. I will speak here the truth which I have spoken unto many; that when I read in S. Bede the conversion of the English, and saw S. Augustine graciously received by King Ethelbert well disposed to his doctrine by having married à Catholic, who was daughter of France, it made then such impression in me, and gave such lively hopes of the like benefit again, that a small knowledge in history represented presently some other such marriages to me, by which I began to conceive it as a blessing upon France, that the Flower de Luce's should send forth the odour of Christ unto other nations, the Catholic Doctrine coming from thence for their conversion. The first-fruits of these hopes we have already in you, and by this they will grow, and increase in us. Besides this book being so directed to Catholics, as by the way to give satisfaction to all other Religions that shall meet with it: I was to seek for such a Patron as without offence to any might ingratiate it to all: and for this there was none so proper as yourself, who as yet in the candour of your Chrism, are grateful to all Christians, and by your unspotted innocency to all the world. Grant then (most Gracious Princess) your desired Patronage, which is so proper and necessary to this work, that I neither will, nor can in reason look for any other. What Englishmans hart (tender by nature) will not so fare resent your condition and his own, as at least to receive and read that which cometh commended by you for the good of his soul? It vill go for pure gold when you have accepted of it: under your Name and character all will receive and read it, and with God's assistance shall profit by it. This is the cause why I dedicate it first to God, and then to you; desiring no other reward for myself, but your gracious acceptance for the good of others. Because for a book to do much good, I consider it as necessary, to procure that it be currently accepted of, and much read, as it is to contrive, and compose it good in itself. And having now provided as well as I can for both, I have done all, and will rest, Your Highnesses, Most humble servant, and devoted Orator to pray for you. A. E. APPROBATIO. NOs infra scripti in Sacra Theologiae Facultate Parisiensi Doctores perlegimus librum. Anglicano idiomate scriptum, cui titulus est CATECHISTICAL DISCOURSES, in which first an easy, and efficacious way is proposed, etc. In quo nihil invenimus à Catholica Fide alienum, aut bonis moribus aversum. Quinimo iudicamus Discursuum horum institutum ad Christianam doctrinam elucidandam, Catholicam fidem confirmandam, veramque pietatem promovendam, non minus studiose pertractari, quam religiose, & pro Catholicorum Angliae praesenti conditione, utiliter susceptum esse. Quapropter librum hunc non approbamus modo, praeloque dignum censemus, verum etiam quantum possunt vota nostra omnium usui commendamus. Quod nostris testamur signaturis. Datis Parisiis 1. Sept. anno salutis humanae. 1654. HENRICUS HOLDEN. P. O. LONERGAN. WE the under written Doctors of Divinity in the Faculty of Paris, have perused an English book entitled catechistical DISCOURSES in which first an easy and efficacious way is proposed, etc. In which we find nothing dissonant from the Catholic Faith, or good manners. But we rather judge the institute of these Discourses for declaring of the Christian Doctrine, confirming of the Catholic Faith, and promoting of true piety to be no less studiously prosecuted, then religiously, and for the present condition of England, profitably undertaken where for we not only approve of it as worthy of the press; but also commend it as much as lieth in us to be used by all: given under our hands at Paris, Septemb. 1. in the year of our Lord 1654. HENRICUS HOLDEN. P. O. LONERGAN. APPROBATIO. LEctis testimoniis quatuor Doctissimorum in Anglia Sacerdotum, quorum examini liber cui titulus CATECHISTICALL DISCOVRSES, etc. commissus est, quique illum non modo in doctrina & moribus sanum testati sunt, sed & communi sententia laudaverunt, magnumque ex eo fructum speraverunt, meum erat eorum sententiis assentiri, & quantum per me licet efficere, ut speratus inde fructus in medium proferretur, & fidelibus communicaretur. Quare librum hunc & approbo, & summo desiderio omnibus commendo. Datum Parisiis Sept. 21. 1654. LANCASTER. Theologiae Professor, & in Anglia Librorum Censor. Having read the testimonies of four of the most learned Priests of England, to whom the examining of this book entitled catechistical DISCOURSES, etc. was committed; who did not only declare it to be sound in doctrine and manners, but also unanimously praised it, and hoped for much fruit by it; it was my part to assent unto their sentences, and with all my power to further their hopes of the public benefit. Wherefore I approve of this book and earnestly commend it unto all. Given at Paris Sept. 21. 1654. LANCASTER. Professor of Divinity, and Censurer of books in England. The chief Errors in printing. Page 2 there, their. p. 17. witht he, with the. 20. authoritority, authority 24. some anes, some means 44. declace, declare 45, which which 57 paofesse, profess 57 lin. 22 not, nor. 58 high, by 60. voon upon 60 of, also, a false 68 oue, our. 64. eratederect 64. fi●d, fixed. 64. anotheri, another. 82. life, like. 85. life, like. 137. condemning, contemning. 153. the eves, thiefs. 165. Danid, David. 183. there in is, there is in. 301. of, of. 301. lsgacy, legacy, 310. lin 23. by, die. lin. 31. consecrate, consecrated 313. lin. 24. then, thou. 316. kinden, kinds. 3●8. barished, vanished 343 absently, absolutely, 358. hedrew, Hebrew. 384. father's hold, father should. 426. atheived, atcheiued. 433. lives on, live on. 439. whorty, worthy, 481. thinigs, things. 483 putting darknesses, darkness, fullness, fullness. 494. and en, an end. 499. be try, he try. 532. sometihing, something. 5●3. departing, departed. 557. by glad, be glad. 559. Glory into the ihghest God, Glory in the highest to God. 565. sixty ten, six ten 589, is patron, his patron. 600. outwards, outward. 602. whit a long, with a long 618. but to mutual, but to exhort them to mutual. 625. lin. 1. spiritually, supernaturally 626. he will; but, he will but. 630. laaine, latin, 639. their, their. 645. consist, subsist. 684. servants of, servant of. 685. in intentions, in intention. 703. fly grom, fly from. 704. is in worse, are in worse. THE DISCOURSES contained in this Book. The first Discourse. Of the education of children, and of the obligation which all have to learn the Christian dostrine. The Second Of Faith. The Third Of the sign of the Cross. The Fourth Of the Creed. The Fifth Of the Sacraments. The sixth Of the Commandments. The Seaventh Of the Pater Noster. The Eighth Of the Hail Mary. The Ninth Of the Rosary. The Tenth Of the Mass. The Eleaventh, Of the Precepts of the Church. The Twelfth Of Sinne. A PREFACE to the Reader. THE great want of instruction which I saw in many moving me to apply myself more seriously to the practice of catechising, I took into my hands that Catechism which the Council of Trent caused to be made, and was settforth by command of Pius Quintus Pope, and is commonly called the ROMAN CATECHISM. Which as it hath the authority not of some one author only, but was made by express command of an entire, and that so flourishing a General Council, it may justly take place of all other Catechisms, and is of all others the most worthy to be followed. And it added not a little to the esteem which I had of that book to understand afterwards that it came chiefly by the care and pains of that blessed man, and late mirror of pastors S. Charles Borromaeus. The first thing which I observed in it was an earnest desire, and almost continual exhorting of pastors to the catechising of their people. This it commendeth not only once of purpose in the beginning, but all over in every chief subject: which it treateth, and almost in every thing which it mentioneth it repeateth, and inculcateth over again the necessity of instruction also in that particular point: that it is a thing very remarkable to see the great zeal of this holy Council, in so often commending, and recommending to Pastors the instruction of their people. In the explication of the Sacraments beginning to speak of Baptism, it saith that Pastors should never think that they had said enough in declaration of that Sacrament; and exhorteth them that not only on the Eues of Easter and whitsunday, when it is administered with greater solemnity, but also at other times that they take occasion when they see a good number of people together at the baptising of any, to say something if not of all the chief parts of it, at least of some one or other point of it, as opportunity shall permit. And in another place (as I remember) it exhorteth them to have certain common places in their memory for the explicating of any part of the Christian doctrine, as need shall requite. This was the first thing which I could not but observe in the Roman Catechism, and which ought to be a great incitement, especially to the Pastoral Clergy to whom it was directed, and who have by office the charge of souls, to attend earnestly to doctrine. And indeed he that before God hath undertaken this charge, and considereth on one side the dignity, and necessity of the Christian Doctrine in itself; and on the other side the ignorance of many, and the stupid neglect of their souls which is caused by it, will easily see what obligation he hath to use his utmost endeavours by all methods and ways possible to attend to it; but especially in that, which by the sanctity, wisdom, and authority of a General Council is commended. I will not here omit to propose the Clergy of France for an example, and especially those about Paris, in all Ecclesiastical perfections the glory of Christendom; who considering the Christian Doctrine to be the first ground of spirituality, have set themselves so earnestly to instruct in it, as though the words of the Apostle were allwais in their ears Attend to thyself and to doctrine: be earnest in them etc. Tim. 1.4. And the sentence of God menacing, Ezec. 34. Woe to the pastors of Israel which fed themselves etc. But my flock you fed not. How many several institutions have of late years been there erected for this purpose? How many congregations of Priests are now established in the Parish Churches of the city for education of the Pastoral Clergy, and with special care to the Christian doctrine? What methods have they devised? what a number of books have they settforth? How many little papers have they dispersed amongst the people? and what extreme and continual pains do they take, to inculcate that by word of mouth, which they deliver in writing. It is an admirable thing, and full of aedification to see the sweat and toil, which I have seen in those grave and excellent men. Nay that nothing might be left unessayed by them, they have caused the chief points of the Christian doctrine to be put into verse for the easier learning of it without book. But that which is yet of more moment, and most worthy to be practised all over the Catholic Church, is an exercise confirmed by authority as I perceive all over France, which they call the Prone or Pronaum, as being delivered in the Nave or open of the Church; in which every Sunday at High Mass the Creed being ended, the Celebrant or some other for him ascendeth the pulpit, and joining prayer with the people for the necessities of the Catholic Church, for the Pope's Holiness, the souls in Purgatory, and particular affairs that occur; the Christian doctrine is then read to them, and a speech or Sermon is commonly made upon some part of it. Is not this a zeal worthy of Catholic Priests, of the souls of Christians, which they must answer for, of the dignity of that doctrine which they profess? Why do not all then imitate this zeal in them? That which they do in this Prone is but in prosecution of the Council of Trents desire, and that which I here labour for. For what is my Sum of the Christian doctrine, but the Creed, Sacraments, Precepts of the Church, and the other most necessary points which first they read, and what my Discourses, but as theirs upon some of them▪ Truly it was no small satisfaction to me, when coming into France, I saw that which for some years I had practised in private, to be see publicly, and generally there professed, although unknown to me. And besides the profit which I had experienced in it, and the authority of the Roman Catechism, their example did not a little encourage me to publish it, and to commend the like practice to our country, which standeth much more need of it then they. And yet for all this care, and pains which they take, I have heard them sometimes complain to their people, that many of them were ignorant even in the first principles, and most necessary points of doctrine: and I know by some experience that it was not altogether without cause. But if in France, and about Paris, where such care is taken, and where the common people generally are to be thought more knowing then in any place of the Christian world, there was reason to complain; what shall we say of other places where that care is wanting, and where those methods of Catechising are not so much as thought of? By all which we may see the dignity and necessity of Catechising in the judgement of the wise, and how great a fault it is in some of the weaker sort of Christians, who slight it as a thing for children only, and when themselves perhaps remain in damnable ignorance. The Christian doctrine is the ground and foundation of religion, and the Catholic Church continueth allwais in the world by continual instructing in it. Christ the Son of God laid that foundation, the Apostles after him buildded upon it, the Fathers and Doctors of the Catholic Church from time to time have raised up the structure, and by their preach and writings maintained it: and for all that they have said and written, there will still remain for others to write, until it come to that perfection to which God hath ordained it in this world. This is that doctrine which plane humble and outwardly despicable, but grounded upon the promises of jesus-christ, ancient Philosophy could not withstand it. This doctrine delivereth the principles of divinity, it hath beaten down infidelity, dispersed haeresies like smoke, it abolisheth sin, and inflameth unto virtue the hearts of those that faithfully embrace it. Finally this is the knowledge of salvation in which the Orient from on high hath visited us. And it should suffice to say that it is the knowledge of salvation. What esteem then ought all to have of it? with what diligence to study it, and to be perfect in it? And the Council of Trent after the decision of controversies in faith, and declaration of the divine truth, in the next place would provide for Catechising, that the true doctrine declared might be delivered to the people. And for this end they caused the Roman Catechism to be made; and that not to incite Pastors howsoever to instruct, but to propose such a manner of instuction, as was most for times of heresy: as it declareth of purpose in the Preface, where speaking of the subtlety of haeretiks in insinuating of their new and poisonsome doctrines, it hath these words; Wherefore to apply some remedy to these pernicious evils, the Fathers of the Ecumenical Council of Trent have thought it not sufficient only to determine the chief points of the Catholic doctrine against the haeresies of these times; but have also deemed it necessary to setiforth a certain form, and manner of instructing of Christian people, which in all Churches should be followed by those who have the office of a lawful Pastor and teacher. Now for the form and manner of instructing which it delivereth, it is by Discourses, Speeches or Sermons made upon several parts of the Christian doctrine; such as the ancient fathers of the Church have left of the same subject, and have called Homilies, which in Greek also is the same as to say Discourses, or Sermons. And for the method which it hath observed in those Discourses, it is such, that a more profitable can not be devised: for by it Catholics are so taught in doctrine, that they are also confirmed in faith, and piously excited to holiness of life. Three principal things than are intended in the Roman Catechisms Discourses. The first is Instruction of the ignorant, the second is Confirmation of the Catholic faith, the third Aedification to good life. As for instruction it performeth it very abundantly, and more at large in those subjects which it treateth of, than other Catechisms commonly do. As for the second it confirmeth the Catholic doctrine, especially against modern heresies, so as in that brevity is very sufficient for the satisfaction of any that would have a care of his soul. As for the third which is Aedification to good life, it sometimes threateneth with such zeal the judgements of God, to make us to fear him, and again, when the subject requireth, it layeth open so efficaciously the bowels of his love and mercy, to draw us to love him, that we have in it not only a Catechism for instruction; but also so many Sermons and exhortations to virtue; and Pastors by following of that method in these three things, may well be said to pay the debt which they own both to the wise and unwise. The same method of discourse I desire to observe, and the same three things I will labour to imitate with that spirit that it shall please God to give me. For the first which is instruction, considering that in the opinion of authors some express, and explicit knowledge of the mysteries of faith is absolutely necessary for every one to have; so● necessary, that to those that are come to the use of reason there can be no salvation without it; I have collected a short and easy Sum or abbreviation of the Christian doctrine contained in the answers to a few questions, which more doubt but compriseth as much, as is absolutely necessary for Lay people to know, and more than authors in rigour exact of them. The learning then and indifferent understanding of that Sum shall satisfy the obligation which all have to learn the Christian doctrine, and shall excuse them from the sin of ignorance which they might incur. In which answers I do not intend the rigorous definitions of those things which are there asked; but only to declare so much as is necessary for the understanding, and in brief for the remembering of that point. This I often explicate to the people, and procure that they have it with them to get without book: for I find by experience that neither explication only without getting something without book, nor the getting without book only, without explication is sufficient for the people to learn the christian doctrine. I have explicated the same things over and over again many times, and until I gave them something in brief for their memory, I perceived that my labour was in a manner lost, especially with the young and ruder sort, who when I came to examine again were as fare to seek, as at first. And on the other side I have known some children who through their parent's care, have known all Cardinal Beauties little Catechism without book; yet for want of explication have been little, or nothing better for it Wherefore to bring the people both to understand, and to remember the christian doctrine, I was forced to use these means, to give them that Sum to get without book for their memory and to expound it to them, as they do in their ●rones in France: only with this difference, that where as there the people have only the chief parts of the Christian doctrine read to them before the explication, I require that they say it themselves, answering all together aloud to the questions of the Sum; for by this means the most rude and ignorant hearing others answer, and answering with them, come in time to learn the answers whether they will or Noah; and that much more easily in their own language then those who get without book whole psalms in Latin by only hearing, and singing them with others in the Church. As for explication I sometimes expound all the Sum in brief for the ignorant, and sometimes for the good of all I make a discourse after the manner of some of the following Discourses; either of Faith, or of the Sign of the Cros, or of some article of the Creed, or other part, as occasion shall serve, and as is most agreeable to that day's solemnity. The second thing which I labour for is to confirm in the Catholic faith by such proofs of the Catholic doctrine as may suffice for that purpose. And that you may better understand how I proceed in this, I desire you to take good notice in the Creed. (For in the other Discourses there is no difficulty.) For the understanding of which you are to mind well the method which the Apostles have observed in composing of it, which they carried with them in their lives, and left behind them at their deaths, as a rule of divine faith. First against Atheists who would persuade themselves that there is no God, they laid this ground I believe in God. Secondly against Pagans, who on the contrary believe in many Gods, they profess their belief in one only God the maker of heaven and earth. Thirdly against jews and Turks, and all such as they foresaw might believe in one God, yet deny Christ, they profess their belief in jesus Christ the only Son of God. Yet all this was not sufficient finally to resolve in point of faith For being that there might be several sorts of Christians all of them believing in jesus Christ, yet all could not have the true faith of Christ, as being opposite in doctrine, and disobedient to each others Churches; it was further necessary that the Apostles should declare which of all Christian Churches that were then, or might be afterwards, was the true Church of Christ. This they did in the ninth article, when having professed the chief things that concerned the B. Trinity, and the mystery of the Incarnation, in the next place they added I believe the Catholic Church. Here noy all controversies of faith should have an end, we being allwais bound to believe the Church, and in all points to refer ourselves with obedience to it. And if this article had been allwais truly observed, there never could have been any haeresies, nor false Churches of Christians in the world. For if all Christians had allwais kept themselves constant to the doctrine of the Church, and continued obedient, submitting allwais to it, no false Churches of Christians could at first have risen, all of them first rising in the breach of this atticle; for that they will not believe the Catholic Church, which is then and must be at all times extant, for the government of the world in the true worship of God; but will follow the conceits of some private men, and begin new Churches which then are not in any place. And if we rightly consider this article we shall find it sufficient to distinguish amongst all Christian people that now are, which of them is for the present the true Church of Christ. For as at first the true Church of Christ was planted Catholic, that is to say a people all over and universally agreeing in the same faith and doctrine; and those that began false Churches of Christians were first of it, and went forth to begin a new Church in disobedience to it; so if amongst all the Churches of Christians that are now in the world we find one out of which they have all gone forth; all the rest that have gone forth of it are false Churches, and that out of which they have all gone forth must have the true faith of Christ, and be that first Church which the Apostles planted, and called The Catholic Church. This argument of the Apostles take to prosecute, and to prove more at large that which they in the Creed have but briefly professed First in the first article against atheists that there is a God. Secondly in the same article against Pagans that there is but one God. Thirdly in the second article against jews and Turks and all that deny Christ I prove the Christian faith. Fourthly in the ninth article I show, how that amongst all the Christian Churches that are in the world, there is none but the Roman (which is commonly called Catholic) that is indeed the true Catholic Church; for that all other Christian Churches that are in the world went first out of it, and began at some time in disobedience to that Church. (And to show this I willingly use the Pope's authority, that the enemies of the Catholic Church may see the truth, and lay a side their aversion from that holy seat which to the ruin of their souls they labour to disgrace) This manner of inducing the verity of the Roman Catholic faith is as you see both according to the Apostles method, and by it the verity of all, and every particular point of that faith is inferred. For that being once proved to be the true Church, there needeth no further proof of any particular point which it teacheth, the true Church not being subject to teach falsehood in particular doctrines; but all whatsoever is taught by it is to be received for the authority of God so speaking, and we are allwais to say I believe the Catholic Church. Yet in the other parts of the Christian doctrine when any points of controversy in religion occur, I give satisfaction briefly in them also, as the Roman Catechism doth; but that which I desire most to satisfy in is the authority of the Roman Catholic Church proved out of the first, second and ninth article of the Creed, and which may be understood by reading the ninth only. The third thing which I labour for in Catechising is edification to good life, Esa. 27. for this is the end and fruit of all, to take away sin We lay the foundation when we instruct in the Christian doctrine, and we build upon it when we exhort to good life, this being the height and perfection of our labours. Wherefor that you may not only know speculatively what to believe; but also how to apply practically that knowledge to the honour of God, and your advancement in his grace, I have annexed many things both out of the Roman Catechism, and other authors, as also some examples of my own certain knowledge, which tend only to devotion. Thus I follow that method which the Council of Trent hath given us to follow in the Discourses of the Roman Catechism; adding only the Hail Mary in the beginning of every Discourse, as a pious devotion to implore the assistance of our B. Lady before any good exercise. But because the Discourses of the Roman Catechism were but few, as treating only of four subjects (besides the preamble which it hath of faith) to wit of the Creed, of the Sacraments, of the Commandments, and of the Pater Noster: and those also something obscure, as not being intended by the Council of Trent, as a Catechism immediately to the people, but to pastors, to give them examples how to Catechise; and were delivered as entire speeches without titles, until Andrea's Fabritius for more clearness added titles unto them: I have treated of more subjects; as first of the Obligation which all have to learn the Christian Doctrine, of the Sign of the Cros, of the Mass, of the Aue Maria, of the Rosary, of the Precepts of the Church, and of Sinne. And I have destinguished the points which are treated in them by titles sufficiently connecting the former sense with that which followeth; so that I hope you will have here the substance of the Roman Catechism with that cleernes which Fabritius added unto it, and also some other subjects in the same manner handled; so requisite for all to know, that this will appear not only a good, but a necessary book. As for the stile of Catechising if it be plane and easy, it is and as it ought to be: and for this I have laboured all that I could even to the repearing of the same words often over of purpose for more clearness. That which I fear most is a weak and cold spirit which will appear in many places of this book; but this must be supplied by your more fervorous desire, and endeavour of profiting yourself by it; yet the judicious will consider that tenderness of devotion is not much obe expected where instruction is delivered, much ●sse where controversies and arguments in religion occur. Yet these by the method of the Roman Catechism could not be quite omitted, and the public necessity of England did require that they should come forth more at large then was necessary only for Catholic assemblies. Therefore for this book to be more beneficial, every thing is to be sought for in its place and nature; Instruction and Exhortation where, and as intended, to wit, only for Catholics: and as for confirming the Catholic faith, he into whose hands it shall come, of whatsoever religion he be, if he desire indeed to serve God, and will pray to him, I hope he shall have sufficient satisfaction. Thus much for your direction in this work, which at first I began without the least thought of publishing any thing, but only to discharge my obligation, which until then I had not so well reflected upon; but beginning to observe a great ignorance in some, and observing it still more and more, and considering with myself how pertinent the words of the Apostle are, How shall they believe him whom they have not heard? Rom. 10 and how shall they hear without a preacher? I conceived this the best, and most profitable manner of preaching, and applied myself most to the practice of it. And having used it for some years I found it so efficacious to that which I desired, that some of their own accord acknowledged to me the benefit which they had received by it, and desiring me to publish something of it which they might have to read, I brought this book to the perfection which it hath, and was many ways encouraged to grant their desires, especially by the advice of a grave and learned Prelate who first to approve of my design, told me that if he himself were in England he would apply himself most to Catechising: and having afterwards perused a great part of the Discourses, gave me most satisfaction in it. Finally for the right understanding of all. I declare here that it is not my intention to give examples unto others how to Catechise. For that the Roman Catechism hath done already: neither would I undertake so much (although for my Sum of the Christian doctrine I would willingly commend the use of such an one gotten without book and expounded as a foresaid) My first intention is to instruct the ignorant, and for that I made choice of that form which the Council of Trent hath delivered, and which was the sole scope, and mark which it aimed at by the Roman Catechism: to wit, that Pastors should use such catechistical sermons, as might be both a Catechising for instruction, an exhortation to virtue, and in times of heresies might confute them, and confirm the Catholic faith. Which if it were practised as frequently as the holy Council desired, and as other preach are (which are much less necessary for the people) exceeding great profit, and a general good might be expected by it. That Catholic is very careless of himself, who with all this labour doth not learn and know that which is fitting, or at least necessary to be known. And that Catholic who knoweth his duty to God, and hath it thus beaten into his mind, yet liveth as it were contemning of God, and of all remedies for his soul, that having sinned doth not endeavour to rise again, and to aim at a new and virtuous life, but will continue in sin, and resolve still to sin, he deserveth not at all the name of a Catholic. And that Christian that professeth himself to believe in God, and to worship him in that faith and religion which Christ left to his Apostles, and was allwais according to the ninth article of the Creed to be in the Catholic Church; yet will begin a religion contrary to all the Christian Churches in the world, or believe in a religion which so began, he deserveth not the name of a Christian. And that man that being sufficiently satisfied of the true religion (and Mark that I say sufficiently satisfied: for evidence of reason is not to be relied upon in any religion) yet will not profess it for temporal respects; but goeth on with a guilty conscience in the profession of a false religion, or rather liveth like an Atheist, or beast without any religion at all, that man I know not how to call him. A miserable wretch he is, and of all creatures out of hell the most miserable, who to feed upon the dung of the earth, sinneth against the Holy Ghost, hardening his hart wilfully against all heavenly inspirations. For Atheists, and all false religions I have said enough in the Creed: but for him that is neither in profession an Atheist, nor yet hath indeed any religion, I know what to say; but to wish him to consider with himself of the power and goodness of God, and of the evils of sin that depriveth us of him; and let him read the last Discourse where I treat something of that subject. If God of his mercy visit these men with some heavy Crosses, and great afflictions necessary to draw them to his service, it is indeed a singular mercy by which sometimes they are brought to repentance. But in the mean time I warn these hard hearted men that they praesume not too fare, but that they think of their souls, and of death which in the end shall surprise them. And I will tell them one thing which they think not of; that is that they are in danger of sudden death: not only as all men are, but in particular more than others; and that God hath showed this by many examples in which such kind of men have been so punished. The example of Pharaoh and of thousands of the Egyptians were enough to prove this; who having hardened their hearts against the manifest light of God, were suddenly overwhelmed in the sea, and miserably perished. The like examples we have in our Kingdom (but over many) of the sudden deaths of those who against their consciences have professed a false religion. I mention only two which happened lately in two near neighbours to the place where I have lived for dinerse years. They had both been Catholics, and for plane looseness and liberty of life had forsaken the Catholic Church, and gone to the Protestant Churches, manifesting by many expressions the guilt of their own consciences to their intimate friends; but continuing still dissembling in religion, the one of them as he was hunting fell from his horse, and died presently; the other who had engaged himself further against the Catholic Church, and would take no warning by his neighbour's example, within a few years after having been drinking about three or four miles from home, in his return was suddenly struck with the pains of death, fell down, and was carried away dead. It is ill dallying with God. Know thou and see, Hier. 2. that it is an evil and bitter thing for thee to have forsaken the Lord thy God, and that my fear is not with thee, saith the Lord of hosts. And in another place. Slack not to be converted to our Lord, and differre not from day to day. Eccl. 5. For his wrath shall come suddenly, and in the time of vengeance he will destroy thee. Let bold praesumptuous men remember these words, and learn to fear God. Dear Reader whosoever thou art, as thou hast a soul which must last for ever, apply this book to the good of thy soul so as shall most concern it for a happy eternity. I excuse no faults, my goodwill shall mend all: God can and I hope will honour himself even in my faults. Combine thou with me, that we may honour him for ever, and ever. Amen. I submit all that is contained in this book, and all whatsoever I shall sa●●r think as long as I live, to the authority of the Holy Catholic Church. A SUM OF THE CHRISTIAN Doctrine expounded in the following Discourses. QVAESTION. What obligation have Christians to learn● the Christian Doctrine? Answer. Every Christian is bound under a mortal sin to know the chief points of the Christian faith. 7. Q. What is faith? A. Faith is a supernatural light and gift of God, by which we believe, and firmly adhare to the Doctrine of the Church. 11. Q. Make the Sign of the Cros. A. In the Name of the Father, and of the Son, and of the Holy G●ost. Amen. 49. Q. What is the Sign of the Cros? A. The Sign of the Cr●● is a profession of the Christian faith. 51. Q. How is the Sign of the Cros a profession of the Christian faith? 51 A. Because in the Sign of the Cros we profess the mystery of the blessed Trinity, and of the Incarnation; which are the two chief mysteries of the Ch●stian faith. 51 Q. What is the B. Trinity? A. The B. Trinity is God the Father, God the Son, and God the Holy Ghost: One and the same God in three distinct Persons. 51 Q. What mean you by the mystery of the Incarnation? A. We mean that the Son of God was incarnated, that is became man to redeem us. 52 Q. Say the Creed. A. I believe in God the Father Almighty Maker of heaven and earth. And in jesus Christ his only Son our Lord Who was conceived by the Holy Ghost, borne of the Virgin Mary. Suffered under Pontius Pilate, was crucified, dead, and buried. He descended into hell, the third day he arose again from death. He ascended into heaven; sitteth at the right hand of God, the Father almighty. From thence he shall come to judge us all; both the quick and the dead. I believe in the Holy Ghost The holy Catholic Curch, the Communion of Saints. The forgiveness of sins. The Resurrection of the flesh. Life everlasting. Amen 76. Q Who is Christ? A. Christ is the Son of God, incarnated, true God, and true Man: Our Redeemer, judge and Glorifyer. 109. Q. What do we get by Christ redeeming us? A. We get the forgiveness of our sins, and the acceptance of our good works by the merits of Christ's passion applied unto us in the Catholic Church. 156. Q. What is the Catholic Church? A. The Catholic Church is the Congregation of all faithful people and Pastors united together, as a body with its head. 176. Q. Give me a difference betwixt the true, and all false Churches? A. The true Church keepeth allwais in union, and obedience to its Head and Pastors: all false Churches begin in dissensions, and disobedience to the Head, and Pastors of the Church. 214. Q. Say the seven Sacraments? A. Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Holy Orders, Matrimony. 281. Q What is a Sacrament? A. A Sacrament is an outward sign which causeth grace in us. 266. Q. What is Grace? A Grace is a supernatural gift, which maketh us grateful and acceptable to God. 268. Q. What is the Blessed Sacrament of Eucharist. A. The Blessed Sacrament of Eucharist is the true body, and blood of our Lord under the signs of bread and wine. 298. Q. It shear any bread or wine in the Eucharist? A. No! it seems but so. The bread and wine are converted at the words of consecration into the true body and blood of our Lord. 305. Q. What is the Sacrament of Penance? A. The Sacrament of Penance is that by which we receive the forgiveness of sins in Confession. 322. Q. Say the ten Commandments? A. Thou shalt not have strange Gods before me. Thou shalt not take the name of God in vain. Remember thou keep holy the Sabaoth day. Honour thy Father and Mother. Thou shalt not kill, Thou shalt not commit adultery. Thou shalt not bear false witness against thy neighbour. Thou shalt not desire thy neighbour's wife. Thou shalt not covet thy neighbour's goods. 378 Q. Say the Pater Noster? A. Our Father which art in heaven, Hallowed b● thy name. Thy Kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them their trespasses against us. And lead us not into temptation. But deliver us from evil Amen. 449. Q. Say the Hail Mary. A. Hail Marry full of grace, our Lord is with thee. Blessed art thou among women. Blessed is the fruit of thy womb jesus. Holy Mary Mother of God pray for us sinners now, and in the hour of of our death. Amen. 509. Q. What is the Mass? A. The Mass is the continual Sacrifice of the Law of Christ, in which his true body, and blood is offered under the signs of bread and wine. 576. Q. Say the five chief Precepts of the church. A. To fast fasting days. To keep holy days. To confess our sins to our ordinary Pastor, or to another with his leave at least once a year. To receive the Eucharist at Easter time. To pay tithes. 640. Q. How do the Precepts of the church oblige? A. The Precepts of the church oblige under a Mortal sin. 641. Q. What is sin? A. Sin is that by which we depart from the divine Law, and are separated from God. 673. Q. Ho many kinds of sin are there? A. There are two kinds of sin: Original and Actual sin. 715. Q. What is the difference betwixt Original, and Actual sin? A. Original sin is that which we are borne in, Actual sin is that which ●e commit. 615. Q. How many kinds of sin do we commit? A. We committee two kinds of sins: Mortal sin, and venial sin. 717 Q. What is the difference betwixt Mortal, and venial sin? A. Mortal sin quite depriveth us of God's grace: venial sin only lesseneth and deminisheth the fervour of the love of God in us. 717. THE FIRST DISCOURSE. Of the education and instruction of children, and of the obligation which all have to learn the christian doctrine. I INTEND now to speak of two things. First unto all those who have charge over children, and especially to parents to commend unto them the care which they ought to have of their good education and instruction. Secondly to declare unto all the obligation which they have to learn the christian doctrine. And that I may speak to the honour of God, and that all may receive that benefit which I wish them, we will say the Hail Mary for our blessed Lady's intercession. Hail Mary, etc. The Holy Ghost having to describe the life of job à man fearing God and departing from evil, Education of children. and to propose him as it were upon a stage, as à true example for all laymen and married folks to behold, and to learn at the many virtues with which he was endowed, he would begin his commendations with the care which he had of his children; and he first bringeth him forth rising up early in the morning to sanctify them, and to offer holocausts for every one of them speaking these words, job 1. lest perhaps my sons have sinned and blessed God in there hearts. This was the first thing which the holy ghost would commend in job, and which may well be the first commendation of a married man that hath children. For as marriage was first instituted for the orderly propagation of mankind, and this propagation finally ordained to the multiplying of souls in the service of God; so the first and chief end which married folks ought to have in marriage is to have children to serve God; and there prime commendation is to see that their children be brought up in the fear of him, and know how to worship and serve him as they ought. This obligation of the education and instruction of children is not only natural in christian parents; but it is also accessary unto them by the Sacrament of Baptism: for the Apostles as the general Pastors of the world being bound to provide sufficiently for the instruction of all; and being themselves more necessarily employed in planting of the gospel of Christ and converting of souls, placed others as their substitutes who should undertake that charge and perform it for them: and they instituted this order in the Church, that Godfathers should be chosen at the baptising of all christians to supply the place of Pastors, who as spiritual parents were to see them instructed in those things which were necessary for them to know, that none might want sufficient instruction. S. Dion. Eccl. Hierar. c. 7. par. 11. Denis who lived in the Apostles times speaking of the institution of Godfathers saith that as masters they were to instruct in divine things. Now these Godfathers having many times no convenience themselves to perform in this their obligation over children; and being sometimes fare distant in place, and perhaps dead when the child groweth capable of instruction, they commend and as it were remit their charge to the parents of the children as having better means to perform it: and then there rests à double obligation upon them, both as they are natural, and also spiritual parents in the Godfathers place. It is then à great shame and as it were à double sin in them to be negligent in their children's education and instruction. S. john chrysostom lib. 3. Aduersus vituperatores vitae monasticae, hath much to this purpose; where reprooving the negligence of parents in it, he calleth it the spring and fountain of all evils amongst men, that children are not well taught and brought up: and on the contrary commending of holy Abraham for his care of his children, he maketh it the cause and means of so many and great blessings as he obtained. Gen. 18. For I know (saith holy scripture) that he will command his children, and house after him that they keep the way of the Lord. And having produced some other examples of this, a little after he relateth as large à passage which I will briefly rehearse. There was saith he in the city à youth richly appointed to study the Greek and Latin tongues, and had à tutor who as I perceived had followed a monastical institute. I meeting one day by chance with him, asked him the cause why he would change the pleasure and quietness of that course of life for the unquietness and trouble of à tutor's place. He began then to tell me how that the father of that youth being à man addicted to the glory of the world had intended his son for à soldier's life, but his mother à pious woman disliking of that course sent (said he) for me to confer with her: and when I came she taking her son by the right hand offered him to me. I knowing nothing of her mind marvelled at first what she meant to do. My only care (said she) is for this child and I fear much the evil company which he is like to fall into, if you assist me not; but if you will be pleased to take the charge of him and carry him away with you, I shall be out of fear of him and would persuade my husband that nothing should be wanting for his allowance and good education. I desire you to take him to your charge and I refer him wholly to be directed by you. But if you deny me this request than I call God to witness that I have done my part, and I clear myself from the blood of my child which shall be required at your hands. And this she said with so many tears that I could not deny to undertake the charge over him. Which was (saith S. john chrysostom,) to good effect in the youth, his life afterwards proving answerable to his education. This would the holy Doctor insert into his works to propose this careful mother as an example to parents. O that her example were followed now à days, when there never was so much need of it! what would this mother have done if she had lived in these times of ours, in this kingdom, in these varieties of manners and of religion? what would she not have done for his good instruction and to have secured his education in the Catholic faith? When Dunaam à jew reigned in Arabia about eleven hundred years since, Sur. to. 5.14. Octob. it was then à time of persecution of the Catholic Church there, as it is now here, and we have in Surius an example of those times which may serve for our Catholics of England to teach them to begin by times to instruct their children and especially in places of persecution to ground and confirm them well in the Catholic faith. A christian woman was then apprehended and commanded to be burnt for having sprinkled herself and her child with the blood of martyrs. When she was tied to the stake, her child (which was but five years old) ran up and down ask for his mother, and came pitifully lamenting to the place where the king sat to behold her execution. The king took him to him, and told him that he would be better than his mother to him, and that he should stay with him: but the child still cried for his mother, and desired to be with her. The king persuaded him by fair means offering him gifts to entice him; but all was in vain; he told him that his mother had used to exhort him to martyrdom, and that he would be with her. The king asked him what it was to be à martyr. The child answered (mark this answer) that to be à martyr was to suffer death for jesus Christ and to live for ever after. The king asked him who Christ was? He told him that he might see Christ in the Church: meaning as à child the pictures and Crucifixes of Christ which were then to be seen in Catholic Churches: and looking down and getting à sight of his mother as she was tied to the stake, he cried out let me go, let me go to my mother; and when the king hindered him he told him he thought he was à jew, and bate him by the thigh to get away from him: at which the king in a fury pushed him away commanding one of his senators to take him to bring up in the jewish sect. But as he was carried away he got from him, and running into the fireto his mother, he had his desire which was to die à martyr. This child if he were not capable of much of the christian doctrine at that age; yet his good mother had à care to engraft in him at least such à zeal and so much knowledge of the faith of Christ that it was admirable to hear à child of siue years old to give such an answer to the question of martyrdom, in which he publicly professed the faith of jesus Christ and the assurance of eternal life by suffering death for it. Our children are as this was, than an innocent by baptism. But our parents are not as the mother of this child, so careful to instruct their children; and are there so many weak and feeble Catholics amongst us; because we want instruction in our youth: and we want it so much, that many who are past children know not the chief principles of the christian faith, nor think that they have any obligation to learn them: which is the ground and cause of all their ignorance. The first thing and most necessary for every christian to know is the obligation which he hath to learn the christian doctrine. Tell me then. Question. What obligation have christians to learn the christian doctrine? Answer. Every christian is bound under a mortal sin to know the chief points of the christian faith. This is an obligation under à mortal sin: that is to say à deadly sin: à sin by which our souls incur death: as great an obligation as can be. The reason is because all that are come to the use of reason are bound not only to an habitual faith such as children have; but also to an actual faith: that is to produce acts of faith: and actual faith supposeth some knowledge of what is to be believed; and every one must have some knowledge of those things which he is to believe. Children before they come to the use of reason have only the habit of faith which is given them in baptism; and this is sufficient to save them that can have no more: but when they come to the use of reason, than they come to the use of their faith, and are bound to convert themselves to à supernatural end, by producing acts of faith, and of the love of God; which they can not do except they know something of him; and S. Ep. 119. Augustin saith that knowledge is the engine by which the building of charity is raised up to endure for ever. Every tradesman must know the trade which he professeth, or else he cannot expect to have by right the wages due to his trade. The trade which we profess is the true worship of God in the christian faith; we are bound to know what belongeth to that profession; otherwise we cannot expact the reward of good christians. We deserve not indeed the honour of that name if we know not what is professed by it. Eccl. 5. Be steadfast in the way of our Lord and in the truth of thy understanding and in knowledge. Saith holy Ecclesiasticus, Cor. 1.14. and the Apostle saith that if any man know not, he shall not be known. Now to say in particular how much of the christian doctrine every one is bound to know, and which are these chief points of obligation to be learned, can not be done in general terms to all alike: for this obligation is to be measured according to the difference of capacities and other circumstances which are to be considered in several callings of persons. ●. Tho see. ●. q. 1. art. 5. S. Thomas and the common opinion of authors holdeth it absolutely necessary to salvation in every one to have an explicit faith, that is, expressly to believe the mysteries of the blessed Trinity and of the Incarnation, and the twelve articles of the Creed, and that it is à mortal sin to be ignorant in the substance of those mysteries. I should think it a very gross ignorance in any Catholic not to know all these points; to wit the mystery of the blessed Trinity in one God and three persons, the mystery of the Incarnation in jesus Christ the Son of God incarnated, true God and true man, that redeemed us, shall judge us, and give glory to the good; What the Catholic Church is, that the Sacraments of the Catholic Church give grace to sanctify us, what it is that he receiveth in the Eucharist, what he cometh to confession for, what the Mass is, whatmortal sin is, and that the Precepts of the Church oblige under à mortal sin. This is as little as can well be expected of all christians. And this is contained in the Sum of the christian doctrine which I have delivered to be gotten without book; the understanding of which is sufficient to discharge the obligation which every one hath to learn the christian doctrine. I do not say that it is absolutely necessary for every one to understand it all, much less to get it all without book. But I say that it is absolutely necessary for salvation to understand the chief points of it, and that to be sure it were good to understand it all and to get it all without book. But it shall suffice for the present for all to know that they are bound under à mortal sin to know the head points and principal parts of the christian doctrine. Let all then remember this obligation and those that have been negligent in performing it, let them confess their negligence and learn better hereafter. For if any man know not, he shall not be known. Cor. 1.14. THE SECOND DISCOURSE OF FAITH. I INTEND now to say something of faith in general: à subject necessary to be spoken of; but it is hard to speak well and clearly that which is necessary and sufficient to be spoken of it. Prou. 25. Thou hast found honey eat that which sufficeth thee, lest perhaps being filled thou vomit it up. These words are commonly applied by authors to this purpose. Honey is pleasant to the taste and necessary for many uses; but it must be eaten with moderation, only what is sufficient: many by eating too much honey have hurt themselves; for our stomaches are not capable of much honey. As honey is to our bodies so is knowledge to our souls, both pleasant and profitable. What more pleasant to the understanding then the knowledge of truth? and some knowledge is necessary even of the points of faith: but many have received hurt by too much desire and greediness of knowledge, by seeking too curiously without humility into the mysteries of faith; for our understandings are too weak and of themselves uncapable of those glorious mysteries. He that is a searcher of the majesty shall be oppressed of the glory saith the same chapter of holy proverbs. This weakness I humbly acknowledge in myself, and fear that I shall speak obscurely of this subject; and I will crave the intercession of our blessed Lady. Hail Mary etc. Quest. What is faith? Answ. Faith is à supernatural light and gift of God, by which we believe and firmly adhere to the doctrine of the Church. God giveth us his divine light and holy inspiration to believe the Catholic Church; we by that superuatural light and gift of inspiration believing it have then the true faith. Under three titles I will comprehend all that is necessary to be said of this. In the first place I will show how that faith is à supernatural light and gift of God. In the second I will show how that this supernatural light and gift of God is all ways with obedience to the Church. And although by these two titles the nature of faith be sufficiently declared, and in all points we shall rest satisfied with the authority of the Church; yet I will add one title more for the good of those that are out of the Catholic Church, in which I will show how this supernatural light and gift of God directing to the true Church is to be sought for and obtained by them. THAT FAITH IS A SVPERNAtural light and gift of God. ALthough such be the condition of man's understanding, that by the visible things which he seeth made he may discover something of the maker of them; as is the omnipotent power and eternal divinity of him that made them; yet it cannot be thought that either man or any other creature can by its own natural light only attain to glory which is supernatural; but he must be elevated by à supernatural power to produce such acts as have proportion to the obtaining of it. The apostle hath said this in plane terms. Eph. 2. By grace you are saved through faith and that not of yourselves, for it is the gif● of God. That which is natural is with in the sphere of nature; but supernatural things are in a higher sphere; and the state of glory which is supernatural can not be attained unto but by à supernatural light of faith, as being without the sphere of nature. God having ordained all creatures to his service serves himself of them according to their nature. He appointeth unto every one its office and setteth it within the limits of its own sphere: out of which of itself it can not pass. Now the most blessed vision of God in glory which is obtained by true faith and the love of him is supernatural to us; and is not to be attained unto by the light of natural reason, as being out of that sphere. Seeing, hearing and feeling are in different spheres; and they can not reach into, nor meddle with each others offices. The sight tends to colours, the hearing to sounds, the feeling to palpable things, and they keep themselves within their own spheres. We see not voices, we hear not the light nor colours, nor do we feel either of them. Children and fools catch at shadows, and hearing the Eccoès which their voices make, they look about to see them. But wisemen know that this is foolish. Why? because they are in different spheres. Even so it is à childish and foolish thing for men to study by natural reason to comprehend the mysteries of faith and to think by the natural light of humane faith to attain to supernatural glory; there being à fare greater distance betwixt natural and supernatural things then there is betwixt the spheres of hearing and seeing: both of which are within the compass of nature. the state of glory which is supernatural can not be attained unto by faith which is à natural light of reason; but by faith which is a supernatural light and gift of God. Secondly we see that there are many natural things which we can not understand; much less than should we think to comprehend the mysteries of divine faith. Who can understand how the loadstone and jet draw to themselves iron or little sticks, without either corporally touching them or having any spiritual influence in to them? who can understand the nature of the Remora à little fish, which yet is reported to stop the mighty force of a ship under sail by only cleaving unto it? Who can understand the cause of those vast mountains of water which mariners call Gusts, and say they see in their Indian voyages to fly in the air and sometimes happen to fall upon their ships and to break them into pieces? Who can understand the tides of the flowing and ebbing of the sea depending as they say upon the course of the moon; yet so different in several harbours? All which things and many more hath God concealed from us to keep us in humility: and shall we think to make the mysteries of faith to be subject to our understandings? We know not how the parts of a little chip or straw are continuated together, and the best Philosophers acknowledge their ignorance in it, and bless God that hath humbled them in those obvious things, and shall we presume upon the mysteries of faith? Those wise disputers that held disputation so long with holy job proved in the end to have spoken unwisely, and our Lord appearing in à whirlwind rebuked them saying Who is this that wrappeth in sentences with unskilful words? job. 38. Gird thy loins like à man: I will ask thee, answer thou me. And then he putteth several hard questions which he continueth in the 38.39.40. and 41. Chapters of job admirable to read, and which indeed no man can sufficiently answer; although they were but of natural things. Now if man with all his wit can not understand many things which are obvious in nature, what proportion hath he in himself to the mysteries of divine faith? and if God will have us to see and to confess our weakness in these lower and lesser things; will he have us to rely upon our own reason in the mysteries of faith upon which our salvation dependeth? Eccl. 3. Seek not things higher than thyself, and search not things stronger than thy ability: but the things that God hath commanded thee, think on them allwais, and in many of his works be not curious, for it is not necessary for thee to see with thy eyes those things that are hid. In superfluous things search not many ways, and in many of his works thou shalt not be curious. For very many things are showed to thee above the understanding of men. God will have us to humble ourselves and to rely upon him; and then he will elevate us by supernatural means to see that which by nature we could not have seen. And S. Augustine speaking of believers saith tract. 40. in joan. Not because they have known they have believed; but they have believed that they might come to know: for we do not know that we may believe, but we believe that we may know. Thirdly there is no absolute certainty in our own understandings, but in God only; and in all the mysteries of faith we must rely upon him and acknowledge his authority in them; or else we could be sure of nothing. For our understandings as long as we live in this world work all there operations by the corporal organs of our senses; which as weak instruments often fail them; and by our own understandings only we can never be infallibly certain of any thing; because in them we have no firm and certain rule of truth. And this is the cause why the ancient Philosophers when they came to speak of God were as it were in amaze or wilderness running forward and backward, up and down, saying and gainsaying what they had said before because they wanted the supernatural light and gift of faith, and spoke and wrote of God only by there own wits and inventions; and they never kept at a certain, Di●p. 12. Me●aph. c. 1. but were allwais altering in their conceits and opinions: as Petrus Hurtado hath observed by divers places which he citeth out of Aristotle himself, and then applieth the word of the Apostle to him. Cor. 1.1. I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the Scribe? Where is the disputer of this world? hath not God made the wisdom of this world foolish? but to us (saith the same Apostle in another place) God hath revealed by his spirit. Cor. 1.2. And truly if we had not the spirit of God inspiring us to believe the Church and inspiring the Church in all which it teacheth; but were left to our own understandings and were to go only by our own thoughts, it would plainly follow that we should be as uncertain and altering in the mysteries of faith, as we are upon the disposition of the organs, upon which our understandings depend: and we should think something, but could believe nothing without divine and supernatural faith. Lastly we have the examples of all holy men and of all true believers that ever were, to have humbly and piously submitted themselves to God, thinking their own reason to weak à foundation to build their faith upon, and have acknowledged it to be supernatural, and have chosen rather to rely upon the divine authority and to receive there faith from God as he spoke to them by the Church, then to trust to their own understandings, and to believe no more but what they saw; as may appear in all times. From the beginning of the world until the coming of Christ all true believers believed in him as then to come only, and sawhim not: and when he came he commended their faith. Io. 8. Abraham rejoiced that he might see my day: and he saw and was glad. That is, he saw it with the light of faith before it came; and he required the like faith of all those that were to come after him, and blessed those, that so believed, Io. 20. saying blessed are they that have not seen and have believed. But he blessed not Thomas for requiring to see before he would believe; but he rather reprehended him for it. After Christ all holy men have ever been of the same mind with the former, never daring to trust to their own reasons in the mysteries of faith: but have thought it allwais most reasonable and safe, to rely upon God for supernatural light, and grace to enable them to believe the Church, and to assure them by it of all which they believed in the Catholic faith, confessing allwais an obscurity of reason in those things. And so S. Peter compareth faith to a candle shining in à dark place, and S. Pet. 2.1. Cor. 2.10. Paul requireth that faith bring into captivity every understanding unto the obedience of Christ and he calleth it the substance (that is a substantial and sure ground) of things to be hoped for and an argument (that is a certain and infallible inference of the truth) of things that appear not: Heb. 11. and he compareth it to the seeing by a glass, Cor. 1.23. saying We see n●w by a glass in à dark sort. After the Apostles the world continued still in the same mind S. Augustine What is faith but to believe what thou see● est not? Aug tract. 40. in Io. Cy il. Cateth. 5. Esa. 7. Chrys. ser. de f●d●pe & Char. S. Cyril of Jerusalem, faith is the eye which giveth light to our consciences and maketh us to understand for the prophet hath said unless you believe you shall not be permanent. S. chrysostom faith is the fountain of justice, the head of sanctity, the beginning of devotion the foundation of religion. None without this hath attained to our Lord, none hath gotten up to the top of sublimity without it. Faith is an innocent and pure credulity by which we come to God, we cleave to his precepts and with à purified mind we worship him. It excludeth all doubts, it holdeth certainties and sealeth up promises. He is happy that hath it, he that forsaketh it is miserable. It showeth the miracles it exercizeth the virtues, and accomplisheth the gifts of the Church. By all which it appeareth that they held faith to be above reason, and that it is not à natural but à supernatural light and gift of God. It is à known story that which Sozomene à grave author about twelve hundred years since hath related Eccles. hist. c. 17. There came unto the great Council of Nyce many of the learneder sort of Gentiles some to be satisfied and some of malice to oppose the doctrine of Christ. These by their cunning had proposed the controversies of Christians in such terms and vain differences of words that they had brought all into strife and confusion. A certain Philosopher glorying in his wit and eloquence derided and contemned the priests that were present as not daring to contest with him; and none undertaking to answer him, a good old bishop weak in learning but strong in the faith of Christ (of which he was an illustrious confessor) confiding in the justice and truth of his cause (which giveth advantage enough against all infidelity) riseth up against him. At which some laughing, others fearing his weakness; at length giving him leave to speak, he began In the name of jesus Christ attend O Philosopher what I say to thee. There is one God the Creator of heaven and earth and of all things ●isible and invisible. He made all by virtue of his Word and by the Spirit of the Holy Ghost he established them. This Word which we call the Son of God taking pity upon mankind would be borne of a virgin, converse amongst men and die for them; and he shall come again, and shall give sentence upon every one according to their work. That this is true we dispute not, but we believe it. Do not therefore lose thy labour curiously to refute that which by faith only is to be understood. Seek not h●w this or that can be true in faith; but if thou dost be leeve tell me. At which the Philosopher answered presently Credo, I do believe. And giving thanks to the bishop he persuaded the rest to believe with him protesting by oath that it was the power of God that had changed him, and that by an inward and secret virtue he felt himself converted to the Christian faith. Here this Philosopher confirmed what the bishop said, and what we are saying, that to dispute with curisity of matters of faith is to destroy faith; which to be certain must be grounded upon the authority of God, and not upon the wits and disputations of men. Out of all that which hath been said we may gather two principal things. Scruples of faith are but obscurities of reason. The first is for Catholics that they cannot with reason trouble themselves with any scruples and doubts of faith; for that those are but obscurities and uncertainties of our own reason, and not of the thing itself which is believed, which is infallibly and infinitely certain; as proceeding from a supernatural light and gift of God, by which we believe the divine authoritority. And if we perceive ourselves at any time to be led by the weakness of our reason into scruples and fears concerning any point of faith (all of which have the very same certainty) let us presently check ourselves and bring bacl our thoughts to God again to rely upon him, My soul what are we doing? whither do we go? this is not the way to the blessed sight of God. We must not think, but believe: we must not go by thoughts but by certainties: Noah wise man durst ever go by this way which we are in: we shall confounded and lose ourselves. Let us keep the plane and common track which all have gone, which God hath commanded, which our blessed Saviour hath taught, which his Apostles have followed, and all true believers after them; and that was to believe by faith which is a supernatural light. If thou dost believe in God rely upon him and upon the Catholic Church guided by him, and not upon thy own wits. And presently in all temptations let us profess this belief saying I believe the holy Catholic Church; and that not for my own reason but for the authority of God. Ho● 2. de Symb. Euseb. Emissenus. The faith of the Catholic religion is the light of the soul the door of life, the foundation of eternal salvation. Whosoever shall forsake it, followeth the evil guide of his own understanding. Whosoever thinketh by his own wisdom to attain to the secrets of heavenly mysteries doth as one that will build without à foundation or that will not enter at the door, but at the top of the house; if in the night time he go on without light, he falleth down to the bottom. The second is for those that are not in the Catholic Church; that they following a religion which began in private men's wits have not the true faith, nor shall ever come to have it as long as they seek it by their own wits only and by evidence of reason, which some of them seem to expect and stay for: for this is to stand watching for larcks when the sky falls, which shall never be; yet shall as soon come to pass as that they shall come to have the true faith without supernatural light and divine inspiration; they ought to seek for this and to have recourse unto God, humbly beseeching him that he will enlighten and inspire them to the true faith. And this by God's grace I shall show them how to have recourse unto God, for so as to obtain it. All points of faith according to reason. But we are here to observe that although faith be supernatural, and natural reason be not sufficient to resolve us finally in matters of faith, nor to be relied upon in them; yet all which we believe is according to reason: and although all the mysteries of faith be not to be comprehended by us; yet we have allwais reason so to believe. For God governeth this world wisely and sweetly according to the natures of his creatures; and having given unto man a reasonable nature, by reason he bringeth him to that faith which he will have him to believe, giving him rational and prudential motius to think in reason that that is the true faith. First because as by reason we are brought to believe in God, so also for the certainty of all which we believe, by reason we ground ourselves upon the divine authority. Secondly reason also telleth us that God governeth us not by ourselves without depend●nce of and submission unto any superior authority upon earth in points of religion; but that he allwais inspireth us to the obedience of the Church (as in the next title I shall show.) Thirdly we have motives credible enough to induce an understanding and prudent man to believe that which is indeed th● true Church and to be governed by it: and so we have all the reason in the world to believe the christian faith and the Roman Catholic Church: the ignorant because they see in it all that they can desire to see, or can see in the true Church: to wit externally a most holy and wise government, learned men giving their lives, and holy men working of miracles; and those as plane, as miracles can be, and so frequent that every ignorant man may either see them or hear of them so certainly, that he cannot in reason doubt of them all. Then for the learneder sort they see that the faith of Christ by the most authentical writings that are in all the world is deduced ever from the beginning of the world until the coming of Christ, and ever since his coming it is deduced unto us in none but in the Church of Rome: and all other Churches of christians having goneforth of it, they must either be haeretical or schismatical Churches, or else there can be no haeretical nor schismatical Churches in the world. These are sufficient motius to an understanding man to think by reason that the Roman Church hath the true faith which God will have him to belseve, and is the true Church which he will have him to obey. Yet if we had not the supernatural light and inspiration of God moving us to that faith; but that we were to goeby our own thoughts only, then were it not a supernatural faith of absolute and infallible certainty, as not proceeding from the authority of God, nor had it proportion to supernatural glory. But when reason dictateth something to be true, and God confirmeth it by the declaration of the Church, which is as his voice and hath his authority; I being illuminated and inspired of him to believe the Church; than whatsoever I so believe I believe it for the divine authority; and although unto reason it have some obscurity, and be not absolutely certain as it is in reason only; yet as it is believed by faith it is absolutely and infinitely certain; because than it hath the testimony and authority of God. And so wisdom reacheth from end to end mihtily and disposeth all things sweetly. Mightily, Sap. 8. in that God assureth us with his own divine word of the truth of our faith: Sweetly, in that he draweth us even by our own reason so to believe in him. By reason we are brought to believe the true Church, God illuminateth and inspireth us to believe him speaking by that Church, and by that supernatural light and gift of inspiration we produce acts of faith. Now we will show THAT THE SUPERNATURAL light and gift of faith is all ways to the obedience of the Church. BY that which hath been said it doth appear that faith is not a natural, but a supernatural light and gift of God, now we will show that by it we are allwais to adhaere and firmly to believe the doctrine of the Church; which is the second part of that which you have answered to the question of faith. The enemy of mankind envying at our felicity that we should have and cooperate with that light of faith which he rejected, and should by it attain to that blessed state of glory which he must never obtain, cometh in the night time to sow in our hearts many dark fallaces against faith, and by false illusions and counterfeit inspirations often deceiveth us; and we must have some anes to try this deceiving spirit and to discover his false inspirations from the true, and some power to allow or to disallow of particular men's spirits: and by this we may see how necessary it is that there should allwais be in the world a continual Church infallibly assisted of God for the trying of spirits and discerning of them, and that the divine inspiration should allwais be with obedience to that Church. I refer the reader to the ninth article of the Creed and to the eleaventh discourse of the Precepts of the Church, where I declare more fully the necessity and authority of such a continual Church; where he may see how that we could neither know which were the true scriptures, nor which were the true sense of them, nor certainly distinguish betwixt true and false reason, nor believe any thing as certain by faith; but that all order and government in religion were quite destroyed, if we had not a continual visible Church with assurance from God of his divine assistance with it, and we were bound to obey it in the deciding of all controversies in religion, which by proud and contentius men might be raised of any point though never so clear. Here now I speak only of the divine light and inspiration upon which we depend in all points of faith, and I show that being that this necessary light and inspiration may be counterfeited by our enemy; we must of necessity acknowledge some external universal power upon earth authorized of God to try and to distinguish the several spirits of all men. And this external power must either be assured by the divine assistance of the verity of that which it declareth, or else it were also deceiving as the false spirit is; and we should have no means to discern the true spirit of God from the false; but every man might teach what he list under pretence, of divine inspiration. Inspiration to faith must betrayed by the Church. There was never yet any man that laboured to set abroad any errors in religion but as he pretended his doctrine to be of God, so he pretended the spirit of God to be after some sort with him; but he will come to no trial of his spirit, but would have all to believe him upon his own bare word that he hath the spirit of God. So the Archhaeretike that beginneth new doctrines in disobedience to the whole Church, would have men to take his word against all the world that then is, that he hath the spirit of God; and to prove it he allegeth many reasons of his own, but he will not be tried by any authority; and so his spirit being brought to be subject to his private reason and all things being as you see finally resolved by it, the controversy comes in the end to that which in the former title is refuted, and by which he is convinced, to wit that we are not to be resolved in matters of faith by our own understandings and private reasons only; but by the testimony of God inwardly in ourharts', and externally as now I show by the authority of the Church. Tim 1.4. S. Paul saith that certain shall departed from the faith attending to the spirits of error, and doctrines of devils. Io. 1.4. By which we see that men may have false spirits. And S. john sayeth believe not every spirit, but prove the spirits if they be of God. By which we see the same; and also that we must have some means for the trial of false spirits. Now what way can be thought more reasonable for the trial of spirits, then by the sentence of the whole Church which is given without partiality or respect of persons in general to all alike. Suppose two men going forth of the Church obstinately manteining some new and contrary opinions to the doctrine of the whole Church and to each other. Both of them pretend that they have the spirit of God, and yet they maintain contrary doctrines to the whole world and to one another. First it is certain that both of them have not the spirit of God: for the spirit of God is the spirit of truth which can not be thus divided. Which then of them hath the true spirit! how shall they be tried? The one of them alloweth of such and such scriptures and of such a sense of scriptures: and the other denyeth all that he sayeth, and yet pretendeth that he hath the spirit of God. First, this can not be decided by their spirits; for as long as they hold contrary doctrines their spirits can never agree for the one of them to be tried by the other. Shall it be decided by their own reasons? but who shall be the judge betwixt them? it must not be the determination of any particular man; for that is as subject to error as they are: and besides this question being concerning the spirit of God, it cannot be decided by any authority less than divine; lest otherwise the true spirit were rejected for false, as possibly it might be by any inferior authority. Shall it be decided by force of arms? That is so absurd that it needeth no refuting: (although perhaps joannes de Zischa was of that opinion: for what absurdity will not an haeretike maintain?) How then shall they be tried? bring them to the Church and see whether they will hear it. But they will not be so tried. How then? there is now no other way left to try them by. They must then go without any trial at all to say what they list, and so they shall both prove false spirits, as being contrary to S. john that sendeth us to try our spirits, and as being contrary to the scriptures which command us to hear the Church. Ma●t 8. the spirit of God is allwais with obedience to the Church; and the final resolution of faith is reduced to the word of God speaking to our hearts, and interpreted by the Church. For there is no way to try spirits, and to declare certainly who are rightly inspired, but by the authority of God speaking by it, and by submitting ourselves, to the obedience of it, Lu● 10. as to the voice of God. He that heareth you heareth me: and he that despiseth you despiseth me. Saith Christ to the Pastors of the Church, who have the authority of the whole Church. Mat. 18. And in another place, If he will not hear the Church let him be to thee as the Heathen and the Publican. Aug. tract. 109. in Io S. Augustine, the word of faith and the word of the Apostles; to believe God and to believe the Church is the very same thing. Secondly the true faith hath been often proved, and false doctrines confuted by miracles: and these miracles have plainly convinced for the obedience to that Church whose faith was so confirmed. Elias proved by miracles the true faith of the Israëlits, and confounded the Idolatrous Gentiles. So did Christ and his Apostles by many miracles prove the christian faith against both jews and Gentiles. And these miracles obliged all whom invincible ignorance excused not unto the obedience of the Church of Christ, and shown plainly that the spirit of God was to the obedience of that Church; but no miracle was ever wrought to show that men should obey no Church; but that they might live after their own liking, and believe what they would without obedience to any authority upon earth. Neither can there be any miracles wrought for any such manner of living: for miracles being done in confirmation of the true faith oblige others to embrace that faith which is so confirmed by miracles; and so men come to an unity of faith, and make a Church, that is to say a people united together in faith and religion. But if men might for all those miracles which they see, still follow their own private spirits and not unite themselves in obedience to that company whose faith is so confirmed by miracles; but might disobey it in matters of faith; then they might disobey the authority of God, and miracles were to no purpose. the very being of true miracles in confirmation of faith proveth the being of a Church to which our spirits must allwais obey. Moreover if every man were to be guided by his own private spirit without obeying any Church there should be no need at all of miracles: for the spirit is an inward and miracles are an outward testimony of the truth of any thing to draw others unto it; but if all were to follow the inward testimony of their own spirit without submitting unto any external power, than were they not to regard the outward testimony nor to be drawn by it. And indeed to say that every one is to follow his own private spirit without being bound to the obedience of any external power, is as much as to say that every one hath the true spirit of God: and than what need were there of miracles? All which is contrary to the words of Christ and of the Apostles, and contrary to the examples of the scriptures, and to reason and experience by which we see so many spirits of errors and of sin in proud and evil men. Miracles may be and have been wrought to prove the true faith: but such miracles prove that the spirit of God is to the obedience of the Church; the spirit of God is to the obedience of the Church. Thirdly God hath ordained an orderly government in his divine worship: and all order includeth subordination of inferiors to superior powers, and leaveth us not to ourselves alone subject to no authority in points of religion: and the same natural reason that bringeth us to rely upon the divine authority in matters of faith telleth us also, that it is a more reasonable way for God to inspire us to the obedience of the Church and to guide it with his sure and infallible assistance; then to guide every man by himself and his own private spirit, without being subject to any authority or acknowledging of any superior: for this were to take away all order, and to bring such a confusion into the world by making every man his own judge, as would by consequence destroy the world which without order can not subsist. For if there were not allwais upon earth some power authorized of God to prove and approve of the spirits of men; what errors would be broached and what villanies committed and maintained by wicked men under pretence of divine inspiration? God inspireth men to an orderly government in his divine worship; the divine light and inspiration of faith in allwais to the obedience of the Church. So that we may well say that faith is a supernatural light and gift of God, by which we believe and firmly adhaere to the doctrine of the Church. God giveth us supernatural light to enlighten our understandings, and by his holy inspiration moveth our wills to submit ourselves and to believe in all things according to the doctrine of the Church; we cooperating with that light and inspiration of God submit ourselves to the obedience of the true Church, and then we have actually true faith. And whosoever he be that pretendeth himself to have the spirit of God, yet will not submit himself to any Church but beginneth a new religion contrary to all the Churches then in the world, or will maintain a religion which so began, certainly that man hath not the true faith, nor is the spirit of God in him. But he saith that he hath prayed to God for his spirit, and Christ hath said that our father will give the good spirit to those that ask him. Luc. 11. Many there are that satisfy themselves with this answer; and because they say their prayers and do moral good works they will stand in disobedience to the true Church, and maintain a religion which began at sometime in disobedience to all the Churches in the world; I will say something to show the weakness of it. I say that this man wilfully deceiveth himself in that he either prayeth not as he ought to obtain the divine inspiration according to that of S. ja. 4. james you ask and receive not; because you ask amiss; or if he obtained it by his prayer he followed it not. For although it be true that he who prayeth as he ought with a desire of following of the truth; although he be then in a false religion and out of the state of grace obtaineth not withstanding of congruity the divine inspiration to the true faith, and shall come to have the true faith if he will follow that spirit: but if he begin a religion in disobedience to the whole Church of Christ or follow a religion which so began, in obedience to no known Church then extant in all the world; I say that either there is some defect in his prayer, as there was in the Pharisys prayer who prayed not rightly: or if he prayed rightly, so as that he was then inspired of God to the obedience of that which is the true Church, that then he followed not the divine inspiration: but as that young man of the gospel who ask of Christ what he should do to receive everlasting life, when Christ told him Go sell Whatsoever thou hast and give to the poor, and come follow me. Marc. 10. He followed not the divine calling but was strucken sad and went away sorrowful. So doth he and so do many when God sufficiently inspireth them to the Catholic Church: for although God speak to their hearts, and have illuminated their understandings to think at sometime that the Catholic faith is the true faith; yet they slight that good thought; they are strucken sad to think of the persecution which they hazard in themselves, children or friends, endangering their worldly preferment or riches on which they have set their hearts, and can not so well enjoy in it: and being dishartened with these things they follow not the calling of God. And although for the present their conscience accuse them; yet going on in their old way within a while they forget that ever they were called and will tell you that they say their prayers, and that the spirit directeth them in the way in which they are. Where as indeed when they rightly considered of it the spirit of God directed them a quite contrary way, and would again direct them to the same way; if they would seek as they ought to be inspired of God, and obey his inspiration when he speaketh to their hearts. In the next place I will show how the divine inspiration to the true Church is to be prayed for. I only desire thus much of all those who are out of the Catholic Church; that being as I have showed that the true faith, which is by a supernatural light and gift of God, is allwais with obedience to the Church, they will resolve with themselves to seek unto God to be inspired to that Church: And that if he speak to their hearts so, as that they come once to think that the Catholic Roman Church is the true Church; they take that word of God as a lantern to their feet and follow it: or else they are all ready condemned in their own consciences, and shall find one day those words to be true which the Holy Ghost hath threatened, Esa. 65. Because I called and you have not answered: I spoke and you have not heard, etc. you shall cry for sorrow of hart, and for contrition of spirit you shall howl. But let us see. AFTER WHAT MANNER THE divine inspiration to the true Church is to be sought for by those who are out of the Catholic Church. Having showed that natural reason without supernatural light and divine inspiration is not sufficient to direct us in matters of faith, and that this supernatural light and inspiration to faith is allwais with obedience to the true Church. The next thing most necessary to be showed is how to obtain the divine light and inspiration to that Church. Divers have setforth several marks to know the true Church by; and in the ninth article of the Creed I distinguish the true from all false Churches by their continual obedience to the head and Pastors of the Church. But here I entreat of a more prime subject necessary to be known before that: to wit that being no marks are sufficient to discern the true Church by, so as to become à member of it without divine light and inspiration by which they are brought to obey it, I now show how that efficacious light and inspiration is to be obtained. But first I advertise the Catholic reader that this point hath not chiefly relation to him; but to those that are out of the Catholic Church. Yet thus fare the Catholic is concerned in it, as that he shall plainly see by that which immediately I am going to say, that according to his own grounds, and according to reason, he can not seek unto any other Church: where as all other Churches according to reason ought allwais to be seeking until they come to it. For this is the comfort of Catholics and of none but Catholics, The Church can not err. that understanding and firmly believing that the Church shall never fail out of the world by teaching errors in faith; but that it is the pillar and ground of truth, Tim. 1.3. and that the spirit of God is With it until the world's end to teach it all truth, that it is builded upon a rock, and that the gates of hell shall never prevail against it. Io. 14. Mat. 16. And that Christ hath prayed for it that the faith of the chief governor their of fail not in the governing of it, and that the other governors of it might be sanctified in verity and that it is the body, Luc. 22. the spouse, the kingdom, and the house of Christ. Io. 17. catholics grounding themselves upon all these places of holy scripture and upon the ninth article of the Creed I believe the Catholic Church, hold it a most horrible blasphemy against them to say that the Church can err, and a damnable heresy obstinately to contradict it: and having by reason of all these places continued allwais in obedience to it, and so kept constant to their ancient religion, which was then extant in the world when all others began their new professions, which then were not extant in any place of the world: catholics according to these grounds must still continue as hitherto they have all ways done in obedience to the same Church, and can not seek unto any other religion, nor doubt of their own as long as they adhaere unto it; but must stick fast to that pillar and sure ground of truth and believe that the spirit of God and assistance of Christ is allwais with the Church, and that obeying it they obey the holy Ghost and Christ. They by these grounds can not (as you see) pray to God to inspire them to the true faith, but must pray to God that they may allwais continue in the spirit of obedience to the Church as hitherto they have done. And so this point hath only so fare relation to Catholics, as that they may gather by it that as hitherto God hath given them his holy light and spirit to reject all private inventions both of their own and of others, to obey the authority of the whole Church and to adhaere to it; so they ought still to do, and to pray to God that they may allwais do so and never forsake it But all those who have goneforth of the Church and followed the private inventions of some particular men (as all others but Roman Catholics have done) beginning new Churches which then were not teaching, That it behoveth Protestant's and those that are out of the Catholic Church to if examine the state of their own Church nor governing of people in any place; but were prohibited by the ancient Church as soon as they began, and would have been prohibited sooner if they had begun sooner with their new doctrines to oppose it: all these and those that follow them of necessity maintaining that the true Church had then failed and that there was then no true Church in the world which they might submit unto; but that God sent them to reform the Church and to restore it to its truth again (as Protestants say that when Luther began to oppose the Roman Catholic Church the true faith was perished, wholly extinct, destroyed not one jot of the gospel had been known, but by his labour and study; and the like say, which may be seen in the book called THE AUTHOR OF THE PROTESTANT RELIGION, l. ●. c. 1. and commonly in authors. This they saying, as they needs must by consequence to their new reformation; they ought in all reason if they will have any care of their souls to be continually fearful and in doubt concerning their faith: and being that the true Church may and did (as they say) fail, and was quite decayed out of the world, they ought to pray to God to enlighten them to see whether it be not decayed again as then they say it was, and stand not need of a new reformation, as than they say it did; and if it do that he will bring them to the true faith. Or else if they will be out of doubt and free from fears, they must believe as we do that the Church could not stand need of any reformation at all in doctrines of faith, and so to betake themselves again to the obedience of it and to rest secure and contented with the Apostles Creed I believe the Catholic Church, without troubling themselves about reforming it. But being that they can never be certain in their faith as long as they hold it lawful to change their religion by reforming of errors in the Church; they ought to have often recourse unto God to know when they should change their religion, and to what religion they should change. And this by God's grace I will now show them how they shall have recourse to God for. This question I add here for Cod's sake and for those that are out of the Catholic Church, that being as I have showed in the former title saying their prayers they obtain not the divine grace, because they pray amiss they may know how to pray. And because I conceive it the most necessary of all points, and that on which the conversion of those that are in a false religion chiefly dependeth, that they have true recourse unto God: and also because it was commended to me by a very grave and experienced person to procure of such that they will commend the state of their souls to God; whose grace worketh much more efficaciously in them then our words can do: and because it is a means which none by reason can except against; I would add this whole title for their satisfaction and final good, that seeking rightly to God they may obtain the precious jewel of true faith in obedience to the true Catholic Church necessary to salvation. But that the Protestant or any such reader may receive that benefit by ●his which I wish him, and may have some feeling of that which we are now treating of, I desire him first to take into serious consideration the state of his soul and of religion; and that he go not coldly about this business which of all things in the world concerneth him most, and is as important unto him as his entrance into that happy and blessed state were he shall enjoy the glorious sight of God; or his entrance into hell where he shall never see the divine face, but most ireful and full of rage against him to the extreme horror of his soul: and to think truly that in this I ask nothing but that which is both according to his own grounds and also reasonable in itself. For his predecessors having forsaken the common religion of christians which was then universally professed by that which had the name of the Catholic Church, for a religion which had then no name nor being in any place of the world, he may with great reason fear himself and with much more reason forsake his new religion for some other that was then extant and especially to that which both is now, and was then the most famous of all christendom. But that which I now ask of him is not to change, but only to have recourse to God, and to pray unto him that if his Church do err (as he saith that it may and once did) that by his divine light and inspiration he will bring him into the true Church. He that were travailing in a vast wilderness uncertain of his way, and saw the dark night coming on, and heard the wild beasts sallying out of their dens roaring and seeking for their prey, in what fear and anguish of mind would he be? what would he give for a guide that could set him into à safe way free from dangers? much more fearful is the condition of every man that is out of the Catholic Church: this world is the wilderness in which he wandereth, heaven is his home, obedience to the Catholic Church is the only way to it, death is the night that draweth on, and the infernal spirits as wild beasts surrounde him. Poor soul thou confessest thyself to be in an uncertain Church which may lead thee to hell, and why dost thou not tremble for fear and cry unto God? betake thyself unto him, call upon him, beseech him earnestly to guide thee, and that by his holy light and inspiration he will bring thee to see whether thy Church err or Noah, and if it do to forsake it and to obey the true Church. And this I will show thee how thou shalt require it of him. I said before that the spirit of God is denied to none that rightly ask it. To obtain then the divine inspiration inspiring us to the obedience of the true Church, we need no more but rightly to ask it. He that beleening in a Church which may err is resolved with himself to use all possible means to know whether it err or Noah, and to be inspired unto the true Church, let him take a time of purpose to think of this important business and to commend it seriously to God; and then the first thing which he must do is to prepare himself with a calm and quiet mind and ready promptitude to perform that which God shall inspire him, firmly purposing that nothing in the world shall hinder him to follow that which he shall think to be the true way of salvation, Prou. 16. so that he may truly say My hart is ready o Lord my hart is ready. It pertaineth to man (saith the holy prove be) to prepare his hart, and again the hart of man disposeth his way. Having thus prepared his hart with an earnest desire of the divine inspiration and with à full purpose of obeying it, then let him make his prayer to God not in extravagant words as some do with the Pharisee; but with all the humility and fervour of mind that he can possibly stir up in himself; beseeching his divine and infinite goodness that he will not permit his soul to perish in a false religion; but that he will enlighten him to see which is the true Church and efficaciously inspire him to the obedience of it. Having made his prayer, let him then consider quietly with himself some grounds of religion; as for example the necessity of a continual visible Church declared by holy scriptures and by natural reason for the government of the world in the true worship of God; and that must be the true Church of Christ which hath continued at all times for the salvation of souls: and that all those Churches which have begun at any time to oppose the settled Church of Christ, which was then in the world are false Churches, as being in their beginning guilty of the grievous sin of disobedience to the continual Church which God hath ordained at all times for the government of the world in his true worship. And if he be a Protestant he may think with himself how that at that time when Luther beg●nne to oppose the Roman Catholic Church he submitted himself to no Church then extant in all the world; but began to teach a doctrine which all people in the world rejected for false, and did many things which no Church that was then would justify for lawful; but got only some private men to join with him against all Churches that then were, pretending that there was no Church which they could lawfully join themselves unto, and that he was sent of God to reform the errors of the Church. Buecer. Ep. ad Episc. H●reford. termeth him the first Epistle of the reformed doctrine Fox act. pag. 400 & 416. that God sent Luther, and gave him his mighty spirit to reform religion: and that he was à conductor and chariot of Israel to be reverenced next unto Christ and S. Paul, above all the saints. Weizik resp. ad Edmund. Camp ration. 8. we reverence Luther as a father and embrace the Lutherans and Zwinglians is very dear brethren. Thus Protestants themselves confess that Luther was the beginner of the reformed doctrine which they profess. And thus did all the several Churches of Christians but the Roman Catholic Church begin disobeying of it, and obeying, and uniting themselves to no Church then extant in the world. Having quietly with himself considered some such reason, no doubt but God will illuminate him to think and to see that this is not the Catholic Church, and inspire him with pious affections of his will to the obedience of the Roman Catholic Church, out of which all others wentforth and had their beginnings in disobedience to it. And being thus moved and inspired of God to the obedience of that Church which he then thinketh in his hart to be the true Church, that inspiration must be followed as the will of God; and presently without delay he must get himself united to that Church. He is therefore first to prepare his hart with an indifferency and willingness to do that which God shall inspire to him: secondly to pray earnestly and humbly to God to inspire him to the true Church: thirdly with a quiet and calm mind to weigh with himself some reasons and grounds of religion according to his capacity: and lastly to choose and to resolve with himself according to that which God then speaketh to his conscience and to go about presently to perform it. This is a thing easy to be done by them and a thing which (as I have showed) all those that are not Catholics even according to their own grounds ought in all reason to do, if they will have à care of their salvation. And having done all this on their parts, they have done what in nature they could do; and relying for the rest upon God for his help, it is then most congruous and agreeable to the divine goodness to enlighten them and to show them the truth which they desire and pray for. And if afterwards they follow it not; it is not for any defect of his assistance who by reasons sufficiently convincing drew them at that time unto him, and offered them his divine grace to become actually members of the true Church; but it is of their own wills and stubborn minds that will not make use of those helps and good motions, which were abundantly sufficient for their conversion. This is the way which I direct unto all such travellers as are out of their way or uncertain of their way; as all those confess themselves to be who believe in a fallible Church. Let them have recourse unto God, and see what he speaketh to their hearts, let them open their understandings to his divine light, and let them prepare their wills to receive those inspirations with which he moveth them to acknowledge his authority in the true Church, and they shall find comfort in him. By this light and inspiration of God to obey his Church all are converted that are truly converted: in this consisteth the security of all constant Catholics, who not by their own reasons, but by the divine authority and inspiration are resolved in all points of faith, and that inspiration finally tried not by their own judgements, but approved of by the continual Church, by which the true faith and worship of God is allwais conserved in the world; and believing and adhaering unto that Church, they adhaere unto the divine authority, and are grounded upon a sure and immoveable rock. I have said now all that I have to say of faith. I have showed in the first title that it is a supernatural light and gift of God; and therefore it is most vain and dangerous to seek by natural reason into the mysteries of faith even as though one should think to fly, and should step down from some high precipice, or from the top of a house. Secondly I have showed that the inspiration of God to the true faith is allwais to the obedience of the Church. And lastly I have showed how this divine inspiration is to be sought for, and obtained by those that have it not. In the following discourses I shall declace the particular mysteries of faith and points of the christian doctrine. I will add only a word or two to apply all to the greater honour of God, and your profit, that Christ having given sentence saying, Marc. 16. Heb. 11. He that believeth not shall be condemned and the Apostle having declared that without faith it is impossible to please God, those that fear the damnation of their souls and desire to please God will above all things in the world esteem of the true Catholic faith, as a precious jewel and rich treasure upon which the love of God and their salvation dependeth, and will not permit themselves for any hopes or joys of this passing life, to be deprived of it. It is a supernatural light and gift of God entrusted to thee that art a Catholic, by thy obedience at all times to the continual Church of Christ; and they have miserably lost that treasure that through pride and perversednes have invented singularities of their own or maintained the singularities of others against that authority. O wicked pride, O diabolical perversednes! Lucifer was an archhaeretike, amongst the Angels by not standing in verity but resisting the power of God: And archhaeretiks are Lucifers amongst men by defending new doctrines against the authority of the Church, which is the supreme power of God upon earth. Lucifer began the disorder of the damned and confusion of hell, where no order, but eternal horror dwells: they begin a disorder in the Church, by drawing others into contempt of their superiors to maintain their obstinacy against all authority. How highly do these wretches displease God without faith? How deeply are these misbelievers condemned, charged with the loss of so many souls, as follow them? This is all that can be said for their comfort, that the disorder which they make and confusion amongst men, is but a hell upon earth, out of which they may be freed if they will forsake those singularities which without authority they defended, and defend that authority which at first they forsook. And this is the comfort which now I would give them, that they seek again for the treasure which they have lost. Consider then the state that you are in, the grievousness of your sin, and the loss which you sustain, so much to be deplored. It is God which you have lost, not a God of syluar as that which Michas ran weeping and wailing for: judge 18. but it is the foundation of all true Godliness, the Catholic faith which jesus Christ preached and established in his Church, and that Church never to be interrupted at any time, nor to stand in need of reformation from errors. That Church you must seek for, there you shall find the faith which you desire, if you desire indeed the true Catholic faith, and with sincere hearts pray to God for it. But you prefer perhaps the temporal goods of this world before the bless of heaven, you fear the loss of riches, of pleasures, of dignities, and perhaps of life; and you fear nor to offend him in whose only power these things are; and besides all that can destroy both soul and body into hell. How many are there in the Catholic Church rich enough, Matt. 10. honourable enough, and healthful enough, although they hazard all this to defend the faith of Christ? This advantage we have of thee that our sufferings for Christ's sake shall be rewarded in heaven, and for that which thou sufferest thou shalt have no reward. Were it not better although with hazard of persecution to save thy soul then to lose thy soul and to be in danger of miseries here also? Christ gave his life for the love of thee when he needed not, and dost thou repine to give thy life for thy own soul? God can give comfort in the midst of persecution, that no threats of our enemies shall affright us, but that we shall be contented with them, and rejoice in his grace and divine assistance which then he will give, and which we must rely upon before hand; and then we shall not fear. We deceive ourselves in that natural fear: For nature hath no power in that conflict, but supernatural grace which God will then give to those that desire it. But you, o Catholic soldiers that defend this treasure, how honourable is the cause which you defend in it? how powerful and ready is your captain to defend you? and how rich and liberal to reward you in the end? you defend that faith which Christ deposited with his Apostles, which they delivered to their successors, and which descended from them by Pastors to Pastors and from people to people through all ages and times into your hands. Keep faithfully the depositum thus given to you and avoid all those novelties which men take up of themselves, and are not given by authority to them. Trust in jesus Christ and he will comfort you so, that neither shame nor pain shall trouble your minds in time of persecution. Tim. 1.6. Fight the good fight of faith: apprehend eternal life where in you are called by patience to possess your souls. There are no greater riches no more ample possessions, Serm. de verbis Dom. cap. 4. nor honours more excellent (saith S. Augustine) than the Catholic faith: in defence of which three hundred thousand martyrs by computation of authors have suffered only at Rome, twenty seven of them having been without interruption the bishops of that place. Blessed be God that enabled them to it, Cor. 1.10. and who will make with temptation issue in us with constancy to follow their glorious example. Matt 10. He that shall persever unto the end shall be saved. Grant us o Lord perseverant in faith and good life to the salvation of our souls. Amen. THE THIRD DISCOURSE. OF THE SIGN OF THE CROS. I INTEND now to declare unto you the sign of the Cros. Which as it is a devotion upon all occasions so much frequented in the Catholic Church; it is very fitting that all Catholics should understand it, and know the mysteries that are contained in it. But first we will salute the blessed virgin and require her intercession. Hail Mary etc. HOW THE SIGN OF THE Cros is to be made. Quest. Let us make the sign of the Cros. Ans. In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Allwais when you make the sign of the Cros say the words leisurely and destinctly and make a plane and destinct Cros; not huddling it over hastily without devotion; but do it so that you may show yourselves to honour the mysteries which are contained in it. As for the placing of the words some say and of the Holy Ghost upon the left shoulder and leave nothing but Amen for the right: others say Holy upon the left shoulder, and Ghost upon the right, and say Amen after that the whole Cros is made: and because I have been often asked concerning this, I would seek into authors for their satisfaction; Mich. Bauld. Manual. carem. p. 3. c 3. but of a long time I could not meet with any that so mu●h as mentioneth how the words are to be applied; until at last I found in a very learned and exact master of caeremonies where he expresseth that In the Name of the Father is to be said at the forehead, A●d of the Son under the breast, and of the Holy upon the left shoulder, and Ghost upon the right, and Amen to be said after that the whole Cros is made. Which manner I should rather approve of. First for his authority. Secondly because otherwise if all those words And of the Holy Ghost were to be applied to the left shoulder, the Persons of the B Trinity should not make a complete and perfect Cros, but only three corners of it: which is not fitting nor suitable to the perfection of that mystery. Thirdly The Holy Ghost passing from one shoulder to the other betwixt the Father and the Son participating of both doth in some sort adumbrate the manner of his procession, by that mutual love which is betwixt the Father and the Son. Finally howsoever the words be applied the same mysteries are intended by them: and the substance of their signification is more to be regarded then the manner of their representation. We will declare in substance WHAT IS SIGNIFIED BY the sign of the Cros. Quest. What is the sign of the Cros? Answ. The sign of the Cros is a profession of the christian faith. The sign of the Cros is sometimes called by authors a short Creed; because it briefly compriseth the chief mysteries of the Creed The Creed is an abbreviation of the chief points of the christian faith; and the sign of the Cros is an abbreviation of the Creed, professing more briefly the mysteries which are principally contained in it. Quest. How is the sign of the Cros a profession of the christian faith? Answ. Because in the sign of the Cros we profess the mystery of the blessed Trinity, and of the Incarnation, which are the two chief mysteries of the christian faith. Quest What is the blessed trinity? Answ. The blessed Trinity is God the Father, God the Son, and God the Holy Ghost, one and the same God in three different Persons. Quest. What mean you by the mystery of the Incarnation? Answ. We mean that the Son of God was incarnated: that is became man to redeem us. We profess in the words the mystery of the blessed Trinity, when we say In the name of the Father, and of the Son, and of the Holy Ghost. We say In the name, and not in the names, to show the unity of nature in the Persons of the blessed Trinity: all which agree in the name and nature of one eternal and omnipotent God: every one having the same essence and nature, the very same power, wisdom and goodness, all and infinite perfections being included in all, and every one of them: and yet we name three, to wit the Father the Son and the Holy Ghost to show the Trinity of Persons really destinct and different from one another. This we intend to profess in the words. Then in the action we profess the mystery of the Incarnation, in that we make a Cros to show that we believe in jesus Christ the Son of God incarnated redeeming us by giving his life on the Cros for us: and these are the chief mysteries and only to the christian faith; for that none but christians believe them. So that the sign of the Cros may well be called a profession of the christian faith; for by professing of that which is contained in it the people of Christ are destinguished from all other professions of people which are in the world; and the holy fathers of the primitive Church commend very much the use of it, (as you shall presently see) and we have great reason to esteem of it, as the most and particular glory of christians, signifying those blessed mysteries which we must allwais defend against the enemies of Christ. If then you are christians honour Christ in his Cros and never be ashamed of that blessed sign. It is the glory of Christ and of all christians. Frequent it with much reverence, and if any one ask you why you do so? tell him that you profess yourself a christian by it, and that you will never be ashamed of that profession. Remember then that in the words of the Cros we profess the mystery of the B. Trinity, and in the action of making a Cros we intend to profess the mystery of the Incarnation and of our Redemption in jesus Christ the Son of God incarnated who redeemed us on the Cros. Now we will explicate that which is necessary of these mysteries. The mystery of the blessed Tilnity is one of those in which our faith is most of all exercised, and by which every one may see his own weakness, and the need which he hath of supernatural light and grace from God to elevate his understanding and to excite his will to acts of divine faith. For it is a mystery which surpasseth the natural understanding both of men and angels, and which teacheth us by experience not to search into the mysteries of faith, but that we are to rely in them upon a surer ground than our own understandings are. S. Paul writing to the Romans warneth them not to be too wise, Rom. 12. but to be wise unto sobriety. Those that would be satisfied in any points have the priests their Pastors to go unto for satisfaction; for the words of S. Peter concern them most when he admonisheth Be ye ready always to satisfy every one that asketh you a reason of that hope which is in you. Pet. 1.3. Priest's must be able to satisfy others Priest's must enable themselves to give satisfaction to the people in all those things which they are bound to know; and if they be defective in this which is but a small knowledge, God will reject them from him as unworthy of priesthood. Ose. 4. Because thou hast repelled knowledge, I will repel thee that thou do not the function of priesthood unto me. The Prophet Malachy spoke very propperly to this when he called priests Angels saying The lips of the priest shall keep knowledge and from his mouth thou shalt require the law: Mal. 2. because he is the angel of our Lord of hosts. The angels are the treasurers of the divine mysteries who open them in their messages to mankind, as God will have them to be imparted unto us; so priests have the keeping of the divine mysteries, and must deliver them to the people as they need them: and the people must ask of them, and adhaere to the doctrine of the Church when it is delivered by them. Yet the mystery of the blessed Trinity is a mystery which is kept even from the knowledge of priests although angels: witness S. Augustine who was a priest and one of the chief of the Angelical Hierarchy of Priests, B. Trin. for he was a bishop; yet he relateth of himself how that being on a time walking on the sea shore studying upon the mystery of the blessed Trinity he saw a child who having made a little pit in the sand was laving with a spoon the water of the sea into Aug. ad volus. that little pit. S. Augustine earnestly observing him, asked him what he meant? did he think to empty the main ocean into that little pit? yes replied the child as soon will I bring the ocean into this compass, as thou with thy understanding shalt comprehend the mystery of the blessed Trinity. By which he understood that it was a messenger of God sent unto him to humble him and to let him know that the mystery of the blessed Trinity is above humane understanding. We see by reason that God the Creator of all things must needs be above all things incomprehensible infinite in power, wisdom and goodness: and for men to think to comprehend God is to contradict the first principle of reason and above Lucifer's pride to think to be equal with him. It is enough for us to think that God is God, that is to say the supreme and infinite perfection which puts bounds and limits to the perfections of all other things; who as he hath set a term of time to our lives, so hath he also limited our understandings: and we can no more by our own power exceed those limits, than we can by our own power escape death. Great is our Lord, great is his strength: Psa. 146. and of his Wisdom there is no number. If we will build upon a sure ground let us cleave to that rock which Christ hath left, and say as our Creed teacheth us, I believe the holy Catholic Church. In the law of Moses the mystery of the blessed Trinity was believed as authors commonly show by divers places in the old Testament: although the Prophets have delivered it for the most part in obscure terms to the Israëlits, lest they who lived amongst idolatrous nations and were of themselves prone to idolatry should take occasion by the Trinity of Persons to believe in many Gods. But idolatry being to be so much subverted by the faith of Christ and bu● little or no danger of it amongst christians; the mystery of the blessed Trinity is delivered to v● plainly and more expressly in the new Testament, our Lord and Saviour at his last departure from his Disciples commanding the express profession of it to be made in baptism when we are made christians. Mat. 28. Going teach ye all nation's baptising them in the name of the Father and of the Son and of the Holy Ghost: Io. 1.5. and again There be three that give testimony in heaven the Father, the Word and the Holy Ghost. And these three be one. Genebrard showeth by divers places out of the ancient philosopher's that the Gentiles by their familiarity and commerce with the jews came to hear and to write of the B Trinity. But the modern jews which now are, earnestly oppose it; being fallen in this point, as they are also in the mystery of the Incarnation from the true faith which their forefathers professed That which we believe of this mystery is to acknowledge an unity of Godhead, essence, and nature in the Trinity of Perfons. God the Father is the same God as God the Son, God the Son is the same God as God the Holy Ghost, and they are not three Gods but one only God The Person of the Father is not the person of the Son, nor is the Person of the Son the Person of the Holy Ghost: but they are three really destinct and different Persons. This we intend to profess when we say in the Name of the Father and of the Son and of the Holy Ghost. We also paofesse. in the sign of the Cros the mystery of the Incarnation in that we make a Cros to remember and acknowledge the love of God with which he so loved the world that he gave his only begotten Son to become man, joan. 3. and to redeem us on the Cros. God had created man in a happy state in Paradise, as it were in the way to heaven, environed on all sides with unspeakable pleasures: and in that pleasant way was conducting him to the heavenly glory. But man sinning lost the favour of God, was debarred of that blessed state which he should have obtained, and being then out of the state of grace he could sinne still more and more; bu● he could do no good work sufficient to satisfy for his sins, and to be restored again to the divine grace by it. God of his justice requireth satisfaction; but no man not creature being able and of sufficient worth to make it, and the divine nature not being subject to make sarisfaction in in itself, it was the goodness of God to unite our weakness to his power and our nature to his divine nature in the incarnation of his son, that the nature of man being united to his divine person, might by that person, be so dignifyed, that it could make worthy satisfaction for the sins of all men that should apply unto themselves the merits of his passion. This is the mystery which was revealed unto Abraham and the holy Patriarches, which many kings and Prophets desired to see, and which filled the hart of Abraham so full of comfort that he laughed for joy to hear and think of it. By this the seed of the Patriarches was multiplied like the stars of heaven and like the dust of the earth which is not to be numbered and all kindreds were blessed in it: to wit as Christ came of their seed, by the merits of whose passion heaven is replenished with saints more glorious than the stars, and the Catholic Church of all faithful christians have sprung from him, dil●●ed to the west. and to the East, and to the North, and to the south not to be numbered: all whosoever are saved being saved by Christ our Saviour. We can never sufficiently acknowledge the love of God in this mystery: by it man was so exalted as to become the divine Spouse by the mysterious union of our nature unto God in Christ, that the Apostle might well say we are made the consorts of the divine nature, for as man and woman are made consorts by holy marriage, Petr 2 1. their minds, bodies and temporal riches becoming common and as it were all one betwixt them; so the Son of God uniting man's nature unto his, they were, than two natures in one person, and man was made consort to the divine nature, and endowed withal the titles and riches of God, that according to S. Ath●nasius his Creed, as man consisteth of a spiritual and corporal nature, so that of soul and body is constituted an entire man: so doth Christ consist of two natures divine and humane. There is no good thing which we can desire but we have it in this mystery. For our souls being sanctified by the passion of Christ they are made also the consorts of the divine nature by grace, and God coming to them as to his spouses bringeth with him all good things to them, and in the end will carry them into his glorious kingdom. These two mysteries of the Blessed Trinity and and of the Incarnation, are as I have said the two chief mysteries of the christian faith, only to christians and destinguishing them from all other people; and the sign of the Cros which containeth them is used in the Catholic Church as a brief and ready profession of the faith of Christ: that as nations, commonwealths and noble families have their arms and cognisants by which they are known and destinguished, and in which they honour themselves; so christians have the sign of the Cros as their arms by which they are known and profess themselves to be the children and disciples of Christ; and we have great reason to glory in it and to think it our chief honour and security to have the arms of such a king and father, Having declared the sense and signification of the signe of the Cros now we will speak OF THE WORSHIP WHICH good Christians ought to give to the Cros of Christ. BY that which hath been said it doth easily appear that all Christians have reason to honour the Cros. Infidels, jews and Turks have allwais opposed the honour of it, pulling down breaking and defacing of crosses, pretending that which is true indeed, that the dishonour which they do to the Cros is done to Christ, whose enemies they profess themselves to be. Heretics agree with Infidels jews and Turks when they pull down chrosses and yet will pretend themselves to be the friends of Christ and his faithful servants; having wilfully blinded themselves not to see that which the others by nature see that the iniuries which are done unto the Cros fall voon Christ for whose sake we honour it. Heretics as you see agree here in their actions with Infidels, jews, and Turks, and differ only in pretence from them: and natural reason showeth that Infidels, jews, and Turks say truly in that which they pretend and that such haeretiks have both evil actions and of also pretence also; and so they have in this less verity than the former. But the Catholic Church hath never consented to the iniuries of the Cros; because we know that such iniuries fall upon Christ crucified; and as fast as they pull down crosses we labour to set them up, and as they strive to dishonour the Cros, we strive against them to honour it. We bless ourselves with the sign of the Cros, bow to Crosses, kiss and reverence them, we institute holy days in honour of it, and in all things we glory in the Cros of our Lord jesus Christ, as the chief instrument of his passion; and we think it a sit sign to put us in mind of it and that we may aptly understand his passion by it. Thus hath the Church of God in the Apostles times and ever since used the Cros to signify the passion of Christ, and honoured it in that signification. Thus did S. Phil. 3. Paul understand by the enemies of the Cros the enemies of Christ's Passion, and thus do Infidels, jews and Turks think that showing themselves to be enemies of Crosses they show themselves to be enemies of the Passion of Christ, and haeretiks who profess themselves the Disciples of Christ should by reason conceive (as without doubt they do) a fear and horror when they abuse Crosses; and cannot by reason but think themselves enemies of the Passion of Christ when reason telleth them the relation which Crosses have to it; and we rightly honour and worship them. What did S. Paul but that which we do when he said God forbid that I should glory saving in the Cros of our Lord jesus Christ? Gal 6. did not he use here the Cros to signify the Passion of Christ and honour it in that signification? in the very same sense doth the Catholic Church use it and doth nothing but that which S. Paul here did: and we may very well make this argument. S. Paul used the Cros to signify the Passion of Christ and then honoured it in that signification; we may lawfully do so: he gloried inwardly in his hart in the Cros, and his tongue and lips moved corporally in honour of it, meaning still to honour the Passion of Christ by it; and this is that which good Catholics do honouring with their hearts and their whole bodies moving in honour of the Cros, understanding by it the Passion of Christ. Aug. tract. 43. in lo. S. Augustine sayeth that Christ choosing the death of the Cros hath fixed the sign of the Cros in our foreheads that we might say God forbid that I should glory saving in the Cros of our Lord jesus Christ. The Cros is the chief instrument and weapon with which our Saviour fought and obtained that glorious victory by which he saved us; and we ought to glory in it and to keep it in great reverence. David fight for the people of God overcame the Philistaean giant and with a sword cut of his head; and it pleased God that his sword should afterwards be honoured by the people, being carefully leapt up and kept in the temple as a memorial of their champion's victory. This is very to our purpose: David may represent Christ who is our champion, but infinitely more glorious; and more worthy to be honoured by us. But as the sword was to David so was the Cros in respect of Christ, the instrument of his victory: and if it were the will of God to have David honoured afterwards in his sword, because the honour of it redounded to him, shall not we honour Christ in his Cros, and think that the honour of the Cros redoundeth unto Christ? If some evil minded man had entered into the Temple, and taking down king David's sword from behind the Ephod, had abused and broken it; would not this man have been justly thought to have dishonoured king David himself? and to have committed in this a heinous contempt against him? yes certainly; because the dishonour which was done would have been conceived as done to his person; the sword being honoured only in relation to him: so the iniuries which are done and honour which is given to the Cros redound unto Christ for whose only sake we honour it. S. Ignatius who lived in the Apostles times, The power of the sign of the Cros. Ig. Ep. ad Phil. and died à martyr doth testify the esteem and worship of the Cros in those days calling it h●erophy of christians against the devil's power, wh (saith he abhorreth the very sight of it. Tert l. de ●or. mil. c. 3. Tertullian lived not long after those times and he showeth th●t the same devotion continued still in the Church by these words, whe● w● first set forward, Cyrill. Cate●● si 13. and S. Hierome Ep. 2●. ha●e the like words. wh●● we go forth or come in wh●● we put on our or shoes, when we w●●h our hands or l●●h acondle, in all exercises w● wear one foreheads with th' sign of the Cros. So much was the sign of the Cros upon all occasions then frequented by christians that this author would make so remarkable an expression of it as though they had even worn it into their foreheads by often making it. Not long after Tertullian came Constantine the Emperor, who in his devotion to the Cros may well be called Great; for where as other Emperors commonly aspire to greatness by enlarging their dominions and by raising of great monuments to continue their memory in the world; it seemeth that he had no greater ambition then to raise and advance the glory of the Cros. He undertook for this purpose a hard task in those times: and that was by his imperial authority to honour the Cros so much, as to make those ensigues of the Roman Eagles with which they had conquered the world to be come inferior to the Cros and to raise it more glorious than they in his chief banner This he wndertooke and notwithstanding all the opposition which he might expect from the senate and people of Rome, (who were then Pagans) with god's assistance he encompassed it. Of this banner much mention is made in Authors. Eusebius who had seen it hath given this description of it. Euseb. l. 1. de vita Const●n. A high spear was ●●acted set about w●th gold, which had a corner made a thwart after the manner of a Cros. On the top of it a crown was placed wrought with gold and precious stone. Under it there was a symbol of the sovereign name. The name of Christ was represented in the first letters of two verses the lett●r P standing vacant in the mist: which the Emperor in later, times used to wear in his helmet. Upon the thwart corner which was fied on the spear a veil hung down of royal purple which with variety of precious stones matching one anotheris, with the splendour of there shining and with the abundance of gold that covered them gave an unspeakable lustre to the beholder. Thus did this good Emperor honour the Cros. And the same author saith that this banner was so good a safeguard to Constantins' army and to him that carried it, Euseb. hi● l. 9 c. 9 that which way soever it was carried, in that place they allwais got victory, and that the bearer of it was never hurt as long as he kept with it; but that one time for fear forsaking it he was slain. And he saith also that after that Constantine had gotten that memorable victory over Maxentius, L 1. d● vita Constan. in which the Cros miraculously appeared in the air to him, he set up a Cros with these words, This is a soweraigne sign. And that in the hand of his own image he caused a Cros to be put with these words. La. de vita Constan. with this sign of true fortitude I have freed your city. And that he used often to sign his face with the sign of the Cros. And that in his picture over the gates of his imperial palace the sign of the Cros was painted over his head, and a vanquished dragon under his feet All this devotion did this great Emperor use to the sign of the Cros, and never was condemned for it by any, but such as were themselves condemned for haeretiks. Afterwards the Emperor Theodosius of reverence to the Cros prohibited it to be made on the ground. Were it not an imposture worthy of an haeretike to leave out on the ground, and to say only that Theodosius prohibited it to be made, as though he had intended to take it away? yet D Kellison hath observed out of Alanus Copus that some haeretiks have done so. K●lli●in tertiom part. Orat. 1. 〈◊〉 jul. S. Gregory Nazianzen, who flourished a little after those times, relateth how that the wicked Emperor julian having once apostatised from the faith of Christ, and become an idolatrous Infidel, amongst the many vices to which he prostituted his soul, he gave himself to the study of necromancy: and being affrighted at the first sight which he had of the devils, he made on a sudden the sign of the Cros, as he had done when he was a christian, and that the evil spirits fled then presently away from him. And that to satisfy him his master magician told him, that the spirits did not fear, but hated the Cros, and that if he would be their Disciple he must leave it of. And in the same place he relateth how that julian being on a certain time with his Soothsayers looking into the entrails of beasts they found a Cros in them; and enquiring the presage of it, they told him that by this it was portended that julian with all his power should never be able to root out the faith of Christ; but that it should last for ever. S. Hiero. ad Eust. Hierome was something later than S. Gregory Nazianzen, he writing to the Lady Eustochium his devout penitent exhorteth her to frequent the sign of the Cros. Aug to. 5. l. 22. c. 8. deciu. Dei. S. Augustine came a little after him, and relateth this miracle wrought by it. There was saith he in Carthage a woman by name Innocentia vexed with a Canker in her breast, who having used all the remedies which the physicians could prescribe, and at last meeting with one who told her plainly that there was no remedy for it, but that she must have patience with it and let it alone; for that according to Hypocrates such cankers are worse for being tampered with. She being then out of hopes by any natural means, betook herself to the author of nature who can cure without them. And it pleased God to send her a vision in which she was admonished to go to the Church when baptism was administered, and to procure the first that she met with of the newly baptised christians to make the sign of the Cros upon her breast, and that so she should be cured. She did so and was restored to perfect health. This happened in S. Augustine's time in the city in which he lived, and himself having had the examining of it, caused it to be published. We have then S. Paul and those that lived in the Apostles times honouring the Cros as we now do, and we may see by the writings of their successors the Saints of the primitive Church, the power and virtue of the sign of the Cros, and what devotion was then borne to it. He whom all this is not sufficient to move, but shall still oppose this blessed sign showeth an intolerable obstinacy, in himself and that he needeth rather some means to mollify his hart, and to move his will, than any arguments to convince his understanding; and let him have recourse unto God by prayer (as I shown in the last title of the former discourse) that he will enlighten and inspire him to the truth; for he may deceive himself, but God can not deceive him. I have now no more to say of the sign of the Cros. You have seen first how it is to be made. Secondly what mysteries are contained in it, to wit the mysteries of the B. Trinity and of the Incarnation. Thirdly what reverence we ought to bear unto it. Let us confess the greatness of God in the mystery of the blessed Trinity, and fear him: let us acknowledge his love in the mystery of the Incarnation, and love him; and let us honour that holy sign by which those mysteries are signified. The Cros is the sword of Christ, the glory of christians, the terror of devils, our arms and armour against all dangers both of body and soul. It is (saith S. Augustine) the chair in which our master sat to teach us. Aug. tract. 119. in lo. to. 3 1. ad Tim. 3. He taught us from thence a lesson of all virtues, of perfect charity towards God and our neighbour, of humility, patience, meekness, fortitude, poverty, and of perfect resignation with the will of God in all things. If thou feelest thyself cold in the love of God, negligent in frequenting the Sacraments, in coming to mass etc. and hast but little feeling of goodness nor care of God's service in thee, behold Christ upon the Cros, hear him how he calleth upon thee to see him paining unto death for the love of thy soul. If thou art offended at thy enemy, and dost not forgive him, behold thy master on thee Cros, and hear him not only forgiving, but excusing and praying for his enemies. If thou feelest in thyself a desire of praise, worldly glory and preferment, behold the son of God in his passion become the abject of men, that a notorious condemned thief was preferred before him. If by sickness, sores, and other like afflitions thou art moved to impatience, see him in his Passion how he gius his blessed head, his face, his hands, his feet, and his whole body as a lamb to his enemies to be bound, to be beaten to be nailed, stabbed, cut, and wounded, as they would themselves. See the blood running out of his crowned head by drop after drop, where the thorns pierced it, and out of his hands and feet and wounded side, not by drops, but by a continual course until they were left dry. What did he say to those that tormented him, and in his torments upbraided him with false crimes? all that time he answered not a word in his own behalf, but with silence went on, stood still, or laid down as they would have him that carried him from place to place, and from one pain to another, he never opening his mouth to desire any ease or to entreat for any thing, to teach thee meekness He defended innocency against the power of kings, priests, and precedents, to teach thee fortitude in God's cause. He became naked to teach thee poverty. He took the cup of his Passion willingly from the Angel, and drunk it up to the bottom, more than ne needed for the health of mankind; because it was for the honour of God, and his divine will that he should do so. Learn thou to resign thy will to the will of God, and to be contented in all occasions as he shall dispose of thee. Finally there is neither writing, nor preaching, nor any words whatsoever that imprinteth so much the love of God in our hearts, nor moveth so efficaciously to all virtues, Noah not the holy scriptures themselves, nor any remedy so good against all kind of sins as the meditation of Christ's Passion which is read unto us in the sign of the Cros. L. 6. in Ep. ad Rom. Origen ask by what means we shall perform the Apostles words that sin reign not in us, Rom. 6. answereth where the death of Christ is carried there sin can not reign; for (saith he) the Cros of Christ hath such power that if we bear it before our eyes, and keep it in our minds, no concupiscence, no lust, no anger, no envy can overcome us, He ●5 in M●t. to. 2. the whole army of sin is put to slight. S. chrysostom, let them attend that are ashamed of the Cros of Christ's Passion. For if the Prince of the Apostles (S. Peter) were called Satan when he had not learned the mystery of the Cros; Mat. 16. because he said Lord be it fare from thee this shall not be unto thee; how shall they be pardoned that dare to deny the Cros now when it is preached all over? let none be ashamed of these signs of our salvation; but let us carry the Cros of Christ about us as a joyful crown; for all things that are conducing to salvation are accomplished in it. When we are regenerated the Cros is present, when we are fed with the most sacred soode, when we are placed in the order of consecrating, all over, and at all times that sign of victory is used. Wherefor let us have that sign in our houses, in our windows, on our foreheads, and in our minds with much devotion. It is the sign of our salvation, of our universal liberty, of the mildness and humility of our Lord. When thou signest thyself with the sign of the Cros think of the mystery of the Cros, and extinguish the fire of wrath and other Passions in thee. When thou signest thyself with the sign of the Cros, arm thy face with confidence and thy mind with the thoughts of freedom. For Paul exhorting to true freedom calleth us to the memory of the Cros saying, you are bought with a great price. Cor. 1.6. This was the price of the Cros. We must not only make it with our singars on the body but with confidence on our souls: and if so thou make it, none of the wicked devils will dare to encounter thee, when he seceth the speere of his mortal wound. For if we are afraid to behold the place where condemned persons are executed, what dost thou think will the devil do to see the sword with which Christ disarmed him, and cut of his head? be not thou then ashamed of so great a good, lest Christ be ashamed of thee when he cometh in his majesty. Thou shalt see then this sign borne before Christ as bright as the sun. The Cros shall go before him, and shall speak with a loud voice for him, to show that there was nothing wanting on his part. This sign both now and of old doth open the doors that are shut, is hath extinguished poison, it hath tamed wild beasts, it hath cured the mortal stings of serpents. The Cros hath converted the world, it hath put away fear and brought the truth, it hath turned earth into heaven, men into Angels, death into sleep, it hath brought all our enemies down to the ground. If a gentle shall say to thee, adore not him that was crucified: be not afraid with a clear voice and countenance to say, I adore him, and will adore him for ever. And if he shall lauhg at thee, weep thou with many tears to see his madness. Give thanks unto our Lord by whom we have these things which none without the divine grace can say. We wi●h a loud and clear voice and with special confidence will cry out. The Cros is our glory our freedom our crown, the head, and fountain of our happiness. I would I could say with S. Paul the world is crucified to me and I to the world. But my Passions hinder me that I can not say so? Wh●efore I admonish you and much more myself that we be crucified to the world, that we have nothing to do with he earth, but that our whole minds be insla●●● with the desire of heavenly glory. Thus S john chrysostom: and there remaineth nothing for me to add to his words, words worthy of his holy zeal and eloquence, I would I had an Angel's voice to sing them as they deserve: I would repeato that saying over and over again. Th' Cros is our glory, our freedom, our crown, the head, and fountain of our happiness. Make it not only with the fingers on the body, but with confidence on the soul, and make it as a profession of this faith▪ as an incitement unto all virtues, as an armour against all temptations, as a defence against all dangers, as a comfort in all afflictions. It is the beginning of our awaking, of our sleeping, of our prayers, of our studies, of our preaching, of our Catechising, of our eating, of our drinking, of our walking, of our riding of our working, and of our leaving of from work; all our actions shall begin and end with this blessed sign and words. In the name of the Father, and of the Son, and of the Holy Ghost. Amen. THE FOURTH DISCOURSE OF THE CREED. OF THE AUTHORITY AND USE of the Creed. I INTEND now to declare the Creed unto you, in which not only the chief mysteries of the christian faith, but all whatsoever the christian doctrine teacheth in some sort is contained. But first we will have recourse unto God, and crave his assistance by our blessed Lady's intercession. Hail Mary etc. Before we declare the articles of the Creed in particular, we will say something of the authority and use of the whole Creed, to show how authentical and pious it is. Although the Creed be not delivered in any part of the scriptures, yet it is of equal authority with them to us; neither they nor it being received by us but for the testimony of the Church, which both of them have, and which in all things we are bound to believe: the same authority of the Catholic Church which hath delivered the scriptures to us delivering also the Creed to be believed in the same manner by divine faith; the one by writing, the other by word of mouth from time to time; both of which traditions being in themselves by humane means only, a like fallible, and by the power of God a like infallible. S Paul's writings are received by us as the word of God; and he himself hath said of his preaching although not written, that it was to be received not as the word of man but as the word of God. Thes. 1.2. And again he plainly commandeth them to receive the like traditions which are delivered by word of mouth as well, as those that are written saying, Breath en stand and hold the traditions which you have learned whether it be by word or by our Epistle. Thes. 2.2. These are as plane words as S. Paul could speak or write to let us understand, that the words of the Church are to be received as the writings which it delivereth: and the holy fathers by these words understand the same authority to be for all the mysteries of faith, and for the lawfulness of all the ceremonies generally practised and allowed of by the Church, although not mentioned expressly in the scriptures, as is for the scriptures themselves. L. 3. c. 3. S. Irenaeus biddeth us in all questions of controversy to have recourse unto the Apostolical traditions, and to try them by the Apostolical succession of bishops, and in particular by the chair of Rome: and saith that there are many nations of barbarous people simple for their learning, but most wise in the constancy of their faith who never had the scriptures. S. Clement the disciple of S. Peter and the adiutor of S. Paul speaking of the Creed saith, that the Apostles, before that they separated themselves into several countries' to preach the gospel, conferred together, and by the inspiration of the Holy Ghost made the Creed as a rule to direct them and others in the faith which they were to preach; and therefore saith he it is called the Symbol, which is a Greek word signifying a collection or a conference, for that it was made by the general assembly and conference of the Apostles. S. Ambrose hath these words. Ep. 81. The Apostles like a company of skilful workmen conferring together made the Symbol as a kea to lock up the Diabolical darkness and to let in the light of Christ; and we must deliver this kea to ourbrethrens that the Disciples of Peter may use it to lock the gates of hell, and open the gates of heaven to themselves. S. Augustine speaketh thus of it. Serm 80. the temp. The Apostles have delivered a sure rule of faith comprehended according to the Apostolical number in twelve sentences. They called it a Symbol by which Catholic union might be conserved and haeretical pranity convinced. It is a Symbol brief in words but large in mysteries; for whatsoever is praefigured in the Patriarches, whatsoever is declared in the scriptures, an● whatsoever is foretold by the Prophets either of God the Father, of God the Son, or of the Holy Ghost, or of the receiving of the Sacraments, or of the death and resurrection of our Lord is contained and briefly confessed in it. Let every one learn that Apostolical faith when he comes to years of understanding which he professed in baptism by the months of those that then carried him. And in another place he saith that christians should use it as à looking glass morning and night to examine themselves in their faith by it. L 1 dosymb. 1. By all which it doth appear first that the Creed is of divine authority, as made by the Apostles and delivered by word of mouth from them to posterity, as the written word of the new Testament was from hand to hand to be believed with divine faith. Secondly out of S Ambrose and S. Augustine, that it being a kea and a looking glass which the Apostles made for us, we ought with great reverence to keep it and to use it as such, often frequenting it to lock up the infernal darkness from us, and to open the divine light unto our souls: and to examine ourselves in faith by it, as by a looking glass, that so we may allwais keep constant to the Catholic Church. Quest. Say, the Creed. Answ. I believe in God the Father almighty maker of heaven and earth. And in jesus Christ his only Son our Lord. Who was conceived by the Holy Ghost borne of the Virgin Mary. Suffered under Pontius Pilate, was crucified dead and buried. He descended into hell the third day he arose again from death. He ascended into heaven; sitteth at the right hand of God the Father almighty. From thence he shall come to judge us all; both the quick and the dead. I believe in the Holy Ghost. The holy Catholic Church, the Communion of Saints. The forgiveness of sins. The Resurrection of the flesh. Life everlasting. Amen. THE FIRST ARTICLE. I Believe in God the Father almighty, maker of heaven and earth. In this article the Apostles profess their belief in the first person of the blessed Trinity: in the following articles they profess the second person and the third. But we are not here to understand that God the Father without the Son and the Holy Ghost, made the world; for every external work which God doth is done by all the Persons of the blessed Trinity: the Father, Son, and Holy Ghost, having all the same undivided power, all equally concurring to the making of the world and of every thing that is contained in it. The Father is named first and the creation of the world is here particularly attributed to him; because he is the first Person from whom the Son and the Holy Ghost eternally proceed. God is rightly termed a father to signify his power, love and care over us. God a father For as fathers begin the generation that cometh of them, and govern their children and provide for them: so is God the beginner of this world, he governeth it with his power, and by his providence conserveth it. Deut. 32. Is not he thy father that hath possessed thee, and made and created thee? By heaven and earth are understood all creatures heavenly and earthly, that is both spiritual and corporal creatures. And in this the power of God is expressed by his external works so, as is sufficient to distinguish him as the supreme power, and to put us in mind of our duty to him, and dependence of him, as giving us our being and still conserving us in the being which we have, and which all creatures should presently and in an instant lose, if he should withdraw his divine help from them: and there would be no creatures at all, but as there was once nothing but God. God is the most perfect of all things and a spirit; all over by his power; and his power is himself. He is not contained in any place now, no more than he was before the creation of the world. He was all ways the same power, the same goodness, and those infinite. He ever had a decree to create the world; and that eternal decree he performed in time, making the Angels only spirits, men both spiritual in their souls and corporal in their bodies, and other creatures as we see only corporal. He made heaven a place of glory for the good, and hell a place of punishment for the wicked. He desireth the salvation of all and giveth sufficient means of salvation to all: that being the end for which he made us. In this article we do not say I believe in Gods, makers etc. but I believe in God the maker etc. In which we have two things professed. Atheists. First the essence and existence of God against profane and wicked atheists, and secondly against Pagans the being of one only God. This is here but breisly professed: for the Apostles made the Creed but only as an abbreviated profession and rule of faith to ground and guide us in the articles which we were to believe: they proved them in their preaching, as need required: yet that there is a God as in the Creed they suppose it, so also they might do in their preaching, and needed not to prove it to jews or Gentiles, who were then only in the world, and were never likely to deny it. But now in these times of so many heresies, I do not see that any point of faith whatsoever is more necessary to be proved. For heresy as it is a corruption of the true faith, so it corrupteth and destroyeth by little and little the very hart and root of all faith, and as it annuleth the authority of the Church, it taketh away the foundation of all certainty, and openeth a gap to every man's errors to say what he listeth and for shameless atheism to enter in by it. For make it once lawful to disobey the Church (which is the only authority of God externally upon earth) as all archhaeretiks do, who begin their new doctrines with obedience to no Church then extant in all the world; and than it followeth that every man without control may believe and teach what he will himself; for there is no authority upon earth to control him, and so he may as well teach atheism as heresy. Secondly those that are of God are ordained (saith the Apostle) that is to say they are with order: Rom. 13. and he requireth there that we be subject to higher powers, not only of necessity, but for conscience sake: now order importeth subjection and subordination of inferiors to superior powers: if then you take away this subjection and subordination of inferiors to superiors, as haeretiks do by disobeying the Church you take away all order in religion, and by consequence you take away God, and bring in atheism and a worse disorder than is in hell. How hateful then is heresy to God which is opposite to all religion? and how dangerous is atheism, In Collar. Patrum. and necessary to be prevented in haeretical times? Cassianus relateth an example of this in which he showeth by experience that heresy leadeth into atheism. He saith that there was a certain religious man, who beginning first of indiscretion to make comparisons betwixt the Saints, and being reprehended by his superior for it, he took in such evil part his reprehension, that he fell to say that the Saints were no better than other men; and when he was reproved for his temeratious speech he fled to the scriptures, demanding the contrary to be showed by them: and when the scriptures were produced against him, he interpreted them after his own sense and liking: and when the interpretations of holy fathers were alleged against him, he scorned all, saying that they were men and might err. Lastly the authority of the Church guided of God for the orderly government of the world is objected against him: and when he saw that he must either stick to the authority of God governing us by the Church, and deny his own singularity; or stick to his own singularity and deny allorder and government of God; he stuck like an haeretike to his own singularity and rather than he would submit unto the Church he denied God and fell to atheism. The end of this obtinate brute was at last to become mad and to die roaring like a beast. Now his last proposition was but consequence to the former: for he that in matter of faith will begin a novelty by which he separateth himself from all religions and will obstinately maintain it against all Churches, why may he not as well deny that there is a God seeing that he hath but his own opinion for both? The same experience we have now a days of too many who by long continuance in heresy and disobedience to the true Church, seem to have lost the very belief of God and all fear and feeling of him out of their hearts: and in this haeretical kingdom it is long since come to that, that every man in religion might in a manner hold what opinious he liked, so that he were not a Roman Catholic, and as an enemy of the Catholic Church would but go to their Churches. A neighbour yet living not fare from this place maintained publicly against the mystery of the blessed Trinity, and the divinity of our Saviour, and being many years since apprehended for it when he was brought to his trial he was cleared and by public authority set at liberty to teach his blasphemies as now he doth to all that will hear and learn them; the Foreman of the fury who was a knight of the best rank in this country (of what religion I know not) declaring (as I have heard) that he would rather take the lines of twenty Papists than to have the blood of one such man upon him. Tell one of our libertines that he is an atheist (which a Roman Catholic presently would abhor to hear) most English Protestant's make but a jest of it; and many there are who seem as though they would gladly be so indeed, that they might let go the bridle to all liberty and follow their sensuality without restraint. They seeing the wicked sometimes to prosper in their lives, and in the end to die life other men, do what they can to persuade themselves that there is neither heaven nor hell, and to say in their hearts that there is no God. This is now the plane case of many amongst us; and I could rehearse the profane say of some of our great ones which I have heard of to this purpose many years since; but they are not worth the repeating. He that will read The Author of the Protestant Religion. l. 1. c. 4. may see more particularly how the doctrine of Protestants tendeth to atheism, and the unworthy and atheistical speeches of their authors: and in The Survey of the new Religion l. 8. almost all over, but especially c. 3. he may see the same. This is easy to be seen in all heresies, that they beginning allwais in the contempt of the Church, assume to themselves liberty of doctrine, and that liberty of doctrine bringeth liberty of life: now who doth not see the next, and last consequence, which liberty of life, and doctrine runneth into. It is very necessary in these times to say something for haeretiks, in proof of this first article of the Creed, to preserve it as the hart, root, and foundation of faith from their corruption, and to let those libertines see their extreme folly, that labour to beat out of their hearts the fear of God. But catholics, who believe it as a point of the Catholic, and Apostolic faith, need no proof of it, because they have it as they have all other points of faith, by the testimony of God manifesting himself to them; who can not deceive us as we may do ourselves by our own reason. God is true, Rom. 3. and every man a liar faith the Apostle, and we may mistrust ourselves, but we can not mistrust God, nor contradict the Church by which he speaketh to us, and governeth us. If it be an irreverence to stand in contradiction with a grave and reverend person; how much more must it be to contradict God? were he not a madman that should oppose his physician, and denying that to be poison which he affirmeth to be so, should take it, and kill himself? or if a man seeing a caldron full of melted led prepared by some workman, and were warned by him to take heed of it, yet would not regard his words; but because he saw not the fire under it nor any smoke in it should deny it to be hot, and throw himself into it? would not you think that he were worse than mad? we aught to believe God the workman of the world, and not like atheists, who because they see not the fire of hell, will not believe it, but throw themselves into it, and damn themselves. And we must not only believe in God, and receive for his authority all points of faith; but we must also with our mouths Confess our belief, and defend it with our lives when need requires. Rom. 10. With the hart we believe unto justice: but with the mouth Confession is made to salvation. Saith the Apostle And the holy king saith I believed for which cause I spoke. And as S. Peter, Psal. 115. and S. john answered to the high Priests; and Princes of the jews, we can not but speak the things which we have seen and heard; so ought we in the like occasion to speak resolutly the things which we see, Act. 4. and hear in the Catholic faith, and say with S. Paul I am not ashamed of the gospel. And in all temptations both public and private, stand to our Creed, Rom. 1.8. and profess I believe in God and the Catholic Church. This I wish that all the world could truly say, and I will bring all that I can to say so: and to begin with the atheists of these times who in words say I believe in God, but not in hart, he shall see first that all the Angels and all nations of men give testimony against him. Secondly he shall see God and feel him by experience in himself. Thirdly he shall see him by natural discourse. ALL ANGELS AND ALL nations of men give testimony of God. So great is the subordination which every understanding hath to the supreme wisdom; and so great is the inclination which all reasonable creatures have to confess, and to acknowledge the supreme reason which ordered theirs; that all nations of men that ever were and the whole nature of Angels have consented allwais unto it, and conspired against atheists to choke atheism as the monster of nature, and as the common enemy of the world. And even as bees join together to drive wasps out of their hives as the destroyers of their nature; and as all kingdoms rise up in defence of their kings, parents, and fortunes against murderers, robbers, and thiefs, to exterminate them from the face of the earth; so have all nations at all times combined together against atheists to maintain the divine power, and to acknowledge God as their supreme king and parent and to defend him as their own lives honours, and fortunes, which by reason they see cannot be maintained without order, and cannot be ordered but by the power of God. In so much that all nations of men, and the most perversed and obstinate of the Angels, have allwais acknowledged his divine power. If the writings of our ancestors shall have any place with us, (as by reason they must except we will live life beasts, without any correspondence of times,) we have that the proudest of the rebellious spirits, as he kept allwais his natural reason, so did he allwais keep his natural knowledge, and acknowledgement of God, and never sinned so as to deny his divine power, or to think to be equal with him; for that he knew could never be: and even then when he sinned, he employed as much in words, calling God The most high, as having all inferior to him: he sinned in desiring of a higher glory than God had ordained for him, and repining at it, he drew others to be his complices, and to desire the same and to repine with him; and for this he was cast down with them into hell. This if we will give but humane credit to the best antiquity we must so understand, as that Lucifer refuted atheism even then when he sinned, and that God by that first sin would show himself to the world. And as amongst Angels so amongst men the proudest of all men and most profane were certainly those, who would be worshipped for Gods even whilst they lived: yet these men never fell directly into atheism; but rather even in that height of pride they employed an acknowledgement of the divine power: for they having gotten the superiority over others, to preserve it the better, and to beget in their people a greater reverence unto them, assumed to themselves high titles; and because the title of God is the highest of all titles, they would be called so: and that it might not seem vain, in word and name only, without substance, they would be thought to have something more than humane in them, and required of their inferiors some worship more than the ordinary, which was given to men: and so it seemeth that Aman would have had Mardochaeus to have worshipped him. Yet in this they acknowledged a divine power; and even then they worshipped their false Gods, as also Aman even then acknowledged a higher power than his own in the king, whom he worshipped upon earth. The greatest libertines that ever were in the doctrine which they taught, was Epicure and his followers; yet neither he nor they ever came to that profaneness as directly to deny God; but only indirectly and by consequence, as all wicked men do in their works, and those that teach false doctrines of God do in words. He and his company persuaded themselves that after this life there was no further felicity for men; but he denied not but that some higher power ordained this present felicity of life which we enjoy. Verbo, Athaus. They professed (sayeth Prateolus) that there was a divine power, but they pretended that as God troubled not himself about us, so he would not have us to trouble ourselves about worshipping of him, but to follow the pleasures of this world which he had made for us Cicero saith of this libertine that his doctrine was to persuade men to follow their pleasures in all things, and to trouble themselves with nothing, Tuscul l. 3. nor ever to think of death, or of any change, or loss of those pleasures; but to think that they should enjoy them all, or the greatest part of their lives without pain, or sorrow, or fear of offending the Gods. By which it is manifest that these men were not atheists, but that they acknowledged a divine power all though they would not trouble themselves to worship it: which gave occasion to the rest of Philosophers to call them atheists, and to set upon them with arguments as such; because atheism was the consequence of their absurdity, although they professed it not. That which they professed was the height of libertinism in the pursuit of pleasures; but it was inferior to atheism which taketh away the first principle of reason and of all effects. Amongst all the false doctrines which at several times have sprung up in the world, and have been entertained by some nations, or peoples for their own ends and ease, there never was any any nation or people that in their highest prosperity, or lowest adversity for any ends whatsoever, but still they acknowledged a divinity In the first beginning of idolatry when the world was distracted into so many errors; that every country, city, and family might set up private and particular idols to themselves, as they liked, we do not read of any that would deny God and profess atheism. They persecuted those of the true religion who retained the worship of one eternal, and omnipotent God, and would not follow their new idolatry, and worship of many Gods; but still they acknowledged some divine power. And if you descend from that first separation of men from the divine worship you shall not find that in all the time past any one nation, province or city in all the world did ever resolve to profess atheism, or did but allow or countenance it. Some few private men there have been whom ancient authors have branded with this infamy, as Diagoras, Protagoras, and Theodorus. Yet these men if they fell to atheism (which also may be doubted) could never get any footing in the world, but were presently detested for their singular profaneness. Yet I do not deny but that there have been some atheists in the world, as there is no wickedness but some have committed it. That which I say is that as by natural reason we must hate vice and by nature abhor to murder ourselves; so do we by nature abhor the sin of atheism: and that all nations have punished it as they do other vices which are against nature. It is no marvel that some men have run wilfully into this sin, as they have done into murder and even to murder themselves: which notwithstanding by nature they abhor, and can expect no pleasure, but utmost pain in it. It is indeed a marvel and most admirable, that atheism giving so great liberty to all sin, there have been in the world so few that have fallen into it: and by this it is manifest that God fights particularly against it, and hath given by nature to reasonable creatures to defend his power and goodness. And perhaps neither those above mentioned were guilty of this sin. First for that it is not likely that those men were so much perverted in their minds and wills as Epicure was in the desire of liberty, who notwithstanding as you have seen came short of atheism. Secondly I find by chance in S. john chrysostom where he putteth them by name and Socrates together for defending of the same doctrine and maintaining of this proposition Ignoro ' Deos I know not God's meaning I know not many Gods in the plural number, Chrysos●o 4. in primam ad Cor. l. 14. but one only God: and he sayeth that they ultimum subierunt periculum, that is either lost their lives, or were in danger of their lives, for defending of that proposition. Now it is well known that Socrates lost his life for defending of that proposition in the sense above mentioned of one only God; and for this they might well be then in danger of their lives. Atheism then is a sin which cannot be incurred, but by a general contradiction to the whole world, and by a violent forcing of nature and conscience to admit of all sins, and which hath in itself the malice of all sins, as allowing of all wickedness whatsoever. How great then are the punishments of this grievous sin so much abhorred by the world and containing after a sort the guilt of all sins? Socrates drank poison, forced unto it by Infidels for defending of one God; yet this was never a singularity in the world, and even then was professed by the whole nation of the jews, famous in the world: what shall the atheist deserve for professing of that, which all nations of the world have ever abhorred, and for contradicting of that which all nations have ever professed, and was before men professed by Angels, and even by Lucifer the worst of devils? the atheist in this goeth beyond Lucifer, and as for the height of his profaneness, he deserveth in a higher nature the damnation of his soul, than Lucifer deserved hell; because he denyeth the first principle of nature, and all nations having by instinct of nature some religion he will have none. De leg. Cicero, There is no nation so barbarous, but although it know not what God it should have; yet it knoweth it should have a God. Now if the atheist shall set himself to exclaim against all nations, and shall say that they have all done this for some temporal respect, it shall avail him no more, then if some heinous malefactor or very vicious man should exclaim against his superiors, and against all nations for punishing of him, and for hindering the mischiefs which he would otherwise perpetrate. And by this saying atheists condemn themselves; the same natural reason that condemneth sin and vice condemning them in the opinion of all nations, as more destroying of nature and order then any vicious men whatsoever. And as it were a vain thing in public malefactors, and should avail them nothing to condemn the laws of nations that condemn them: so were it in atheists to exclaim against all nations, and should avail them nothing when all the world shall condemn them before God. OF THE NATURAL, AND experimental feeling which we have of God. MEn use rather to dissuade from vices then to disprove them; because nature of itself without discourse of arguments at the first apprehension abhorreth vice; and there needs no disproof of it. The same may be said of atheism, that as naturally we love virtue and hate vice for the beauty and goodness which appeareth in the one, and for the deformity and evil which we perceive in the other; so the divine beauty and goodness draweth us to it, and by nature we are converted to God, and aversed from atheism even at the first apprehension, as the greatest of all evils: and our consciences tell us that after the very self same manner that we feel ourselves aversed from vice, so do we also find ourselves from atheism; but only that we behold atheism as more deformed, and monstruous than any vice is. And as we love and cannot but love virtue, so we cannot but love God in himself, and naturally we love those whom we see to love and serve him. Because we cannot but see and feel the goodness of God towards us, and his power over us, working in us and disposing of us, and dispensing unto us such perfections, as he would give, and not we would choose, and laying upon us such imperfections of griefs, sickness, sores, Passions of mind as he would, and that which to nature is most terrible, to wit death. By all which we see a supernatural power-above our nature which ordained these things. And that power as by nature we see and feel it, so also by nature wefeare it, naturally abhorring sin by which we displease him. It is true great sinners have many times sensibly but little of this fear left, and may perhaps come to that hardness of hart, as to have no feeling at all of the fear of God when they sin, according to the holy Proverb, The impious when he shall come into the depth of sins contemneth. Prou. 18. But this proveth not, but that by nature he feareth God: it proveth indeed the great mercy of God to suffer those vessels of wrath to continue so long without their due punishment, that they fear him not, and the great inclination which our corrupted nature hath to corrupt still more and more, and to fall deeper and deeper into sin, and showeth how good a thing it is after any sin presently to repent for it, and as soon as we can to use those means which we have in the Catholic Church for the clearing of our consciences again; lest that by continuance in one sin, we fall into another, and harden our hearts by little and little to all sins. Although I say such men when they sin have no sensible feeling of God or fear of his justice; yet by nature they have that fear when they feel it no●. Hawks by long custom to their keepers lose the feeling of that natural fear which they have of them, and will sport with them and by't at them without any fear at all; yet naturally they have allwais the same fear of them; and their keepers permitting this have still the same power over them, which they had before. So many sinners by much sinning, and long continuance in sin may perhaps (I say perhaps, for perhaps they cannot) quite lose their sensible fear of God when they offend him; yet naturally they have still the same fear of him, and he allwais the same power over them. And if any man come to that hardness of hart, as to have no feeling of the divine power when he sinneth, it is by long continuance and custom of sin that he looseth that actual feeling and fear of God; yet naturally and radically he allwais hath it, and can lose it no more than birds, and beasts can ever leave to have a natural fear of man. Tertullian and Seneca have observed that atheists when they fall into any great misery, Ter. Apoll. Senec. l. 1. dern. and especially when they come to die, of all men are most dejected to think of the justice of God, and the punishments that abide them; and are more vexed in conscience then any, detesting then their former wickedness and the pleasures of their life, for which they denied God. And Zeno the Philosopher was so well satisfied with this experience, that he used to say that to him it a was a better proof of the divine power, to hear the atheist who blinded with sensuality had denied God, to confess him again when he was freed from that passionate desire, than it was to hear it proved by the best arguments of Philosophy. This may be deduced out of S. Paul's argument to the Philosophers of Athens, when preaching to them he said God is not fare from every one of us. Act. 17. For in him we live and move and be. That is that we have within us a feeling of God, that gave us the perfections which we could not have of ourselves, and that we have no such feeling of stocks or stones of which their idols were made, as not having power by nature to give being, life, and motion. And this natural feeling and fear of God, as it pleased him to imprint it in our hearts, so he hath a care to preserve it in us, and hath therefore showed sometimes his exemplat judgements upon men of such atheistical spirits as have striven to pull down sanctity of life and to destroy virtue. Cantip. l. 2. apum a. 48. Cantipratensis relateth of one Simon a libertin of Paris, that railing against Christ for teaching holiness of life, he fell down to the ground giving a great roar like a beast, his eyes rolling after a ghastly manner and making a terrible noise with his tongue, but could not utter a word, but Alis, Alis, which was the name of his concubine. And it is reported of Machiavelli that profane Politician that when he died, being strucken with despair, he uttered certain words wnworthy to be rehearsed. If then by nature we have a feeling of God, and for that feeling we naturally fear, and abhor to offend him, and if wisemen have observed in atheists that when calamities befall them, and especially at their deaths they are glad to retract their error, and repenting for it to humble themselves to God, or else to die after a most miserable and horrible manner; how great then and enormous is their wickedness? and how desperately senseless is he of his own good, who for that delight which is common to other sinners, will surmount them all in a higher degree of malice, and by a singular profaneness put himself upon the rack of his own conscience so grievous, that for fear of worse torments he shall be forced, either to confess that which before he denied; or else, which is worse, to die a miserable death, and perhaps in that desperate manner, as to be made an example to the world of the divine justice? Let us now show in a word or two how NATURAL REASON DOTH demonstrate the power of God. FAith is the first foundation of religion, and the first foundation of faith is to believe that there is a God, who will reward those that worship him. He that will come unto God must first believe that he is and is a rewarder of those that seek him. Heb 11. Saith S. Paul; and therefore the first thing which the Apostles would propose to be professed in the Creed was I believe in God, and the last thing which they would conclude it with was life everlasting: a necessary beginning to bring us to that happy end. The first words of the Creed being then the foundation of faith; and he having given us natural reason, as a guide to the higher light of faith; it was necessary that this first article and foundation of faith should be within the limits of natural reason so fare, as that discerning by nature that there was a superior of nature, we might have recourse unto him, as to our superior, and receive from his authority the articles of faith, which he will have us to believe with subordination to that government, which he hath instituted in the Church. And that we might see this first verity, the Apostle saith that God left not himself without testimony being beneficial from heaven giving reins and fruitful seasons, Act. 14. filling our hearts with food and gladness. He hath indeed left as many testimonies of himself, as there are creatures of his making: the least of which is sufficient to prove him as the cause from whence they proceed, and the power of which they depend. But the more eminent creatures of God declare his perfections after a more eminent manner; and they altogether manifest his power so, that we are forced to confesle it to be infinite, and that he is incomprehensible in goodness, and without number of greatness: because he eminently must contain in himself the perfections of all that are, and of all that are possible, and those are without end; and he is infinitely greater than any limited reason can comprehend. But let us see the testimonies which God hath left of himself. I will now dilate my speech a little upon the creatures of God, that we may see and honour him in them. Truly if we will consider the admirable composition which we see in this world, and will hearken to the harmony which it maketh, we cannot but come in mind of the maker of it, and admire and bless him. Reg. 3.10. And as the queen of Saba when she saw the great works which Solomon had done, and the excellent fine order of his house, and servants, admiring at it was so ravished with astonishment, that she had no longer spirit with admiring him; so the soul of man may well be ravished with admiration to consider the power and wisdom of that workman, who hath builded the heavens as a house, but much more admirable, and in a higher nature of workmanship than salomon's was, and with a household of servants in better order than Solomon could device for his. We shall see contained in this house a number of creatures astonishing us with strange and unspeakable varieties; some with being only, some with life, some with sense, and some with reason: every one it is kind, and in its office, with such parts and abilities, as are necessary for the due performance of it: some of them incorruptible, others corrupting; and those after a strange manner concealed from our understandings, when they are dead to revive again to life, by the corruption of their seed. So from bodies we come to spirits that govern them: and amongst spirits to some supreme cause, and governor of them. All which if we will attend unto, we cannot but reflect upon the workman that made it, and admire at his power and greatness. That marvelous mother worthy of good men's memory, seeing all her sons but one to have passed through cruel torments to the crown of martyrdom, and the youngest of seven to be brought to execution with a manly courageexhorted him, Mach. 2.7. saying I beseech thee my son that thou look up to heaven and earth and to all things that are in them: and understand that God of nothing made them and mankind. And Cicero saith that there is nothing so manifest when we look up to the heavens, Gi● l. 2. the ●at. dear. as that there is a divine power that made and governeth them. Behold then amongst visible creatures first the heavens, see their huge greatness and capacity, containing not only a thousand and twenty two stars, which astronomers have mentioned, but an innumerable number which they cannot discern to reckon, and some of them may be thought to be a thousand times bigger, than the whole globe of the earth: how exceeding great then must the capacity of the heavens be to contain them all? Behold them of a nature incorruptible, so solid and strong, that with that mighty violent motion, which some of them have, they never break, nor corrupt nor wear away the least hair breadth. See their great brightness, calmness, and quietness, without any noise at all in that violence of motion. Look upon the elements, the fire next unto the starry heavens, under that the air, and then the waters, and the earth: all of them of contrary natures; yet agreeing together in those admirable effects, which we see to result of their concord, that all sublunary productions depend not only of some one of them, but of them all. Look now down unto the earth, and behold there the many kinds of living and sensible creatures, and amongst them all one only endowed with reason, as the Prince of the rest to order them, and he invested with such power and command, that by nature they fear, and tremble at his voice. Behold them more in particular, and first thy own soul a spiritual creature, which can move in an instant to the furthest part of the earth, or of the heavens; and yet for the present is bound to an earthly body whether it will or Noah. Consider then the disposition of thy body, prepared as a seat sit to receive it, and with parts convenient for its operations: and this not by its own reason, for that it hath none. Behold the many divers natures of sensible creatures that move themselves; some flying, some walking, some creeping, some swimming, all living by the air, some on the earth, some within the earth, some in the fire, some in the waters: all of them directed by some reason to love that which is good for them, and congruous to their nature. Behold those creatures that live without sense; trees, plants, flowers, and herbs, producing fruits with admirable variety of tastes, smells, pleasant colours, and profitable effects, to delight the senses of higher creatures which are sensible, and to serve them. And lastly behold the earth with being only; yet sustaining all living things in the life which they have. All these have their limits set, their perfections and operations, and are bound within them whether they will or Noah, and did not choose for themselves, but have only that which another would give them. These are the testimonies which God hath left of himself, and by these testimonies we must confess the supreme power that caused all this, and set it in that order which we see it to have. And it is natural to man when he looketh up to the heavens, with gladness of hart to bless God: and if we have a little bird, fly, flower, or any creature though never so imperfect in our hands, and consider attentively the parts and composition of it, reason presently telleth us, that it could not make itself, and by nature we bless God that made it. Say now according to reason, and tell us who it was that made the heavens, and gave them that huge vastness and capacity, more than we can think? that brightness, calmness, solidity, and incorruptibility? who gave to the elements their mighty power by concord to produce those great effects? who gave to man the principality over other creatures, and made them by nature to fear and obey him? and who was that superior of mankind, that commanded his spiritual and incorruptible soul to his corporal and corruptible body? what reason was it that directed unreasonable things to that which is good for them? and made those which are unsensible to yield such pleasure, and profit to the senses? and who gave to the earth, that hath not life, power to conserve the lives of other things? He that had power to do all this, we will confess him to be God, and we will praise and bless him. For of themselves they could not be at all, nor would have been with the imperfections which they have. Here now reason is sufficiently satisfied, and the malice of man convinced, that shall deny God. For the reason of every man of itself presently consents (if by malice and liberty it be not forced to the contrary) unto some superior power, that caused these things. And that power all though we cannot comprehend it, because it is above us, and must needs be infinite in perfection: but of what nature soever that supreme power be, meaning the supreme we say God, and bless him. All this is briefly form out of S. Thomas and Aristotle after this manner. Wheresoever we see motion and alteration in any thing, there we must grant a cause of that motion and alteration: but we see motion and alteration in the productions of creatures, which begin to be, and before were not; we must grant some cause of that motion, and alteration by which they are produced and come to be. This doth S. Thomas call a demonstration, and Aristotle with the rest of Philosophers call it a Metaphysical Evidence: that is to say an evidence, which is not only deduced by Physical principles of nature; but that the contrary containeth repugnance in itself: and that it is the first evident certainty, from which all natural evidences are deduced. And to contradict it is either to say that all the world came by chance; or else to run from cause to cause without end into insinites, which in substance cometh to be the same, no cause at all being assigned. First the alterations which we see can not come by chance: for there can be no alteration without a cause. Neither are the alterations which we call chances so called, because they are without a cause, but because they are uncertain in their causes, as might be manifested by examples, which were too long for this place. But this answer is not to the purpose: for reason is now required, and reason requires reason, and is not satisfied with chance; for that is to give no reason at all. To say that the productions of creatures proceed from infinite causes is a greater absurdity, and indeed in terms an infinite ansurdity, as making an infinite collection of men, and so of other creatures, succeeding one another without beginning, yet evety man of this infinite collection to have had a beginning and time to be conceived and disposed in. But because I would keep within the capacities of all, I will omit much which might here be said, and say no more but this, that if we should set up such a succession of infinite effects from infinite causes, for ever producing one another we should never come to the knowledge of any thing, nor assign the cause of any thing, but still run into infinites. And by this very reason did Aristotle although a Pagan acknowledge one supreme, omnipotent, and eternal cause of all things, and all to have proceeded from him, to avoid the absurdity, and repugnance of infinite causes, which otherwise he saw would follow. Neither can there be any satisfaction to reason for this admirable order and harmony which creatures make, but to come to one supreme power, and highest reason which gave unto creatures their power and perfections in those limits, and order, which we see them to have, that Astronomers can fore tell to an instant the courses of the sun, moon, and other planets, and their certain ecclypses many days before they come to pass; and that priests and exorcists have power over the devils to command them in possessed persons to those strange effects, which we see. None of which passages would profane men believe, if they were not seen. we seeing such an order in natural things, and also supernatural effects above nature we must of necessity grant a supreme cause of nature, and supernatural power that dispenseth with it, when and as it pleaseth him: and that this power being that it limited all is limited by none; but is without limits, one eternal and omnipotent God, in whom and of whom all things are. And so the question is answered, and reason is satisfied, having all that it desireth, which is the rest of that motion, and cause of that alteration which we see in creatures. Thus by the light of reason God showeth himself to us and calleth us to serve him: and if any man shall for harden his hart by sin, and the love of liberty, as not to be moved with the general consent of all nations, with that fear and feeling which he hath of God, and with these plane and easy reasons, he were rather to be looked upon as a monster sw●ruing from the nature of all men, then to be esteemed as of the same nature and reason with them: and if he have any sense of man lef●, is rather to be dissuaded from vice by the reason and natural aversion which he hath from it, then to be dealt with by arguments. And I say no more to such a man but this only word; let him fly vice and follow a virtuous, and orderly life, as reason dictateth that he should; and then no doubt but within a while he shall both see the power of God in all creatures, and also shall observe his divine providence, and goodness by many occasions in particular to himself. For there is nothing that dulleth reason and confoundeth it so much in us, as the much following of our own wills, and long continuance in sin without repentance; nor is there any thing which openeth our understandings so much to reason, as the following of reason in order, and goodness of life. You shall see now in a word or two how the master of Philosophers hath discoursed of God by natural reason only. He seeing that some cause by reason should be assigned of creatures, and not to leave them to chance, and perceiving the absurdity and contradiction of running into infinite causes, came to settle himself in one eternal and omnipotent God, as the first and supreme cause of all things, and spoke very honourably and with great reverence of him, giving him such titles as might declare his sovereign power and eminent perfections above all, as having all things depending of him. Sometimes he calleth him ens entium the Being of beings some times Primum Principium rerum omnium, Lib. demundo ad Alex. The First Principle or Beginning of all things. Metaph. l. 12. And speaking of the Intelligences, that move and guide the heavens, he affirmeth one to be the head and Prince of all, whom he calleth Deum, God, The Supreme Governor of the world, and of all things. And in his books of physics rebuking the dullness of some in this point, he hath these admirable words. L. 2. Phys. c. 4. Some there a●e who have referred the cause of all things to chance, which is to be admired at in them; because affirming of sensible things and plants that they are not by fortune; but that they c●me of some nature, or reason, or such like cause: for that we have not any thing of every seed; but of such an one an olive, and of such a man, and yet the heavens, and those which amongst sensible things are more divine they will have to be by chance, and to have no cause. Thus did he discourse of God, acknowledging him to be the cause of all, and the source and fountain of all perfections, from whence all goodness sprang. He gave unto him the nature of a spirit, as more perfect, and free from the imperfections of corporal substances, and confessed him to be infinite and incomprehensible Neither doth his doctrine of the world's eternity disprove his authority for this. For as light is caused by the sun, and heat by fire, and yet are allwais coexistent with their causes; so might he acknowledge God the author and cause of the world, and for want of faith imagine that it was eternally coexistent with him. But if Aristotle discovered thus much of God and spoke so honourably of him not having the light of faith, but only of natural reason. How much ought we to love and serve him in the Catholic faith? Hier. 32. O most strong, great, and mighty, the Lord of hosts is his name (saith the Prophet) great in council, and incomprehensible in cogitation: whose eyes are open upon all the ways of the children of Adam, to render unto every one according to his ways, and according to the fruit of his inventions. Let us then that believe these words by faith, praise that blessed and powerful name, that we may have in the end that reward which his goodness hath prepared for us. But we will speak a word or two OF THE UNITY OF GOD. IN the first article of the Crede we profess two things: One God. to wit that we believe in almighty God, and secondly that we believe in one God the maker of heaven and earth: for we do not say makers but the maker, to signify unity. By the first atheism, and by the second paganism is rejected. And the first being already so fully declared, it will not be needful to insist much upon the second point, it being a verity which the wisest of pagan Philosophers have by reason discovered, who have confessed one supreme and first cause of all effects. And S. Augustine reporteth of Seneca the Philosopher, Aug de ciu. Decl 60.10. that speaking of idols he used to say, that of custom they were adored, but not of verity. Hear the words of S. Paul disputing with the learnedest pagans of the world, the Philosophers of Athens, upon this point. Act. 17. The God that made the world and all things that are in it, he being Lord of heaven and earth dwelleth not in temples made with hand needing any thing: where as himself giveth life unto all, and breathing, and all things. If God made the world and all things that are in it, he must then have all within his power, all must depend, and stand need of him, and he himself must stand need of nothing. He is not then a granen idol that stood need of men to carve it, nor any living creature, as the dragon of Babylon, that stood need of some to serve it with food; neither is he the Sun or moon that stood need of some power to give it the limited perfections, which it hath, as all other creatures. God needs no other God, for than he were not the first beginning of all perfections, including all perfections within himself. This is sufficient by natural reason of this verity. That which we believe in the Catholic faith is, in one God the maker of heaven and earth, that is of all creatures heavenly and earthly, and the consetuer of them: a spiritual substance infinite in power, infinite in wisdom, infinite in goodness, infinite in duration, immense in infinite places possible, and in all perfections infinite. This we see by reason, and believe by faith. Deut. 6. Hear Israël the Lord our God is one Lord which words, beside their divine authority, have the highest degree of humane credit, as the most ancient and authentical writings by consent of the greatest part of the world. Esa. 44. Eph. 4. I am the first and I the last, and beside me there is no God. One Lord, one faith, one baptism. Men of more eminent dignity and authority as Priests, Men called Gods. Prophets, judges etc. are sometimes in holy scriptures called Gods, in respect of their preeminency and authority over others, by which they represent the divine power. THE SECOND ARTICLE. And in jesus Christ his only son our Lord. Quest. Who is Christ? Answ. Christ is the son of God incarnated: true God, and true man: our Redeemer, judge, and Glorifyer. ALL this we say in the Creed, when we profess our belief in lesus Christ the only son of God, borne of the Virgin Marry crucified for our Redemption, that he shall come to judge us all, and that there is life everlasting, to wit to those that are just through the merits of jesus Christ. Thus this answer is contained in the Creed. In the which we having first professed our faith in God, as he created us, we profess him now in another mystery, to wit as he was incarnated to redeem us: a mystery which we can never acknowledge with sufficient gratitude. For the understanding of which we may reflect upon our former condition and the misery out of which we are freed by it. Man was in paradise in a happy state of spiritual and corporal delights, his soul was in grace and favour with God, and his body had then the gift of immortality, that without dying it should enjoy those pleasures for a time, and afterwards the glory of heaven for ever. He was warned only of one thing, and that was to forbear one fruit of Paradise; which God to keep him in obedience, and due subjection, had forbidden him to eat of. Gen. 2. Of every tree of Paradise eat thou: but of the tree of knowledge of good, and evil eat thou not. For in what day soever thou shalt eat of it, thou shalt die the death. To wit the death of body and soul. Man forbore not, but eat of that forbidden tree, and as soon as he eat of it his soul died instantly, and his body from that time began to die. But the death of our souls being indeed our true and greatest misery, God was moved with pity towards them, and of his infinite mercy he decreed to revive them again to his divine grace and favour. For this he sent his only son to be incarnated, that is to take the flesh, and nature of man upon him; that in that nature he might make satisfaction for the first sin which man had committed, and for the sins of all men occasioned by it. And satisfaction being made by him, the wrath of God might then cease against us, and we becoming his beloved children, and friends, might serve him worthily, and obtain the bliss of heaven, which before we had lost. All the Persons of the Blessed Trinity, the Father, the Son, and the Holy Ghost concurred equally to the effecting of this mystery, as having all one and the same undivided power; but the work was effected in the Son only, the second Person who was incarnated. Authors commonly declare this by the similitude of two helping another to put on a garment. They all three concur to the vesting of one of them, and one of them only is vested with the garment. The garment in this mystery is the nature of man, with which the Son of God only was vested; but the Father and Holy Ghost both concurred with him to the putting on of that garment. And the Son of God being so vested, that in Christ our nature was really united to him, we say truly that Christ our Saviour is true man, as consisting of two destinct natures, divine and humane. According to his divine nature he proceeded eternally from God the Father; according to his humane nature he proceeded in time from the blessed Virgin his mother; and according to that nature he made satisfaction sufficient in itself for the sins of all men that ever were, or shall be; and we call him out Saviour and Redeemer; because all whosoever have been, or can be saved, are saved by the merits of his Passion. He is our judge, and in the latter day shall judge us. He is our Glorifyer, for that by his merits our good works become meritorious, and purchasing of glory. He is called jesus (that is to say Saviour) not only because he is our Saviour indeed, jesus. but also because it was his name, imposed not by chance, but by the will and express commandde of his father; the Angel forespeaking it to the blessed Virgin, when he said Behold thou shalt conceive in thy womb, and s●alt bear a son: Luc. 1. and thou shalt call his name jesus. He is called Christ to signify his dignity, and special functions according to his humanity: Christ. for Christ is as much as to say, The Messiah or Anointed; and he was annoinsed in divers respects. Priests and kings are anointed, because they have authority from God to represent his majesty. Prophets anciently were anointed, because they were the interpreters of God, and dispensers of divine mysteries, as Priests and kings are also in their kind. Christ had all these offices, and according to his humane nature he was Prophet, Priest, and king after an eminent manner; and he was eminently and singularly anointed, not by the hands of Prophets, or Priests, but spiritually by God himself. Ps 44. Thou hast loved justice and hast hated iniquity: God thy God hath anointed thee with the oil of gladness above thy fellows. God anointed Christ; and Prophets, Priests, and kings are anointed as lesser Christ's that have power under him. Christ shown himself a Prophet, actually prophesying many things; and in particular the most remarkable passages of his own death and resurrection. As priest he offered the most holy Sacrifice of his body at the last supper and afterwards again, he offered the same sacrifice of his body upon the Cros. He also shown himself to be a king, and to have regal power, that could bring kings to adore him, and that he could have brought other kings, and all the kings of the world as well as them to his feet, if it had pleased him. Besides, the Catholic Church is his kingdom, he is the head and king of it, allwais with it unto the consummation of the world. His only Son our Lord. The Apostles in the former article having professed the Father, who is the first Person of the Blessed Trinity; now they profess the second Person in jesus Christ the Son of God. S. john testifying that which is here professed, saith, Io. 1.4. We have scene and do testify that the Father hath sent the Son, the Saviour of the world. And then presently he addeth whosoever shall confess that jesus Christ is the Son of God, God abideth in him and he in God. This all good christians do testify, and confess: and for that end the Apostles made this article, that we might allwais profess it. We will see here CHRISTIANITY DEMONSTRATED. THat which we believe and profess in this article, was allwais believed by all true believers ever from the beginning of the world. All the quires of Angels in their first creation foresaw, that the Son of God was to be incarnated in lesus Christour Lord: and the good Angels willingly submitting to him, and believing in him were saved by his precious blood. But Lucifer and the wicked Angels could not endure to see the nature of man exalted to that high dignity above Angels, that our nature should be assumed of God and not theirs; which he could but would not assume: Noah where doth he take Angels: (saith S. Heb. 2. Paul) but the seed of Abraham he taketh. This was the sin of Lucifer, that ennuying and repining at the glory of humane nature in jesus Christ, he drew others into the same sin with him, and for aspiring to be above him in glory, he was cast down into the depth of the lake, and lost that glory which he might, and should have had, and which the good Angels have by submitting to the divine ordination in it. This was believed by our first parents in paradise, and ever since as I shall presently show. Christ was promised to them, and after them to the following patriarches, and after the Patriarches to Prophets: they delivered that faith to posterity until his coming, he when he came delivered it to the Apostles, they to the Church, the Church by a continual succession of Pastors hath delivered it until our times, as it doth now to us, saying, I believe in God the Father almighty maker of heaven and earth, and in jesus Christ his only Son, our Lord. In this faith all miracles have been wrought that ever were wrought in testimony of faith. This was confessed by heaven, earth, seas, by living trees, and sensible beasts, and not only by holy men, but even by the powers of hell; all the creatures of God obeying Christ at his coming. This the Apostles saw, and were commanded by him to speak it, and when they were forbidden by his enemies, Act. 4. they answered we can not but speak the things which we have seen, and heard; and would lose their lives, rather than they would cease from publicly professing it. S. Paul who saw not the miraculous life of Christ with his Disciples, nor heard his preaching; but was afterwards called and enlightened by him, became notwithstanding so assured of this verity, and by true charity so united unto him, that he thought it was impossible for any torments to separate him from him; Rom. 8. ●ho then shall separate us from the charity of Christ? tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? (as it is written: for we are killed for thy sake all the day: we are esteemed as sheep of slaughter) But in all these things we onercome because of him that hath loved us. For I am sure that neither death, nor life, nor Angels, nor principalities, nor powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature, shall be able to separate us from the charity of God, which is in Christ jesus our Lord. S. Paul was ravished and enamoured with the beauty of Christ's divinity, and was transformed as it were by love into him, confessing him to be the image of the visible Go●. Colos. 1. Heb. 1. The first borne of all creature by whom he made the worlds, being the brightness of his glory and the figure of his substance. Whom the Angels adore so much more excellent than themselves, as he hath inherited a more excellent name above them. For to which of the Angels (saith this holy Apostle) did he say at any time Thou art my Son to day have I begotten thee? Colos 2. in wh●m dwelleth all the fullness of the Godhead corporally. All this did S. Paul say and profess of Christ. It was then no marvel that with God's grace he would defend him till death. Thus did the Apostles profess of him; and this profession they made good by many miracles, which the enemies of christianity have written of and confessed. This the posterity of the Apostles have allwais professed in former ages and have stretched forth their hands and feet upon racks, and with cheerful minds have yielded their bodies into the hands of torturers, to use their own wills, and to fulfil their desires upon them by what torments they would; rather then to forsake the faith of jesus Christ: and thousands of thousands of faithful christians, gathered together in the Catholic Church, are now ready with them in the same manner to profess it. But we will honour Christ, and comfort good christians, by declaring the testimonies which God hath given of him. We have of Christ two kinds of divine testimonies. First by divine scriptures, and secondly by his miraculous works. We will hear first what the scriptures testify of him. When the mystery of the Incarnation was fulfiled, and Christ came into the world, there were then in all the world but two only religions, or divine worships professed: to wit the religion of the jews, who worshipped one eternal, and omnipotent God: and the religion of the Gentiles or Pagans adoring many Gods. And the worship of one God being in the first article settled for true, and the worship of many Gods rejected by the Apostles for false, it followeth that the people of the jews were then the people of God, whom he had chosen to be truly honoured amongst. Secondly it followeth that the jews having then the true faith and divine worship, whatsoever they then believed was true, and that they then believing in Christ as to come he was then indeed to come; and whatsoever they believed of him then as future, the same we are to believe of him as past; and whatsoever the scriptures received by them (which are the old Testament (have declared of him, that is allwais to be believed as of divine authority, and as spoken by the word of God, who dictated those scriptures, for the government of the world in the true worship of him. Now the holy scriptures of the old testament deliver so plainly the coming of a Messiah, or (which is all one) a Christ to redeem the world, that all whosoever receive those scriptures do still confess it. For it is the main butt, and prime scope of the old Testament, to show that Christ was promised from the beginning to the Patriarches, and revealed from time to time to the Prophets, that the world might expect him then to come; as it is the butt and scope of the new Testament to declare him to the world to be already come. And as the new Testament describeth all over the joy of the faithful in enjoying him; so did the old testament comfort the faithful then with the expectation and hopes of him. First his coming was signified even at first in paradise in terror to the serpent who had caused our sin, when our Lord threatening him with an enemy that should come against him said, I will put enmities betwixt thee and the woman, Gen. 3. and thy seed and the seed of her: she shall bruise thy head in pieces, and thou shalt lie in wait of her heel. Christ was by this mysteriously denoted, God then declaring that the enmity of mankind with the serpent was to be especially betwixt him and the seed of a woman: by which it is signified that Christ the Redeemer of the world and the serpent's greatest enemy should be particularly the seed of a woman; and is not there said to be of the seed of a man; because he was to be conceived and borne of a Virgin mother, without the help of man. And this was the prerogative of the Saviour of the world that the sin of mankind being first occasioned by a woman; he that was to be the death and destruction of sin should be by the power of God of woman's seed only, without man. The same was delivered by revelation to the Patriarches, and Prophets afterwards; and they did not only declare it to posterity; but also described the manner of the accomplishment of it. Esa. 9 A little child is borne to us and a son is given to us and principality is made upon his shoulder: and his name shall be called Marvelous, Counsellor, God, Strong, Father of the world to come, The Prince of peace And in another place the same Prophet describeth the circumstances of his coming among the jews Arise be illuminated Jerusalem: Esa. 60. because thy light is come etc. upon thee shall our Lord arise, and his glory shall be seen upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thine eyes round about and see, all these are gathered together to thee. Thy sons shall come from a fare, and thy daughters shall rise from the side. Then shalt thou see, and abound, and thy hart shall marvel and shall be enlarged, when the multitude of the sea shall be converted to thee the strength of Gentiles shall come to thee. Here it is foretold that the Messiah should come amongst the jews, under the dominion and command of Jerusalem; the coming of kings to acknowledge his power, and the conversion of the Gentiles, who by multitudes fare and near, should receive the light of his doctrine, and obey him our Lord. But I need not stand to allege scriptures for the coming of the Messiah, for it is inferred by that which I have said already, that the jews who had then the true worship of God believed it, and it shall appear by many places of the scriptures, which I shall afterwards allege. Neither is there any difference betwixt that which the people of God believed of him by those scriptures before his coming, and that which the faithful now believe of him since his coming, but only in the diversity of times; they being before and we after him, they believing in him as to come and expecting of him, we having received the joy of his coming. They were not then called Christians although they believed in Christ; because they were but one nation, and people of the Israëlits consisting of divers tribes, and took their denomination of Ie●●es from the ●ribe of juda, which was the chief tribe, and of which it was foretold that the Messiah should come. But after his coming when the true faith and divine worship was not confined to one only nation; but was enlarged unto other nations and made common to all, than all tru● believers began to be called by the Apostles Christians, Act. 11. as by a name which abstracted from all nations to those who believed in jesus Christ, the true Messiah, and Redeemer of the w●rld. So th●● all true believers have allw●is believed in Christ, as the Israëlits or People of the jews did immediately before his coming, and as now we do. But when jesus Christ our Saviour came into the world, and preached his heavenly doctrine amongst the sews, a People wholly drowned in sin, and given to pride, and desires of this world; he abstaining from their evil ways, rebuking their vices, and exhorting them to virtue, and contempt of the world, without giving any hopes of temporal riches and glory; but only of spiritual blessings, and such felicities as were to be expected in the world to come; they despised him, and easily finding out ways to delude their scriptures, and hardening their hearts against his powerful miracles, by which he proved himself to be the Son of God, and the Saviour of the world, they made it a blasphemy in him to say so, and sought in private to have killed him; but that not prevailing, for that the scriptures had otherwise foretold his death; they publicly apprehended him, and delivered him to the Gentiles accusing him, and procuring sentence of death to pass against him, and to be openly executed in the sight of the world: and so the scriptures were fulfiled in that which they had foretold of him, and which he also had foretold of himself. And although they knew also of his resurrection again, and that testified even by their own witnesses; yet they continued obstinate in malice against him, and contradicting the doctrine which he taught, have ever since for these sixteen hundred of years in vain expected, and still expect another Christ to come to redeem them. Here we have two things to declare. First that Christ the Messiah foretold and promised by the scriptures was to be true God: and secondly that jesus Christ our Saviour was indeed the true Messiah, whom the scriptures foretold and promised. And although the mir●●es which our blessed Saviour wrought were sufficient to prove this doctrine to be true, he declaring himself both to be the Son of God, and the promised Messiah; yet I will briefly allege some places of scriptures to show that the promised Messiah was to be true God. Say to the faint hearted: Esa. 35. take courage, and fear not: (saith the Prophet Esay) behold your God shall bring revenge of retribution: God himself will come and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf shall be open. Then shall the lame leap as a hart, and the tongue of the dumb shall be opened. Here the Prophet saith plainly that God himself should come to save us, and foretelleth the miracles which were to be wrought at his coming, and by which he was to prove himself, as jesus Christ our Saviour did. The Prophet Hieremy hath declared this most convincingly against the enemies of Christ. Behold the days come, saith our Lord: Hier. 23. and I willraise up to David a just branch: and he shall reign a king etc. And this is the name that they shall call him: THE LORD OUR JUST ONE. Here the very jews confess that the Prophet speaketh of the Messiah, who was to come of David's race as of the most eminent man, by which the tribe of juda (of which Christ was to be borne) was advanced to regal dignity, and of which many kings after David did succeed. And by these words he is manifestly declared to be true God: for where the Prophet saith, that he should be called our Lord the just one the hebrew text hath the word, terragrammaton, by which God named himself to Moses, and which is understood by all, as the most proper name of God, never used to signify any other but the true, eternal, and omnipotent God. And the people of the jews have that word in such reverence that as unutterable they will not name it, nor read it in the scriptures, but read Adonai instead of it, which the Septuagint interpreters expound Lord. The Prophet Michaeas declareth in particular his proper procession by which he proceede●h eternally, as the Son of God from his eternal Father. Mi●h. 5. And thou Bethleem, Eprata, art a live one in the thousands of juda: out of thee shall come forth unto me he that shall be the dominatour in Israel: and his coming forth from the beginning, from the days of eternity. Where we have two processions in the Messiah: the one eternal, as he was the Son of God proceeding from the Father; the other temporal; as he proceeded man of the Virgin M●●y and was borne in Bethleem called Ephrata to distinguish it from another Bethleem in the tribe of Zahulon. Thus would God ordain that the holy scriptures of the old Testament should foreshow, and declare the divinity of Christ, which the Apostles profess in this article. Now we show how that jesus Christ our Saviour was the true Messiah of whom the scriptures foretold, and whose divinity they declared. Christ proo●ed by scriptures. It was necessary that holy scripture should so fare declare the circumstances of the Messiah his coming as that the world might have sufficient signs and tokens to know him by when he came, and that the jews amongst whom he was to come, receiving those scriptures, might by the same scriptures receive him, or be unexcusable if they received him not; and our Saviour admonished them saying search the scriptures. Io. 5. For you think in them to have life everlasting; and the same are ●●ey that give testimony of me. The testimonies of the scriptures, by which they testify the circumstances of the Messiah his coming to agree to our Saviour jesus Christ, are so many, that I once thought to have mentioned none of them; but only to have showed the divine testimony of his doctrine by the miracles which he wrought; yet I will take something out of authors for this also, and especially out of Lyra commented upon by Burgensis: and note by the way that this Burgensis had been himself a learned jew, borne of the tribe of Levi and brought up in the study of that sect; but discovering the many sleights, and impostures which are used by them, after a long conflict with himself, resolved in the end to become a christian, and accordingly with his whole family he received in baptism the faith of Christ. After some years he was made bishop of Burgos in Spain, and became an eminent prelate in the Church of God, and wrote his commentaries upon Lyra, in which he hath well testified his zeal of the Catholic faith. First by the circumstances which the scriptures deliver as tokens of Christ the Messiah, it appeareth that he is already come. The Prophet Esay speaking of the land of jury which was to bring him forth, Esa. 66. saith, that before she travelled she brought forth, before her time came to be delivered she brought forth a man child. In all that Chapter he speaketh of the Messiah his coming; and according to the Chaldaike traslation those words are to be understood of his coming before the destruction of Jerusalem, when the land of jury felt as it were, the pangs of a woman in child birth in that desolation, and deluge of sorrows, which then came upon h●r: and it is as much as to say that the land of jury should bring forth the Messiah after a strange manner, not after the ordinary course of women, who have joy after their delivery; but on the contrary the pains of delivery after her bringing forth of him: and so it happened with them in the coming of Christ: for after his coming when they should have received him and rejoiced in his birth, than came their sorrows for rejecting and denying him, to the extreme misery of jury and Jerusalem, and utter dispersion of that people. And it is to be observed that this Chaldaike translation is esteemed of by the jews for the most authentical translation which they have; in so much that they place it with their scriptures in another column over against the text, that they may have it ready at hand for the understanding of the scriptures. So that the pains of the land of jury being already past in the destruction of Jerusalem, about sixteen hundred years since, and Christ the Messiah being brought forth before it; it followeth that he must then have been come; and it is a most extreme obstinacy in the jews, and those that receive those scriptures, that seeing these things to have come to pass they do not seek after Christ, who came in those times, and with so many miracles and mysteries preached his gospel. But the Prophet Daniel foretelleth the time of his coming. He setting himself to pray earnestly to God in fasting, sackcloth, and ashes, for the redemption of the Israëlits out of the captivity of their enemies in which then they were, obtained not only his desire; but also more than he prayed for: and that was that an Angel of God should appear unto him, and reveal both the redemption of the Israëlits, out of that particular captivity of the Babylonians; and also the time when the general Redeemer of the world should come. Dan. 9 Seaventy weeks are abbridged upon thy people, and upon thy holy city that prevarication may be consummate, and sin take an end, and iniquity be abolished: and everlasting justice be brought, and vision be accomplished, and prophecy: and the Holy one of Holies be anointed. Know and mark: from the going forth of the word, that Jerusalem be built again unto Christ the Prince, there shall be seven weeks, and sixty two weeks, and the street shall be built again, and the walls in straightness of the times. And after sixty two weeks Christ shall be slain: and it shall not be his people, that shall deny him. These weeks of years which the Angel here assigneth for the coming of Christ the Messiah, make in all four hundred and ninety years: about which very time our blessed Saviour came, preached his gospel, and suffered death; and there was none else that came about that time, that can be thought to be the promised Messiah, the Holy of Holys that was slain, and whom no people should deny. And after whatsoever manner these weeks of years be understood, they must long since have expired The Prophet Aggaeus describeth these circumstances of the Messiah his coming. Agg. 2. As yet there is one little while and I will move the heaven, and the earth, and the sea, and the dry Land. And I will move all nations: and the desired of all nations shall come: and I will fill this house with glory etc. Great shall he the glory of this last house, more than of the first. By which it appeareth that Christ the Messiah was to come in the time of the second Temple, which is now long since destroyed; to wit a few years after the Passion of our blessed Saviour: and he, or else some other of those times was Christ the desired of all nations, and promised by these scriptures; but there is none else that is or can be pretended to be he: for although S. john Baptist was taken by the jews to be he; yet they presently left that conceit, when they saw him to submit unto Christ, as his inferior, and to acknowledge him whom they would not receive. Christ our Saviour was Christ ●he Messiah, of whom this Prophet was inspired here to speak. Furthermore the other tokens by which the Prophet here foreshoweth the coming of Christ the Messiah, agree punctually to our blessed Saviour. First the heavens were moved by divers strange apparitions which authors mention to have been seen against his coming: as by the miraculous star which appeared to the wisemen, and conducted them to the astonishment of Herod, and all Jerusalem. The sea and the earth were then moved, when all the subjects of the Roman Empire repaired to their native places, to have their names enroled; as though of purpose that the B. Virgin Mary might go from Nazareth to Bethleem, the place where the Saviour of the world, according to the Prophets, was to be borne. Which motion being general in all the vast dominions of the Romans, was most remarkable and so great and strange a motion both by scaand land, as until then the world had never seen nor could see; and most worthy to be noted. But it was a more fearful motion of the earth, that, which josephus relareth to have happened against the coming of Christ. jos l. 1. de bell jud. He saith that there was then in jury such a terrible carthquake, that the neighbouring countries thought that all the inhabitants of it had been utterly destroyed and not one man of them left alive. As for that which the Prophet sayeth of the last house, that is to say thesecond Temple, which was then inbuilding, that it should be greater in glory then the first, which Solomon builded, it declareth and confirmeth all the rest: for it can not be understood that the second Temple should excel the first in external glory; because in that it was fare inf●●riour unto it; as appeared by the ancients of Isra●●, who remembering the first, wept to see the second in its beginnings so fare short of it: it was but half as high and in workmanship, riches, and external beauty not comparable to it. It was indeed more glorious in this, and more to be honoured, that the Saviour of the world honoured it with his personal and corporal presence, coming in the time of the second, and being by our blessed lady presented in it, and having preached, and wrought miracles at it, and kept the observances of it. Thus did the son of God and eternal wisdom, of whom Solomon was but a figure, hon●● it and render it more glorious than Solomon could do the former. Deny this to the second Temple, and you make it in all things inferior to the first. He now that should think to satisfy all these scriptures concerning the time, circumstances, and signs, by which they have foreshowed the coming of the Messiah, by saying that he is all-ready come, and came about that time in which our B. Saviour came, but doth not yet manifest himself to the world, but lieth hidden, and unknown, retired up in the Caspian mountains, or that he liveth privately at Rome, as a leper, or that he wandereth about the world from country to country (as the common saying is of the wand'ring jew, and perhaps from hence derived that some jews have affirmed this of their Christ his wandering until the time of his manifestation come,) he that shall say this may feign what he will, and showeth plainly thathe seeketh but todelude the divine scriptures, and regardeth but little the good of his soul, which he will hazard by such vain fictions which neither he, nor any other knoweth of, obstinately invented against the light of his own scriptures, and against the gospel of jesus Christ, plainly fullfilling them in the sight, and to the notice of the whole world. But this siction of some jews was forbidden and suppressed presently by the rest. Many other testimonies have the scriptures given of our Saviour jesus Christ. First they often declare that Christ the Messiah, and Redeemer of the world should come of the tribe of juda, and of the house of David: Dan. 7. which is so certainly verified in our blessed Saviour, that his enemies as yet could never question it. Esa. 7. They declare that he should be borne of a Virgin: that he should come forth of Bethleem: Mich 5. that kings should present him with gifts: Ps. 71. that a messenger should go before him to prepare his ways; the voice of one crying in the desert prepare the way of our Lord: that he should cure, blind, deaf, Mal. 2. & ●sa. 4. ●sa. 35. dumb, and lame: that he should come meek poor, and more particularly riding on an ass. Zach. 9 Ps 40. Zach. 11. That he should be despised by his own servant, and that his price should be thirty pieces of syluar: Esa. 35. Esa. 53. that he should be reputed amongst the wicked: that he should become the most abject of men, a man of sorrows: that he should be carried as a lamb to the slaughter, Ps. 21. without opening of his mouth: Ps. 68 that his garments should be divided by lot: that gall and vinegar should be given him to drink. These and many more things would God have to be foretold in the divine scriptures of Christ the Messiah to come. All which agree so plainly to our Saviour jesus Christ that they need no application. He that would see what the Sibyls have prophesied, and what other authors of the Gentiles have written of him, may reed the Spiritual Directory, Broughtons' Ecclesiastical History or the Holy Court; but I have showed it already by a better testimony of the divine word, and will therefore omit those inferior authorities. Now we will declare the faith of Christ by his works, and show by them that his words were true when he said, Io. 5. the very works which I do give testimony of me. First the manner of calling his Apostles, in the beginning of his gospel, and miracles, and their strange readiness in following, and obeying of him, show that the power of God was plainly with him: and that he had power over their hearts. They knew him not when he called of them; and some of them before then had never seen him. He was to the eye a poor man, that had nothing to give them, nor any means of preferment for them; nor yet what with all to maintain them; and nevertheless he only calling of them, without any delay or demurr● at all, or without objecting, or questioning of any thing, they left all they had, and presently followed him. He shown in this his power over them, and that he had the hearts of men in his hands, to draw them unto him. He was of that sanctity of life, that his enemies have confessed and admired it. He was full of charity to all, and of humility, patience, mildness, and other virtues; so● meek and truly loving to his enemies, that in the midst of all those great ignominies, false accusations, grievous and unspeakable pains which they put him unto, he uttered not the least word of disdain against them; but even then in his hart he waspittying of them and fell to his prayers, praying earnestly to his Father for them, and cordially excused them in what he could. Nor did he offer to resist or let others to do it for him; although he shown plainly that by many means he could have defended himself. With these and the like virtues he planted first his gospel. He confirmed it also with many miracles which he wrought, giving health to the sick, sight to the blind, hearing to the deaf, speech to the dumb, and restoring the dead to life again. And he confirmed the miracles of his life by his glorious resurrection when he was dead? Who ever heard the like to this? Christ confirmed his doctrine with a most eminent sanctity of life; he confirmed again the verity of his doctrine, and fanctity of life by as plane miracles as any can be; and to confirm all this, he promised that within three days after his death, he would raise himself again to life, and he performed it All this our blessed Saviour did, to draw us to him, and especially to the Iewes to bring them to receive his doctrine, and to believe in him; or else that they might be unexcusable, if they believed not. We read of divers wicked men, who by false delusions have gone about to prove their errors; but the holiest of men that ever were never showed the like sanctity, nor wrought such miracles as our Saviour wrought, nor concluded them with their resurrection from the dead. This would the Son of God particularly reserve to himself to confirm that gospel which he was to preach, and to make manifest his divine, and sovereign power, that he was the author of life and death. Mahomet indeed had many ways by false impostures to delude his soldiers; but being once dead his power was at an end. In his life time he shown himself an Anti Christ to Christ, proudly extolling himself above the Son of God, and promised to his followers that he would rise again from the dead; but as I say he being once dead, his power was at an end, and his promise vanished away with him. His promise was to rise again to the world eight hundred years after his death; and although he took so long a space for it; yet now that space is run, and eight hundred years being passed long since, Mahomet is still as dead as he was, and we have no news of his rising again. The whole world was witness of our Saviour Christ his death, thousands of people saw what he suffered, and beheld his death upon the Cros; and the third day after he roze again to life, and made his enemies the witnesses of his resurrection. But we will insist a little longer upon this point of our blessed Saviour's resurrection: for it is a most material, and main ground of the Apostles in their preaching, for the foundation of the christian faith and conversion of Insidels; as may be seen all over in their acts and Epistles. S. Act. 13. Paul preaching Christ to the Synagogues when he had showed his descent according (to the divine promise) from the Patriarches, he concludeth all with the testimony of his resurrection, and repeateth it over again, Urging it as by reason a most efficacious motive and convincing argument fully to satisfy their understandings, and to draw them to believe in him. First Christ would so notify the mystery of his resurrection in his life time, as that his very enemies might stand in expectation afterwards to see the performance of it; and that by it he might not only encourage his disciples and reinforce, them who as faint hearted soldiers had forsaken him in his Passion; but also that it might serve as a testimony to the world of the verity of his doctrine, and that his sufferings were voluntarily undergone, and of his own good will; that so the scandal of the Cros might be taken away, and all seeing his power might believe in him. And he spoke of it, and promised it first whilst he lived, and would in his Passion be publicly accused of it, until he had made it so known, that the Priests of the jews and Pharisees hearing ofit, might labour all they could to hinder it, and that all their labour might appear to be in vain. When they had gotten their malice fulfiled and according to their desire had procured his death, they came together to Pilate, and said Sir, Mat. 27. we have remembered, that the seducer said yet living, after three days I will rise again. Command therefore the sepulchre to be kept until the third day: lest perhaps his disciples come, and steal him away, and say to the people, he is risen from the dead etc. And Pilate said you have a guard: g●e, guard him as you know. And they departing, made the sepulchre sure; sealing up the stone, with watchmans. Thus would Christ have his resurrection to be taken notice of, and to be opposed before it came to pass, and would permit his enemies to use what means they could to prevent and hinder it, or to conceal it. But what is man to compare with God? or who can hinder the divine ordinance? by these means the resurrection of Christ became better testified, and was made more apparent afterwards when he made good his word and performed it. On the third day early in the morning the devout women being come to the monument, Mat. 28. Behold there was made a great earth quake. For an Angel of our Lord descended from heaven: and coming rolled bacl the stone and sat upon it: and his countenace was as lightning: and his garment white as snowand for fear of him the watchmen were affrighted and became as dead. And the Angel answering said to the women fear not you. For I know that you seek jesus that was crucified. He is not here for he is risen as he said. Come and see the place where our Lord was laid. All these things the watchmen were made witnesses of, and testified them to the chief Priests; who consulting together gave them a great sum of money, to say that his disciples had come by night, and had stolen him away when they were a sleep: and promised to them that if the Precedent should come to hear of it, they would persuade him and secure them. Who notwithstanding would not be persuaded by them; but taking the particular examination of it from the watchmen themselves, informed Caesar of the truth of it; and by his information, and other motives the Emperor was so moved in affection towards Christ that he proposed in the senate for divine honour to be given to him by the Romans: and being offended that he obtained it not, he protected those that were devoted unto him, and commanded under pain of death that none should hinder their devotion. But Christ would not leave his resurrection with these only, although sufficient testimonies of the good women, and evil watchmen; but would appear alive unto many more, and remained forty days after it upon earth, that by many apparitions, in which he often shown himself, he might give sufficient proof of it. Mar. 16. We have how that first he appeared to Mary Magdalene, after that to two disciples going to Emaus, after that to all the disciples together, except Thomas, who then was not with them, after that to them all again when Thomas was with them, and permitted him to be incredulous of his resurrection, and not to believe the rest of the Apostles affirming it, that he might both see him and feel him to be risen again, and should confess him in those circumstances to be his Lord and his God. Cor. 1.15. And S. Paul mentioneth to the Corinthians how that he appeared to more than five hundred brethren together. Thus would our Saviour take still more and more witnesses of his resurrection before that he would ascend into heaven, Act. 1. s●ewing himself alive after his Passion by many arguments. For he was seen, heard, felt, and did eat with the living. And the mystery of his resurrection was so manifest, and certain, that all our Evangelists in their ghospels would record it, without fear of either jew or Gentil disproouing them in it; and so certain that josephus the best historiographer of those times, and who flourished immediately after them could not with his honour (although a jew) question the truth of it or omit to speak of it; but hath recorded it for true amongst the public and remarkable things that then happened, commonly known, and unquestioned; and hath left in his history this worthy saying of Christ. There was in these times jesus a wise man if it be lawful to call him a man; josl 18. antiquit. c. 6. for he was a worker of miraculous things, and a teacher of those that desired the truth, and adjoined unto himself many both of the jews and Gentiles. This was Christ: him did Pilate crucify at t●e accusation of the chief of our nation. But those that lou●d him yet forsook him not: for ●e appeared again unto them the third day alive. Because the Prophets by the inspiration of God foretold these and other innumerable miracles of him. In which words of this author is contained the sum of all that which I have said of the miracles of Christ: to wit that he confirmed his doctrine with miracles, and his miraculous life by his resurrection from the dead: the Prophets being inspired to foretell these things of him. And as Christ himself first founded the gospel of our belief in the fanctity of his own life and miracles; The Apostles preaching. so also would he have the same faith to be propagated afterwards by the sanctity and miracles of his Apostles. First their holiness of life was admittable even to their enemies. They were contented with shame, poverty, hunger, cold, heat, imprisonment, banishment, whips, and all kind of disgraces, and cruelties, that they might honour Christ and enjoy him. And so willingly did they suffer without ever repenting them of that which they had done for Christ's sake; that after persecution they still began again to preach him; carrying his gospel from place to place, and proclaiming it amongst all sorts of people, not fearing the barbarousness of any, but condemning all danger and labouring incessantly, reiouced to suffer for him. They maintained the gospel of Lesus Christ with such reasons, force of spirit, and miracles, that being themselves unlearned, they confounded the learnedest of the world. All were astonished at the hearing of them, the fame of their preaching ringing in all places. They confounded the jews, silenced the oracles of the idols; and with in a few years they filled the world with a numberless number of constant christians. And this they did not by force of arms, making of seditions, or raising of parties to defend their cause, or to increase their number; but with humility and patience. Thus did the faith of Christ begin in the virtue and power of God; and not as idolatry and Turkism, by the power and command of the sword, forcing of people to their obedience. It began in littleness, poverty, humility and patience, and increased as a grain of mustard seed into a goodly tree: having no Princes or potentates of the earth to protect or to countenance it, no men of learning, eloquence or humane policy, to draw others unto it; but of such learning and eloquence as God infused into them. God spoke in their mouths, and with their hands: and God so speaking the proud of the world came down to their doctrine and became humble christians, the rich of the world contemned riches, the followers of vice began to love virtue, and a happy change was seen in the world by them. They had to contest with Princes, judges, Priests, Magistrates, Philosophers, artificers, and all sorts of people, who as their enemies maintained their ancient rites and Privileges against them Yet these poor and ignorant men kept still the christian faith on foot, and maugre all the power which their enemies had, the more they opposed it, the more God increased it, and the number of the faithful was daily augmented: that their enemies of all ranks and manner of callings in the end were contented to join with them, and to hazard their titles, dignities and profits, and to forsake their own wills, and lives to obey Christ. This was most miraculous; even as much as the miracles which they wrought, and as plainly testifieth the power of God to have brought these things to pass. After the Apostles the same faith of Christ was still continued by others, whom God raised as Apostles to succeed them; and to whom he gave the same spirit with sanctity of life, and power of miracles to defend it. And is at this day professed and defended by missions of Priests and religious men, who go as Apostles to preach the faith of Christ (as I have seen in Spain every year) for the most part to be sent unto the strange and rude people of the India's for their conversion) and by so many miracles make good that which they preach, that it were a madness to question all those things which God hath wrought by them. And even here amongst us unworthy we see by continual experiences the power which Christ promised to his Apostles of casting forth devils, Exorcisms. to be practisedby christian Priests with good success; the powers of hell trembling at the name of Christ, are forced whether they will or no to yield possession when they arecommanded by it. And to attribute this unto art magic by the command of greater devils over the less, is that desperate refuge which the jews used against Christ himself, Mat. 12. saying that in Beelzebub Prince of the devils he did cast forth devils; and which was commonly objected against the Apostles by their enemies, and can not be true. First for that the exorcisms of the Church are not done against the lesser devils only, but with the greatest opposition, hatred, and despite that possible may be against the greatest and all the devils of hell; over whom there is none but God, that hath supernatural power. Secondly the kingdom of the devils is not so divided, as that any of them should do good or hinder evil except they be forced unto it by the power of God; yet by christian exorcists they are often forced to many things amongst Infidels to the destruction of infidelity and heresy, and amongst christians of evil life to the hindrance and confusion of sin: which the devils with all their power would maintain. Thirdly if we might attribute that which is done to the extirpation of infidelity, heresy, and confusion of sin, or for some good end, to any other but the power of God; we should never acknowledge, nor could ever distinguish the power of God at any time to be exercised over the devils; although we saw them never so much forced, and never so good effects to proceed of it; but might attribute goodness to the author of evil. And this was that manifest convincing argument with which our Saviour answered to the Pharisys, when they made this very objection against him If I in Beelzebub cast forth devils, Mat. 12. your children in whom do they cast out? We have then for the comfort of christians christianity demonstrated by the holy scriptures of the old testament and the miracles of Christ, and of the Apostles, and of the continually succeeding and now being Church of Christ. That which he taught and confirmed by miracles was, that he was the Son of God, the author of life, the promised Messiah and Saviour of the world. This the Apostles preached after him: and this we now preach in the Catholic Church, Act. 4. and say with S. Peter neither is there any other name under heaven given to men, where in we must be saved but in the ever blessed name of jesus: in him we bless and honour God, professing him in the Creed to be his only Son our Lord. As the Son of God he is true God, infinite in all perfections, equal with the Father, and the Holy Ghost, and the very same in nature and essence with them: according to which nature the Apostles in this article profess him our Lord. According to his humane nature he is also our Lord; for that his humane nature being united to the divine, was exalted in dignity, and made superior unto all creatures, and had power above all men and Angels. Mat. 28. All power (saith he) is given to me in heaven and earth. Christians that believe in jesus Christ, and carry in their name the name of him ought very much to honour themselves in it, and to imitate him. In baptism they have renounced the works of Satan to put on the armour and follow the warrfarre of Christians: and then they received, as also in the other Sacraments, the soldier's garment of divine grace, their sins being forgiven them by the merits of Christ. Let us then as his soldiers, and servants serve him, and resist his enemies. Let all the world open their eyes and hearts to his divine power, and if they have any feeling of God, or desire to have it, and will consider the works which he hath done, and suffered, no doubt but they shall see and confess that which his very enemies confessed; who having seen the passages of his death went away, Mat. 27. saying, Indeed this was the Son of God. Let them believe and profess this in the true Church of Christ, and let neither life nor death, nor the love of any creature ever be able to separate them from it. But there remaineth yet to show which of all christian Churches is the true Church of Christ. This by God's grace I shall show in the exposition of the ninth article; where I shall distinguish the Catholic Church from all false Churches. Now we will go on to THE THIRD ARTICLE. WHO was conceived by the Holy Ghost, The attributes of the B. Trinity. borne of the Virgin Mary. Although the mystery of the Incarnation be attributed here only to the Holy Ghost, as though Christ were conceived by his only power; yet we are not to think that it was done by him only without the Father, and the Son. For this is a rule without exception in the mystery of the blessed Trinity, that all the external works of God, to wit those which he doth in respect of creatures, are done indivisibly by all the Persons of the B. Trinity; because their power is all one indivisible power in them: and so the Conception of our Saviour was done by the same power of the Father and of the Son, and of the Holy Ghost. And to say here that Christ was conceived by the Holy Ghost is the same as to say, that his conception was by the power, and special gift of God, after a supernatural and not after a natural manner. It is here attributed particularly to the holy ghost by reason of the great love and bounty of God which he shown in it. For although all the divine perfections be equally common to all the Persons of the B. Trinity; yet some certain titles or attributes there are, which are used as and particular to them severally. So we attribute power to God the Father; because the Son, and the Holy Ghost proceed from him. We attribute wisdom to the Son; because he proceedeth from the Father by way of understanding. We attribute goodness, love, bounty, and the like to the Holy Ghost; because the Holy Ghost proceedeth from the Father and the Son by the operation of the will, which loveth nothing but that which either is good, or at least is apprehended then as good. And so those works of God in which his power is most manifested are attributed to the Father: those which declare most his wisdom are attributed to the Son: and those which show most his goodness, love, bounty, and the like, are attributed to the Holy Ghost. Neither was it an invention of men by these terms and attributes to distinguish the divine Persons; but it was an invention of God himself. The Apostles were inspired to attribute power particularly to the Father; saying I believe in God the Father Almighty. S. john was inspired to attribute wisdom to the Son calling him the Word of God which was from the beginning. And Christ himself attributed goodness in particular to the Holy Ghost, Luc. 11. saying your father from heaven will give the Good Spirit to those that ask him. So although all the divine persons be equal in power, wisdom, goodness, and in all perfections the same, according to S. john These three be one, and so all of them concur equally to the Conception of Christ; yet here it is attributed particularly to the Holy Ghost; because the love of God is so eminently manifested in it. For the same reason we paint the Father as an ancient man; because the Son and the Holy Ghost proceed from him: we paint the Son in humane nature, an intellectual creature, because his procession is by way of understanding: we paint the Holy Ghost as a done; because the done is a bird that showeth most love; and love (as I have said) is the property of the Holy Ghost. Neither can it be displeasing to God that we express him by these corporal shapes and species of visible things, which are natural and necessary for our understandings. And to show this he would express himself so, appearing in those very shapes by which we express him. He appeared unto Daniel like an old man. Dan. 7. I beheld (saith he) till the thrones were set and the ancient of days sat his vesture white as now, and the hair of his head life clean wool. The Second Person was not only made into the similitude of men but appeared in the true nature of man in jesus Christ our Saviour. Phil. 2. The Holy Ghost at the baptism of Christ was seen as a done over him, S. john testifying I saw the Spirit descending as a done from heaven, Io. 1. and he remained upon him. Thus would God represent himself to us, and we can not represent him better than as he hath represented himself. Born of the Virgin Mary. By this article the Apostles profess the procession of Christ according to his humane nature. For having in the first article professed the Father who is the first Person, and in the second the Second Person, in jesus Christ his only Son; now they go on to speak of him as man, according to the nature which he assumed of the Virgin Mary his mother. For where as other children proceed both of father and mother, he by the operation of the Holy Ghost was conceived of his mother's nature only, she remaining allwais a Virgin. S. joseph, as the husband of our blessed lady, was taken for the father of Christ. And when they heard him with that knowledge and wisdom disputing in the temple, Mat. 13. admiring they said is not this the carpenters son? noe! he was the son of the blessed Virgin, and assumed humane nature of her nature, and of her Virginal body; but of no man. And this was a mystery which God would reveal and foretell by his Prophet long before, Esa. 7. saying behold a Virgin shall conceive and bear a son. For as soon as the Angel had delivered his message to her, and she had answered, Behold the handmaid of our Lord, Luc. 1. be it done to me according to thy word, consenting to the mystery propounded by him, the sacred body of our Lord was of the Virgin's body presently form and his soul was infused into it, and they being united to the divine Person; there was then in one person the union of two natures, and Christ who was the eternal son of God, was also the son of man, as he proceeded of the Virgin Mary: both natures in that admirable conjunction keeping their perfections, that as S. Leo saith the glorification neither consuming the inferior, nor the assumption diminishing from the superior. This is a mystery incomprehensible by us; and the omnipotency of God was propounded by the Angel to our blessed lady as to be considered particularly in this work, Luc. 1. when he said the Holy Ghost shall come upon thee, and the power of the most high shall over shadow thee. For as the love and goodness of God towards us appeareth here most illustrious; so was it most congruous, that his power should appear above our understandings, most miraculous. The conception of Christ surpassed all ordinary conceptions not only in that he was conceived of a Virgin mother; but also in the circumstances of it. For where as the space of some days is required for the framing of our bodies, and to dispose them for our souls; the sacred body and soul of our Lord were both united together in the first instant of his conception, and the divine nature unto them: by which his humanity was enriched with divine gifts, and was in eminency of dignity and sanctity above all: all others being by adoption only, and Christ by nature the son of God. This is not understood by us, but believed; yet it was as easy to God that by his high power a Virgin should conceive, and bring forth without the concourse of man; as it was for the rod of Aaron to conceive nourishing moisture, and to put forth buds, leaves, flowers, Nu. 17. and almonds by the same power of God, without the natural concourse of the earth. And it is indeed as easy to God to make a Virgin to conceive as the blessed Virgin did of her own nature only with out the help of man, and to frame a body in an instant, as our blessed Saviour's was, as it was for him to make all other women to conceive with the help of man, and to frame the body by little and little with fit dispositions for the soul: which he could have ordained otherwise, but would not; because he would have the conception of Christ to be above all most pure and miraculous. And as the conception of Christ was most mysterious; so was it fitting that his birth also should be: that she who had conceived with the privilege of her Virginity free from corruption, should bring him forth in her delivery free from pain, and other myseries which other women are then subject unto. And that as the joy with which she conceived him was not corporal, but heavenly and spiritual; so that his birth should be also full of joy and heavenly consolation to her. For if God would send his Angel to the shepherds to comfort their hearts and to fill them with joy for the birth of our Saviour; how great may we think the joy of the B. Virgin then to have been, who was so singularly chosen of God to be his mother? We can not but with reverence think of those consolations, which she had in his birth. He came from her sacred womb as the beams of the sun pierce through clear crystal, without hurting it; and as the same sacred body of our Lord passed through the sepulchre in his resurrection without breaking it, so did he pass out of his mother's womb without any violence done to her. We ought very much to rejoice in the birth of Christ for the reason which the Angel gius, because this day is borne to you a Saviour. What greater joy can prisoners, and condemned persons have, then in one that will save them. We have then great reason to rejoice in that joy which the Angel brought, and to celebrate every year that sacred day. And yet so great is the malice of heresy, so dishonourable to God, and perverting the minds of men, that some in this kingdom, who call themselves christians, dare venture to work on Christmas day, refusing to give that honour, which all christians have so long given to the birth day of Christ. We read in holy scriptures that kings in ancient times kept festival the yearly day of their births: so Pharaoh Gen. 40. Antiochus. Mach. 2.6. and Herod Mat. 14. and can the birth day of any king with justice be observed, and not the birth day of Christ the king and Saviour of the world? If some courtier of Pharaoh had refused to keep the feast of his birth day, opposing the solemnity which the rest did observe; would not he with reason have judged it as an affront, and punished it as a dishonour done to him? How dare then any christian be so bold, and profane, as not to keep the solemnity of Christ's birth, knowing that one day he shall judge him for it? It is true authors differ in assigning the day on which he was borne. But what then? shall we keep no day at all in honour of it? or shall any one show himself so singular and proud, as upon his own sense and authority to disobey the whole Church of Christ? We know not for certain the time in which the scriptures were written, nor the authors that wrote them all; shall we reject them as some haeretiks have done, and have no scriptures at all? we know not just the time in which the Sundays Sabaoth was first begun to be kept; shall any one refuse to observe it? but if the Church could change the Sabaoth from the seventh day, on which God had instituted it, to the eight day; and could bind all so to observe it, although it were not the day on which God rested from the creation of the world; shall not the Church bind all to observe a day which she determineth in honour of Christ's birth? although perhaps he was not borne just on that day? Luc. 2. we rejoice in that message which the Angel brought, when he said behold I Euangelize to you great joy, which shall be to all the people, for to day is borne to you a Saviour. It is fitting that the Church should institute a yearly solemnity of that joyful day, and it is fitting that we should obey the Church. The day which the Church instituteth is Christmas day, and we keep it. Besides this is most likely to be the true day of his birth; which, Aug. l. 1. de Trin. c. 5. according to S. Augustine, was on the eight of the Calends of january. Ever blessed and most solemn may that day be in which our Saviour was borne, in which the son of God first appeared in the nature of man, in which our nature first appeared united to God, and in which both natures being married together, came forth of the Virgin's womb as out of their bride chamber, the Angels rejoicing and bidding joy unto men. Luc. 2. Then it was when they were heard to sing, Glory in the highest to God: and in earth peace to men of good will. Let us with the Angels say those words, and do as we say in all our actions. The mystery of the Incarnation often represented. This the Catholic Church laboureth to do in this mystery of the son of God's incarnation, representing it unto her people, and stirring them up to a grateful remembrance, and thanksgiving for it by many devour prayers, and caeremonies, which they often repeat in honour of it: as by the sign of the Cros, the mass, the Creed, the Hail Mary, and the like, in which it is still commemorated; that we behold in them the fullfilling of that great vision, which Moses had, Exo. 3. when our Lord appeared to him in a flame of fire out of the midst of a bush: and the bush was on fire, and was not burnt. By which the Conception of Christ was signify'd to be of the blessed Virgin, without detriment of her Virginity, and that he was to be borne without pain to her. And this vision, as it signified the Son of God vested with our nature, was so high and glorious, that Moses was commanded to bare his feet for the holiness of the very ground on which it appeared. job. 16. He at whose beck the pillars of heaven tremble and dread is involved in the myseries of our nature to draw us to virtue and to save us by his merits. THE FOURTH ARTICLE. SVffered under Pontius Pilate was crucified dead and buried. The Apostles having professed Christ in the glory of his divinity, as the only Son of God, and in the mystery of his conception and joy of his birth, set him now before our eyes in his passion and death. That sacred body which was conceived by the Holy Ghost, and was united to the divine word, in the womb of a Virgin, we behold it now in the hands of cruel executioners, who have free power to torment and to kill it; see now that body nailed upon a Cros and so exposed to the scorn of the world. That face of life whose beauty the Angels desire to behold, is left pale and dead without comeliness and beauty. The horrible pain which Christ suffered in his Passion is not to be apprehended by us; but was without doubt so great in itself, that the apprehension of it in him had been sufficient to have bereft him of life, if he had not supported nature by supernatural means; as he did in that agony which he suffered in the garden by the apprehension only of his future Passion, Mat. 26. when he said my soul is sorrowful even unto death. For his body as it was conceived and framed only of the Virgin's blood, was of a more tender complexion, and more sensible of pain than others are, and so he had a more lively apprehension, greater horror, and more repugnance from the torments of his Passion, which he foresaw, and according to the inferior part of his soul, he desired and prayed to be freed from, although they were woluntary to him. For the understanding of which we are to understand two powers in the soul of man commonly called the Superior, and Inferior part, or portion of the soul. The superior power is in respect of its higher operations of reason and will, which it hath equal with the Angels. The inferior part or portion of the soul is the inseriour powerwhich it hath, as it is sensitive, causing us to feel by our senses, as inferior creatures do. According to the superior of the soul, the Passion of Christ was nothing sorrowful to him, as not being contrary to his reason and will; but it was most voluntary nay joyful to him: he went as a giant to run that race, and was straightened until he had perfected the baptism of his Passion. According to the inferior power of the soul, as it is sensible, he could not but feel pain, and his senses did abhor the torments of his Passion; for otherwise they had been no torments unto him: and as the complexion and constitution of his body was more perfect, so was he more sensible of pain; and therefore the very apprehension of his Passion had a more violent effect in him, than the pains of death is ever read to have had in any other; causing a sweat of blood to run down to the earth from him. This would he suffer before his Passion, to show that his sorrows were above all sorrows and most horrible to him. Yet he would preserve his life until he had suffered those things, and fulfiled that which the scriptures had foretold of him. For two reasons the Apostles would specify, that Christ suffered under Pontius Pilate. First for the more particular and exact relation of his Passion; to show that the Prophecies were fulfiled that had signified the time about which it should be. And secondly for the performance of his own words, to show the accomplishing of that which himself had foretold, when speaking of his Passion, he said, Mat 20. they shall deliver him to the Gentiles to be mocked, and scourged, and crucified. Which was fulfiled when the jews apprehending him, delivered him to Pilate, and his soldiers, who were Gentiles, and scourged, and crucified him For the chief of the jews seeing that they could not resist the doctrine which he preached, nor the power of his miracles, caused him to be apprehended, and to be sent as a malefactor to Pontius Pilate, who was then the Roman Precedent of jury, crucified. and who by the instigation of the jews adjudged him as they desired to the death of the Cros: which was held in that place the most disgraceful kind of death, that malefactors could suffer; and was so much abhorred by the law, that we read in deuteronomy he is accursed of God that hangeth on a tree. Deut. 21. Yet this the most reproachful of all deaths was Christ contented to undergo for us: and that in a most ignominious manner betwixt two the eves. We have in the scriptures many mysterious types, and honourable figures, by which God would foreshow the death of his son. Innocent Abel murdered by his brother was a figure of jesus Christ killed by the jews. Gen. 4. Gen. 22. The Sacrifice, which Abraham was commanded to offer in his only son, was a type of Christ offered for us on the Cros. Exo. 12. The unspotted lamb which the Israëlits were commanded to offer when they came out of Egypt represented also our Saviour offered for our redemption: of whom the Prophet saith, Hier. 11. and I as a mild lamb that is carried to a victim. The brazen serpent which God commanded to be erected, that the people beholding it might be cured from the stings of the fiery serpents was, as it were, the shadow of Christ nailed on the Cros. For as those that were wounded by serpents were cured by that; and as of vipers and scorpions a medicine is made against their poison and stings; so the malice of sin committed by man was cured by man again in jesus Christ contrary to him. By a man death, (saith the Apostle) and by a man the resurrection of the dead. Cor. 1.15. And as the brazen serpent was in show a serpent; but had no sting nor poison to hurt, but virtue to cure the stings of other serpents; so Christ in the similitude of the flesh of sin had no sin, Rom. 8. but took away the sins of the world; and himself signifying his death on the Cros, Io. 3. said, as Moses exalted the serpent in the desert, so must the son of man be exalted. Christ suffered voluntarily of his own freewill; Christ suffered voluntarily. and could if it had pease him have escaped all, or any part of his Passion, and death. This he often shown in his life time. Sometimes when they would have killed him, he became presently invisible to their sight, and walked through the midst of them without being seen. Sometimes he prevented them, absenting himself, seeing their inward thoughts and hearts to be bend against him. Sometimes he shown that he had power over their minds, moving them as he would, and assuaging the malice which was in them, until the hour of his suffering came: and when his hour was come, he came forth amongst his enemies, and even then he moved multitudes of people to follow, and to glorify him; but a few days after when they came to apprehend him he would then be taken, and would not defend himself, or be defended by others. He would with a word of his mouth strike them down to the ground, to show that he had them in his power, and could have freed himself; but he would let them rise again, and would go away prisoner with them, to fulfil the will of his father by suffering, and dying for us. Christ suffered for the redemption of all, and redeemed all: that is by his Passion he purchased means for the salvation of all. These means are the Sacraments of the Catholic Church. Those that are baptised and receive worthily the rest of the Sacraments, as they are necessary for them, are saved by the merits of Christ in them. Those that are not baptised, or receive not the Sacraments as they are necessary for them perish not through any defect in the Passion of Christ, by which they had sufficient means to be saved; but through their own sin; because they will not apply those means to themselves, which Christ by his Passion procured for their salvation. The least pain of our Saviour's Passion, or the least action which he did in his life time had been sufficient to have redeemed the whole world, and a thousand worlds, if it had been offered to that end by him, as the full price of our redemption; because it proceeded from the divine Person which was of infinite dignity; but it was not intended so by him. He overvalued the purchase of our souls; and by a superabundant grace would give more than he needed when he gave his life for them, and would have nothing to stand for the price of our redemption without his death. This he would do to testify his love towards us, and to give us an example of many virtues. Quest. What do we get by Christ redeeming us? Answ. We get the forgiveness of our sins, and the acceptance of our good works by the merits of Christ's Passion, applied unto us in the Catholic Church. The Sacraments of the Catholic Church have their virtue, and effect by the Passion of Christ. Those that worthily receive them are sanctified, and have the remission of their sins: and being then in the state of grace, the good works, which in that state are done by them are acceptable to God, and have proportion to supernatural glory. The Sacraments having by the merits of Christ's Passion power, and virtue to sanctify us, we have by his merits the forgiveness of our sins, and the acceptance of our good works. Man had committed sin in paradise, and all mankind was infected with that sin: and our nature being once tainted, it corrupted still more and more and we fall in our life times into many actual sins. All the good works which we could do were of no value, nor could we by any means make satisfaction for any sin either original or actual; because there is no condignity in person and works betwixt us and God that was offended. The Son of God was incarnated in Christ, that the divine nature uniting to itself the nature of man, might so dignify it by that union in him, that he could make satisfaction for our sins, and obtain for us the remission of them, and that our good works being then done in the state of grace might become acceptable to God and proportionable to glory, which of themselves they could not be. We could have sinned still more and more, heaping sin upon sin, and increasing our damnation; but we could have done nothing in that state by which we could rise from any sin. So that the remission of our sins, and the acceptance of our good works to the obtaining of everlasting glory, is to be attributed to the merits, and power of Christ's Passion, which is actually applied unto us by the Sacraments of the Catholic Church. The Apostles would particularly profess in the Creed the Passion of Christ, and that he died, to confounded those haeretiks that should deny his death, as some have done. These are sufficiently refuted by this article, and by all the Evangelists affirming that he gave up the ghost. That is is to say that his ghost, spirit, or soul (which is all one) departed, and was separated from his body; death being nohting else but the departure or separation of the soul from the body. For this reason also the Apostles would declare, that Christ was buried, to confirm his being dead. But although he would have his body to be buried, as the bodies of other men; yet he would preserve it from corruption in the earth; because it was most decent that that sacred body, which was so miraculously framed by the Holy Ghost without corrupting the Virginity of his mother, should after death be free from all corruption: according to that which the holy king had prophesied thou shalt not give thy holy one to see corruption. Ps. 15. To conceive something of the greatness of this mystery we may consider who it was that suffered these things: that it was one whose person infinitely surpassed in power, wisdom, beauty, riches, and all kind of dignity, and goodness, the most renowned Prince that ever was in the world. And if it be a horrible thing to think of the murdering of any man, and much more of some great and gracious Prince, and a cruel spectacle to behold it: what feeling aught christiins to have of the Passion of Christ, when they consider it? But it is but a weak comparison to compare Christ to any earthly Prince. Io. 1. S. john saith that he was the Word which was with God, and that this Word was God. O almighty God what then shall we say or think of this mystery? thy power and majesty seemeth here to be lessened, thy wisdom is despised, thy goodness questioned, brought to trial, and condemned. O blessed Saviour whom S. Paul describeth to be he, whom God hath made the heir of all, Heb. 1. the brightness of his glory, and the figure of his substance, how comes thy brightness to be so obscured, and thy sacred and life giving face to become pale, and void of life? as a root from a thirsty ground, that there is no beauty nor comeliness in it? It was by us that thou camest into this plight: thou didst bear our sins, and they put thee to pain, and disfigured thee. Think now O Christians of that which you believe, and consider who he was, and what he suffered for you. jesus Christ the only son of God suffereth for man, the master for the servant, the Creator for his creature, he that made Angels and men, heaven and earth, he of whom, and by whom and in whom, are all things he bore our infirmities our sorrows he carried, Rom. 11. and became as a leper strucken of God, and humbled. Esa. 53. He was wounded for our iniquities, and with the wail of his stripe we are healed: our sins drew blood of his sacred body, and crucified, and killed him. Heaven stood astonished the sun was ecclypsed, a terrible darkness was spread over the earth, the earth was shaken, graves opened, and the bodies of the dead roze up to life again, at this mystery; and shall it make no impression in us? Behold o Christians Christ expired on the Cros and say often with yourselves who is this that is crucified and dead? who is this that is crucified and dead? It is the only son of God, whom the Angles adore, the latchet of whose shoe S. john Baptist was not worthy to lose. Think then again what he was crucified for? It was to take, away our sins, and to bless us with everlasting glory. O blessed Lord, O God our Saviour how great was thy love to us, and thy hatred to sin, that could cause the miracle of thy incarnation, and death for our redemption? I rejoice in thy merits by which I am redeemed: and being now at liberty, I dedicate myself for ever to thy service. Keep thou my soul, and let it never forsake thee The benefit which we have by the death of Christ was praefigured unto us in the law of Moses, where guilty persons, that had fled to the citties of sanctuary, were set at liberty, and went home pardoned at the death of the high Priest. Our high Priest was jesus Christ, heaven is our blessed home, sin banished us from thence, but thither we return again by the death of Christ. Heb. 10. having confidence (saith the Apostle) in the entering of the holys in the blood of Christ. Let us serve him as we ought, and then indeed we may have confidence in him. THE FIFTH ARTICLE. HE descended into hell, the third day he arose again from death. The Apostles having in the former article professed the Passion and death of Christ, declare now his victory, and triumph over it. That which by this article is proposed to be believed is, that the soul of Christ departing in death from his body, descended truly into hell. For as long as his body remained in the sepulchre, his soul was separated from it, and all that while was descended into hell. Some haeretiks have wickedly denied this article of Christ his descension into hell, ignorantly understanding by hell his sepulchre Not considering that his descending into the sepulchre was professed before in the former article; and there needed not another article to repeat it over again, and to say that he descended into the sepulchre. Neither is it a manner of speech in that sense: for the body of our Lord was then dead, and descended not, but was laid by others in the sepulchre. This can not be understood of his body descending into the sepulchre; but of his soul descending into hell. Anciently by hell some place in general was understood, where the souls of men resided after death; and it was not only taken for the place of the damned, but also for the residence of the just. As when the holy Patriarch jacob mourning for the death of his son joseph, said, Gen. 37. I will descend unto my son into hell and when the Apostle saith, Phil. 2. In the name of jesus every knee bow of the caelestials, terrestrials, and insernals. For hell in Latin is as much as to say a place inferior unto us, or below us, which is in the earth. For the understanding of which we may distinguish four places in the earth, the receptacles of souls departed. Four kinds of hell. First there is the lowest hell of everlasting damnation: which is the furthest place from heaven, as most suitable to those whose lives, and actions were furthest of, and most opposite to God; and in respect of punishment it is the deepest hell. Secondly the next above that in pain, is Purgatory. Thirdly above purgatory is the place where the souls of those are detained, who die only in original sin. Fourthly above that there was a place for the souls of the just, that died before Christ, not having the guilt of any sin, or satisfaction to make for it. For it was not convenient that any should enter into heaven before Christ who purchased it for all, and those souls remained in an inferior place until the death of Christ; and then he descending to them freed them from that place. This was some times called the bosom of Abraham; because Abraham was the father of the elect, and comprised as it were in him all the just as Christ came of his seed who was the head of all the just. Thither did our blessed Saviour descend, to bless and to free those holy souls. And perhaps he would also show himself to the souls of purgatory, for their comfort; as also to the damned souls, for their terror and rebuke. Christ was buried on the friday on which he suffered. (For the death of the Cros was held in that ignominy, that the law commanded, those that were crucified to be taken from the Cros on the same day.) After his burial he remained in the sepulchre all that day, and all Saturday, and part of Sunday until about break of day: all which time his soul was descended into hell. Then he released the just out of that place in which they were detained, and brought them with him to the sepulchre: where uniting his soul and body together again, the third day he arose from the dead; not as those who have been revived by the power of others to a second life, and to die a second death; but by his own power he aroze again to die no more. For the divine nature being allwais present with his body and soul, as united with them in the unity of person, he had power to raise himself, and by his own power he took life again, and aroze glorious; and he said of himself. Io. 10. I yield my life etc. I yield it of myself and I have power to yield it: and I have power to take it again. We read of divers who have been raised from death to life both before, and since the resurrection of Christ; but his resurrection excelleth theirs in many respects. First for that he raised himself (as I have said) by his own power; and all others were raised by his power. Secondly he was the first that ever aroze glorious. Thirdly others aroze to death, as well as to life. Fourthly his resurrection was the cause and means of all our glorious resurrections. In these respects S. Paul calleth him the first fruits of those that rise to life. Cor. 15. Christ (saith he) is risen from the dead, the first fruits of them that sleep: In Christ all shall be made alive. But every one in his own order: the first fruits Christ then those that are of Christ. The resurrection of Christ ought to be a great comfort and encouragement to the good. For his rising to glory hath given us hopes of a glorious resurrection. Blessed be God (saith S. Pet. 1.1. Peter) and the father of our Lord jesus Christ, who hath regenerated us unto a lively hope, by the resurrection of jesus Christ from the dead unto an inheritance incorruptible. We are encouraged to bear with patience all afflictions, and all kind of persecutions in this world, in hopes to rise glorious with him. Christ is our head and we are the members of his body, and he having made way through persecutions for us, we ought courageously to follow him. THE sixth ARTICLE. HE ascended into heaven sitteth at the right hand of God. Christ having consummated the work of our redemption by his death on the Cros, and after his death performed his resurrection, and having after his resurrection remained forty days on earth, to teach his disciples, speaking of the kingdom of God; (that is to say instructing them concerning the government of the Catholic Church, which is the kingdom of God upon earth) he had done now all for which his father sent him, and was to ascend into heaven, and to carry mankind unto that blessed place of glory, which he had purchased for them. He took his disciples unto mount Olivet to be the witnesses of his ascension: and lifting up his eyes, and blessing them, he was gloriously elevated in their sight: and they being ●auished with joy, and spiritual consolation at it; behold two Angels (whom the Evangelist calleth men) stood beside them in white garments, and said to them, Act. 1. Ye men of Galily why stand you looking into heaven? This jesus which is assumpted from you into heaven shall so come, as you have seen him going into heaven. Thus would our Saviour ascend, that he might give unto the world a taste, and scantling of the future glory, and a memorial of his second coming. This was the most glorious day that ever was to mankind. For this is the day of our first entering into heaven. The holy Prophet, king Danid inviteth all the world to the joy of this day, saying, All ye nations clap hands: Ps. 46. make iubilation to God in the voice of exultation. God is ascended in iubilation. To day man's nature triumphed in the heavens, and that so glorious, that it was exalted above all the celestial powers of Angels, to the very right hand of God. Ser. 3. the Ascen. See o man (saith S. john chrysostom) how high thy nature is exalted. Consider the distance of heaven, and earth, and of the lower to the higher heavens, and from those higher heavens to the Angels, and from them to the higher powers, and from those to the seat where our Lord sitteth. Humane nature is exalted thus high above all: that nature which was of itself so low, that it could be no lower, became now so high, that it could be raised no higher. And the Holy Ghost to show how high that glory was which mankind then received, would inspire the Apostles to make such a remarkable expression of it, as to say that it was set at the right hand of God. That as great Princes and eminent personages, when they will show a more than ordinary respect to some other Prince their friend, they set him on their right hand; so the nature of man in jesus Christ, who was the Prince of mankind, ascending into heaven, the king of heaven, and of the whole world would be said to set him on his right hand. A greater expression of his love could not be made then this; yet thus would he have his Apostles to express it. Christ ascended both in body and soul: for they being once united together in his resurrection, were never more to be separated again. He ascended by his own power, and not as Elias, Abacuc. S. Philip, or others, who were elevated into the air, carried by Angels: for their souls and bodies, being then unglorifyed, could not by their own power ascend. But Christ (besides that he ascended by the power of his divinity) being in the state of glory, his body was perfectly subjected to his soul, and was elevated by it: and stood no need of the external help of Angels. In that he is said to sit at the right hand of God, we are to understand a figurative manner of speech, which God would have to be used, to accommodate himself to our weak understandings, which can have nothing represented to them, but by the species of corporal things: and so Christ is said to sit at the right hand of God, to show how highly our nature was exalted in him; although God have no hands, nor corporal parts; as being a spiritual substance that needeth not them. Neither ought we to think by this, that there is any precedency of place, or degrees of dignity in the Persons of the B. Trinity; but that the Father, the Son and the Holy Ghost are all of equal and infinite dignity. Christ according to his humanity is said to sit at the right hand of God, in respect of creatures, in that he is superior to them in dignity and glory. And according to his divine nature he may be said to sit at the right hand of God in this sense, and to this end, that we might not understand as Arius did, that the Son of God was inferior to the Father. For which reason the holy Psalmist also placeth the Son at the right hand of the Father, Ps. 109. and then presently in the same psalm, the Father on the right hand of the Son, to signify equality betwixt them. Let us now apply this mystery to the profit of our souls, that they may have the benefit of it, and receive the gifts which were then given; Ps. 67. for it is written ascending on high he led captivity captive, he gave gifts to men. Iph. 4. These gifts are too great to be spoken: for unto some he gave then the gift of heavenly bless. Towit to the souls of those in limbus whom he freed out of captivity, and carried with him. And to those, whom he left behind him on earth, he gave the promise of the Holy Ghost, and performed that promise within a while sending him to comfort, and encourage them. If we will have these gifts, and will ascend with Christ, we must forsake sin that hindereth us of him. Ser. 2. the Ascen. Our sins (saith S. Augustine) as nets entangle us, and as chains tie us down to the earth, that we cannot ascend; and therefore as the psalmist hath said, let us break their fetters. Let us leave of our pride, our covetousness, our carnal sins; that being cured from them, we may ascend with our physician. Thus S. Augustine, and I will add thus much to him, that as every one is inclined to some particular sins, or sin, by which as by a greater chain, and main root, he sticketh fast in the earth, and is hindered from ascending to Christ; so ought we to labour more earnestly to root out that sin out of our hearts, which is more particular and to us, and which we are most guilty of, that we may sing with joy unto God, thou hast broken my bonds I will sacrifice to thee the haste of praise. Ps. 115. Let us keep in our minds the Ascension of Christ, and have confidence in him who sitteth at the right hand of God, allwais ready to pray for us. Io. 1.2. We have (saith S. john) anaduocate with the Father, jesus Christ. If Christ after his resurrection had assumed to himself the glory of this world, and lived as a Prince upon earth, having the whole world for his dominion, as subject to him, he would have had followers enough, we should all have flocked unto his court: but that would have been of curiosity in many, and of an unperfect love; such as the Apostles sometimes bore to him, when he was visibly with them; but how much more ought we to desire to be with him in heaven, and to aspire unto that blessed court? he would ascend thither, that we might follow him thither; for this is all that he desireth Father whom thou hast given me, Io. 17. I will that where I am, they also be with me. Christ is indeed our beloved spouse, and the only treasure of a christians soul, we ought to love him above all, and to seek in all things to please him, and to remain with him: and he would ascend into heaven to draw us after him; and that our hearts might be where our treasure is, and our conversation in heaven. Let then every one now resolve to leave of all sin, and begin to set forward in his Ascension with Christ, and let us think that being now in our journey to heaven wards, every day, and every hour we are drawing nearer, and nearer to him. THE SEAVENTH ARTICLE. FRom thence he shall come to judge us all both the quick and the dead. Christ hath many honourable, and worthy titles. He is our Saviour, or Redeemer: he is our Advocates and he is our judge. In the former articles the Apostles have delivered his two first titles; now they propose him as our judge. Cor. 2.5. We must all be manifested before the judgement seat of Christ, (saith S. Paul) that every one may receive the things of the body, according as he hath done, either good or evil. There are two judgements in which Christ sitteth as judge over us. First there is the private, and particular judgement of every one at his death. Secondly there is a general day of judgement for all. Our souls departing in death from our bodies, are presently set before the judgement seat of Christ, who as judge shall call them to an account of all whatsoever they have thought, said, or done; and weighing all with an exact, and just balance, he shall give sentence justly according to our works. Besides this, God would for many reasons ordain one solemn day for the general judgement of all. First for the greater honour of Christ our judge, that as he was publicly in the sight of the world condemned by the wicked; so he might publicly, and in the sight of the world, show his power and innocency, and condemn them. Secondly for the greater honour of the just. Thirdly for the greater confusion of the devils, and of the damned souls; God then making a public manifestation of his love of goodness, and of the hatred which he beareth to sin: with infinite liberality rewarding the one, and with extreme and utmost severity punishing the other. Fourthly, being that we see posterity, for the most part, to imitate their praedecessors, and to follow the ways which they have trodden out to them: and this imitation of good or evil praedecessors to last sometimes for many years, and ages, and may last we know not how long: it is convenient that there should be in the end one general day of judgement, in which it might appear how much every one hath contributed to the good, or evil of others after them, even to the end of the world Lastly that the body and soul which have accompanied together in this life, and both of them concurred jointly in their works, may meet and be united again, and remain together in pleasure, or in pain for ever. Christ shall perform this office of judge even as he is man. For as kings delegate their authority to those whom they make judges, to judge and to give sentence in person of the king; so would God honour the humanity of Christ, giving him authority as judge in his place, according to S. john, Io. 5. He hath given him power to do judgement also because he is the son of man. S. Peter preaching in Cornelius his house the mysteries of the life and death of Christ, after that he had spoken of his Passion and resurrection, he draweth to an end in these words. Act. 10. He commanded us to preach to the people, and to testify, that it is he that of God was appointed judge of the living, and of the dead. It is then jesus Christ that shall call upon the blessed, and from his glorious judgement feat, shall say to them, Come ye blessed of my father possess the kingdom prepared for you from the foundation of the wo●ld. And it is he, who from a terrible tribunal, shall pronounce to the wicked. Mat. 25. Get ye away from me you cursed into fire everlasting, which was prepared for the denill and his Angels. In this sentence of the damned there is a double punishment included. The one is the great loss which they incur, and for ever must sustain of the sight of God, and fruition of him in glory; the other is of an unspeakable ragious pain, which besides their loss they must for ever endure. The first is intimated by get ye away from me. The second by that which followeth of everlasting fire. Which two punishments of loss, and pain, joined with eternity, cause in the damned an utter desperation and rage; and those also eternal. Even as slaves when they are condemned to the galleys, or to grind in mills, or the like slaveries all their life time, are settled and established in that state of misery as long as they live; so the damned are settled in that state of desperation, rage, and horrible torment, to endure it, and to endure it still, and can never change or alter from it. In all thy works remember thy latter ends, Eccli. 7. and thou wilt not sin for ever. This is the last thing which the Apostles would mention of Christ in the Creed, and which ought to leave a great fear, and vehement horror in the minds of the wicked, to whom he shall come as to his enemies, that can expect no favour from him. And therefore this day is called the day of our Lord. Because Christ shall come as a terrible Lord to them; and shall call them to a strict account for the neglect of their service to him; and they having received good things in this life, but wickedly employed them, have then evil to receive: but the just who have served God duly, and have not sought after the pleasures, and goods of this world; but have then good things to receive, have reason to rejoice, and to be comforted at the thought of this day: and at the departure of Christ in his Ascension from the Apostles, the Angels were sent to comfort them with the remembrace of his second coming, saying, Ye men of Galilee, why do you stand looking into heaven? Act. 1. this jesus which is assumpted from you into heaven, shall so come as you have seen him going into heaven. He cometh as a spouse full of joy to the just, and blesseth them with everlasting blessings; because they have provided the light of good works. Let us do so, and we shall be admitted into his joyful nuptials, and receive blessings of him. Thus you understand what is meant by the quick and the dead, to wit the state of the good, and of the evil: the one of them living spiritually with the life of grace; the other being dead in sin But perhaps it may be understood also of corporal life with which some shall be then living on earth, when Christ shall come, and shall be judged with those that were dead before that day. And who knoweth but he himself may live to see the terrible appearance of Christ coming to judge him, and that presently dying, he shall rise again, to receive the sentence of his judgement? for Christ himself hath said, that of that day or hour no man knoweth, Mar. 13. neither the Angels in heaven. How much then ought we to fear, and prevent it, and not to remain one day, Noah nor one hour, in mortal sin? THE EIGHT ARTICLE. I Believe in the Holy Ghost. Hitherto the Apostles in all the former articles have delivered those things, which concern the first and second person of the B. Trinity, the Father, and the Son; now they profess the third Person in the Holy Ghost. S. Act. 19 Paul coming to Ephesus found certain disciples so ignorant, that ask them if they had received the Holy Ghost, they answered that they had not so much as heard, that there was a Holy Ghost. This had been indeed a very great ignorance in them, if they had been Christians, which they were not: (and the mystery of the blessed Trinity) was to be but obscurely delivered to the jews (as I have showed in another place treating of it.) They were the Disciples of S. john Baptist, baptised by his baptism, which could not give the Holy Ghost, and were not as yet baptised with christian baptism, in which the Holy Ghost is given; and therefore it was a less ignorance in them But for any of us not to know what the Holy Ghost is, were an extreme ignorance. And we will first declare who the Holy Ghost is, and why he is so called. The Holy Ghost is the third Person of the B. Trinity: and is as much as to say. The holy spirit. And although the Father, and the Son, and the holy Angels, are holy spirits; yet they are not The Holy Ghost of whom we are speaking. When we say the Holy Ghost we mean the divine Person of the Holy Ghost; as when Christ commanded baptism in the name of the Father and of the Son, and of the Holy Ghost. The first Person of the blessed Trinity is called The Father because the Son, and the Holy Ghost proceed from him. The second Person is called The Son, because he proceedeth as son from the Father. The third Person is called the Holy Ghost, or holy spirit, because he proceedeth from the Father and the Son, by way of mutual inspiration. The Holy Ghost is true God, omnipotent, eternal, and infinite in all perfections: the very same in essence, and nature with the Father, and the Son. And S. Peter threatening Ananias for his deceit, and lie, which he had told, said, Ananias, why hath Satan tempted thy hart, Act. 5. that thou shouldst lie to the Holy Ghost? t●ou hast lied to God. And in the words of baptism he is commanded to be named, as the same in Godhead, with the Father, and the Son: and S. john saith There be three which give testimony in heaven, the Father, the Word, Io. 1.5. and the Holy Ghost. And these three be one. Three in distinction of Persons, one in the unity of nature, and essence. And because the Holy Ghost proceedeth both from the Father and the Son, he is sometimes said in the Scriptures to be the spirit of the Father, and sometimes the spirit of the Son. THE NINTH ARTICLE. THe holy Catholic Church, the Communion of Saints. The Apostles having professed their belief in God the Father almighty, maker of heaven and earth, and in jesus Christ his only Son, our Lord, borne, and crucified in the nature of man, and their belief in the Holy Ghost, they had given us in brief the mysteries of the B. Trinity, and of the Incarnation. The next thing which they minded was to make an article of believing the Catholic Church. Which article was no less necessary than any of the former: nay in this it was the most necessary of all, that by believing the Church we come to have the truth of the former, and to understand rightly all the articles of the christian faith. And (as S. Augustine hath observed) the Prophets have spoken planelyer of the Church than they have done of Christ himself; Aug. in Is. 30. because the authority of the Church is the rule and guide, by which we are to be directed in all things, which we believe of him: and all true believers are kept in the unity of true faith, and that faith which was founded by him continueth allwais inviolated, by continual obedience to the Church. This then being the end, and intention of this article, let us now come to the declaration of it. Quest. What is the Catholic Church? Answ. The Catholic Church is the congregation of all faithful Pastors, and people, united together, as a body with its head. S. Augustine defineth the Church to be the congregation of all the faithful dispersed over the world. Which is in substance the same that is here answered: for every one that hath the true faith, and is in union with the head, and Pastors of the Church, by obeying them, is a member of the true Ch●●ch; and all these put together make the whole Church. But because schismatics although they believe in all points; yet are out of the Church, as dividing themselves from it by disobedience to the head and Pastors theirof, to be a member of the Church we require union with the rest of the members under one head, to wit the Pope, who is for the time the successor of S. Peter, the Vicar of Christ, and the Head of the Church. Now for the explication of this article. In the first place the Church is said to be holy. Holy. It is holy in divers respects First in respect of the eminent holiness of jesus Christ, the chief head of it. Secondly for the holy government which Christ instituted, and allwais conserveth in it. Thirdly it is holy in respect of the holy sacrifice, which it hath of his most sacred body, and in respect of the holy Sacraments and observances that are in it. Fourthly in respect of the Vicarhead Pastors, and people, whose holiness it includeth. Christ ascending into heaven made S. Peter the head of all the Apostles, and of the whole Church to remain as Vicar to himself upon earth, commending particularly to him the charge of his sheep; that is of all faithful christians that are in the Church, as in his sheepfold. This charge was performed by him whilst he lived; and after his death by men of great holiness, who succeeded him; joining their blood unto his, as it were in a continual stream of martyrdom, for almost three hundred years after the Ascension of Christ. After them those who have succeeded in that chair and office, have been for the most part men of great holiness; as they have great means to be, and as it is fitting they should be in that holy office. The Church is also holy in many other inferior Pastors, and people of all sorts, and callings; of Martyrs, Confessors, and Virgins, who have illustrated it with their holy lives, and have rendered it a dear, and amiable spouse to Christ. Lastly the Church is holy as being by its authority the ground of all holiness, there being none at all but in it For there can be no holiness in this world if not grounded upon true faith, Heb. 11. without which it is impossible to please God. And being there can be no faith that can please God but in the Catholic Church, all holiness that is amongst men is in the holy Catholic Church. The Church is called by the Apostles Catholic, Catholic. which is as much as to say, universal, to distinguish the true Church of Christ from all false Churches of christians, which they saw might rise up in following times, and did even then begin to rise in their times. None of which can be said to be Catholic or universal; but private and particular Churches, which begin by opposing of the Catholic and universal Church, then extant when those new sects begin. First the Church is universal in doctrine, for that it teacheth all over the same doctrine, and yields obedience to the same government, under one head: and so the Church of Rome is Catholic, and the Church of Protestants is not Catholic for that protestants agree in name only, and nor in doctrine: and also because some of them acknowledging a head upon earth; (as the English Protestants did) and some of them acknowledging no head upon earth, they have not all obedience to the same authority; which obedience must necessarily be had to be the same Church, and to be the true Catholic Church. For the Apostles made this article to keep us allwais in the odedience of the true Church, and that those might be known to have the true faith of Christ, who retaining the doctrine which is professed by the whole Church, which then is, and obeying the authority of it, submit in all controversies to that which it teacheth, and say with the Apostles I believe the Catholic Church; and two Churches, that obey two different authorities, can not both of them be universal and Catholic. Secondly the true Church is universal in times: for that it must be at all times, and never so vanished out of the world, that there should need any to restore it again: for God doth not so unequally destribute his graces as to leave the the world at any time without means of salvation; which cannot be without a true, and lawful Church. Besides the Apostles Creed is to be said at all times; and so we are allwais to say I believe the Catholic Church: which we could not allwais say, if at some time there were no true Catholic Church in the world. Thirdly the Church is universal in place: for if S. Paul could with truth apply those words of the psalm their sound hath gone forth unto all the earth; Ps. 18. and unto the ends of the ●ound world the words of them, to the Church of Christ in the Apostles times, when it was nothing so much dilated, as now God be thanked it is; we may now with good reason call it Catholic in respect of all places, when the sound of the Apostles doctrine is so much enlarged, that there is hardly any place of the world, whither the Catholic Church doth not send her subjects to preach. Out of this universality of the Church it followeth, One. that there is but one true Church in which salvation may be had: for universality importeth unity: and if there be unity in the Church, and that this unity be necessarily required, and included in the word Catholic or universal; which signify h● many agreeing in the same thing; then two Churches which are not united in the same Communion, and obedience to the same authority, can not both of them have means of salvation: for if they could both have means of saluation, and yet might lawfully disobey each others authority; then we should not be bound to obey it nor could it lawfully require obedience to it: which is contrary to the words of Christ binding us to the obedience of the Church, and contrary to this article, and to all reason and government. S. Augustine There is nothing which a christian ought so much to fear as to be separated from the body of Christ, Aug. tract. 27. which is for certain the one Catholic Church. For if he be separated from the body of Christ, he is not a member of him. If he be not a member of him, he is not nourished with his spirit. By which it is plane in the doctrine of this saint, that it can not be a true Church which is separated from the true Church; and by consequence two Churches, which separate from each other can not both be true. let those take head that harken to that bold persuasion of some, who persuade themselves, that salvation may be had in any religion, or in either of some two religions, or in any faith so that they believe in Christ; for they shall find one day, that disobedience to the true Church is a sin which deserveth damnation. S. Augustine again in another place. Epist. 104. Being out of the Church and divided from the heap of unity, and the bond of charity, thou shouldst be punished with eternal fire, although thou shouldst be burned alive for the name of Christ. The Church is honoured in the scriptures with many noble, and glorious titles. The titles of Church. It is called the kingdom of God, the house of God, his spouse, his fair one, his only one, and the very body of Christ. He governeth it as his kingdom, he provideth for it as his household, and loveth it as his dear spouse, and as his own body; pleasing and delighting himself in the souls of good Catholics that serve him. It is compared to the holy city of Jerusalem, in which the true worship of God flourished, and in which divine sacrifice was duly offered. It is compared to the ark of Noë out of which there was no salvation; but a general death and destruction. Infidels that have not the faith of Christ are out of the Church. Haeretiks, Schismatiks and excommunicated persons although they believe in Christ; yet because they hear not the Church, that is obey it not, they are also our of it, as heathens that participate not the benefits of it. The Catholic Church hath two parts, The triumphans and militant Church. the one Triumphant, the other Militant. The Triumphant Church is the company of blessed souls in heaven: who having gotten victory over their spiritual enemies in this life, are now triumphing in everlasting glory. The Militant Church is the company of the faithful upon earth, living as it were in a warrfare, where we are allwais fight with the enemies of our souls, and by persevering unto the end in the service of God, we shall be crowned like good and faithful soldiers. The Militant Church containeth both good and evil livers, Mat. 3. and it is compared to a field that beareth both good corn, and cockle; to a net that gathereth together both good, and evil fish. The good are kept, Mat. 13. but the bad are thrown away. It is compared to ten virgins, five of which were wise, and had prepared the light of good works against the coming of Christ to reward them; Mat. 25. and they were admitted into his heavenly nuptials; but the other five came like fools, and although they had the faith of Christ, and were christians; yet wanting the oil of the love of God, and the light of good works, they were excluded from his blessed joys. By these and the like places we are given to understand, that it is not enough to have the true faith, and to be Catholics, if our lives be dissonant from our profession, that we live not like good Catholics: for there are many evil livers in the Catholic Church, who as bundles of cockle shall be thrown into the fire. The Communion of Saints. Communion of Saints. S. john Evangelist writing to the faithful giveth them as the cause of his writing, that you also may have society with us, Io. 1.1. and our society may be with the father and with his son jesus Christ. That is that you may keep in the society and Communion of the Church, and be partakers of those good works, and means of salvation, which are to be had in it. For there in is the Catholic Church such a participation of good works, that all Catholics that are in the state of grace participate with one another in them, and receive benefit by the good works of others. The reason is because the Catholic Church is as it were one body, and all the members of it live by the same spirit of the Holy Ghost, and of jesus Christ, who keep them in that holy union, and Communion together. And as all the members of the body concur and help to the good of each other; so every member of the Catholic Church helpeth to the good of the rest, and receiveth good by the rest, participating of their good works. Ps. 118. ●am partaker of all that sear thee. Saith he holy psalm. And in the P●ter nester our Saviour hath taught us so to pray, that every one should ask in the name of all, saying give us, forgive us etc. Those who are guilty of mortal sin, as they have no reward of grace for any work of their own, which is done in that state, so they lose the benefit which they should receive by the good works of others. For although they be members of the Catholic Church; yet wanting the life of grace they are as dead and rotten members, into which the rest have no spiritual influence. The benefit which is reaped by the good works of others is participated by every one in measure, and proportion to the disposition which he hath for it, and according to the intention of him that performeth the work: for as we are more or less in his intention; so do we participate more or less benefit by the work which he doth. For this it is enough to say that our good works are offerings which we make to God; and are therefore received and applied by him according to the offerers intention. By all which we may see what a happiness it is to be in the Catholic Church, Ps. 83. and in the state of grace Blessed are they who dwell in thy house o Lord. Now let us speak OF THE AUTHORITY of the Church. BY these words of the Creed it appeareth that the Catholic Church is of divine authority: for every article of the Creed being of divine authority; and we being by this article bound to believe the Church; it followeth that the Church hath divine authority, and that we are bound to believe, and to obey it, as having the authority of God. And this article was most profitably, and necessarily made by the Apostles, as the ground and foundation of divine faith and worship. For although in the scriptures it be plane, and by reason must needs be true, that we are allwais to be governed by the authority of the Church; yet this article being so commonly and often professed, it is agreat curb to the rising of new sects and haeresies, all which begin in the disobedience of some private men to the authority of the whole Church: and it can not but be a horror to their minds, and a grievous wound to their own consciences, to see how they contradict the common Creed of the Apostles. And S. Paul might well say that a man that is an haeretike is subverted and sinneth; Tit. 3. being condemned by his own judgement. The authority of the Church is divine in that it is declared also by the scriptures: and that in innumerable places, which for brevity I omit, and will mention only the words of our Saviour, which he spoke to his disciples at his last farewell from them. Christ in his Ascension being to leave his Apostles with a hard task, and difficult work which they were to perform in founding of the Catholic Church amongst so many enemies, he told them for their comfort, Mat. 2●. Behold I am with you a●l days even to the consummation of the world. He spoke then to the Apostles, and would not only comfort them, but all others who were to have the government of the Church for ever after, promising to be with them, as long as the world should endure. As long then as Christ was to be with them their doctrine was for ever to be true and their authority divine; and he being to be with them unto the consummation of the world, their doctrine was to be true and their authority divine unto the consummation of the world, as the doctrine and authority of Christ, who promised allwais to assist them in their work: and so their work was his work, and their doctrine and authority were his. Christ therefore is allwais with the Pastors of the Church when they represent, and have the authority of the whole Church; not with every one of them particularly, but with all of them together; and although any one particular bishop, as he is only a particular member of the Church may err; yet all bishops cannot possibly err at any time; because Christ hath promised to be with them all days. It is not needful to produce the sentences of fathers for the divine authority of the Church; both because these words of the Creed made by the Apostles, and at all times consented unto by the fathers I believe the Catholic Church may stand for their sentences; and also because their sentences to this purpose will frequently occur in that, which I have to say of the Church. Scriptures and fathers are easily misconstrued by haeretiks, who make them to speak as they will understand them: or if they be too plane against them, they discard the sentence, or the whole book. For those that are so bold as to contradict the whole Church have lost their shame, and need regard no authority at all But because they pretend reason, as building all their doctrines upon their own wits; and because this point is so necessary for the deciding of all controversies, and to the true and lawful condemnation of all haeresies; we will make it evident by plane and easy reasons, which all may understand. To think to have religion without the divine authority of an infallible Church, is to think to build without a foundation, or as we commonly say to build castles in the air; the foundation of all true religion being the authority of the Church which professeth it. Grant once that a Church may err (as it may if it be not supported by the divine authority) and we can not be certain of any doctrine which it teacheth; and being uncertain of the truth of its doctrine, we are not bound to believe uncertainties, and it can not be the true religion, if it be professed by a Church which we are not bound to believe. And the first thing, which is to be established as the foundation of true religion, is the infallible and consequently divine authority of the Church that professeth it. Take once away the authority of the Church, and absolve men from the obedience of it, and you make every man his own master, and leaving him to himself to believe what he listeth, all is brought into uncertainty and confusion: for there is no point of faith so certain, nor any thing so clear, but by proud and contentious men it might be brought into question. This is declared by particular instances. If the Church of Christ were not of divine authority, and infallible certainty in all which it teacheth, we could not be certain either of the Creed, or of the scriptures, or of the sense of either of them, or of any article of faith whatsoever; nay the very foundation of all religion would be destroyed, the divine existence becoming also uncertain to us; and instead of government, union, and order in the worship of God, we should have no divine worship, nor God, at all; but a horrible confusion, and more than hellish disorder would dwell upon earth. First the Creed is not received but for the authority of the Church▪ We believe that every article of the Creed was made by divine inspiration and authority, and as such we will defend them with our lives; yet this we know not but by the Church: for of ourselves we could not certainly know it, nor should we believe it of the Creed more than of other writings, which we receive not as of faith, but that the Church commandeth us so to believe of it, and not of them. Again we do not know the sense of any article of the Creed, but by the authority of the Church: take away this and we had the sense of them to seek we knew not where: every one might follow his own sense, and we should be certain of nothing, but of uncertainty and confusion. Take away the divine and infallible authority of the Church in the Apostles times, and you bring all into uncertainty whatsoever they taught, and ruin the foundation of the whole christian faith, and it had been no matter what they had delivered in the Creed, or whether they had made any Creed at all. Take away that authority from the Church of Christ that is at all times; and it is no matter what Creed it deliver, or what sense of the Creed; seeing it may err in that which it sayeth, and those things may be false which it delivereth for true. The same appeareth in the scriptures. We believe that such and such scriptures were written by some that had the spirit of God to write nothing but truth in them; that all those books which we receive were written with that spirit; and that all those books passing through so many hands, and handwritings, as must necessarily have been before printing was invented, have remained uncorrupted until our times. How do we know all this to be so, but by the authority of the Church? deny this, as all haeretiks do to follow their own phansies, and you may admit of what Scriptures you will, or if you will, you may deny all scriptures. And this we see by experience to be true, that haeretiks rejecting the authority of the Church, and disobeying it, reject also the scriptures, and receive but what they will. The Carpocratites, Severians and Manichees rejected all the old Testament, and all the four ghospels of the new, except that of S. Luke. Cerdon and Cerinthus rejected S. Luke. The Severians rejected the acts of the Apostles, and all the Epistles of S. Paul. Luther and some Protestants reject the Epistle of S. james. The Alogians and some Protestants reject the Apocalypse. And Suencfeldius seeing such a strife about the scriptures, cleared himself readily, in a word rejecting all. So that if we might contradict the Church, and follow either our own, or the conceits of any private men, we might reject the true scriptures, as these have done, and receive false scriptures, as the Apocryphi did, or deny all scriptures as Suencfeldius, Quintinus, the Libertines and other haeretiks have done. The authority of the Church bindeth us to receive scriptures, and appointeth what scriptures we should receive: and for that authority we receive the gospel, which S. Mark wrote who was no Apostle, and not that of S. Thomas who was an Apostle, and we reject the gospel of Nicodemus, who had seen Christ, and receive the gospel of S. Luke who never saw him. Therefore we must ground ourselves upon the authority of the Church, and obey it, or else we should not know what scriptures to receive. S. Augustine hath said this in plane terms, Epis. fund. c. 5. when he said that he would not believe the gospel but for the authority of the Church. And addeth that for the same authority he would not believe Manichaeus the haereticke. Further more the word of the scriptures is not profitable to us, but in its true sense; and that true sense can not be known but by a true interpreter; which every private man, as we see, is not: for although there be a great disparity in the abilities of men excelling one another; yet no man of himself is free from error, and can but by his own reason probably affirm that, which another may probably deny; and therefore all private opinions must be referred unto some certain authority, which must decide all controversies in the sense of the scriptures. Besides the scriptures in themselves are so hard to be understood and full of difficulties; that it were against reason to leave every man to his own sense and construction of them. They have beside the literal sense many kinds of allegories, in which if we should follow the letter, it would kill us. The devil alleged the letter and word of holy scriptures; but in a false sense to tempt Christ; and Christ refuted him by the words of scripture in their true sense: but if we had not at all times the like authority of Christ in the Church, the devil would easily pervert the scriptures to us, and we should be subject to continual errors. S. Peter saith that in the Epistles of S. Paul there are certain things hard to be understood which the unlearned and unstable deprave as also the rest of the scriptures to their own perdition: and S. Augustine, Pet. 2.3. Epis. 119. who was one of the learnedest sort of men, confesseth that there were more places of the scriptures, which he understood not, then that he unde stood. The sense of the scriptures is so depraved by haeretiks, that Luther called the scriptures the book of haeretiks; every haeretike alleging scriptures, and all of them depraving them to their own perdition; and in this they are known to deprave them, that they follow their own interpretations, and private conceits against the whole Church. Simon Magus would give so much honour to the Angels, that he would have them our mediators above Christ, and he alleged scriptures and reason for this doctrine: Protestants honour them so little, that they will not grant them any mediation at all, neither v●der Christ; and they also allege scriptures and reasons for their doctrine. The Manichees forbad some meats as in themselves unlawful to be eaten, and alleged scriptures and reason for this doctrine: Protestants allow of all meats to be eaten at all times, (although it be against the precept of the Church) and allege also scriptures and reason for their doctrine The Marcionists Encratites, and other haeretiks forbad marriage as unlawful, and alleged scriptures and reasons for this doctrine: Protestants esteem so highly of marriage that they make it lawful for virgins and religious persons that have dedicated and vowed their chastity to God, and allege also scriptures, and reasons for it. Pelagius attributeth our good works to our own natural forces, and to freewill more than to grace; and hath more show of scriptures, than most haeretiks have for their doctrines: Protestants on the contrary grant no freewill at all, and will not want scriptures nor reasons for themselves. Thus you have two contrary doctrines both of them alleging scriptures, and both of them in a false sense, the truth being betwixt them both (saith a learned author) as Christ was betwixt two thiefs. Mauled in Io. 6. But how do we know that neither of them hath the true sense of the scriptures? We know it by the authority of the whole Church, which at first declared against those doctrines: and whosoever shall obstinately maintain them are haeretiks; because they deny the ninth article of the Creed, not believing the Catholic Church; but standing obstinate against all authority that was then in the world. Which if at any time it were lawful to do; then were there none to interpret the scriptures, and to distinguish betwixt sense and sense, and reason and reason; and we might as well have no scriptures at all, as have no means to know the true sense of them. Lastly if there were not at all times some authority amongst men infallibly assisted of God to govern, and direct in his worship, and to determine the verity of all propositions, that were to be believed with divine faith; then might every man believe and say what he liked, and all order and government were taken away, and utmost disorder would reign amongst us, even to the denying of God. For although natural reason doth declare the divine existence, and a demonstration may be made by a good Philosopher to prove it; yet liberty would induce to that which is against reason, and would draw into atheism as it doth to other vices which by the reason, and nature of all men are abhorred. Besides not one man among a thousand can make that demonstration; and what then should become of those that can not, if they were to forsake the authority of the Church, and follow only their own reasons? should he only be saved that can make it? noe nor he neither by that, which were but a natural knowledge, and humane faith in him. Out of all which it followeth, that the Catholic Church hath divine authority to determine all verities, and to decide all controversies of faith, and to direct us infallibly in that which we are to believe, and to do in relation to the honour of God: or else the Creed had been in vain, as also the scriptures; all proof of reason had been uncertain, all union and orderly government, and the very foundation of all religion were utterly destroyed; and therefore one may as well say I will have no Creed, nor religion at all, as to say I will have or believe no Church: and those only remain sure and secure from error that at all times, in all controversies follow the sentence of the Church, and adhaere to it. And therefore the Apostles by the inspiration of the Holy Ghost made this important article, that we might never forget our obedience to the Church, but that in all doubts and difficulties we might have recourse to it, and say I believe the Catholic Church. And that those who will stand against it may be known to be infringers of the law, and Creed of the Apostles. From hence is the beginning of all heresies, that some private men will contradict the authority of the whole Church, and objecting against some particular point, or points of faith, they make themselves the judges, and determine as they will themselves. They contend allwais about some particular point, or points of faith, and wrangle about them▪ but if you ask them upon what authority they contradict the Catholic Church, and all the Churches in the world, separating from them? they are then out of their wits, and know not what to say; knowing that if they pretend the word of God, the same question confoundeth them again, demanding upon what authority they dare interpret the word of God against the Catholic Church, and against all the Churches in the world? besides that the word of God is against them, commanding both in the Creed, and scriptures to believe the Church. If we will give them satisfaction in those particular points, and difficulties, it is but of courtesy; for we confess that there are many points of faith, which by our own reason we cannot comprehend: the most reasonable, and best satisfaction is because the Catholic Church so teacheth: otherwise as I have showed we should neither have Creed, nor scriptures, nor God. Contend not then with haeretiks about particular points; but ask them upon what authority they dare question them? what Church will they follow? If they will fall from the Catholic Church to some company of haeretiks, that began at some time against all Churches, or if themselves will begin such a company, they are here condemned in this article. The authority of the Church is the rule, the guide, the sure anchor, to which we must all ways hold. It is a rock which dasheth in pieces all temptations of faith, and objections of haeretiks, and keepeth us free from doubts and fears, as in a quiet, and safe harbour. Let us now speak OF THE GOVERNMENT of the Church. THe Church in holy scriptures is compared to a well ordered city, such an one as Jerusalem was, when the service of God slourished in it. But the government of the Church of Christ doth fare excel that. For it is a government which God hath taken a nearer charge of, as having in his own person instituted it first, and engaged himself by promise allwais to protect, and defend it: and therefore he must at all times provide such governors for it, as shall carefully maintain his divine service in it. Esa. 62. Upon thy walls, Jerusalem, I have appointed watchmen, all the night, for ever they shall not hold their peace. It is compared to the army of a camp set in array, Cant. 6. glorious in itself, and terrible to its enemies for the order which it hath. The order and good government of the Church consisteth in the due subordination of subjects to their superiors. As in our bodies several offices are given to several parts, and all of them constituted under one head. And as in a common wealth some bear offices, and others without offices obey them, and all are finally reduced unto some head, and supreme power, and that supreme power subordinate lastly to God that empowered it; so in the government of the Church, some have authority over others, and one head is placed over all. These are the pastors whom God hath appointed, and disposed into that order. Rom. 13. Those things that are of God are ordained. Saith the Apostle; that is to say, they are with order; and to be with order is to be not all alike; but with subordination of inferiors to superior powers; and so the order of the Church consisteth in people subordinate to their pastors, and of pastors subordinate unto one supreme head upon earth. And the head and pastors of the Church exercising their power most fully in a General Council; it will be sufficient for the government of the Church, to speak of the head, and of General Counsels. Christ chose out of all the world some to be his disciples; Of the head of the Church. out of his disciples he took some to be Apostles, and out of his Apostles he chose one to be the head, and to have authority over his whole Church. These (understanding by the disciples all those that were under the Apostles) were then the whole Church of Christ. S. Peter was chosen by him, as the head and supreme pastor over all, both pastors, and people. Him and his successors we call the vicar's of Christ, that is to say, he that beareth upon earth the person and place of Christ, who is in heaven the chief head of the Church. Neither can it in reason offend any, that we call S. Peter, and his successors in that office the Vicars of Christ. For if S. Paul might authorise what he did in punishing, and pardoning of the Corinthian with the authority of Christ, and could lawfully say, that he did it in the name, virtue, Cor. 1.5. Cor. 2.2. and person of Christ, he being but a subject of the head pastor of the Church; with much more reason the chief pastor, and head of the Church may be called the Vicat of Christ, he performing, and executing that office after a more eminent manner in the name, virtue, and person of Christ. Christ first promised this authority when ask his disciples, whom they thought him to be, Peter answered, Thou art Christ the Son of the living God. Then ●esus answering said to him. Mat. 16. Blessed art thou Simon 〈…〉 I say to thee thou art Peter; (that is to say a rock) and upon this rock I will build my Church, and the ga●es of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, shall be bound also in the heavens: and what soever thou shalt lose in earth, it shall be loosed also in the heavens. By which it is most evident, that some greater dignity, and preeminonce was intended to Peter, then to the rest of the Apostles. First it was a most singular high mystery that which Christ asked, and Peter then professed; and which before then perhaps was never revealed to any of the Apostles, and which flesh and blood could not reveal; that is by humane means could not be understood. Moreover Christ then blessed him, and spoke unto him after a most particular, and energious manner of speech, calling him a rock: which was not his name, nor had any relation to him, more than to the rest of his Apostles, but in respect of some mystery, to wit as he was to be the prime foundation of the Church amongst them. Then the keys of the kingdom of heaven were particularly promised to him, having first called him a rock, and promised to build his Church upon that rock. Which can not be understood of Christ; for Christ spoke not then to himself; but to Simon: besides the Church was then all ready builded upon Christ; but here he speaketh for the future, and promiseth that it should be builded upon Simon, whom he called Peter: and said thou art a rock, and upon this rock I will build my Church; and he must not be understood then to say, that he would build it upon another rock, and not upon that. For although the Church were builded chiefly upon Christ; yet than he spoke of Simon, and it must be builded upon him also: to whom he then also said I will give to thee. By all which it is manifest to any that hath not the spirit of contradiction, and wrangling about any thing, that Christ did not say here that he would build his Church upon himself; but upon Simon, whom he called a rock. And unto this all the holy fathers agree, that he founded his Church upon S. Peter; although they grant also that which is true, to wit that the Church was founded upon Christ; and also upon Peter's Confession, as a means and preparation for the building of it upon his person. That which Christ here promised, he afterwards performed, when before his Ascension he spoke to Peter, and gave unto him the care of his flock, ask him first, Io. 21. Simon of I●hn lovest thou me more than these? and Peter answered yea Lord thou knowest that I love thee. Then he bade him feed his lambs. And again he asked him Simon of john lovest thou me? and Peter answered again Yea Lord, thou knowest that I love thee. Christ not contented with all this, asked him again the third time, lovest thou me? and Peter answering Lord thou knowest all things: thou knowest that I love thee. Then he bad him feed his sheep. Now what could all this signify, that Christ should so often ask of Peter if he loved him, and if he loved him more than the rest, and that Peter should again, and again profess his love to him, and that he should have the care of Christ's lambs and sheep; but that as Peter had professed, before the rest, his faith in him when he promised the supreme authority to him, so he should profess his love especially above the rest, when he gave him that authority. And this authority being over the lambs and sheep, it is general over all the whole flock, great and little, pastors and people; all being contained in the denomination of lambs and sheep. Eusebius Emissenus, Ser. de net. Io. Enang. he first committed his lambs and then his sheep to him; because he made him not only a pastor; but the pastor of pastors. He is the pastor of all for beside lambs and sheep there is nothing in the Church. And S. Bernard If thou lovest me Peter seed my sheep What sheep the people of this or that city, Ber. l. 2. de consid ad Eugen. c. 8. country or kingdom? to whom is it not plane that he assigned in particular none, but all? T●ere is nothing excepted where no distinction is made. S. Gregory, It is plane to all those that read the gospel that from our Lord's mouth the charge of the whole Church was delivered to Peter Prince of the Apostles. Greg l. 4. Ep. 76. It is indeed so plane in the gospel, that for all the senses which most places of the scriptures admit, and in which the holy fathers have diversely understood them; yet as Maldonat hath observed upon this place of S john 21. there was never any father, either of the Latin or Greek Church, that understood this place contrary to that sense; yet Luther and Caluin are so bold, as not only to question it; but also to contradict it, and to stand in this contradiction against them all, and against the whole Church. S. Denis calleth S. Peter the supreme glory and most ancient tuteur and safeguard of dinines. De din. nem. c 3. And having been present when he and S. Paul were martyred at Rome, he writeth to Timothee (who was his fellow disciple to S. Paul) the manner how they saluted one another before martyrdom. ad Tim. When (saith he) the two pillars of the world were separated, Paul said to Peter, Peace be with thee foundation of Churches, shepherd of the ewes and lambs of Christ. Peter said to Paul, Go in peace preacher of the good, mediator and captain of the health of the just. Thus did S. Paul salute S. Peter with that which was his prime and title of the shepherd of Christ's flock. The holy fathers also speak in such terms of S. Peter, and give him such titles, as plainly express an eminency of power and authority over the rest of the Apostles. Hyp. deconsamma. mund●. Tert. prascrip. c. 22. Cyp. ep. 40. alias lib. 1. ep ●. Pet. Alex ser. de poenit. Amb. in c. 2. ad Gal. Oped l 2. cont. Donat. Cyr. Catech. 2. & 1. & 17. Greg N.Z. or 7 ●piph. haer. 51. Chrysos●ora. 5. in judaos. Damesus. ep. 2. Hiero. in psal. 13. Hippolytus Peter the Prince of the Apostles. Tertul. The Rock of the Church. Cyprian. One God, one Christ, one Church one chair founded upon Peter by our Lord's voice. Pet. Alex. Peter the Prince of t●e Apostles. S. Ambrose To Peter alone the grace of the primateship amongst the Apostles was given. S. Optatus In the city of Rome the Episcopal chair was first given to Peter, in which Peter the head of all the Apostles sat. S. Cyril, Hieros. calleth him the Prince of the Apostles. S. Greg. Naz. The safety of the Church. S. Epiphan. The captain of the disciples. S. Chrysos. The Prince of the Apostles. S. Damasus. The only Prince of the Apostles S. Hierome Peter the head of the Church. S. August. Who knoweth not most blessed Peter to be the Prince of the Apostles. The primacy amongst the Apostles by special grace is praeeminent in Peter S. Leo Peter alone is chosen of all the world to be set over the vocation of all nations, Aug. tract. 56. in lo. & l. 2. d● bap. count. Donat. c. 1. Lee ser. 3. the annivers. Assumpt. and all the Apostles, and all the fathers of the Church. Neither doth the supremacy of Christ over the Church hinder the supremacy of S Peter in spiritual affairs, any more than his supremacy in temporal power hindereth the supreme authority of temporal Princes in temporal affairs. Christ of himself was the head of all authority, both spiritual and temporal; but after his ascension into heaven, he being visibly absent from us, as he left kings with supreme authority in the temporal government of their kingdoms; so also he left one head to have supreme authority under him in the government of the Church, which is his chief kingdom containing all the kingdoms of the world; and stood much more need of a head to govern and keep unity in it. This as I have showed could be none but S. Peter whilst he lived, for that Christ founded the Church on him, gave unto him the keys of heaven, and made him the pastor of all his sheep in such circumstances, as are most evident for it. Moreover he is first named in the catalogue of the Apostles, Mat 10. and said to be the first; not for that he first followed Christ: Amb. in Co. 2.12. for as S. Ambrose saith, Andrew first followed Christ before Peter; and yet the primacy Andrew received not. To him the Apostles had recourse, as to their superior: he took upon him chiefly to decide controversies in General Counsels, to speak before the rest, to work miracles before the rest: and was never murmured at by any of the Apostles, as taking upon him more than his due. The ancient and holy fathers of the Church acknowledge, as you have seen his supreme authority. And if all this be not sufficient; let it suffice that it is the doctrine of the Catholic Church: what upstart teacher will begin to contradict it? or who will believe and follow him? It was very necessary that Christ should ordain one head, and supreme power in the Church, for the keeping of unity and concord in it; and that in all difficulties which should arise the Pastors of the Church might be called together by the chief head, the place of their meeting might be assigned by him, and they be kept in unity by obeying his authority. S. Cyprian considered this as the only means for the suppression of haeresies, Cyp. defimpl●●t praeatorum siu● de unit. Eccles. which the enemy of God laboureth so much to raise, and delivereth it as the means instituted of Christ to keep unity in the Church The enemy (saith this saint) perceiving his idols to be forsaken, and his temples to be deserted by the multitude of believers, invented a new deceit to deceive the unwary by the name of a Christian, raizing heresies and schisms to corrupt verity, and to subvert faith. This is o brethren because we have not recourse unto the origin, nor seek to the head. Which if we would examine and consider, there would need no long treatise nor many arguments to find out the truth. Our Lord said to Peter, Thou art Peter, and upon this rock I will build my Church etc. and again after his resurrection Feed my sheep. Upon him alone he buildeth the Church, and commendeth to him the feeding of his sheep. And although he gave equal authority to all the Apostles after his resurrection, saying as my father sent me, All the Apostles equal in Apostle ship. Yet Veteronely had the primacy. Hiero. l. 1. advers. jovin. c. 14. so I send you, receive the Holy Ghost whose sins &c. Yet to manifest unity be constituteth one chair and by his authority he disposed the origin of that unity to begin from one. The rest of the Apostles were that which Peter was. The primacy was given to Peter, that the Church of Christ might appear to be one, and one chair. S. Hierome Although all the Apostles in Apostleship were alike; yet Christ for the better keeping of unity, and truth, would have one to be the head of them all; that a head being once constituted, occasion of schism might be taken away. By which we see how necessary it was, in the opinion of these saints, that one should be established, as the supreme pastor and head of the Church, and that although all the Apostles had the same power as bishops, and had their authority immediately from Christ himself; and so the Church was also founded upon them, that is upon their necessary functions; yet it was chiefly founded upon S. Peter, as the Primate and supreme pastor over all, who had also from Christ himself the lawful execution of that authority. Now if one supreme head was constituted of Christ as necessary to keep unity and prevent schisms in the Church of God; the government of the Church required ever after, that supreme power to remain in successors to him; and it was not to continue only for thirty six, or thirty seven years, as long as S. Peter lived; there being afterwards as much, if not more need of it; schisms and heresies being as likely to rise in the Church after the Apostles days, when it was destitute of their presence, as when it had their help and assistance; and S. Cyprian as you see maketh this to be the origin of all schisms and heresies, because they seek not to the head. And , as I shall show in the next title, it is a sufficient distinction to discern all false Churches by, that they begin allwais in disobedience to the head of the Church, and the Pastors of his Communion. But having spoken of the head of the Church, in the next place we will speak of General Counsels. Christ having chosen Apostles to govern the Church, General Counsels. and amongst the Apostles one to be the head; these than had the authority of the whole Church, and all were bound to obey them. When the general necessity of the Church requireth, for the preventing of schisms or heresies, or the deciding of any controversies that a General Council should be called, the head of the Church exercizeth his supreme authority, summoning the Pastors together, and appointing a place of meeting for them: who consulting and resolving upon those questions; their resolutions are to be embraced by all, as having authority from Christ himself, who made him the lawful head, and them the lawful Pastors of his Communion, in place of S. Peter and the Apostles; to whom the Holy Ghost was sent for their assistance, and whom Christ promised to be with unto the consummation of the world. Thus did S. Peter with some other pastors of the Church, that could conveniently be present, meet at Jerusalem: and having ended their consultation they rehearsed their decrees, and doubted not to call them the decrees of the Holy Ghost, Act. 15. saying, It hath seemed good to the Holy Ghost and to us. Such decrees as these are received by all, as having indeed the authority, voice, and consent of all true believers that are in the world. For every true and faithful christian giving his voice, as he ought, to that assembly, it hath the authority of the whole Catholic Church, and of all the faithful in the world. So S. Athasius calleth the Council of Nyce, Ath. de gest. Conc. Arim. an assembly of the whole world. S. Leo calleth also the decrees of that Council the de●rees of the whole world. S. Augustine The sentence of a plenary, Aug. l. de bap count. Donat. l. 2. c. 4. or General Council is the sentence of the whole Church. And speaking of the validity of baptism done by haeretiks, (which validity S. Cyprian and some others of that time denied) he hath these words. Neither durst we affirm any such thing (to wit as that the baptism of haeretiks is valid) were we not well grounded upon the most uniform authority of the whole Church: unto which undoubtedly S. Cyprian would have yielded, if in his time the truth of this question had been cleared, and by a General Council established. Greg in registro. l. 1. c. 24. S. Gregory that he esteemed of the four General Counsels of Nyce, Constantinople, Ephesus and Chalcedon, as of the four ghospels of Matthew Mark, Luke and john. Blessed Theodosius before S. Gregorys time went up into the pulpit, as Metaphrastes declareth in his life, and pronounced publicly Let him be accursed that esteemeth not the four holy Counsels equal with the four gospels. An edict was setforth by the Emperor Valentinian and Martian his colleague in which the decrees of the Council of Chalcedon are commanded to be observed in these words. Let now all profane strife be laid aside: for verily he is impious and sacrilegious, that after the sentences of so many Priests, shall think that there remaineth any thing by his opinion to be handled. Another decree is extant of the Emperor Martian to the people of Constantinople, in which he saith, We have forbidden all to dispute of religion; for one or two can not find out those secrets: especially when so many venerable Priests, with extreme labour, and much prayer, could not discover the truth, but by the divine authority. It is indeed a most vain thing to dispute of the truth of those things which a General Council hath declared to be true; because all such things have been already sufficiently disputed by the best authority of the world. That , which by a General Council is established as of faith, remaineth allwais firm and certain in its truth; for God is not changed, nor can his words ever be but true: and the words of a General Council are the words of God; Christ and the Holy Ghost teaching them all truth. Mat. 28. Io. 14 & 16. That which by some former Council hath been but obuiously, and slightly handled, as being then out of question, may be more illustrated by a following Council: and such orders and constitutions as are agreeable to some times, may be repealed, as not convenient for other times: and so S. Augustine saith that the former are sometimes amended by the following; but no General Council, signed unto by the head and Pastors of the Church, can ever be declared for false, nor any thing which is declared by such a Council. Some conventicles of haeretiks as that of the Arians at Ariminum, and of Nestorians at Ephesus, have been declared for false; because they were not general of the whole world, nor called and ratifyed by the bishop of Rome; as all General Counsels used and ought to be. But those, which were true Counsels, and were truly authorized by him, were never questioned afterwards, nor any, thing in them. But although a General Council includeth the authority of the whole Church; yet it is not necessary, that every member of the Church be present at it: it is sufficient that the voice and assent of every member of the Church be with the Pastors of the Church: for as it is not required that every member of a kingdom be personally present at the Council table of the king; but only the king, and Peers of the realm, who have authority over all: and as the superiors only and magistrates of the Commune Wealth, which are present in consultation make laws for the good of all, and all are bound to obey them, as the laws of that nation and common wealth, which they defend with their lives, and are guilty of death, if they break them; because they proceed from the general and lawful authority: so the head of the Church, and pastors that are in Communion with him, being placed by Christ and the Holy Ghost, to govern the Church, have lawful authority to determine for all, and all are bound to obey their decrees: for that they are the decrees of all, and that assembly is the whole Church in authority. Thus an assembly of the chief of the ●raëlits is called in holy scripture all Israël, Reg. 3. ●. and as I have showed the holy fathers have called General Counsels assemblys of the whole Church, and of the whole world. Neither is it necessary that all the bishops of the Church be personally present at them. For that is morally impossible, and very inconvenient; some being necessary to remain for the performing of Episcopal functions. All the Apostles were not present with S. Peter at the Council of Jerusalem; but only those which could be spared from their places: which all at once can not be. General Counsels consist only of bishops. Neither can, Counsels enely of bishops. or ever did any other but bishops take place by their own authority in them. And therefore S. Leo in his Epistles, and S. Augustin commonly call them Counsels of bishops. In the acts of the Council of Chalcedon these words are some times repeated Synodus Episcoporum est non Clericorum. Superfluos mitte foras. The Council is of bishops not of Clerks. Those that are supersluous let them be put forth. The Abbot Auxentius being invited to the Council answered, It is not for Monks to teach others but to be taught. This is due only to the dignity of bishops. As for temporal Princes, as such they never had any spiritual jurisdiction in the Church of Christ; for that was given to Peter and the Apostles. The Emperor Theodosius writing to the Council of Ephesus sayeth, It is not lawful for me, that am no bishop to intermeddle in Ecclesiastical affairs. The Emperor Valentinian being solicited by some bishops to cause a Council to be called for the deciding of certain questions then in controversy, answered It is not for me that am but in the rank of the people to meddle with those things. Let the Priests to whom they belong agree among themselves to meet where they like. These Emperors spoke like wise men and good Christians. Cor. 1.7. Every one in the vocation that he was called, in it ●et him abide, saith the Apostle. Bishops are called to govern in spiritual, temporal Princes in temporal things; and they must not go forth of their callings. Bishops made not themselves bishop's: God gave that authority to them; and whosoever have it, must have it of God I will give Pastors (saith God by his Prophet) and they shall feed you with knowledge and doctrine. Hier. 3. And S. Heb 5. Par. 2.26. Paul speaking of priesthood saith neither doth any man take the honour to himself, but he that is called of God as Aaron. Ozias king of juda resisting the Priests, and coming boldly to the altar to usurp without calling their authority and office, was strucken of God with a sudden leprosy which then in the sight of all broke forth of his forehead; so that for his proud aspiring to the dignity and office of Priests, he was then for his leprosy to be excluded even from the people. And Saul for offering of holocaust being a king only, and no Priest, (although compelled as he thought by necessity unto it) lost notwithstanding his kingdom from himself and from his posterity for ever. Some times Emperors and Prince, are present at General Counsels to grace, and protect them from turbulent men; but they give not their voices in any thing. So Constantine the first christian Emperor was present in the first General Council of Nyce, but how? he came in the last of all, and having a little low seat set for him, he sat not down until the bishops made him a sign to sit down. And as for the decrees of the Council we read that three hundred, and eightteene bishops subscribed to them; but not that Constantine ever subscribed. So also men of more sanctity of life and eminent in abilities, although not bishops are sometimes called to assist in General Counsels; but not to give sentence, or to subscribe to the decrees by their own authority. The government which Christ ordained in his Church was by S. Peter, and the Apostles; that is to say by one head, or chief bishop, and by inferior bishops under him. And their authority is most full, and obliging when it speaketh by a General Council. Then the head of the Church exercizeth more fully his supreme authority, calling together the pastors of the world, and assigning to them the place of their meeting. The bishops and others, who for sanctity, wisdom, and learning are in reason to be thought the best deserving of the whole world, are present at them. Being come together solemn days of prayer are instituted for the invocation of the Holy Ghost. Every one of this absolute company hath then liberty to speak his mind freely, and by the grounds of his own religion, is bound not to dissemble, but to speak the truth according to his conscience; they being for the most part mere strangers to one another. All things being well examined they subscribe in order, first the head bishop, and then the rest after him, according to their dignity. This is the harmony which Christ hath composed in his Church, of people concording with their pastors, and of pastors with their supreme head. Now what more satisfaction can our soul's desire, then from such an assembly of so many holy and learned men, who have the voice of the whole Catholic Church, and the assistance of Christ, and of the Holy Ghost? Let any christian speak truly, and he must needs confess that it would be a horror to his conscience, and that his own thoughts would condemn him of error, if he were condemned by such an authority. And therefore S. Paul might well say, that the haretical man is condemned by his own judgement. Tit. 3. Because he seeing his doctrine to be publicly condemned by the general sentence of the whole Catholic Church, that then is in the world, can not but see his own perversed obstinacy in still maintaining it, and that he breaketh the concord of people with their pastors, confoundeth all order of government in the Church, destroyeth the certain ground of all divine verities, and maketh the Creed, scriptures, and all principles of faith to become subject to the censure of every private man. Wherefor the Apostle biddeth us to take heed of such men, and our blessed Saviour himself hath commanded us to regard them no otherwise, then as Heathens and Publicans. Victor an ancient and grave author, Vis l. 2. the purses. Vandal. who lived in the age of S. Augustine about twelve hundred years since relateth a passage worthy to be remembered to show the comfort and confidence, which Catholics have in General Counsels, and how that haeretiks are afraid, and dare not stand to them. Hunnericus king of the Vandals persecuting the Church, summoned the Catholics of his dominions to come to Carthage to a public disputation with his Arian bishops. Bishop Eugenius in the name of the Catholics answered in this manner. Let the kingknow that trusting in God we are ready, and very glad to have a public trial of our cause, but we desire that all the world may be present at it: for we will not take upon us to decide the general cause by our particular votes. Let therefore all those beyond the seas know that the universal cause is here to be treated, and not only the cause of the African Provinces; for we will be tried by the universal authority, and consent of all. And when the king returned answer by his Prefident, that he would grant him his desire, if he would bring all the world under his power, Eugenius replied again. Thou shouldest not desire that request of me, which is not in my power to perform. That which I say to the king is, that if his majesty desire indeed to be sdtisfyed in our religion, (which only hath the true faith) let him send unto his friends, and I will send unto my fellow bishops, and especially to the Roman Church which is the head of all Churches. The bishop suspecting the intention of the king denied to come to his city, and wisely appealed to the general authority, and especially to the bishop of Rome; but no haeretike will every yield to that appeal, where the question is to be tried by the universal authority of the whole Church: but as owls and bat's fly from the sunshine, so do they from such a glorious trial: and as they began in the disobedience of a few obstinate persons, or of some one silly man; so they are afraid to be tried by the universal Church, which is at all times, and was then when their disobedience began. Disp. Lips. Luther was contented to have a trial of his doctrine by single disputation; and when that worthy man D● Eckius, the glory of Swedland, publicly confuted, and shamed him, he broke forth into blasphemous words, unworthy to be repeated. But he durst not come to the Council of Trent; which he needed not to h●ue feared, if he would have submitted to the authority of the universal Church, as all good Christians ought to do. Now let us see, WHICH IS THE CATHOLIC Church. Quest. Give me a difference betwixt the true, and all Churches? Ans. The true Charch continueth allwais in union, and obedience to its head pastors: all false Churches begin in dissensions, and disobedience to the head and pastors of the Church. Thus S. Cyprian S. Hierome and others alleged. S. Peter being constituted of Christ as the head, and supreme pastor of the Church (as I have showed, and is confirmed by all that which I have to say of his successor the Bishop of Rome,) and that authority being necessary to remain allwais after him; we must see at all times, and in all controne●sys what the successor of S. Peter, and the pastors that join with him determine and we must adhaere to them, as to the true and lawful authority of the Church. This (as I shall ●hew) is the bishop of Rome and the pastors of his Communion; and those, that obey him and them obey the lawful authority, and are the true Church, and they are all false Churches that disobey them. Because the authority of the whole Church residing in the head and Pastors of it, disobedience to them is disobedience to the whole Church: and all false Churches of christians being either of schismatics or haeretiks, and they beginning allwais in disobedience to the Church; it followeth that those who continue allwais obedient to him, that is then the head of the Church and to the pastors of his Communion, are the true Church, and the company of them altogether is the whole Catholic Church: and those that refuse to obey their authority are false Churches of Scismatiks or haeretiks. And this disobedience is not only the original cause of all false Churches, and a destinctive sign to discern them by; but it is the very essential form which constituteth them in the nature of false Churches, and maketh them to be such. For no man can be a member of a false Church for false doctrine only; except it be joined with obstinacy, and disobedience to the Church. A good Catholic may hold, or reach false doctrine of ignorance, or mindelesnesse; but he is not a Catholic if he maintain any thing obstinately against the authority of the Church. In points which are disputed by Philosophers, and Catholic divines, affirmed by some, and denied by others, a falsehood is taught on one side; but no error in faith, is committed, nor the sin of schism, or haeresy is incurred; because the head and pastors of the Church having declared nothing in those points, there is no disobedience to the Church by them. S. Cyprian and the bishops of Africa erred in doctrine and opinion, when they thought that the baptism of haeretiks was not valid; but they erred not in faith; because the Church had then declared nothing of it; and it was no formal error, or heresy, because there was no disobedience to the Church. I may err say the fathers commonly alleged but I will never be an haeretike. Error is of the mind and understanding, but heresy is the defect of the will: to be allwais free from error we can not, but from schism, and heresy, we may if we will. It is then wilful disobedience to the head and pastors of the Church that constituteth all false Churches: and it is obedience to the head and pastors of the Church, that conserveth us in the true Church. The true Church is a congregation of people united together with his lawful head and pastors: all false Churches are congregations of people divided from, and disobedient to the head and pastors of the Church. S. Paul warneth the Romans to remember this mark, saying. Rom. 16. I desire you brethren to mark them that make dissensions and scandals contrary to the doctrine which you have learned and anoide them. If all christians had remembered these words, and at all times had observed them, there had never been any false Church of christians. And if all would here after observe them in the beginning of heresies, the arch haeretike might despair of his work, and would not get so much as one follower after him: he would discover himself by the mark of an haeretike: which is not only to hold false doctrines, but also to make dissension in the Church, by teaching new doctrines, and by standing obstinate in them. If you see any one to begin some singularity of doctrine contrary to that which is taught in the Church, suspect presently such a man, as tainted at least with a dangerous humour of pride, if not with inward heresy: but judge him not an haeretike until his error be made manifest by the authority of the Church, and he stand obstinate against that authority. Which if he do, than he maketh dissension and scandal, and we may then, and must judge him to be an haeretike, and avoid him. We should pity such a man with all our hearts, and pray for him, as for our brother, but we ought to avoid his conversation, as the breath of one infected with the plague. But if you see that he get followers to join with him, and to maintain his disobedience to the head and pastors of the Church; you have then in them a false Church, and those that maintain their disobedience, though never so long after, are all members of the same false Church: and those that keep in union and obedience to their head and pastors, are the true Catholic Church. Now christians you have for ener a prevention against all schisms and heresies that may hereafter arise: you shall presently distinguish the true Church from the false by this noble cognizant, to wit obedience to the head and pastors of the Church: and the false you shall discern it, by the infamous brand of pride, and disobedience to them. Keep yourselves in union and obedience to that authority, which is, and allwais must be in the Church of God, and you are grounded upon a sure rock. I would that these words were written in the doors of every Church, and engraven in the walls in stones of flint. THE TRUE CHURCH CONTINVETH ALLWAIS IN UNION AND OBEDIENCE TO ITS HEAD AND PASTORS: ALL FALSE CHURCHES BEGIN BY DISOB● DIENCE TO THE HEAD AND PASTORS OF THE CHURCH; that all by often beholding them might remember their due obedience to the Catholic Church. And this mark is not only sufficient to discover for the future, and to prevent the rising of false Churches here after; but also to show which of all christian Churches, that are now extant in the world, is the true Catholic Church for Christ having instituted the government of his Church to be by one head, and supreme pastor, and by other bishops, as inferior pastors in Communion with him: and the government which Christ instituted being allwais to be observed and obeyed by us; there needeth no more to show which is the true Church; but to show who is the true head of the Church by succession from S. Peter, and by the lawful possession of his chair and power. For he and the pastors of his Communion are to be obeyed, as deriving their authority from Christ himself, and as having from him the authority of the whole Church. This argument is often used by S. Cyprian, who biddeth us in the beginning of all heresies, and for the deciding of all controversies, allwais to look up to the head of the Church, and to seek to him: and tractatu de simplicitate praelatorum sive de unit. Eccles. he maketh this the cause of all heresies as you have heard. Because (saith he) we have not recourse unto the ormen, nor seek unto the head: and then he beginneth to derive that authority from Christ, unto S. Peter, that by one head and supreme pastor unity might be preserved in the Church. And saith again that Heresies have sprung and Schisms have been bred by no other cause; Cyp. l. 1. ep. 13. & 55. but for that the Priest of God is not obeyed, nor one judge considered to be for the time in the Church of God. So that to show who is the true head of the Church will sufficiently distinguish the true Church: for the pastors that communicate with him are the true pastors, and the people of that Communion are the true people of God, and that whole congregation of pastors and people being taken altogether, is the whole Catholic Church. Now to show who is the true head of the Church we must seek into antiquity, and see what bishop did anciently in the first Church of the Apostles, and in the primitive times after them bear that authority, and was then acknowledged for the head, and supreme pastor of the Church. For as truth which was eternally in God was before falsehood which came afterwards by creatures; and as true and lawful power was first in the true Church of Christ, and false usurped power was afterwards begun by disobeving it; so he that was first acknowledged in the primitive times of the Church, as the head and supreme pastor, he and his successors are all ways to be acknowledged after him: and they are false Churches, that have begun at any time in disobedience to him, and to the pastors of his Communion. Now let us see what bishop was acknowledged in the primitive times, and was first obeyed, as the head and supreme pastor, and which of all Churches that how are retain still their obedience to him. These are either all or the chief christian Churches that are now in the world. The Roman Church which is truly Catholic, and Universal over the whole world: the Greek Churches which are not Catholic nor universal in the world (although some of them be much spread:) The Church of the Georgians, of the Armenians, of the Aethiopians, of the Arians, of the Nestorians, of the Waldenses, of the Lutherans, of the Zwinglians (if any of them be yet extant destinct from the Caluinists) the Church of the Caluinists, and the Church of England, which is the latest, and newest of them all. If there be any more besides these (as we see petty sects daily to arise out of the later and to begin in disobedience to them, as all of them once did to the Roman Church) both they and all the rest, beside the Roman Church, shall appear to be false Churches, and it only to be the true Catholic Church; for that it only is in union and holdeth obedience to the true and lawful head of the universal Church, and to the pastors of his Communion; all the rest disobeying that authority. But first it is to be observed that the word Church, being a word of Communion, siguifying a company of people communicating together in the same faith, and under the same authority; it can not be the same Church, and a lawful Church, if it have not the same, and that a lawful authority. Secondly; some of these acknowledge a head, and supreme pastor of the Church upon earth, and others of them will acknowledge none The Roman Church all over the world acknowledgeth the bishop of Rome to be upon earth the head and supreme pastor of the Church. The Grecians, Armenians. Georgians, Aethiopians and Churches of the east have some of them the Parriarke of Constan●inople, others the Patriarch of Alexandria or a parricular and pastor to themselves whom they acknowledge for the supreme head of their Church, and the Church of England until within these ten or dozen years acknowledged their temporal prince, man, woman, or child that was for the time, to be the head of that Church. Others there are who are headless, acknowledging no supreme head upon earth in any spiritual power; as the Lutherans, Caluinists etc. these are but few, and inconsiderable in comparison of those that submit unto a head, and supreme authority. And I shall show that both they and all others beside the Roman Church are false Churches, for that they stand disobedient to him, and to the pastors of his Communion, who is indeed the true head of the Church. I have showed before that the government which Christ instituted in his Church was by S. Peter as the head, and chief pastor of it. Now I show that that supreme authority of S. Peter was acknowledged by the primitive Church, to descend upon the bishop of Rome as successor to him; and that there is none but he, that can with reason pretend to have had that authority. This is proved first by the manifest testimonies of those ancient writers that then lived. Secondly by the practice of those times; for that the bishop of Rome exercised in fact that supreme authority, and the faithful of those times obeyed it. Thirdly for that there is none else, that can pretend to have been at any time above all other bishops, as the chief pastor and governor of the Church. First then I produce so many, The Bishop of Rome is acknowledged by the primitive fathers to be the head of the Church. and such testimonies of ancient writers, as shall be sufficient to satisfy him that regardeth the safety of his soul. And to begin even from the Apostles times; the scriptures which they wrote declare so fare for the supremacy of the bishops of Rome that they are alleged to that purpose by holy and ancient authors, as will appear by their following citations; who seeing the supreme pastorship to have been promised by Christ unto S. Peter Mat. 16. and to have been given him Io. 21. when he commended so particularly the feeding of his sheep to him: and considering him to have died at Rome bishop of that place, and a successor in his authority to be allwais necessary for the government of the Church; without any more argument they grounded themselves upon these scriptures and commonly alleged them for the supremacy, not only of S. Peter, but also of the bishop of Rome. The same they infer out of S. Paul to the Romans where he saith your faith is renowned in the whole world; Rom. 1. gathering by these words the supremacy of the Roman chair. S. Epis 55. Cyprian speaking against some of those times sayeth, They are so bold as to carry letters from profane schismatiks to the Chair of Peter; Nu. 6. and the principal Church whence priestly unity arose, not considering the Romans to be them, whose faith (the Apostle being the commender) was praised, to whom misbelcefe can not have access. And S. Hierome know ye that the faith of the Romans will receive no such deceits, Adner. Ruffin. l. 3. c. 4. to. 2. nor can possibly be changed, though an Angel taught otherwise, being fenced by S. Cyp. ep. 52. and Anronian. Amb de obitu fratris. Paul's authority. And S. Cyprian and S. Ambrose signify that it is all one to say the Roman faith, and the Catholic faith. All which they would never have said, if they had not thought the Roman chair to have had preeminence and authority above all, and understood the words of S. Paul in that sense that the faith of the Romans was renowned in the supreme authority of that sea; and we may rightly allege those scriptures according to the ancient father's interpretations for the supremacy of the bishop of Rome. But we will produce their plane testimonies immediately from the Apostles times. Anacletus who lived with the Apostles hath these words. Ep. 3. ad omnes Epis. This holy and Apostolical Roman Church, not only from the Apostles but even from our Lord and Saviour himself, hath obtained the principality and eminency of power over all Churches, and over the whole flock of the people of Christ; he himself saying to S. Peter Mat. 16. Thou art Peter etc. And they also themselves consented unto it, that he should be above all the rest of the Apostles, and should be Cephas that is to say the head, and beginning of the Apostle ship: who delivered the same form to his successors and the rest of the Apostles to bishops, to be held by them. If any difficult causes arise amongst you, refer them to this head, that by the apostolical judgement they may be ended: for such is the will of our Lord who hath so determined, as by the foresaid places is declared. Therefore this Apostolical seat is constituted of none other but of our Lord himself to be the hinge (and the head) as is said before of all Churches. That as the door is guided by the hinges; so by the disposition of our Lord all Churches should be governed by this holy seat. S. L. 3. c. 3. Irenaeus, who lived in the next age after the Apostles, reckoneth up all the bishops of Rome unto Eleutherius, who then governed, to show the succession of that supreme authority from S. Peter: and saith, that in all cases of controversy we should have recourse unto the Apostolical traditions, and try them by the Church of Rome. Tertullian, L. depudicitia. who lived in the same age with him calleth the bishop of Rome Pontificem Maximum, Episcopum Episcoporum. The highest Priest, the Bishop of bishops. S. Cyprian, De unitate Eccles. who lived in the next age after them, speaking of the beginning of heresies saith in substance all which I am saying; to wit that all schisms and heresies have begun by disobedience to the head of the Church, and particularly specifyeth to what head to wit to the successor of S. Peter that is for the time: and saith that if we would seek to that judge all controversies would soon be at an end. And speaking of the bishops of Rome, L. 4. ep. 9 from hence (saith he) all heresies have risen and still arise because that bishop, who is but one and presideth over the Whole Church, is despised by the proud presumption of certain men, and he whom God hath dignifyed is judged by men, as unworthy of dignity. In the next age lived S. Athanasius, a glorious Confessor, and for forty years and more in which he was bishop, the prime pillar of the Catholic Church in the eastern parts against the Arian haeretiks. Apud Theo●●et. ●. 4. c. 3. He reckoneth up the Churches of the several parts of the world, and saith that they and the whole world consented to the Council of Nyce, in which the primacy of S. Sylvester then bishop of Rome, was acknowledged and declared. And it is here to be observed that the Arians, who are the ancientest of all sects now extant out of the Catholic Church, began but in these times when the Roman bishop had been honoured for about three hundred years as the Vicar of Christ upon earth. And the same saint together with the fathers of the Council of Alexandria wrote unto Felix. 2. then bishop of Rome after this manner. To the honourable holy father Felix Pope of the Apostolical seat of the city of Rome Athanasius, and all the bishops of the Egyptians, Thebaians' and Lybians by the grace of God assembled in the holy Council of Alexandria. We suggest unto your holy Apostleship that you would vouchsafe to us of your wonted care over us etc. Because most holy father our praedecessors, and we have received help of your Apostolical seate. We implore that Apostolical and according to the canons the chief seat, that we may have help from thence, from whence our ancestors have had their doctrines, orders, and relcefe. Unto that we have recourse as to our mother, that we may be nourished at her breasts. And as the mother own not forget her child; so do not you forget us committed to your charge. For our enemies have involved us in no small troubles apprehending and threatening us with irons, unless we will yield to their errors. Which without your knowledge we will not presume upon; the canons having decreed that in cases of moment nothing should be done without the Roman bishop. Therefore God hath placed you and your praedecessors the bishops of Rome in the top of all, that you might have a care of all Churches, having the judgement of all bishops committed to you. For we know that in the great Council of Nyce, of three hundred and eighteen bishops it was established by all, that without the sentence of the Roman bishop, no Council should be called, nor any bishops condemned: although these and many other necessary things be taken away from us, and burnt by turbulent haeretiks etc. Likewise it was agreeably defined by the foresaid fathers; that if any of the bishops shall have in suspicion the Metropolitan, Comprovinciales, or Judges let him appeal to your holy seat of Rome, to whom the power of binding, and losing was given, by special privilege, by our Lord himself etc. Thou art the deposer of profane haeresies, invaders, and infesters as the Head and Doctor, and Prince of orthodox doctrine, and unspotted faith. After S. Athanasius in the next age lived S. Optatus bishop of Milevetum in Africa, who made a catalogue of all the Popes from S. Peter, to Siricius, who then governed: and writing against the haeretike Parmention, he telleth him that in setting up a chair contrary to the Chair of Rome, he could not plead ignorance, knowing that the first was given to S. Peter to be at Rome and particular chairs to the other Apostles, L. 1. conc. Parm. that he might be known for a schismatic and praevaricatour, that should set up a chair in opposition to it. Amb. in 3. ad Tim. S. Ambrose speaking of Damasus then bishop of Rome, saith that all the world being Gods; yet the Church only is hit house, whose rector or Ruler at this time is Dumasus. S. Hierome also lived in the time of this Pope, and there being then in Antioch three several factions, all of them pretending to have the Pope on their side, he thus declareth himself writing to Damasus. ad Damas'. I cry for him that joins with Peter's chair. Meletius, Vitalis and Paulinus say they adhaere to thee. I could believe it, if only one of them affirmed it, but now either two of them lie, or they all three lie. I know not Vitalis, Meletius nor Paulinus, he that gathereth not with thee scattereth, he that is not of Christ is of Antichrist. I join myself unto thy holiness. That is the chair of S. Peter. Upon that rock I know the Church was built. S. Augustine made a catalogue of all the Bishops of Rome from S. Peter to Anastasius, who then lived, and saith, that the succession of those bishops kept him in the Catholic Church, Ep. 165. and that the principality of the Apostolical chair allwais flourished in the Church of Rome. S. Leo Pope writing to the Emperor styleth himself Bishop of the Universal Church although he refused the title of Universal Patriarch or Bishop of the Church when the Council of Chalcedon gave it to him; L●●. ep. 52. because it was a title more subject to misconstruction. Theodoret writing to this Pope saith your sea praesideth over the whole world, that holy sea holdeth the stern of government over all the Churches in the world. S. Gregory the great who for the aforesaid reason refused the title of Universal Patriarch, often calleth the Church of Rome Caput omnium Ecclesiarum. L. 7. c. 26. The head of all Churches. And saith that if a fault be committed by a bishop, he knoweth none, but he is subject to the Apostolical seat. And again who doubteth but the bishop of Constantinople is subject to the Apostolical seat? which also the most pious Emperor, and Eutichius our brother, the bishop of that city do allwais confess: and yet the bishop of Constantinople then took place of all other bishops, but the Bishop of Rome. Thus you see by evident testimonies of ancient writers, that in the primitive times of the faith of Christ the Bishop of Rome was acknowledged, as the prime pastor and head of the Church. The same I show also by the practice of those times: The B. of Rome anciently exercised in fact the supreme authority. for that the Bishop of Rome then exercised in fact the supreme authority, deporting himself in all things, as the head of the Church. He, or his legates for him, presided allwais in General Counsels, confirmed them, and was obeyed by them, as the superior over all bishops, and all people; as giving bishoprics to the worthy, as depriving the unworthy, as giving laws unto all, and hearing the causes of all of whatsoever Diocese, and of the chief bishops, and chief princes of the world in spiritual affairs. All which will appear by that which followeth As soon as the Church of God had gotten a Christian Emperor, that bishops from all places could safely meet together, a General Council of the whole world was assembled at Nyce, to decide the controversies of those times. Hosius, Vitus, and Vincentius presided in that first General Council of the whole world, as the legates of S. Sylvester then Pope, and subscribed in the first place. And the primacy of the Roman Bishop was in that Council expressly and of purpose declared: as you have seen in the words of S. Athanasius and the bishops of Egypt, Thebais and Libya written to Pope Felix. The second General council was held at Constantinople; and the fathers of that Council wrote unto Damasus Pope, confessing themselves to be members of him. In the third General Council, which was held at Ephesus, S. Cyril Patriarch of Alexandria presided in place of Pope Celestine, and in condemning of Nestorius the Council useth this form that they were forced by the Canons and by the authority of bishop Celestine to proceed with weeping tears to that heavy sentence against him. The fourth General Council was ●eld at Chalcedon, where Paschasius, Lucentius, and Bonifacius presided in place of S. Leo Pope, and subscribed first. And the fathers of this Council wrote unto Leo to desire his immediate approbation of their canons, styling him, The Head and universal Patriarch of the Church. And his approbation being sent and read in the Council, the fathers cried out, So do we all believe. Pope Leo so believeth, let him be accursed that doth separate and divide. This is the faith of Leo chief bishop. Peter hath spoken by Leo's mouth, and the Apostles have taught so. Leo hath taught truly we all believe as Leo believes. In the fift General Council, which was held at Constantinople, Menas presided, who had been thrusten out of that seat; but was restored to it again by the authority of Pope Agapetus. In the sixth General Council, which was held also at Constantinople Theodore, George and john presided, as the legates of Pope Agatho, whose letters being read, the fathers of the Council cried out, as those of Chalcedon had done almost three hundred years before to Pope Leo, that Peter spoke by Agathós mouth &c In the seaventh General Council, which was held at Nyce, two Peter were the legates of Pope Adrian, and had the first place and when his letters were read the fathers answered, The whole Synod doth so believe and teach. The eight General Council was held at Constantinople, where Donatus and Stephanus Presided as the legates of Pope Adrian and subscribed in this form; I Donatus by the grace of God bishop of Ostia, having the place of my Lord Adrian, high Priest, and universal Pope, and praesiding over this General Council, according to his will have promulged all that is here read, and have subscribed with mine own hand. I add here that the very word, and title of POPE is so holy, honourable, and authentical, that it is a sufficient proof of his primacy, and eminent authority above all. For where as it signifieth in itself a Great or Grane Father, and was first of all given to Patriarches and more venerable pastors, and higher dignities; it was decreed by an assembly of more than sifty bithops, above a thousand year's sin, that it should be given to none, but to the bishop of Rome, as to the Universal Father of all faithful christians. Bishops, Emperors, Princes have obeyed this decree, the custom of nations hath consented unto it: and the very enemies of the Catholic Church, now after the praescription of a thousand years, giving him that honourable title, virtually confess the supreme authority which then he had. The bishops of Rome exercised authority over other dioceses, and over the chief persons of the world both of the Clergy and Laity S. Athanasius Patriarch of Alexandria, (who then took place of all but the bishop of Rome) Asclepas of Gaza, Marcellus of Ancyra, and Lucius of Adrianopolis being expelled out of their bishoprics by those of the Arian faction, repairing to Pope julius, were by his authority restored to their seats again: Theod. l. 2. c. 4. and the Arians having by letters misinformed the Pope against Athanasius, he commanded both him and them to come to Rome to answer for themselves. S john chrysostom fled unto Pope Innocentius, who restored him to his sea again: and the Emperors Arcadius, and Honorius, for that they were slow in effecting his restitution, and Arsatius and Atticus for intruding into his place, and Theophilus Patriarch of Alexandria for deposing of him, although the prime men of the world, both of the Ecclessiasticall, and Laity, were all excommunicated by the Pope. Menas Patriarch of Constantinople being thrust out of his seat by Anthimus an haeretike, (the Emperor favouring him) appealed to S. Agapetus Pope, who not dreading the Emperor's power opposed himself, as a good and valiant Pastor in defence of the people of Constantinople as under his general charge, against Anthimus the wolf, that was comed amongst them. And when the Emperor with terrible threaten menaced him, the blessed Pope bared presently his neck before him, and told him that he was ready to lose his head for that cause, which he must, and would defend as long as he lived. And Vigilius, who succeeded in the Popedom next but one to him, being earnestly solicited to restore Anthimus, would never yield to it; although he were apprehended, and suffered much for that cause; but stood still constant to his charge, and excommunicated Theodora the Empress, as the chief instigatour of those cuills. Thirdly the same is proved for that there is none other but the bishop of Rome, None other but the Roman● Bishop cantustly pretend to supremacy in the Church. that can pretend ever to have had that supreme authority in the primitive Church: for if any other could have any just pretence to it, it should be the Patriarch of Antioch: for that was the first Episcopal seat of S. Peter; but he can not pretend ever to have had that supreme authority after S. Peter, for the Patriarch of Alexandria was above him, although under the bishop of Rome. Antioch was indeed the first seat of S. Peter, the chair of Alexandria was founded by S. Mark, in S. Peter's name, and S. Peter lived at Rome most part of the time of his primacy, and died there bishop of that place: His successor must be understood of his last seat which he died possessed of, as all antiquity with good reason understood it: and although all these three in reverence to S. Peter, were made Patriarchical seats; yet Rome was esteemed allwais as the chief: it had the first place, Alexandria the second, and Antioch but the third. The Patriarch of Constantinople cannot pretend to the primacy; for that he was not so much as a Patriarch long after the former, nor for some hundreds of years after Christ; there being no Constantinople before Constantine; but an obscure Bythinium of no such name or note. The Patriarch of Jerusalem cannot pretend unto it; for he was under the bishop of Caesarea, as his Metropolitan, and gave place to all the former. These were the prime of the world in Ecclesiastical dignity; and the bishop of Rome was the prime of them, and exercised authority as you have seen over them; there is none, but he that can pretend to have been the head, and supreme pastor in the Church of Christ. To talk of any saecular Prince being the head of the Church is not worth mentioning; for he as such hath no calling to that office. The head of the Church, is the successor of S. Peter, who governed the Church, as his successors also did, many years after him, under heathen Princes, who could not be the head of the Church of Christ. Neither was any Christian Emperor ever permitted so much as to have a voice in General Counsels. Out of all which hath here been said it doth appear so manifestly, that at first the supreme authority over the Church of Christ was acknowledged to reside in the Bishops of Rome, as the successors of S. Peter, that to deny it is to deny any thing of antiquity, and to confounded all traditions of writings and of things past. And hence it followeth that the primitive Church acknowledging the supreme authority over the Church to descend, by the institution of Christ, upon the bishops of Rome, as upon the successors of S. Peter, we ought to acknowledge the same, and that that bishop hath the prime authority, and that he, and the pastors that join with him have the whole lawful authority of the true Church. And all those Churches that have begun at any time in disobedience to that authority, and continue still disobedient to it were then, and are still false Churches; for that they have the Mark which we have assigned of disobedience to the head, and pastors of the Church, and which S. Cyprian hath given of despising that one judge, and priest, that is for the time the Vicar of Christ. It is not now much needful to examine the beginnings of other Churches and to show them to have begun in disobedience to the bishop of Rome and his pastors; because that having been the government of the primitive Church, the rest must at some time have gone forth of it. Yet for more clearness and satisfaction of all, I will say something of the particular beginnings either of all or of the more notable sects that are now extant; to show how and when they went out of the Roman Church. First the Arians, who are the ancientest of all those that are now extant, began in the disobedience of Arius a Priest of Alexandria about three hundred years after the first establishing of the faith of Christ: who separating himself from the head and pastors that then were (to wit of S. Sylvester Pope, and the fathers of the Council of Nyce who were joined in Communion with him) began a new Church without succession of head and pastors from Christ. The Nestorian Church began in the disobedience of Nestorius' bishop of Constantinople, above four hundred years after the first establishing of the Church of Christ, who separating himself from the head, and pastors that then were (to wit from S. Celestine Pope and the fathers of the Ephesin Council in Communion with him) began a new Church which had no succession of head and pastors from Christ. The several Churches of the Grecians and eastern people began first in the disobedience of Photius above eight hundreds years after that the faith of Christ was received by the world: who having invaded and usurped the chair of Constantinople, was by the authority of Pope Adrian, and of the Council of Constantinople deposed, and Ignatius whom he had thrust out was again restored. But Photius raising new dissensions, and seditions in the Church of God, drew the Grecians from their due obedience to the head and pastors of the Church; and so began divers schismatical Churches; several bishops assuming to themselves absolute authority and submitting to none, maintained in schism their own Churches, which had no succession of head and pastors from Christ, except they were as all false Churches are of a succession invisible. The Waldenses began in the disobedience of john Waldo, an ignorant lay man in the city of Lions, above eleven hundred years after that the faith of Christ had flourished in the world: who disobeying the authority of Alexander 3. Pope and of the fathers of a General Council held at Rome, began a new Church against all, saying we must obey God rather than men. And john Hus was proceeded against as an haeretike for maintaining with obstinacy his doctrine. The Church of the Lutherans began in the disobedience of Martin Luther, a Friar of the holy order of S. Augustine, about fifteen hundred years after the first establishing of the Church of Christ: who disobeying the authority of the head and pastors of the Church that then were, to wit of Pope Leo, and the pastors of his Communion, broke his vows of poverty, chastity, and obedience; and having gotten some to follow him, he began with them a new Church, which had no succession of head and pastors from Christ, nor from any Church; except it were a succession invisible. The Zinglians began in the disobedience of Vlricus Zuinglius a Canon of Constance: who seeing the people of Germany so greedily to swallow down the liberty of Luther's doctrine and novelties, disobeying the authority of Pope Clement, and of the pastors of his Communion, would begin also a new Church contrary both to the Church of Rome, and of Luther; denying the real presence of the body of our Lord in the holy Eucharist. The Church of the Caluinists began in the disobedience of john Caluin Priest of Noyon: who following the example of Luther and Zuinglius, brokeforth after them out of the sheepfold of Christ, and disobeying the authority of Paulus 3. then Bishop of Rome, and of the pastors of his Communion, began a new Church according to his own words separating themselves from the whole world. Resp. ad versip. The Church of England which is the newest of them all, began in the disobedience of king Henry the eight; who having first obtained of Pope Leo the glorious title of Defendor of the faith for his good service done to the Church of God, especially in oppugning of Luther's heresy, became afterwards so blinded with carnality, that desiring of Pope Clement a divorcement from his lawful wife, and not obtaining it, he denied his authority, forbad in his dominions all commerce with the court of Rome, and caused himself to be proclaimed The supreme head of the English Church upon earth; putting to death Bishop Fisher, Sir Thomas Moor and others, for denying his supremacy. By all which it appeareth that the words of S. john may well be applied to all these sects when to discover the false Churches of schismatiks and heretics, which he speaketh of by the name of Antichrist, he giveth them this mark, They went out from us. Io. 1.2. So may we say of all the sects of schisms, and haeretiks that are in the world, they began at some time in disobedience to the Roman Church: the beginners of them were once Roman catholics, but they were the chaff of the Catholic Church, which being puffed up with pride and obstinacy, went out from us, and began new Churches, which were not then at all in the world. You have seen now the supreme authority of the Bishop of Rome to have been first acknowledged, and obeyed by the primitive Church; and consequently all other Churches of christians whatsoever, without naming of any, have at some time goneforth of that Church, and begun in disobedience to that Bishop, and to the pastors of his Communion: and you have seen also in particular the chief, and most notable (and one may say all other Churches: for that the rest of the petty sects have begun indisobedience to some of these and goneforth of them) you have seen I say in particular the rest of the Churches that now are to have begun in disobedience to that authority, which was first obeyed by the primitive Church of Christ, and was then obeyed in the world, and even by themselves until they took upon them to disobey it. Wherefor I conclude with this, that the true Church is that which continueth allwais obedient to the true head of the Church, and pastors of his Communion, and they are all false Churches that have begun in disobedience to the true head of the Church and pastors of his Communion: but there is none but the bishop of Rome that can with any reason pretend to be the true head of the Church, nor any pastors that can pretend to be in Communion with the true head of the Church, but those that are in Communion with him; therefore that is the true Church which hath continued all ways in obedience to the Bishop of Rome and his pastors, and they are all false Churches, that have begun at any time, and continue still in disobedience to him and them. There remaineth now only to see what they can say for themselves, and to show the vanity of their pretences. First if they deny that the Roman Bishop had supreme authority in the primitive Church, it is to confound, as I have said, the knowledge of all things past. I have showed that the holy fathers of those times have interpreted the scriptures for the Bishop of Rome his supremacy, and I have showed by their plane sentences, and express words, that the Roman Church hath obtained from our Lord and Saviour himself, the principality and eminency of power over all Churches; that holy seat being the hinge and head of all Churches, that in all controversys we ought to have recourse unto it, that the Bishop of Rome is the highest Priest, and Bishop of bishops, that all schisms and heresies have sprung from the disobedience to that chair, that they are Schismatiks and Praevaricators that set up another chair contrary to it, that they belong to Antichrist that are not of that Communion. I have showed also that the Bishop of Rome his supremacy was acknowledged by General Counsels, that his legates presided in them, that he protected the good, and corrected the ●ad, both of the Clergy, and of the Laity of other Dioceses, even the chief persons of the world, as under his charge, and that there is no other bishop, that by any title can justly pretend to have had that authority in the primitive times. And therefore it is most senseless to deny his supremacy which the world hath so long confessed. And if they shall still oppose it, Sap. 5. the round world shall fight with him against the senseless, who are so bold, as to hazard their souls against the whole world, and against so many worlds, as I have showed gathered together in General Counsels, who have submitted to the Bishop of Rome, as to their supreme pastor. They will grant then perhaps that the Bishop of Rome was once the head of the Church, and that he and his pastors had the authority of the whole Church; but will say, that he and they were fallen into errors; and therefore they were bound to disobey them. But this is not a good answer: for it is authority which now we inquire after, and which we require obedience unto. All doctrines must be tried by lawful authority; but lawful authority must not be questioned in doctrine; for that there is none to question it▪ For subjects to examine the authority of the Church, and the doctrine which it teacheth is to set the feet above the head, and to subvert all order, and government in the Church of God. Christ hath given Apostles, Pastors, Eph. 4. and Doctors unto the edifying of his body, that is to the building up, and preserving of his Church: and these must either be obeyed, or else they were in vain, and to no purpose. It is therefore preposterous, and haereticall to disobey the authority of the Church under pretence of errors. Neither is there any thing by which haeretiks discover, and condemn themselves more, then by talking of errors in the Church; for by that one showeth, that he hath something to say against the doctrine of the Church; which is to be an haeretike. The head of the Church and pastors of his Communion have the authority of the whole Church, and can not teach false doctrine: for if they could we should have no certainty of the scriptures, or of the sense of them, or of the Creed, or of any point of faith, and this article were in vain when we say I believe the Catholic Church. Which being made by the Apostles, to be said at all times; the Church can never teach false doctrine; but in all doctrines whatsoever, and in all controversys we must cleave to the authority of the Church, as to a firm, and sure rock, and allwais say I believe the Catholic Church. Ep. 48. S. Augustine it is impossible that we should have just cause to departed from, and to impugn the whole Church. They must first show that the government of the Church was taken from the bishop of Rome, and his pastors, and was given to some others, whom they obeyed; or else they could not lawfully disobey them under any pretence whatsoever. Authority must govern the Church: we show our authority to be the same which the primitive Church obeyed, and we ask them upon what authority they disobeyed it? what head and what pastors delivered their doctrine to them by continual succession from Christ, and from S. Peter? This they must show, or else they open a gap to all haeretiks, to disobey the Church when they will themselves, under pretence of false doctrine. If they say they have authority from an invisible head, and invisible pastors, it is a ridiculous saying. As though a company of soldiers who were brought before a Council of war for deserting their colours should pretend licence from invisible officers: or as rebels, who being accused for resisting of lawful authority, should pretend a commission for what they did; and being required to show it, should say that it were invisible; so we ask them upon what authority they disobeyed, that authority which the primitive Church obeyed? and they say by the authority of a Church invisible. We bid them show their commission; they say it is invisible. Is not this Ridiculous? for this it is enough to say that men are men, that is to say a corporal, and visible creature; and if the Church which gave them authority were a congregation of men, it was visible: and if it were the true Church it was most eminently visible; as a candle not hidden, but set in a glorious candlestick that all might see it, and see by it, what they were to believe for true: and as a city on a hill conspicuous to all, teaching, preaching, administering sacraments, and governing of people after a glorious, and eminent manner, that all might have recourse unto it. To allege only an invisible authority is to show no authority; and showing no authority they are no true Church. If they say that they disobeyed not, and went not out from the Communion of the Bishop of Rome and his pastors; but were thrusten out of it whether they would or Noah, (as a later author who would seem wiser than the rest hath urged) it is the weakest of all answers. For if they had kept themselves in obedience to their lawful governors, as they ought they could never have been out of the Communion of the Church. They were thrusten out of the Church of Rome, as Ozias king of juda was thrusten out of the holy temple of Jerusalem, a plague of leprosy appearing suddenly in his forehead in punishment of his pride and disobedience to the high Priest and priests that were with him; so they obstinately disobeying the head and pastors of the Church that then were, departed of their own accord from the inward Communion of the Church, and were thrusten out only from external Communion with it, lest they should infect others with the plague of heresy, or schism which appeared in them. Seeing therefore all these answers to be vain and groundless, and that they can show no head; and pastors in all the world, that gave them authority to teach their doctrine in disobedience to those, whom the primitive Church obeyed; they will pretend authority not by succession of pastors from pastors which is the ordinary way; but after an extraordinary manner, immediately from God himself, to disobey the first, and to begin a new government contrary to it; and having for this an extraordinary calling and commission immediately from God, they needed no authority from any pastors upon earth; and they will act according to their commission, and will be tried by none, nor be subject to any but God. This is the only answer which an haeretike can make; who rejecting indeed the authority of all men that then are, must of necessity pretend a particular, and extraordinary commission immediately from God. But neither is this a good answer. First for that there can be no such extraordinary commission, as to disobey the lawful authority of the Church of Christ; it being builded upon sure promises of his perpetual assistance, that it can not fail in doctrine; but having ordained pastors for the government of it, he will have them allwais to be obeyed; and that Church that hath not allwais a continual succession of lawful pastors, is not the Church of Christ. Secondly if they have any such commission from God, they must show it; or else they open a gap for all disobedient persons to run out of the Church disobeying their lawful pastors when they list themselves, under pretence of commission from God. And this commission not coming to them after the ordinary manner from pastors to pastors, but after an extraordinary sort, immediately, as they pretend, from God himself; they have no ordinary means to show it, but must prove it by extraordinary fignes, and miracles, such as are to God only, and proportionable to that kind of commission. So did Moses prove by miracles that he was sent of God: so did Christ prove his authority by miracles. But if they have neither miracles to prove extraordinary, nor succession of lawful pastors for ordinary commission; but upon their own bare word only will draw men from obedience to their lawful pastors, we must take them for such as Core, Dathan, and Abiron were; who disobeying their pastors, and having no commission from God to show for it, they and their followers sunk down visibly into hell. Now for miracles to justify their disobedience to the Church, they neither have, nor can possibly have; for that God will not approve of any such disobedience; but having ordained the government of the Church to be by S. Peter as supreme head, and by 〈◊〉 Apostles as pastors under him; and Christ ●auing promised to be with them all days to the consummation of the world: we must at all times look unto the successors of S. Peter and his pastors, as to the lawful authority of the Church of Christ, and allwais obey them: and we must take those for false Churches that disobey their authority. And therefore S. Cyprian solidly rebuketh Novatus the ●aeretike for separating himself from the Communion of Cornelius then Bishop of Rome, and concludeth that the Church of Christ being but one, and not containing both those that are with in, and those that are out of it, those only (saith he) are in the Church, Cyp. l. 4. op. c. who are in the COmmunion of Cornelius successor to Fabianus. But that they may not think to excuse their disobedience by any pretences, I stop all pretences whatsoever, and prevent all answers that can possibly be devised, by that which followeth. They can not deny but there have been, and are false Churches of christians in the world: but there never was, nor now is, any false Church of christians, but it might have, if it would, the same pretences, and have the same ground for them that any of these have; they being common to all disobedient and obstinate persons that will stand out against the Church; all which any of them can pretend for themselves are but vain pretences, and if ever there were any false Church of christians in the world, they are all false Churches. As for the first S. Paul saith that there must be heresys. Cor. 1.11. Which being held by a Communion of many, there is then a false Church. He that readeth D Prateolus of the beginnings of heresies, and seeth the absurdities which they have obstinately maintained, will easily grant that there have been false Churches of Christians in the world. He shall find some against the whole B. Trinity, some against one of the Persons, some against another, some against the divinity, some against the humanity of jesus Christ, some against the blessed Virgin; some against the Angels, some against the Saints, one saith that Christ is the sun which we see to shine, another saith that himself is Christ, another maketh himself to be the Holy Ghost, some will have all to marry, some will have none to marry, some so affected to sobriety that they held wine unlawful to be drunk, even to the consecrating of water instead of it, some are running naked, others are foaming, quaking and changing ghastly countenances as a sign and point of perfection, another cryeth down learning, and will have no trial of the truth but by force of arms, commanding for that purpose his disciples at his death to make a drum of his skin. All which I mention in relation to the Apostles words; and to my first proposition that there have been false Churches in the world: and withal to observe what absurd errors men would run into, if there were not at all times an authority of visible pastors guided by the Holy Ghost to govern the Church, and all were bound to be governed by them. Now if any of these were a false Church it was for their obstinacy in those errors, and for their disobedience to those pastors which the primitive Church acknowledged to have by succession from S. Peter the supreme authority, and to the pastors of their Communion, as having at all times the lawful authority of the whole Church. And these were as I have showed the Bishops of Rome, and the pastors that were in Communion with them: none else having any pretence unto that succession. Then for the second proposition, I ask any one of those sects that are now out of the Catholic Roman Church, what pretence can they have which is not common to all the rest, and which all the false Churches that are or ever were, and which they confess to be false Churches might not, if they would, have alleged for themselves as well as they, to excuse there disobedience? If they pretend errors in the doctrine of their pastors, or if they allege private spirit, or if they pretend authority from the true Church but invisible, or if they say that they were thrusten out of the Church against their wills, or if they pretend immediate commission from God to disobey all authority upon earth in religion; who doth not see that all these are but vain pretences common to all that will use them, and which if they were to be allowed of, a gap were opened for all turbulent, and disobedient persons, to run out of the Church under some of these pretences at any time when they would themselves. Neither is there any thing which any of them can pretend; but that which all the rest may as well take for pretence, and all the false Churches that ever were whom they confess to be false Churches may as well pretend as they. And if this be not so, I desire, and challenge any wise and learned man, of whatsoever sect out of the Roman Church, to study and to think with himself of any lawful pretence, and excuse for their disobedience to the Roman Church, and then to take some other which he holdeth to be a false Church, and conferring them together, to propose to his own conscience, whether that pretence agree not as well to the other, as to his own. And if he can device none which is to his own Church more than to false Churches, than I warn and charge him to return again to the obedience of that authority which the primitive Church first obeyed, and which the Roman Church hath allwais obeyed, and which his Church and all others have at some time goneforth of and disobeyed: and this was as I have showed the authority of the bishop of Rome and his pastors. All those Churches that are now extant out of the Roman Church went first out of it by disobedience to the head and pastors of the Roman Church (and as for Protestants they confess that they went forth and separated themselves from it, Aug. l. 2. cont. Crescon. c. 33. l. 3. c. 43.44. l 2. cont Gauden. c. 3 l. de untco bap ●●s. c 15. ep 48. L. 2. cont. Pet●l●. c. 19 as may be seen in The Author of the Protestant Religion l. 2. c. 11.) They must show some just cause why they went forth and separated themselves. For as S. Augustine, alluding to the holy Proverb c. 30. often objecteth against the Donatists, The evil child calleth himself just, but he can not excuse his going forth. And in another place, You must come and give an account of your separation. But none of them have a juster cause, nor can give a better account of their separation, than those whom they confess to be false Churches; they are all false Churches. I have now sufficiently performed one thing which I promised in the title of this book; The verity of the Roma ●e Cathelike faith is demonstrated by industion from a●l other religions. to wit to demonstrate by induction, from all the religions that are in the world the verity of the Roman Catholic faith. As for the atheist he ought indeed to be excluded from all speech of religion, for that he hath none; yet his profaneness is disproved in the first article of the Creed, in which the Apostles laid the foundation of religion, saying, I believe in God. The Pagans religion is disproved in the same article, in that he believeth not in one God, the maker of heaven and earth. The jewish and Turkish sects are disproved in the second article, for that they believe not in jesus Christ the only Son of God. All sects of Christians that are out of the Roman Church are disproved, in that they have broken this ninth article of the Creed I believe the Catholic Church, disobeying its authority in the lawful head and pastors of it. Let them hearken to the words of the Holy Ghost. Deut 17. If thou perceive that the judgement with thee be hard and doubtful etc. Thou shalt come to the Priests of the Levitical stock, and to the judge that shall be at that time, and thou shalt do whatsoever they that are precedents of the place which our Lord shall choose shall say, and teach thee, according to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand nor to the left hand. But he that shall be proud, refusing to obey the commandment of the priest, which at that time ministereth to our Lord thy God, and the decree of the judge, that man shall die. Here now I cry to all those christians that are out of the Roman Church, Grecians, Arians &c. and to all the several Churches of Protestants, and especially to you my very dear Countrymen, for whose souls I have long hazarded my corporal life. You have contemned this great authority, or rather a greater than it was. You have refused to obey the commandment of the priest and priests not of the Levitical stock; but of the institution of Christ, to wit the Successor of S. Peter, and his pastors: that is to say the Bishop of Rome and his pastors, who governed the primitive Church of Christ, and were then actually governing it when your Churches began. These you know you have disobeyed, and stand still disobedient unto. General Counsels have declared against you all, and especially against the several sects of Protestants the Council of Trent, consisting of two hundred and fifty five fathers, besides the most eminent doctors of the Catholic Church. All Roman catholics obey this Council in all points of faith, and you disobey it. Disobedience to the Levitical priest and priests, by the law of Moses, was punished with death: and your disobedience (I am sorry with all my hart; but I have no scruple to speak it) shall without doubt, if you repent not, be punished with eternal death. I conjure you by the sweet merits of jesus Christ, in whom you believe, and whom you expect to be your judge, to reflect upon your souls, and upon true religion. Call to mind how your Churches began, and how schisms and heresies begin; and if you find (as you shall easily find) that you have begun after the very same manner as they, in disobedience to the head and pastors of the Church, and to all but your own wills; your beginners were as Core, Nu. 16. Dathan, and Abiron, that began divisions in the Church of God: their followers that lived with them were as the followers of the former, whom God destroyed also with them; and you rising up to maintain their disobedience when they are dead and gone, are like to those who after their deaths risen up to justify their cause, and were by the judgement of God consumed with fire. Forsake their company, desert that unlawful cause and return again into the sheepfold of Christ, if you desire to be saved. THE TENTH ARTICLE. Forgiveness of sins. None can rightly consider these words as made by the Apostles to be an article of the Creed; but he must needs conceive some greater mystery to be contained in them, them only to profess that God can, or doth forgive sins. Neither can he in reason understand any other thing, then that there is power of forgiving sins in that Church, which they had newly professed. This was indeed a gift, and privilege worthy to be mentioned in the public Creed. Christ after his resurrection, before he ascended into heaven, appeared to his Apostles, and breathing upon them said, Io. 20. Receive ye the Holy Ghost whose sins you shall forgive, they are forgiven: and whose you shall retain they are retained. This was a mystery which the Church of God had great reason to remember, and often to inculcate unto her people; and the Apostles having professed their belief in the Catholic Church, in the next place would commemorate this gift, and power, which the Catholic Church hath of the forgiveness of sins; that with gratitude we might remember it and make good use of it. It is a greater work (saith S. Aug. tract. 52. Augustine) to make an evil man good, then to make the world of nothing. Yet it is given unto man to do this great work. It is given I say unto man: for it is not of his own power; but of the gift of God. God only of his own natural power can forgive sins, Esa 43. I am he that taketh clean away thine iniquities; but he can, if he will, give that power unto men. The Apostles had that power by the gift of God, as they had of him to work many miracles, which were as hard and impossible to nature, as to forgive sins. judges of themselves have not power to judge; but when the king maketh them judges, and giveth them power, than they have power, and may exercise it; and the exercise of it is good and valid; because the king who gave them that power setteth them in his own place, giveth them to represent his own person, and ratifyeth the sentence which they give; so priests are made of God the judges over souls, they bear his person, they forgive sins, and whose sins they forgive upon earth, those are forgiven by him in heaven. By sin we become debtors to God: he is the creditor, who only of himself can forgive; but he substituting others to forgive in his name, his substitutes can validly forgive: and the substitutes of God are his priests To say that men can not have power to forgive sins is that which the jews objected against Christ, and which he answered and disproved by a miracle, showing by it that himself not only as he was God, but also according to his humanity could forgive sins. A lame and impotent man being brought unto him he said, Mat. 9 Thy sins are forgiven thee. And when the jews heard those words, presently they said that he blasphemed, as though the power of forgiving sins had been so to God, that he could not have imparted it to man. But they shall see the contrary, and that there was no blasphemy in his words. Wherefore think you evil in you hearts? (saith Christ) whether is easier to say thy sins are forgiven thee? or to say arise and walk? but that you may know that the Son of man hath power on earth to forgive sins, Arise take up thy bed and go into thy house. And he aroze and went into his house. And the multitudes seeing it glorified God that had given such power to men. Now let none ever say that men cannot have power to forgive sins. It is so fare from being a blasphemy or injury to God to say that he giveth power to men to forgive sins, that to say the contrary is a blasphemy and injury to him; to wit that he can not, or doth not give that power to men. For as the honour and power of the king is not diminished, but rather his love and care over his subjects is demonstrated, in making judges to conserve justice and order amongst them, and especially in giving power to his judges to pardon offences done against him; so is it a special demonstration of the love of God unto men, to give power to priests to forgive sins which are committed against him. And this is that which the Apostles would have us here to profess, to wit the forgiveness of sins by power given to the Catholic Church. He that considereth the evil of mortal sin, how that it woundeth, and quite killeth our souls, leaving them deprived of the grace of God, and guilty of the pains of hell, will esteem greatly of this power; and will think that there is nothing in the world, which so much behoveth a sinner, as the right application of that power to himself. Esa. 27. This is the end and fruit of all that sin be taken away. Saith the Prophet. By this our souls when they are as a dead and filthy carrion in the sight of God are restored to the life of grace made clean, and beautiful, and all the happiness of future life also becometh then due to them. This we shall learn how it is to be applied in the Sacrament of Penance, where the benefit of it is obtained. THE ELEAVENTH ARTICLE. THe Resurrection of the flesh. How necessary this article was to the establishing of the christian doctrine, it appeareth in this, that the holy scriptures do not only profess it, but also prove it. S. Paul proveth the resurrection of our bodies by the resurrection of Christ. If (saith he) there be no resurrection of the dead neither is Christ risen again. Cor. 1 15. And if Christ be not risen again, then vain is our preaching vain also is your faith. And he declareth and confirmeth it by the similitude of corn, which corrupting in the seed, riseth up fresh, and fair corn again. With these and the like arguments he disputeth against certain men, that denied the resurrection: Tim. 2.2. as Hymenaeus and Philetus who interpreted the scriptures to be understood of the resurreation of the soul to the state of grace. Christ also himself disputed with the Saducaeans about this point, and confirmed in fact the truth of it, when he razed Lazarus to life: who although he had been four days dead, and laid then stinking in the monument; yet when Christ called, he heard, Io. 11. and obeyed, coming forth fresh and lively. Holy job in the midst of all his assictions comforted himself with these words. job 19 I know that my redeemer liveth, and in the last day I shall rise out of the earth. And I shall be compassed again with my skin, and in my flesh I shall see God. Thus did this holy man solace himself with the thought of the resurrection, which he saith he had laid up in his bosom, using it as a cordial, and antidore against his great miseries. Our souls and bodies desiring by nature to be united together for the complete and entire constituting of man, it stands with reason that they should once come together again, that the souls of the blessed may enjoy their desire and be satiated in the natural appetite which they have unto their bodies. And for this reason the immortality of the soul, and the resurrection of the body is mentioned in the scriptures, and was taken by the ancient Philosophers, as it were for the same: because such is the connexion betwixt them, that by the immortality of the soul the resurrection of the body is inserred; for if the soul be immortal, and have a natural appetite to the body, as being ereated to constitute man consisting of both soul and body; then that appetite must once be satiated by the resurrection of the body after death, and reunion of the soul to it again: and so take away the resurrection of the body, and you take away the immortality of the soul, and then all grounds of faith and the hopes of future life are taken away with it; our souls being mortal with our bodies: and S. Paul, If I fought with beasts at Ephesus what doth it profit me, Cor. 1.15. if the dead rise not again? let us eat and drink for to morrow we shall die. And S. chrysostom calleth the Saducaeans, who denied the resurrection, the most pernicious haeretiks that ever were. S. Ambrose having proved it by scriptures and by the examples of those, who have risen from the dead, and by reasons which he calleth evident, concludeth all in this plane and certain truth, that the corruptions of seeds and productions, which we see of new things, are unto God the resurrection of the old. That which we believe by this article is, that the very same bodies which lived before, although never so much corrupted shall be united to their souls again, and remain for ever with them, (for if it were not the same body which was before, it were not a resurrection, but a production of a new thing) and that this resurrection is general to all, Cor. 1.15. according to the Apostle, As in Adam all die so in Christ all shall be made alive. Neither do his words to the Thessalonians make against this, Thes. 1.4. where he saith The dead that are in Christ shall rise again first. Then we that live that are left with all, shall be taken up with them in the clouds to meet Christ. For those that be living on the earth, when Christ shall come to judgement, shall die and rise again to receive their sentence. And of this there can be no doubt, if we consider the cause of the resurrection which is general to all, Cor. 2.5. that every one may receive the things of the body according as he hath done either good or evil. All men being constituted of body, and either serving or not serving God by it, must rise again, that they may receive in their bodies according to the works, which they did in them. S. De ciu. D●● l. 22. c. 19 Augustin hath declared with what beauty and ornaments the bodies of the just shall rise again, free from the deformities and imperfections which before they had. They shall have no defects of littleness, weakness, crookedness etc. There shall be no excess in bigness; the fat and corpulent shall diminish of their bulk, and those that want of their natural pitch shall come to their perfect size and stature. There shall be then no tenderness of infants, no feebleness of old age, no sickness, lameness or infirmity in any part. They shall rise all full of joy and content, neither as young, nor as old; but in a middle perfect age. The hair and other ornaments of the body neither too much, nor too little, all indecency being changed into comeliness and decency: that the body and soul may both together praise their creator, as well in corporal, as in spiritual glory. THE TWELFTH ARTICLE. LIfe everlasting. Because life is the most precious of all things to us; all the happiness which we enjoy in this world being enjoyed by life, and lost by death, therefore the everlasting felicity of heaven is called everlasting life: and the loss of it may very well be termed an everlasting death: the eternal separation of our souls from God being infinitely more miserable to them then their separation from their miserable bodies; and therefore as dying creatures carne and anhele for life, so ought we to earn and anhele after that blessed life. Some times that happy state is called the kingdom of God, the house of God, paradise, the holy city: thus in the scriptures; and all to enamour us with it. The chief felicity of the blessed, which is called their Essential bliss, consisteth in the clear vision, that is to say the perfect knowledge which they have of God; that they know him with full content, as one doth his friend, when he is present with him, Cor 1.13. Io. 17. and beholdeth him face to face. We see now by a glass in a dark sort. But then face to face saith the Apostle; and Christ saith, This is life everlasting that they know thee the only true God. The glory of the Saints is given to them according to the measure of their grace; for as they die in a higher state of grace, so shall they receive a higher reward of glory; the scriptures frequently declaring that the reward is to be given according to our works. Cor 1.3. Every one (saith the Apostle) shall receive his reward according to his labour. Luth in Nativit Maria Virgni. By which we may see how false that inference of Luther was. Christ's justice is imputed unto every one alike; every one is as holy as our blessed lady. For Christ's justice is imputed unto every one in that degree in which every one applieth it to himself, and unto all the saints alike so fare, as to obtain glory, S. Aug tract. 67. in Io. but not in the same degree. S. Augustine shall answer him. The penny indeed is given unto every one alike; but the many mansions signify the divers dignities of merits in that one eternal life. And presently after he citeth the Apostle Cor. 1.15. where speaking of the resurrection of the body, he saith one glory of the sun, another glory of the moon, and another of the stars: for star differeth from star in glory. So (saith he) is the resurrection of the dead: the Saints as stars have different mansions, Greg. mor. l. 1. c. ultime and different clarities in the kingdom of heaven. S. Gregory confirmeth S. Augustins' words, as it were repeating the very same over again. Because the elect of God have different works in this life, in the next without doubt there shall be a difference of dignities; and in my father's house there be many mansions. Now to speak of the greatness of this glory I know not how to begin: for it is neither in the tongue of man to speak, nor in his hart to think the liberality of God in rewarding of his friends. The Saints are then united in perfect friendship with him, and are received into his innermost tabernacles, where they shall never fear to lose his grace, nor their place of glory. And by that near and intimate union with God, the divine power, wisdom, and goodness appeareth so resplendently in them: that even as iron when it is red hit seemeth to be all fire, by the fire which it containeth; so the saints by that bright glory and sublime light, by which God dwelleth in them, and joineth himself to them, seem to have put on the very nature of God. It ought to be a great comfort in the way of virtue, and an encouragement to undergo labours for God's sake, to think of the reward which we shall have in the end. David a young man coming into king saul's camp, to visit his brethren that were soldiers in it, saw the huge army of their enemies over against them, and a mighty giant standing in the midst of both, formidably armed, challenging all Israël to a single duel with him; and although he saw all the Israëlits to fly from his face forvery fear, yet hearing by chance of a great reward which was promised to any that should kill him; to wit that he should have the King's daughter to wife, and other things. He harkened after it, and when he had informed himself well, and understood that such was indeed the king's promise, his spirits were raised with the hopes of reward, and his hart was on fire to be in hand with the giant: and although he knew neither how to wear armour, nor manage arms, but without either sword, or spear, or any defence for himself, was to venture his life with an old tried soldier, he feared nothing but went down unto him as though it had been to beat a dog, and seeing his enemy to approach he ran towards him threw a stone only in his face, and closing presently with him, with his own sword he cut of his head. So in our spiritual combats the reward which we shall have after victory ought to be a great encouragement unto us. We shall have the grace of God which is the king's eldest daughter, and by it everlasting glory in the kingdom of heaven. Remember then that thou art the soldier of God, and in all temptations think that he than calleth thee forth to fight for him in his own presence and before the host of his Angels and Saints; and that in the sight of them all and in their hearing, he had made the promise of thy reward: and besides that he will so help thee that thou art sure of victory if thou wilt. Who in this case would not run unto the battle? This is the case of every one of us. Apos. 2. God hath promised, to him that overcometh I will give to eat of the tree of life: to wit everlasting, and he giveth unto every one sufficient means to overcome. Is he not a coward in the sight of God, and before the whole court of heaven that shall refuse to fight upon these terms? Think what this reward is: an eternity of happiness. And when thou hast thought for a good space say to thyself I can not comprehend that eternal happiness. Ep. 205. ad Cyr Hicros. Ps. 83. In the Epistles which are commonly said to be S. Augustins he describeth a vision which himself had to his purpose, and I will give it you, as near as I can in the same words and stile. I was (saith he) in my cell at Hippo resting and greedily thinking of the glory of the blessed, and of the greatness of their joy: and being compelled by the entreaty of my dear Severus once the disciple of venerable Martin bishop of Turon, I desired to setforth a short treatise of this matter; but having pen, in my hand to write to most holy Hierome for his opinion in it, when I had begun the exordium of my salutation, behold a sudden light, such as our times hath not seen, nor can be spoken with our tongues, entered into my cell, and filled it with an unspeakable sweetness of all odours. Which when I saw, I was so astonished, that the powers of my mind and body were quite taken from me. For I knew not then that the right hand of God had exalted his servant. (Because at that very hour did S. Hierome depart this world) And because mine eyes had never seen the like brightness nor ever had I felt such sweetness, I wondered and was quite ravished with it. And being in this sort I heard a voice coming forth of that light saying to me, Augustine what dost thou mean? dost thou think to put the sea into a little dish? to hold all the earth in the compass of thy hand? to detain the heavens from their natural course? shall thy eye see that which none could see? shall thy ears hear more than the ears of any? and those things which have not entered into any hart dost thou think to conceive them? where is the end of that which is endless? how wilt thou measure that which is immense? The sea shall be put into a little dish, the earth shall become a handful, and the heavens shall sooner stay their course, than thou shalt understand the least part of that joy and glory, which the blessed enjoy. But that thou shouldst understand that which I know now by experience not to undertake impossible things. Seek not to understand, but labour to get that glory which thou wouldst conceive. Thus S. Hierome would prevent his letter, and satisfy him by experience in that which he desired to understand; to wit that the glory of the Saints is above humane understanding. It is enough for us to think that it is a life in which God is enjoyed for ever; but here we can not comprehend what God is, what ever is, or what that life is in which God is enjoyed, and which they lead in heaven. O the infinite goodness of God O eternity! O sweet life in which that infinite good is eternally enjoyed! That which is good and the best in every thing that is contained in God, the sum and height of perfection. I say all in this word Perfection. And this perfection thou shalt allwais desire, Ps. 23. and have it allwais there as thou desirest in God. How beloved are thy tabernacles O Lord of hosts? my soul coveteth and fainteth unto the courts of our Lord. My hart and my flesh have rejoiced towards the living God. This is the end of the Creed and of true faith that we gain everlasting life. This is the final but infinite reward which Catholics only, and none but good Catholics come to receive: that our souls shall be placed in perfect spiritual pleasures, and our bodies in corporal, and shall still aim at that which is most perfect, and enjoy that perfection which they aim at, to wit God in his glory. THE FIFT DISCOURSE. OF THE SACRAMENTS. I INTEND to declare the Sacraments unto you: which as they are the most estimable jewels and precious ornaments by which the merits of Christ's Passion are applied for the sanctification of our souls; so it is very necessary for all to be well instructed in them; that those holy mysteries being received with due reverence, may bless and effectually sanctify the receivers of them. Mat. 7. Give not that which is holy to dogs: neither cast you your pearls before swine. Saith our blessed Saviour. That is, that holy things are not to be given to the unworthy, and as S. Augustine hath noted, especially the Sacraments which are understood by pearls, as the most precious of holy things. That I may speak worthily of them, and you receive benefit by my speech, we will say the Hail Mary for our Blessed Lady's intercession Hail Marry etc. Quest. What is a Sacrament? Answ. A Sacrament. is an outward sign which causeth grace in us. To be a Sacrament is to be an outward sign, and to be an outward sign, is to be something that may be perceived outwardly by the senses. By the sense of seeing we perceive in the Sacraments the thing which is done, as the ablution in baptism: and by the sense of hearing the words that are said: and in that which is done and said consisteth the nature, and essence of every Sacrament, as it is an outward sign to our senses. S. Augustine, The word is joined to the element and there is a Sacrament. The Sacraments cause grace in us; Tract. 80. in Io. because they are the means which Christ hath instituted to sanctify us by; and we can not be sanctified, but by the divine grace being caused in us. OF THE EFFECTS OF THE Sacraments. THE prime and effect of every Sacrament is to cause grace: for they are not only signs to signify that God then giveth grace; but they have power given them of God to cause grace in the souls of those that worthily receive them: that as a Cherry tree produceth a cherry, and a Plumtree a plum; so the Sacraments of Christ produce grace, as their fruit, in the souls of the worthy receivers of them, God using them as instruments to our sanctification. This is the difference betwixt the Sacraments which were before Christ both in the law of nature and of Moses, and the Sacraments which now we have in the law of grace, that the Sacraments which were before the coming of Christ could not give grace to salvation, but only signify'd the grace, which was to be given by our Sacraments; because they signified him only who as then was to come and had not purchased grace by his passion, as yet suffered: and so they only signified that grace which he was to purchase, and which was to be given by the Sacraments of Christ: by the merits of whose passion God then gave grace to those that received the former Sacraments; but the Sacraments themselves as they were of those laws and times, had not that power; and therefore the Apostle calleth them weak and poor elements: that is in comparison of the virtue and efficacy of our Sacraments; Gal. 4. which as they are the Sacraments of the law of Christ have this preeminence above them, that they can cause grace in us. Quest. What is grace? Answ. Grace is a supernatural gift, which maketh us grateful, and acceptable to God. Grace is a certain supernatural quality which God infuseth into our souls, by which they are sanctified, and so adorned and beautified in his sight that he cannot but love those that have it, and can love none that have it not. It is as though a king should bestow some gift upon every one of his friends in token of friendship; which gift should so endear them unto him, that they were sure of his favour as long as they kept it, and to lose his favour if they lost it: so that this token should both distinguish them from his enemies, and also cause them to be his friends. Such a gift is the grace of the Sacraments; it formally causeth us to be the friends of God, and destinguisheth us from his enemies. All the gifts of God may be called graces in a large sense, as they are gifts which of mere grace, and benevolence he bestoweth on his creatures: and so the gift of tongues, of prophecy, of miraculous cures, and the like are commonly called graces: but they are not the grace of the Sacraments, which maketh us grateful to God. For although those gifts or graces for the most part be given to the good; yet sometimes they are given to evil men; as the gift of prophecy was given to Balaam an idolator, and to Caiphas, even then to prophecy, when he was sitting in judgement against Christ: but none but the just have Sacramental grace; because it sanctifyeth all those that have it. Secondly the good motions and holy inspirations, by which God moveth us to good works are called grace; but they are not the grace of the Sacraments, which sanctifyeth us; they being often and for the most part (God knows) rejected by many, that answer not to them. Thirdly the general concourse of God, by which he preserveth all creatures in their being, and concurreth with them in their works, is called grace, as when we say by the grace of God I will do this or that: that is to say with the divine help and concurrence. And in fine all the good which we have may be called grace, as it proceedeth of the gracious goodness of God towards us. But the grace which is caused by the Sacraments sanctifyeth our souls, and maketh them grateful to God, which the others do not. This effect which the Sacraments have of causing grace in us, although it be supernatural to them, as they are only corporal signs; yet unto God that giveth them that power it is natural; and as easy is it to him to give to his creatures power of sanctifying, and of giving grace, as it is to give them power to any other miraculous effects: all which although they be in some sort supernatural; yet by the will of God they are made subject to natural, and secondary causes. And God to show this power and dignity of out Sacraments, would have all that solemnity in the baptism of Christ, that the heavens should open, and the whole B. Trinity should sensibly appear. The Father in the voice, saying, this is my belooved son in whom I am well pleased, The Son in humane nature submitting himself to be baptised, Mar. 3. and the Holy Ghost in the likeness of a dove. It was also for the greater reverence of our Sacraments that great solemnity, with which the Confirmation of the Apostles was celebrated on Whitsunday, when the Holy Ghost came with astonishing glory, and great signs to confirm them: God honouring the rest of the Sacraments by these two first, to show the power which they all have. OF THE NECESSITY OF Sacraments. GOD having ordained man for a glorious future life, by duly worshipping him in this; and directing him in his worship, not by leaving every man to himself, independent of all authority, and subject to none; but by subiecting him to the obedience of a continual Church, and of spiritual pastors in spiritual things; it was necessary that he should ordain some external and corporal means of sanctification in the Church, that all might unite and combine together in the true worship of God by them; which by only internal and spiritual acts could not be; because we understand not but by outward words and signs. S. L. 19 cont. Faust. c. 11. Augustine Men can not agree in the profession of any religion, either true or false, except they be united by some visibles signs or Sacraments. Because as long as we live in this life, our souls in their operations depending of our bodies, can conceive nothing but by outward species received in our senses. Rom. 1. The invisible things of God are understood by those things that are made. And therefore the manner of our sanctification, and of receiving grace, which is spiritual and invisible, must be by corporal and visible Sacraments, that the Church may combine together in the worship of God by them. To be admitted then into the Church some visible sign was necessary: and for this is Baptism; for by it we are made members of the Church of Christ. After that the other Sacraments are necessary for the ordering, and governing us in the progress of our spiritual life which is then begun. In brief corporal Sacraments were necessary to admit us into the Church, and then for the Church to govern us by them. Who instituted the Sacraments. And being that they give grace for our sanctification; it followeth that they must be of divine institution; none but God being able to give them that power; because none but he had that power to give them, and to determine and appoint them as the means of our sanctification; and the Sacraments could not be instituted by the Apostles, or by the Church after them; but by Christ himself. OF THE MATTER AND FORM of the Sacraments, and of the intention of him that administereth them. BY that which hitherto hath been said of the Sacraments it appeareth, that they are the medicines of our souls, which through the merits of Christ's Passion give health unto sinners. Now medicines as such include and require three things. First the thing itself which is to be applied. Secondly the application of it, that it be applied. Thirdly that it be rightly applied. That which in the Sacraments is as the medicine itself is the matter of the Sacraments; that is so methinge which in every Sacrament is applied: as water in baptism, oil in Confirmation etc. That which in the Sacraments is as the application of a medicine, is the form of the Sacraments; as the words in Baptism, Confirmation etc. Because by them the matter or medicine itself is applied to the patiented. That which is required as necessary to the due and right application of it, is the intention of him that administereth it: to wit that he intend to apply it as a Sacrament and remedy for sin. And if any of these three things be wanting, either the matter, the form, or the right intention of the minister, it is no Sacrament. The matter and form are required as the essential parts, which Christ ordained for every Sacrament to consist of: the intention of the minister is no part of the Sacrament; yet it is a condition and circumstance necessary to it: because those things which are indifferent unto several ends must be determined by the intention to the end which they are intended for. A charitable and liberal gentleman, seeing a company of poor folks at his doors, throweth them his purse, and biddeth them take it: they go away giving many thanks; and blessing God and him, they take it as an alms to use as their own. The same gentleman throweth his purse to his steward and biddeth him take it, meaning to lay up: he taketh it without thanks giving: because it was not meant him as his own, nor given him as a gift. Now what maketh the first to be a gift, and not the second, but the intention of the giver? who though he did the same thing, and said the same words to both; yet the purse in one case only was bestowed, because so intended. So in the Sacraments, the matter and form may be applied to divers ends. One may do all that is to be done, and say the words of baptism to show another how to baptise, or over an Infidel in jest only and profane mirth; and then there is no baptism; because his intention was then to teach another, or to be merry, but not to baptise. It is recorded of S. Athanasius that being a child as he was playing amongst the children of Infidels he baptised them as he had seen amongst christians. And it was found to be true baptism; because upon due examination afterwards it appeared, that he then intended to give true christian baptism: but if Athanasius had baptised in sport only, it had been no baptism; because he had not had that intention which God then inspired him to have, and which was necessary for the Sacrament. The effect of the Sacraments dependeth not upon the holiness and goodness of the minister, nor requireth any more goodness in him, than the goodness, that is the trueness, of his intention: but as a lame and diseased physician may administer good physic to his patient, and to good effect; so an evil minister may ministrate good Sacraments and to good effect, if the receiver be rightly disposed for it. Aug tract. 2. in lo. judas (saith S. Augustine) as an Apostle baptised amongst the Apostles, and we do not read that Christ commanded those, whom judas had once baptised, to be again rebaptised. The reason is because he that administereth the Sacraments is but the instrument of Christ, who instituted them and gave them their power, himself being the principal cause of their effect; and the instrument worketh not by itself, but by the virtue and power of the principal agent that employeth it. For as wine or beer is no better, nor worse for being drunk out of a syluar bowl then out of an earthen pot, and as the physician giveth no power to his medicines, but only applieth them with that power which they have of God; and the moral goodness of the physician availeth nothing to the effect of the medicine; so the effect of the Sacraments dependeth not on the goodness of the minister; because he is but the instrument of Christ, who acteth by him. Yet thus much may be said, that as wise patients would rather choose physicians of good health, than those that are sick and can not cure themselves; so it is wisdom rather to receive the Sacraments at the hands of good, then of evil ministers to whom we might say physician cure thyself. Luc. 45 Besides it is more reverence to the Sacraments. OF THE CHARACTER OF THE Sacraments. THE Council of Trent hath declared, that besides the effect of grace which all the Sacraments give, some of them imprint a certain character, or mark upon the souls of those that receive them. These are Baptism, Confirmation, and Orders; because by these Sacraments men are chosen, and deputed to some offices more than by the rest. By baptism we are first deputed and enter into the office of chriftians, and service of Christ. By Confirmation we are chosen and deputed as his soldiers, to fight for him with fortitude in time of persecution. By Orders men are deputed to certain spiritual offices in the Church. Aug. l. 2. e. 23. cont. ep. parm. S. Augustine calleth the character of the Sacraments a badge or cognizant of some spiritual power; and compareth it to the sign and token of honour which soldiers used to wear in his time. It is not (saith he) to be thought that the soldiers of Christ should want that honour, which the soldiers of this world have. The effect of the character is not to give grace, but only to distinguish those that are deputed to those offices as I have said. This character is so firmly sealed upon the souls of those that receive those Sacraments, that it can never be blotted forth, nor taken from them: and those three Sacraments are but once received, and can not be reiterated again, as the other Sacraments may, and must be when need requireth; because the other Sacraments have not this effect, when they give grace: and therefore nothing of them remaining, when the divine grace is lost by mortal sin, they must be renewed again in us; but these three need not to be received again; because they leave their character, seal, and pledge allwais in us. And in this sense the words of the Apostle are literally understood. Cor. ●,1. He that hath anointed us God: who also hath sealed us, and given the pledge of the spirit in our hearts. OF THE REVERENCE WITH which we ought to receive the Sacraments. AMongst all the points of christian doctrine there is none more necessary to be perfectly learned, than the doctrine of the Sacraments. The other mysteries of faith we are bound to know them speculatively, so as to believe them; but of the Sacraments we are bound to have a practical knowledge, to receive them worthily and with fruit. By this we may conceive some thing of the reverence which we own to them: that as precious as the blood of Christ is, and as available as the merits of his Passion are to us, they avail us nothing at all, nor can we by any other possible means receive the benefit of them, but by the Sacraments. They are the conduits by which his precious blood is conveyed, and conducted to our souls: and he that receiveth any Sacrament in mortal sin stoppeth those conduits with beastly silth profaneth them, and poisoneth his soul. The Holy Ghost in the book of wisdom describing the impieties of wicked men saith, Sap. 2. they have not known the Sacraments of God. That is to say the chief mysteries of God. Now amongst all the mysteries of God, the seven Sacraments are so high and eminent, that above all others they have purchased to themselves the name and title of Sacraments. That which followeth of this is, that it is a most grievous ignorance not to understand them; and that there is no irreverence in the worldsoe great, as is the unworthy receiving of any Sacrament. Christ standeth with the chalice of his Passion ready to pour it on thy soul, to wash away thy sins; and thou profanest that chalice when thou profanest any Sacrament by receiving it unworthily. Thou spillest on the ground, and wilfully treadest under thy feet the blood of thy Saviour. The son of God hath provided in the Sacraments a remedy for thy weak and dying soul, and in steed of applying it thou abusest it. If a wise and careful physician should send unto his patient in peril of death some very precious and costly medicine, and should assure him to save his life and restore him his health by it; how joyful should he be at the coming of it? but if this patient should refuse to take it, and instead of taking it, should tread it under his feet or throw it to the dogs, how great were the contempt which he shown of his physician and of his own life? Mortal sin is a deadly sickness, Christ is our physician he sendeth us the Sacraments a costly remedy to him, and the only remedy that can, and is sure to cure us. He that neglects to receive the Sacraments neglecteth his own life; he that receiveth them unworthily, receiveth them as a dog that had no soul to be saved, and hath no benefit, but woundeth and poisoneth his soul by the sacrilege which he committeth. A man (saith the Apostle) making the law of Moses' frustrate, Heb. 10. without any mercy dyeth under two or three witnesses. How much more think you doth he deserve worse punishments which hath trodden the son of God under foot, and esteemed the blood of the testament polluted where in he is sanctified, and hath done contumely to the spirit of grace? This is a sin which seareth up the conscience and obdurateth the hart against God: and for those that are guilty of this sin, if they continue any time in it, it is very hard, and must be by a very special grace of God, if ever they come to true repentance. I shall speak more of this in the Sacraments of Eucharist and Penance, which very wicked christians some times abuse to their damnation. That we may not lose the benefit of the Sacraments, it will help us very much before the receiving of any of them to consider well, what it is that we are then going to, and to think of the great love that Christ bore to our souls, when he was nailed to the Cros, and by the price of his life purchased for us, that the Sacraments should sanctify and save us. He loved us to the end, and even after his death he would show by a mystery how much he loved us, and how dear the Sacraments were to him, permitting his blessed side to be opened, that blood and water might issue out, to signify Baptism and the Eucharist, and by them all the other Sacraments, as receiving then their power from him. Imagine then o Christian when thou goest to any Sacrament, that thou didst see thy Saviour hanging on the Cros, and his side running down with blood and water; and that he called thee unto him, to let it fall upon thy soul: with what reverence wouldst thou come to him, and bring thy soul to that fountain? Think with thyself that thou wilt prepare the like reverence when thou receivest any Sacrament. OF THE NUMBER OF THE Sacraments. Quest. Say the seven Sacraments Answ. Baptism, Confirmation, Eucharist, Penance, Extreme-unction, Holy Orders, Matrimony. SOme Protestants allow of two only, Kellisin 3. part. to. 2. q. 65. ar. 1. some of three, some of four, and Luther alloweth somerimes of one only, and some Lutherans have allowed of seven Sacraments. Thus they are divided in a point which must needs be one of the most fundamental points of faith. All Catholics that are in the world unanimously agree that there are neither more nor fewer but just seven Sacraments; and those as above said. S. Thomas declareth the nature and necessity of seven Sacraments for our spiritual life by seven things included necessarily in our corporal life. First our corporal life supposeth generation: and to this baptism is answerable; for by it we are generated and have our first spiritual being and birth: and S. Paul telleth the Corinthians, Cor. 1.4. whom he had christened, or caused to be christened, that he begot them to Christ: and in the same sense he calleth Onesimus the child which he begotten in prison. Phile. Secondly our corporal life includeth growth and increase of strength: to this Confirmation is answerable in our spiritual life; for by it we are strengthened in the true faith of Christ. Thirdly our corporal life requireth food for nutriment, and especially bread: to this the Sacrament of Eucharist is answerable; for by it our souls are nourished with spiritual vigour and nutriment, even in the similitude of bread; when we receive him who is the bread of Angels, as he feedeth them with his glorious sight and presence. Fourthly our corparal life requireth medicines for the diseases, and hurts, which we are subject unto: this is supplied by the Sacrament of Penance: Christ having instituted it as a remedy for all the spiritual hurts and diseases which we incur after baptism. Fiftly our corporal life requireth arms of defence against our corporal enemies; and so do our souls, especially at the hour of our death when our enemies rage's most against us; and for this we have the Sacrament of Extreme unction, by which our weak senses are armed against the devil's power. Sixtly the corporal life of man, as he is ordained to the society of other men, requireth a superior authority to be in some, for the governing of others; and so an orderly government is necessary for us in the Church of God; and for this we have the Sacrament of orders in which power is given to some in spiritual things Seaventhly, for the continuance and conservation of humane nature, a continual succession, and propagation of mankind is necessary in the world; and for this the spiritual life of man requireth, that it be done by a Sacrament for the orderly propagation of men, and the increase of souls to the worship of God. This is by the Sacrament of Matrimony: which as it is a duty of nature is only for corporal generation; but as it is a Sacrament it giveth grace, for the increase of souls in the divine worship. The number of the Sacraments shall appear furthermore out of the scriptures in that which I have to say of every Sacrament in particular. The same is declared by divers Counsels. And although the fathers have had no occasion in their writings to name them altogether; yet they have made mention of them all, as occasion served. Neither is it necessary that we should assign the time when every Sacrament in particular was instituted of Christ. We know the times of the institution of some of them; and we know that for forcy days, betwixt his resurrection and his Ascension, he frequently appeared unto his Apostles, and taught them many things, which they were to observe in the Church, which are not mentioned in the scriptures; and we know that the Sacraments of the Church must be of Christ's teaching, and ordaining. We have for the number of the Sacraments the same authority, that we have for any of the scriptures, to wit the authority of the Church: which although it declare not the time when the scriptures were written; yet it assureth us of all their verity; and so it doth of the number of the Sacraments. ad Casulan. S. Augustine giveth us this rule, that for those things which are generally received by the Church, if their beginnings be not known, they are to be taken for Apostolical traditions: but such is the number of seven Sacraments; they are of Apostolical tradition. Thus much of the Sacraments in general; let us now come to their particular declarations. OF BAPTISM. OF THE NECESSITY OF baptism. Baptism is commonly called the door of the Sacraments; because it is the entrance to the rest, necessary to be had before them. For until we be christened we are not christians; and until we be made christians we can not receive the Sacraments of the people of Christ. Baptism is our first spiritual generation, and before generation we have no operation; because we are not; so before baptism we have no spiritual being in grace; and it is to be supposed before the rest of the Sacraments be received; the words of S. john being then verified he gave them power to be made the sons of God. Io. 1. For as we are borne the children of Adam, and of wrath in our corporal births; so in baptism we are borne the sons of God, by grace through the merits of jesus Christ. As necessary then as generation is to the corporal being of all men, so necessary is baptism to the being of all souls in the divine grace and favour: and as necessary as birth is to the perfection of man in this world, so necessary is baptism to come to the perfect state of glory. Unless a man be borne again of water and the spirit he can not enter into the kingdom of God. I●. 3. By which words it appeareth that Baptism is a Sacrament that is to say an outward rite or sign that causeth grace in us. Baptism a Sacrament. We have a rite and outward sign in the water; and we have the effect of grace in that the kingdom of heaven is obtained by it. Heretics (that would confounded all things in the Church of God) have gone about to take away our christendom from us, affirming quite contrary to the words of Christ, that a man not borne of water may enter into the kingdom of heaven, pretending that children are sanctified by their parent's faith, and will not baptise them. But this as I have said is directly contrary to the words alleged, and in itself most absurd, in that it maketh the kingdom of heaven to come to children, not by grace, but by inheritance from faithful parents; and supernatural glory to be obtained by natural and corporal means. Children are not absolutely holy, in that they come of holy parents: good parents are indeed a means to thee sanctification of their children by procuring for them that which God hath ordained for their sanctification; but the goodness of the parent can not merit grace for the child, nor sanctify him. This must be done by applying the merits of Christ's passion to children in some Sacrament. And so the children of the jews in the law of Moses were saved by the faith of their parents in this sense, that they having the true faith, applied unto their children those means of sanctification, which God then ordained for them: but neither in the law of Moses, nor of nature were children ever sanctified by only being borne of good parents; but something was allwais done to them, as Circumcision, or some other outward sign for their sanctification: which although it were fare inferior to our baptism; yet it was necessarily required: there being no proportion betwixt kindred in blood, and the divine grace and glory. S. Augustin Do not believe, Aug. l. 3. de anima & e●●s origines. 9 do not say that children before baptism can have their original sin forgiven them, if thou wilt be a Catholic. OF THE EFFECT OF BAPTISM. THE and particular effect of Baptism is to make him that receiveth it, to become a member of the body of Christ, as being admitted into his Church by it; and to dispose and prepare him for the rest of the Sacraments after it. The general effect of Baptism, which it hath commune with all the Sacraments, is to give grace to the sanctification of souls: and this it doth after so full and plentiful a manner, that it remitteth all sin whatsoever, original and actual, great and little, and forgiveth all punishment due to it in the next world. Rom. 6. We are buried (saith the Apostle) together with him by Baptism unto death. That is to the death and destruction of sin, and of all punishment after it. We have a figure of this in Naaman the leptose Prince of Syria, who washing himself in the waters of jordan, Reg. 4 5. as the Prophet had prescribed to him, he came forth so clean and perfectly cured, that the Holy Ghost saith his flesh was restored as the flesh of a little child. Ezechiel prophesied of this, saying, I will pour out upon you clean water and you shall be cleansed from all your contaminations. Ezech c. 36. The Baptism of S. john had not this effect; but was a Sacrament, that is to say a holy mystery betwixt the law of Moses, and Christ; not remitting of sins, but ordained of God as an honourable preparation for christian Baptism: and for this reason Christ himself would be baptised by it, not to be purified (saith S. Augustine) by the waters, but to purify them by touching his most pure flesh. And as it were to prepare them for that more honourable Baptism, which he was to command. The Apostles have declared the effect of our Baptism by some typical figures of the old Testament. S. Peter applieth the miraculous Salvation of mankind by water, Pet. 1.3. in the days of Noë, as a figure of our salvation by the water of Baptism. S. Paul delivereth the passage of the Israëlits through the sea to the land of promise, as a figure of our passing the waters of Baptism to our desired rest in glory. Thus would God honour our Baptism with these honourable figures, and inspire the Apostles to take notice of them. We ought therefore with great reverence, humility and devotion to be present at the administering of this great, and powerful mystery. OF THE CAEREMONIES OF Baptism. THE dignity of the Sacraments of Christ requireth that they be delivered with devout, and reverend caeremonies; such as may both express the nature of them, and move us to devotion in those holy mysteries. Haeretiks when we speak of caeremonies presently begin to laugh, and as those that are possessed with evil spirits deride holy things; so do they the caeremonies of the Catholic Church. But this is the spirit of haeretical pride which is in them, proceeding from their own wilful ignorance, because they will not consider and understand truly the nature of caeremonies; The original cause and ground of caeremonies. which is to be a corporal worship of God according to our nature, and an humble acknowledgement of our weak and corporal nature; who are indeed spiritual creatures in our souls, but tied unto and clogged with a body which is earthly; and therefore we must honour. God both with our souls and bodies: with our inward affections, as the operations of the soul, and with corporal caeremonies as the duty of our bodies; every creature being to honour him after that manner which is natural to it. Angel's honour God only by affections, which are spiritual; because they are only spirits: but man that consisteth both of soul and of body, must worship him both with spiritual affections of the soul, and with corporal reverence. It is true, God respects most the inward of our hearts, and without that nothing is acceptable to him; but he will accept of corporal works together with our hearts: he will have us to pray in spirit inwardly, yet he refuseth not our vocal prayers, which are corporal expressions of our inward reverence to him. Nay he is so fare from refusing them, that Christ would both practise them himself, and commend them to his Disciples; giving them a form of vocal prayer. And as God, who respects most the inward of our hearts, would nevertheless allow of and commend vocal prayer; that we might use it as an expression natural to us, to humble ourselves in the consideration of our weak nature; so will he have us to express our inward submission of hart by corporal caeremonies, and humble ourselves by them unto him. This is the original cause of vocal prayer and of caeremonies, as kneeling, holding up our hands and the like at our prayers: and for this cause God would have caeremonies to be used in his service, both in the law of nature and of Moses; and Christ would initiate the law of grace with many caeremonies, which himself used. Read the fifteenth of Genesis, Gen. 15. and you shall find that God commanded to take for sacrifices such and such creatures, of such an age, to be divided after such a manner, and to be laid in such a posture: all which an haeretike may laugh at, if he will. Afterwards in the law of Moses; he that should read, with the spirit of an haeretike, all those very many and strange caeremonies, which were then used, Exod. 29. and should see in the ordaining of Aaron the blood of a ram put upon the tip of his right ear right thumb, and right great toe, would perhaps laugh them to scorn, although they were ordained of God, as this whole law was; which was so full of caeremonies, that it may well be divided into the Caeremonial law. He that in the spirit of an haeretike should read the seaventh of S. Mark, Mark. 7. and should see Christ take the deaf and dumb man out of the multitude, might ask to what purpose did he so? could he not as well have cured him amongst the people? he put his singars into his ears: to what purpose, would this haeretike say, could he not have cured him as well without that caeremony? he spitted, touched his tongue, looked up to heaven, groaned, said Epheta. To what purpose, might he say, was all this? could not he have done the miracle as well without it? Yes! Luc. 18. Christ could have cured him without these caeremonies, with a word only, as he did the blind man with only Respice: or without any word at all; but only the word of his will, as he did the Centurion's boy, neither speaking, nor touching, nor so much as seeing him, but with his eyes of pity; being then in body absent from him. But although then he would use no caeremonies; yet at other times, as you have seen, he did; and for the most part he cured by imposition of hand; and that to very good purpose: and if the haeretike will know to what purpose it was; it was to teach him, and all men to worship God according to their nature, and to humble themselves in the consideration of their corporal nature. Holy David, seeing the ark of our Lord coming forth of Obededoms' house, moved with the zeal of divine worship, devested himself of his princely majesty, and being a king, he thought it no disparishment to gird himself with a linen Ephod, and to leap and dance before the ark of our Lord: Michol his foolish wife looking through a window and seeing it, despised him in her hart for that caeremony of devotion; and when the king came to his house she met him, and upbraided him with it, as a scornful caeremony. But what was his answer to her? Reg. 2.6. Before our Lord will I play and will become more vile than I have been and I will be humble in mine eyes. This is the effect of the caeremonies of the Church, to humble us to God whilst we reverence him both in body and soul. David was an humble man, and the type of a good Catholic, Michol was a proud woman, and may signify haeretiks; for as she derided David's devotion, so do haeretiks deride the caeremonies of the Church: but we have an answer for them in David's words. I will humble myself both in soul and body to God, and will serve him with all my might, spiritually and corporally. This is a sufficient answer to all objections against caeremonies. There are two kinds of caeremonies: Two kinds of caeremonies the one hath a direct and immediate relation to God, without representing any particular mystery, as kneeling at our prayers or to the B. Sacrament, holding up our hands, adorning of Churches, and the like. The other is of caeremonies which represent some particular mystery as the sign of the Cros, in relation to the Passion of Christ, and the caeremonies of the mass, and of the Sacraments, which for the most part signify something of his life or death. By the first we humble ourselves to God in the condition of our nature: the same we do also by the second, and furthermore by them we remember, and honour the mysteries which they represent. All the caeremonies of the Church are in the same nature as corporal sacrifices, Sacraments, and vocal prayers; outward expressions of our inward affection. Neither can there be any thing objected against the nature of caeremonies, but it hath the same force against them. This is sufficient for caeremonies in general. Now for the particular caeremonies of baptism, we need but to show that they have holy significations. The font consecrated. First then the font is consecrated with holy oil, to signify the inward unction of the Holy Ghost by the grace of baptism. Oil is a liquor which spreadeth itself, mollifyeth that which is hard, and cureth wounds. And may well signify grace, which diffused in our hearts, dilateth itself by good works, softeneth, and tendereth them to the love of God, and cureth us from deadly sin; and therefore oil is often used in the Sacraments, and caeremonies of the Church; and was used in the law of Moses, Exod. 29. Exod 40. by the express command of God, in the consecration of Priests, and of things that belonged to the Church. The tabernacle and vessel theirof: the altar of holocaust and the vessel theirof: the laver with the f●ote their of: all shalt thou consecrate with the oil of unction that it may be most holy. The font being consecrated the child is brought to the door, and stayeth there, to signify that we must first lay down our burden of sin, and ease ourselves of it, if we will enter into the house of our Lord. He is instructed in the christian doctrine, by the Pater Noster, and Creed etc. Those that are baptised at years of discretion answer for themselves those that can not answer for themselves have their God fathers to see them instructed in the dueties of a christian. God fathers. It was the Apostles care as they were pastors over all, to provide spiritual food of instruction, both for great and little; and they instituted Godfathers in Baptism, who as nurses might feed young christians, and strengthen them in the doctrine of the Catholic Church. That great Philosopher of Athens who lived in Christ's time, and was converted by the preaching of S. Paul, was chosen of God, for the recorder of the Church in those times; and he as an eye witness hath declared the use of Godfathers in these words. Dionys part. 3. c. 3. Ecclefiashier. It hath seemed good to our captains, to receive infants after that manner, that the natural parents of the child should deliver him to some man learned in divine things, whom as under a master or divine father, he leadeth the rest of his life. Him whom S. Denis calleth there Divine father, we keeping the very same term, call him Godfather: and this office was, as you see, by institution of the Apostles, who were our captains, or else of Christ himself. He further declareth in what words the Godfather used to undertake his charge, saying, Ipromise to bring this child to the knowledge of holy things, that by my serious admonitions, he renounce the contrary, and perform what he hath promised. S. Augustine in a Sermon of Baptism, which he made after easter, when it used to be more solemnly administered, declareth in what things they ought to instruct their Godchilds. Teach them (saith he) to observe chastity, to love justice, to conserve charity, and above all, teach them the Pater Noster, Crede, and ten Commandments, and the first rudiments of the christian religion. This institution of Godfathers was very much to the advancement of christian piety in all those that were to be baptised, who although they were at years of discretion, yet as young christians were to be instructed in religion, and devotion. Prou. 22. A young man according to his way when he is old will not depart from it. I have something of this disc. 1. treating of instruction. The Council of Trent, to avoid confusion in the office of Godfathers, hath commanded that there shall be but one, either a Godfather or a Godmother, or at most both a Godfather, and a Godmother. Exorcisms are used to expel the devils if they have gotten any power over, or about the party, and that they may not hinder the due administering of the Sacrament. In these exorcisms that power is exercised, which Christ promised, and gave to his Apostles over unclean spirits, that they should cast them out. Mat. 10. The sign of the Cros is often made in remembrance of Christ's Passion, and to signify that this (as all other Sacraments) hath its power, and virtue from it. Imposition of hands is used to signify the spiritual cure, which is then done; Christ declaring to his Apostles that they should cure by imposition of hands. Spittle. Spittle is put upon the ears, nose and mouth, and the word Epheta is said, in imitation of the same caeremonies of our Saviour, when he restored the impotent man of the gospel, and to show the custody, Salt. which we ought to have of our senses against temptations. Salt is put into the mouth to commend unto us wisdom in speech, and actions: salt signifying wisdom: for as it is the seasoning of meats, Col. 4. so is wisdom and discretion the seasoning of our words, and deeds. Your talk allwais with grace let it be seasoned with salt; saith the Apostle. (And because it is hard to speak much with discretion and without sin; silence is often seasonable, and much talk unseasonable.) The Creed is said to profess the faith of Christ, and the Pater Noster to signify our hopes in his merits, which are then applied. The anointing signifieth our spiritual warrfarre, that as wrestlers aunciantly anointed themselves to become more active against their enemies; so we against the spirituals of wickedness. Godfathers in behalf of their children, renounce the devil's power, and ask baptism in their name, that they may come as volunteers, and not forced soldiers into the wartfare of Christ. Baptism is then given, and in that form of words, Mat. 28. which Christ commanded, saying, teach ye all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost. After baptism a Cros with holy Chrism is made upon the top of the head, to show the grace which then he hath received: and that ever after he is to fight under the banner of the Cros. This unction after baptism is a kind of lesser Confirmation: for although it have not the force and virtue of a Sacrament; yet it helpeth to strengthen the soul in the grace of Baptism, and faith of Christ, as a devout caeremony particularly instituted for that end. The linen, Apoc. 7. cloth or Chrism, which is put over them, signifieth the white garment of glory, which the elect have in company of the lamb and which is purchased, by Baptism. The wax light which is put into his hand, signifieth the light of good example which he is to carry in his works. These are the chief caeremonies of Baptism which the Church useth: and to question the caeremonies of the universal Church (saith S. Ep. 118. Augustine) or to dispute of them as though they were not to be done, is most insolent madness. As for the name of the child the best is to follow the general custom of the Church, which is also commended in the Roman Catechism: and that is to impose allwais the name of some saint; in whom he may have both a pattern to imitate, and a patron to help him. Die 20. August. Surius relateth how that S. Stevan imposed his own name upon the Prince of Hungary, assigning it to him even before he was borne. It is a thing much reprehended by the Council of Trent to give such strange and exotic names, as some do to their children. And it is not only a vain and profane thing outwardly, but also injurious to the children themselves. The poor infant must take that name whether it will or Noah for all the life time, and perhaps when it is dead shall then curse the parent that imposed it, when it shall go to hell for want of a patron, by whose assistance it might have lived, and died in better estate. Besides a fantastical name being once begun, is occasioned to remain still in that kindred, if the children be not wiser than their father was. Baptism being a Sacrament of absolute necessity, when present danger of death urgeth, and no Priest is at hand, it may and must be given by any of the Clergy, and in absence of all the clergy by a lay man; and in absence of a man by a woman. They may give the essence of Baptism; but the caeremonies are not to be attempted upon by any but by Priests. It is good for all, but especially for Midwives, to know how to baptise in time of necessity. They are to pour water upon the head, or upon some other part of the child, or to dip some part of it into water, and to say I Baptise thee. N. in the name of the Father, and of the Son, and of the Holy Ghost. And this is a sufficient Baptism. OF CONFIRMATION. COnfirmation is a Sacrament for it hath all which is included in a Sacrament: to wit to be an outward sign by which grace is caused in the soul. That it causeth grace, it appeareth in that the Holy Ghost was received by it. S. Cyprian than they are sanctified and the sons of God, Act. 2. Ep. 70. when they are borne of both Sacraments, speaking of Baptism and of Confirmation● Melchiades Pope, who lived a thousand and three hundred years since, writing to the bishops of Spain saith, I sought whether Baptism, or imposition of hands was the greater Sacrament. Know that they are both great Sacraments. He speaketh there of Baptism and Confirmation: so that comparing them together, he durst prefer neither of them; they being both great Sacraments. And indeed if Confirmation be to be compared with Baptism it must needs be a great Sacrament. The caerem●nys of Confirmation. The oil of Confirmation is the sacred Chrism, made of the oil of olives; a fluid and softening liquor (of which I have spoken in Baptism) and of balsam which preserveth from corruption. Both very to this Sacrament. Godfathers are used also here as in Baptism, for sureties A Cros with holy oil is made in the forehead, to show our confidence in the Cros of Christ, and that we must never be ashamed to follow him with our Crosses. A little stroke on the cheek is given by the bishop, saying, Pax tecum, Peace be with thee, to show that by patience in persecution we receive everlasting peace. The effect of this Sacrament is to give strength and fortitude, to maintain constantly the faith of Christ in persecution. This effect appeared presently in the Apostles, when having on Whitsunday received this Sacrament by the Holy Ghost descending so gloriously upon them; they became then so changed, that they who in the Passion of Christ had showed such weakness, as all of them to forsake him, and Peter the chief of them to deny him thrice over, for the words of a silly girl, were now so encouraged and confirmed, that they cameforth of that place like lions, not fearing all Jerusalem, nor all the world: but Peter and the eleven that were with him coming openly into the streets, and a great multitude gathering about him, he began to preach Christ, Act. 2. and said, Ye men brothers let me boldly speak unto you. And he spoke so boldly and with such spirit unto them; that on that day there were converted about three thousand souls. And when they were apprehended afterwards and and brought before the Council, Act. 5. they went from the sight of the Council rejoicing, because they were accounted worthy to suffer reproach for the name of jesus. such was the grace of Confirmation in them. OF THE EUCHARIST. Quest. What is the Blessed Sacrament of Eucharist? Ans. The Blessed Sacrament of Eucharist is the very true body, and blood of our Lord, under the signs of bread or wine. TO be the Eucharist two things are required. The inward substance, and outward signs or species. The inward substance is the body and blood of our Lord; the outward signs or species is the appearance which it hath of bread or wine. The same substance of Christ which is in the Eucharist is also in heaven; but the Eucharist is not in heaven, because he is not there under the signs of bread or wine. The same signs of bread and wine are upon the altar before, as after the consecration, but the Eucharist is not there before consecration; because then the substance of Christ is not under those signs; but the bread and wine being consecrated into the body of our Lord, by the infinite power of God Christ is under those species and it is then the B. Sacrament of Eucharist. This is commonly called the Blessed Sacrament; for that it is eminently blessed above the rest of the Sacraments, and infinitely blessed in that it containeth the author of all bless. These are the words of S. Denis the disciple of S. Eccl hier. c. 3. Paul concerning it, for it is (saith he) according to our renewmed master the Consummation of the Sacraments. Neither is it almost lawful for any of the priestly functions to be exercised, but this divine and high Sacrament of Eucharist must be performed. It is the highest indeed and most divine of all the Sacraments; because the rest containing only the virtue and power of Christ; this truly and really containeth Christ himself. And the Apostles called it the Eucharist, that is to say, a high and blessed grace or gift. By it the Church of Christ is placed in a middle rank of honour, above the synagogue of the jews, and under the citizens of heaven; we being but a little less exalted than they. The Synagogue of the jews in the law of Moses had Christ in figure only, we in the Eucharist have him as really as the citizens of heaven, but they have him in glory. In the Eucharist all Christ is contained, for although by virtue of the words, This is my body etc. his body only be really present in it; yet because all his perfections are allwais accompanying his sacred body, and wheresoever it is, there is all Christ; hence it followeth that both his body and soul, and all the perfections of his divine and humane nature, and all whatsoever is in Christ, is really in the Eucharist in company of his body. If his body were without his soul than it were dead, Rom 6. as it was in the sepulchre: but Christ rising again from the dead now dieth no more. Saith the Apostle. Christ therefore being now not dead, wheresoever his body is, there his soul is all over united to it. There is then his entire humane nature of body and soul; and being that his divine and humane nature are allwais united together, there is also the divine word and nature of God. All Christ is entirely in the host, and all Christ is entirely in the chalice, although under different signs and species. And Christ is not only all in all the host, and chalice; but all Christ is in every part of them: so that he that receiveth only the host, receiveth as much as he that receiveth both host and chalice; and he that receiveth the chalice only, receiveth as much as both chalice and host, and the least particle of either of them is as much as all. The reason of this, supposing the truth of Christ's words, may easily be understood; for that he did not determine any particular quantity to be consecrated: which if he had done, than a lesser quantity had not been consecrated: but leaving the quantity indifferent, and the least part of it being consecrated as well as the whole, it is the perfect Eucharist, and perfect Christ, as well as the whole. Christ being shortly to departed this world, would leave unto us a great testimony of his love; and although his passion and death were sufficient to testify it; yet besides them he would bestow a gift, token, and pledge upon us; which might allwais remain with us as a memorial of him. He called therefore his disciples to supper: and being there all together, he made his will and last testament amongst them; bequething unto them the most precious, gift, that was in his hands to give, and in his blessed hands were all things. It was his own precious body which then he bequeathed and gave to them, and with it all the perfections of his divine, and humane nature, and he gave it not in promise only, and for the future: but he delivered it then to them for themselves, and for all good christians for ever. And that no haeretike might misconstrue his will, and defraud the world of this precious Isgacy, he declared his mind so plainly and in such terms, as could not well be misinterpreted; telling them that it was the very body which Was to be delivered and that blood which was to be shed. G●r. 1.11. For the Apostle saith that whilst they were at supper jesus took bread and blessed and broke: and he gave to his disciples and said take ye and eat THIS IS MY BODY which shall be delivered for you, and taking the chalice he gave thanks and gave to them saying: drink ye all of this. For this is my blood of the new testament which shall be shed for many unto remission of sins. Commanding them to do the same in commemoration of him. If then his true body and blood was delivered and shed, it was his true body and blood which then he gave to them. And although (as there is no absurdity so great but haeretiks will find out how to maintain it) the Manichees have conceited, that an apparent body only, and not the true body of Christ was delivered on the Cros for us: yet now, that I hear of, there are no such haeretiks in the world. All christians then believing that his true body was delivered on the Cros; why shall not all as well believe, that his true body is contained, in the Eucharist, seeing that we have the same authority for it? After this the Apostles undertook to consecrate the Eucharist, and honoured it as the very true body and blood of our lord. Cor. 1.11. Mat. 26. S. Paul whosoever shall eat this bread or drink the chalice of our Lord unworthily he shall be guilty of the body and blood of our Lord. and that he eateth and drinketh judgement to himself, not discerning the body of our Lord. Thus did the Apostles receive the Eucharist from Christ, and honoured it, as his true body. And the primitive Church that received it from them gave it the same honour as they did, and as the Roman Church now doth. That the Rom. Church doth now give it that honour, it is well known, and that the primitive Church honoured it as much it shall appear by the sentences of those fathers and first by the honourable names which they give it. Hier. Eccl. c. 3. Ignat. ad Ephes. justin. Apoll. Cyp. de lapsis. S. Denis termeth it hostia saluta ris the saving host. S. Ignatius calleth it medicamentum immortalitatis, antidotum non moriendi, the medicine of immortality, the antidote against death. justinus Caro & sanguis incarnati jesu, the flesh and blood of jesus incarnated. Cyprian de laps. Sanctum Domini, gratia salutaris, sacrificium perpes holecaustum permanens, the holy one of our Lord, the saving grace, the continual sacrifice, an offering allwais remaining. Concilium Nicaen. Agnus Dei qui tollit peccata mundi, the lamb of God that taketh away the sins of the world. S. Cyr mystag. 4. Cyril. hath these words of it, Under the show of bread the body is given to thee and the blood is given under the show of wine. Do not consider it as naked bread and wine: For it is the body and blood of Christ, according to the words of our Lord. and although thy sense doth suggest this, faith doth confirm thee. judge not by taste, but believe by faith for most certain without doubt, Hil. l. 8. de Trin. that the body and blood is then given to thee. S. Hilarius. Of the verity of flesh and blood there is no place of doubt left. By the profession of our Lord himself and by our faith, it is flesh and blood indeed. Amb. l. 4. c. 4. Is nothis the truth? let it be untrue to them, who deny jesus Christ to be true God. S. Ambrose. This is bread before the sacramental, words, but the consecration being done of bread it is made the flesh of Christ. S. chrysostom. Chrysos. ho. 24. in cor. 1. & l. 3. de Sacerd ho. 2. add pop. Antioch. We adore him on the altar as the sages did in the manger. and again: O miracle he that sitteth with the father in heaven, at the very same time is handled of men beneath. Christ ascending to heaven both hath his flesh with him and left it beneath Elias left his cloak to his disciple; Aug. inps. 33. but the son of man ascending left his own flesh. S. Augustine upon the 33. Psalm admiring how David could carry himself in his own hands, concludeth that it is to be understood of Christ when at the last supper he took himself literally into his own hands. Thus did the fathers of the primitive Church believe of the Eucharist, acknowledging allwais the omnipotent power of God to be miraculous in it. This belief continued in the world for a thousand years, or there abouts, before any haeretike opposed it; and when it began to be opposed, the Church in several general Counsels declared the truth of it, and condemned the contrary as heresy Conc. Lateran. sub Innocen. 5. Conc. Rom. ex Cocleo l. 1. hist. Hussit. Conc. Constantien. sess. 8. Conc. Trid. sess. 13. cap. 1. can. 1. Berengarius was the first that publicly denied the real presence of our Lord in the Eucharist; who rejecting the common and received doctrine of the Church, denied that to be the body of Christ which Christ affirmed to be his body, interpreting his words as he liked himself, contrary to all authority, in an illiteral and proper sense. That which he got for his pains was to have his doctrine condemned in several Counsels. But at last being touched inwardly with remorse of conscience he recanted. And although he fell into heresies again: yet he had so much feeling of the authority of the Church, and of a General Council, as that he recanted again, and (which is very rare in such men) he remained repentant unto his death; and being then affrighted at the thought of his former errors he is recorded to have confessed the horror of his conscience saying, for my repentance I hope for glory but because I have seduced others, I fear torments. Zuinglius and Caluin have lately renewed his doctrine again. but we have for the Catholic faith the words of Christ in the Scriptures, the scriptures interpreted by the holy fathers, and their interpretations approved of by the authority of the whole Church in general Counsels. Now that the Eucharist is a Sacrament I do not perceive that any haeretike doth deny it who alloweth of Sacraments; Io. 6. for those that hold but two or three Sacraments have the Eucharist for one of them. And it appeareth to be an outward sign which causeth grace in us, in that Christ promised if anyman eat of this bread he shall live for ever. OF TRANSUBSTANTIATION, Quaest. Is there any bread or wine in the Eucharist? ANS. No it seemeth but so. The bread and wine are converted by the words of consecration in to the true body and blood of our Lord. AFTER that Berengarius had recanted his first error in which he denied the true and real presence of Christ in the Eucharist, he fell into a second, in which he affirmed that the substance of bread and wine still remain after consecration; so that there was no transubstantiation, that is to say conversion or change of one substance into another: but this was also condemned as an heresy, and he in the end abjured it. We believe then that in the consecration the substance of bread and wine are destroyed, and changed by the power of God into another substance. The holy fathers have allwais acknowledged this conversion of substance to be in the Eucharist, and have applied divers figures out of the old testament, and other similitudes to declare the Catholic doctrine in this. The rod of Moses was transubstantiated, that is converted into the substance of a Serpent. The waters of Egypt were turned into blood. Water at the feast of Cana was changed by our saviour into very good wine. So by the omnipotency of God, the substance of bread and wine is converted into the body of our Lord. And these very similitudes are used by the fathers to this purpose. Iren. l 3. cont. haereses. c. 2. Amb. l. 4. de Sacram. c. 4. & lib. de his qui initiantur. mist. S. Irenaeus declareth it by the water turned into wine. S. Ambrose by the rod of Moses and the waters of Egypt. Moses' his rod (saith he) was turned into a serpent and from a serpent into a rod again. The rivers of Egypt were running with water and their fountains on a sudden brokeforth with blood, and at the prayers of the Prophet the blood is turned into water again. If humane blessing have such power, what shall we say of the divine consecration, where the words of our Lord and Saviour do operate? If at the words of Elias fire descended from heaven, shall not the words of Christ have power to change the kinds of elements? Thou hast read of the creation of the world, he said and it was done. And could the word of Christ create of nothing that which before was not, and could he not change that which was into another thing which was also. What more could we have desired S. Ambrose to say? All things are possible and easy to God, and nothing more easy than another to him. Yet to our understandings it is easier to convert something that is all ready, into some other thing that is also, then to create some thing of just nothing. What difficulty is there then, that God who with a word of his power created heaven and earth, and made all things of nothing, should change the substances of bread and wine into the substance of his sacred body, which he would leave with us It is a miracle which God would work; and the fathers of the Catholic Church have always acknowledged it so: and that there is here a change of natures: but if there were only a change in the signification, as the Zwinglians and Caluinists say; or only in the real presence as the Lutherans say, then there were no miraculous change of that which were before; it remaining still there according to them. Neither are those similitudes alleged to any purpose by the fathers, unless we understand a change of the former into a new substance, as there was in them. The Iuy bush before it be hung up is no sign of wine, and when it is hung up it becometh a sign; but there is nothing above nature in that conversion; because there is a change only in the signification, which then it hath, but not in a new substance or nature. But the holy fathers acknowledge some thing supernatural in this conversion, and compare it with conversions of substances which were miraculous; there is here a transubstantiation or conversion in the substance. Otherwise there were no parity in their comparisons nor connexion in their speech. WITH WHAT DEVOTION we ought to receive the Eucharist. BY that which hath been said of this Sacrament we may understand something of the devotion which is due to it, and think that so great a miracle which God worketh continually in his Church to show his love to us, and to enrich our souls, obligeth us to a high and eminent degree of gratitude to him, and that all the devotion that we can possibly stir up in ourselves, is too little for it. The Apostle admonisheth us to try and to prove ourselves before we come to this mystery, lest instead of life and happiness, which we should obtain by worthily receiving it, we incur judgement and death by an unworthy communion in mortal sin. O how damnable is the malice of that man that cometh with such a sin to, this communion, to unite goodness to malice, purity to impurity, Christ to his filthy soul? Thou stoppest thy nose at noisome carrions and loathsome stenches; yet thou wilt force thy saviour into thy stinking breast which is most horrible and loathsome to him, until thou hast proved and purged it. What punishment mayst thou expect? The ark of our Lord was but a weak figure of Christ, yet entering into the citties of the Philistiims, the enemies of God, they were punised with grievous plagues; and being set in their temple it struck down their Dagon, and broke it in pieces for only standing beside it. then how darest thou, that art in mortal sin, come so boldly unto Christ, as to take him in to thee? Reg. 1.5. The Philistiims used outwardly great reverence to the ark, carrying it from city to city, and setting it in their temple beside their God; yet touching it as idolatours with impure hands, Reg. 1.5. they were punished with such sores, and diseases, that as the holy Ghost saith, the howling of every city went up into heaven. And when it came from amongst them, and stood in the confines of Bethsames although the Bethsamits beheld it with joy and received it: with Holocausts and victim: yet seaventy men of the people, and fifty thousand of the common people were strucken of our Lord for beholding it; that lamenting they cried out, Reg. 1.17. Who can stand in the sight of this holy Lord God Oza was punished an Israelite also, and servant of God fortouching it suddenly, and as he thought upon necessity, to hold it up from falling: yet because hedid it not with sufficient warives, it cost him his life, being presently struck dead in the place. And darest thou come so boldly not to touch the Ark but to receive the B. Sacrament in mortal sin? how knowest thou that God will spare thee more than he did them, thy irreverence being infinitely greater than theirs was? Thou art baptised in the blood of this Sacrament, and when thou profanest it, thou abusest as much as ever thou canst that sacred blood. Thou apprehendest and imprisonest thy saviour within thee, with the jews thou persecutest his honour and life. And this being a christian to Christ thy master, and who must one day be thy judge. If thou wert guilty of some heinous crime, and shouldst entertain in thy house him who were shortly to call thee to his tribunal, and to judge thee, wouldst thou not seek to please him in his entertainment? do so then to Christ: give him entertainment as he desireth that he may prove afterwards a favourable judge to thee. This sacrament is the miracle of miracles, the memorial of the marvellous things, by which God would show his love to us, Zach. 2. and to abuse him in it is to touch him in the apple of his eye, and to wound him at the hart. For every thing as it is higher in perfection, so the contempt of it is of a higher malice; and this being the most perfect of all the Sacraments, infinite in perfection, the irreverence done to it is of the highest, and of infinite malice. And therefore it deserveth greater punishments. S. Paul threatening judgement to those that receive unworthily as not discerning the body of our Lord. Therefore, saith he, are there among you many weak, Cor. 1.11. and feeble, and many sleep, that is to say many are sick and by. But if the diseases and deaths of those days proceeded from thence that the B. Sacrament was not received with sufficient reverence; what shall we think of these deadly times in which now we live, but that they have proceeded from the same cause; the B. Sacrament having been of later years so extremely profaned. The beginners of these heres●s, who so often consecrate the sacred host, and sacrilegiously received it, brought into the christian world these floods of bloodshed, which still continue, to the massacre of many thousands of christians all ready past; and now without doubt it is a greater cause of deaths and miseries to us than it was in S. Paul's days to christians, Consider therefore when thou goest to receive what it is that then thou receivest, and prepare in thyself love and reverence towards it. It is Christ thy redeemer, thy judge, and thy omninipotent God. If thou receivest him in mortal sin thou damnest thy soul by a sin above mortal sins which are of frailty, it being of malice without either profit or pleasure to thyself; but only for the devil's pleasure that tempted thee to that sacrilege. Humble thyself unto God and prepare thyself with a clean conscience to receive into thee that sovereign guest, which the Angels of heaven desire to behold, and with trembling reverence adore his glory, dispose thou thyself with Angelical reverence and purity to receive him. The first thing which thou must do is to make a good and entire confession of rhy sins: (as I shall ●hew in the next Sacrament) and not only to cleanse they soul from mortal, but as much as thou canst also from venial sins. After confession give not thyself to unnecessary imployements or conversation; which may cool and hinder thy devotion, but keep thyself more retired in thy mind, praying until mass begin: and if it begin not presently thou mayst read in some treatise of the B. Sacrament, if thou hast it, or walk quietly until mass. At massetime attend devoutly to the mysteries of it; which thou must have learned to understand. At communion time rise up from thy place, and come before the altar with profound reverence, stirring up in thyself many fervorous acts of the love of God, and detestation of sin. Say then from thy hart the words which S. Peter, who with great faith, and ardent affection received the words of Christ and professed them to be the words of life when some of his disciples went away for the hardness of this mystery. Christ preaching to the people that he would give them a more precious bread then the Manna of their forefathers, and that this bread was to be his own flesh; the jews began to murmur saying, Io. 6. how can this man give us his flesh to eat? he then confirmed his words again in plane terms, Saying, Amen, Amen. I Say to you unless you eat the flesh of the son of man and drink his blood you shall not have life in you ●he that eateth my flesh and drinketh my blood hath life everlasting: and I will raise him up in the last day. Formy flesh is meat indeed, and my blood is drink indeed. They seeing him thus to confirm what he had said before, that he would give them his own flesh to eat; and not understanding how it could be: many even of his disciples said that it was a hard speech, and went bacl and walked not with him. But Christ turning to the twelve and ask them, what will you also departed? Then S. Peter with a constant and ready faith answered for himself, and for them. Lord to whom shall we go? Thou hast the words of eternal life. And we believe and have known that thou art Christ the son of God. This was an answer worthy of S. Peter: and Christ had so disposed of his speech, as though of purpose he had intended to draw this answer from him. It was for our instruction in this point: that we might say as S. Peter said, especially then when we are going to receive. Lord whither shall I go but unto thee? I believe thy words for that they, are thine: thou hast the words of eternal life (and looking towards the B. Sacrament) I believe and know that thou art Christ the son of God. L. 6. de Saccrd. And think with what respect the Angels attend on thy communion. S. chrysostom saith, that there is not doubt but the priest is guarded by Angels whilst he is in hand with the blessed Sacrament; and that a venerable and grave person had informed him, that himself had seen the Angels environing it bending, their heads in homage, as soldiers (saith he) do to their captain, and courtiers to their king. See then that thou remember the Angel's reverence. And when the priest presenteth the sacred host to then, and saith Domine non sum dignus, etc. Say thou with him Lord I am not worthy that thou shouldst enter under my roof; but only say the word and my soul shall be saved. And repeat them thrice over with him. The humble Centurion thought it too great an honour for him to have Christ to come into his house to cure his servant; but he entereth into thy body, to cure thy soul. Thou hadst need to be more humble, and better disposed than he was, although worthy to be commended of Christ. When the priest deliuereth the blessed Sacrament to thee, lift up thy head that he may see what he doth, and hold the towel under thy chin to kepp any particle that might chance to fall: open thy mouth decently, and putting thy tongue to thy lips, receive that sacred host, as a pledge of thy redeemers love: who as he came into this world and refused neither shame nor pain to make thee his friend, so whould he still humble himself in remaining with thee to keep thee in his friendship. As soon as thou hast received, and washed thy mouth, if need be, with some drink; gather together all the powers of thy soul to give thanks unto God, do homage to him with them, and offer them to him to be employed in his service all thy life time: love him with all thy hart, and detest all that which is displeasing to him, and never fail as often as thou receivest to make a vehement detestation of that sin, which thou art most inclined unto, purposing and thinking how to amend it. Until thou hast the benediction of the priest, sit still on thy knees, burning with love and reverence to thy sovereign. Thenn rise up, and returning to thy place again, take thy book, and say the prayers of thanksgiving: and departing out of the Church or oratory. have a care for that day to keep thy senses more retired, and as it were at home with thy guest. If some great personage or prince were come to thy house, thou wouldst not stir abroad as long as he stayed; but wouldst with good reason stay at home, and attend upon his pleasure. The king of kings infinitely more worthy than all the princes of the world put together, cometh to thee in the Eucharist, have a care to please him, and let no occasions draw thee away from him. Frequent Communion Concerning the frequenting of the blessed Sacrament these are the words of S. Augustine. Serm. 21. de verbis Domini. To receive the communion of the Eucharist every day I neither commend nor discommend it; but to communicate every Sunday, I would wish and exhort every one so to do, if his soul be without affection to sin. And he exhorteth all, so to order their lives, Part. 1. ●h. 20. that they may be worthy to receive often. B. Bishop Sales in his Introduction to a devout life adviseth every one to receive at least once a month. That which may be gathered out of them both, is in brief, that some may receive everyday, many may receive every week, all may receive every month. Those that receive every day had need to be of great sanctity, and above others in their good example and conversation. Those that receive once a week, must be free from affection even to venial sins, not that they never commit any, but that they be not affected to any. To receive once a month requireth only a clear conscience, that they prove and purge themselves first by a Good confession, of their mortal sins: which if they do they shall find great benefit in often receiving. S. Ambrose, when thy adversary shall see thy lodging taken up with the brightness of the heavenly presence, perceiving all place for his temptations to be prevented by Christ, he will departed and run away. S. Bonaventure of reverence to the B. Sacrament abstained for some days from saying of mass, L. 2. deprofec. relig. c. 27. and being present at the mass of another priest, at communion time he felt a particle of the sacred host to come from the altar into his mouth. By which he understood, as himself saith, relating this passage, that it was better for the love of God to receive often, then to abstain for fear. There remaineth yet to speak OF COMMUNION UNDER one kind. IT is necessary that we declare why the people receive only under one kind, seeing that Christ instituted it under both, gave it to his disciples under both, and commanded them to consecrate it as he had done; and seeing also that the people in the primitive Church received under both kinds. There are many good reasons for it, as you shall presently see; but first we will examine what it was that Christ commanded at the last supper for if he commanded that all should receive under both kinden, than all were bound so to receive; but if he did not command it, than it is indifferent to receive under both, or one kind only. Christ at the last supper commanded his Apostles saying, Luc. 22. do this for a commemoration of me. But it is to be observed that he said this after the consecration of the bread, before he had begun with the chalice, as both S. Luke, and S. Paul declare; and if he commanded any thing concerning the kinds of species in which we were to receive, it was of the species of bread that we should receive in it; and not of the chalice, which as yet he had not begun with. But the truth is that he commanded nothing concerning the receiving under one or both kinds; but he left it indifferent according to convenience of circumstances, which might occur in the Church, and so the primitive Church allwais understood it. That which Christ commanded his Apostles was to consecrate as he had done, and that they should give in substance that which he gave, but not that they should give it with all the same circumstances with which he gave it to them, as is manifest. For he gave it at supper, to twelve only not the first: but the last meat of that day. The primitive Church gave it not after supper nor only to Bishops or priests, who are as the Apostles, but to the Clergy and Laity, of men, women, and children; and that the first meat of the day. So that the substance only of that which Christ then did was commanded by him to be done afterwards; but for all to receive under both kinds belongeth only to the circumstances of receiving it; and therefore it is indifferent. And although the Eucharist being consecrated under both kinds, it be then necessary that in both kinds it should be received; yet it is not necessary that all should so receive it. For when Christ said, drink ye all of this, Mat. 26. he said so only to the Apostles, intending to debar none of them from it. And so if we will understand his words, do this in commemoration of me as a command, for receiving under both kinds; it must be as a command to some distributively, but not unto all the collection or congregation of the Church, taking every one in particular. As when God commanded increase and multiply, Gen. 1. he commanded not all to marry, but only so many as were necessary to fulfil the intent, and end of marriage with convenience. And therefore the Church hath allwais observed that at mass which is the public service of God, and most special representation of the last supper, the blessed Sacrament should be received under both kinds, in imitation of Christ's action, and performance of his will; but that out of mass both Priests and people should receive under one, or both kinds, according to convenience of times and circumstances. Thus it was received in the primitive Church sometimes under one kind only, sometimes under both by the people. Cyp d●lapsis nu. 10. S. Cyprian declareth that the chalice only was given to children. Euseb. l. 6. c. 36. Besad Caesar's Patr●. Eusebius and S. Basil that ermits kept thee host in their cells, to receive it; because the species of wine could not so well be kept by them. And S. Augustine S. Bede, Theophilact and others understand out of S. Luc. 24. Luke, that the two disciples at Emaus received under one kind only (to wit in the species of bread) from our Saviour himself. For the text sayeth, that he having broken bread, and reached to them their eyes were opened, and that they knowing him in the breaking of bread he banished out of their sight; so that as soon as they knew him he vanished away; and stayed not to consecrate the chalice. By that which hath been said it doth appear that it is not of obligation, nor was held so by the primitive Church for all to receive under both kinds. Which is enough for our purpose, the Church then being to judge of the reasons, and circumstances, when it shall be received under one, or both kinds. Now for the reasons why all should not be bound to receive under both, and why the people now receive it not under both, there are many First for that the species of wine could not well be kept, as it were necessary that they should all ways be, if all were bound to receive under that species. Secondly many irreverences would be endangered of spilling the chalice, if all both old and young, sick and lame persons were bound to receive it. Thirdly many have an aversion from wine that they can not drink it. Fourthly sufficient wine could hardly be gotten for so many and frequent Communions as catholics (God be thanked) now use. For these and the like reasons Christ would not bind all to receive under the species of wine; but would leave the manner of receiving to the determination of the Church, according to diversity of times and circumstances. In the primitive Church the people for the most part received under both forms, it being then necessary for the settling of the faith of Christ that his actions should be more strictly observed, although it were in things indifferent and with some inconvenience. But now that the faith of Christ is settled in the world, those things which are indifferent; and were with some inconvenience at first permitted, are now to be remedied; especially then when the inconveniences grew so great that haeretical spirits took occasion to imagine false doctrines by them: as it happened in this very case, when jacobellus of Prague being offended to see some of the people to receive under one kind only, and some under both; to remedy it would needs hold all to be bound to receive under both kinds: which was contrary to the continual doctrine, and practise of the Church, and to the reasons alleged. To reform this error the Council of Constance proceeded against it: in which jacobellus his doctrine was condemned, and for the future it was ordained, that at mass as the special representation of the last supper and commemoration of it, the Priest should receive under both kinds, both the host and the chalice, and that out of mass all should receive only the host. So all inconveniences were taken away, a decent uniformity was procured in the Church, and the ancient and true doctrine was better understood; that it was not of obligation for all to receive under both kinds. For as the Council of Trent hath observed when Christ said unless you eat the flesh of the son of man and drink his blood you shall not have life in you. Io. 6. He added also he that eateth this bread shall live for ever. By which he declared that the benefit of the Eucharist is received as much in the host only, as in both the host and the chalice; everlasting life being promised to those that eat that sacred bread. OF THE EFFECTS OF THE Eucharist. THE effect of the Eucharist is to give grace, by which we become the adopted children of God, nourished and fed as it were at his own table, our souls having satiety in him, and obtaining by it the fullness of his glory. That where as according to S. Tract. 26. in Io. Augustine by other meat and drink we seek to be satiated, there is no true satiety but in this, by which we gain heaven. And it is especially gained by this Sacrament, both by reason of the more special union which we haue with Christ in it; and also for that the gift of perseverance is especially here obtained as by a strong and nourishing bread. It remitteth sin and preserveth from future sin, according to the disposition of the receiver; according to which also it blotteth out the punishment due to it. It hath for its effect to feed and to strengthen the soul, to keep it in spiritual health and vigour. And because for the most part it is received with more fervour and sweetness of devotion, and outwardly in the similitude of bread; therefore it is compared to the Manna of the Israëlits, which is thought by some to have had the sweetness of all tastes. S. L. 8. ep. 62. Ambrose We have the Manna every day raining down upon us; that body which came from the virgin: and S. john chrysostom calleth it the fountain of paradise, from whence sensible rivers flow. Ho. 45 to. 1. The Saints of God have been so transported with spiritual consolations in the receiving of the Eucharist, that good and authentical writers have recorded of some, who have lived for divers months, and of others who for some years together have been sustained without any other food. S. Katherine of Sienna was singularly devoted to the blessed Sacrament. She received it every day (except her Confessor commanded the contrary, (whom she obeyed in all things) and no doubt but that for a long time she was sustained only by it. In her life it is said that as children earn unto their mother's breasts, so did she to the blessed Sacrament, and that it often happening that she being in an ecstasy all the time of mass until Communion, and then coming to herself, would say O my Lord although I were dead I should revive again to enjoy thee. THE SACRAMENT OF Penance. Quest. What is the Sacrament of Penance? Answ. Pennance is a Sacrament by which we have the forgiveness of sins in Confession. FIRST we will show that this is a Sacrament in the forgiveness of sins, and then we will declare the parts of it, and benefits which are received by it. Although Luther for the most part denyeth this to be a Sacrament, and laboureth with other Protestants, to rob the world of the benefit of it; yet l. de captain. bab. he saith that it is a Sacrament. There he saith truly, for it is so indeed, and hath all that is included even in the Protestants definition of a Sacrament Apol. Confess. art. 13. which is to be an outward sign instituted of Christ, by which grace is promised. And this it shall appear to be. Amongst the many apparitions which Christ made betwixt his Resurrection and Ascension to his disciples, S. john hath recorded that once he came and stood in the midst of them, and said Peace be to you. Io. 20. And when he had said this he shown them his hands, and side, and said again Peace be to you. As my father hath sent me, I also do send you. And he breathed upon them and said: Receive ye the Holy Ghost: whose sins you shall forgive they are forgiven them: and whose you shall retain, they are retained. This is all which the Evangelist mentioneth to have passed in that solemn apparition which must therefore include some great mystery. Hence it appeareth that this is a Sacrament: for where forgiunes of sins is promised, there grace is promised. And this forgiving and retaining of sins being given to the Apostles, and their successors to be practised by them, who understand not the inward of men's minds and consciences; the penitent must declare his sins to them, that they may know what, and how to forgive, or to retain them. And so there is all that is included in the nature of a Sacrament, to wit an outward sign both in the penitent confessing, and in the Priest absolving, and that outward sign instituted, of Christ to give grace unto sanctification. By which the Catholic doctrine is made manifest, that power is given to the Church to forgive sins. For is it likely that Christ would appear in all those circumstances, and mysterious caeremonies giving them the Holy Ghost for nothing but only, to let them know, that God can and doth forgive sins. The Apostles esteemed so highly of this grace; that they made the forgiveness of sins an article of the Creed: to wit by the power of the Catholic Church, which they had professed in the article before. Is it likely that they meant to make it an article of the Creed, that God can and doth forgive sins? After that, they understood that themselves had power to forgive sins, they being sent as Christ was sent, and the Holy Ghost being given so particularly then to them; and therefore they feared not to practise the forgiving of sins. Priests of themselves have not power to forgive sins; for no man of himself hath that power. They have it of God, as the vicar's and substitutes of him who gave it them. God gives power to priests as kings do to judges: judges represent the person of the king; and Priests represent the divine majesty: judges must be informed, and so must priests: judges give sentence, and their sentences are ratifyed by the king, God giveth authority to priests and their sentences are ratifyed by him: he that contemneth the authority of the judge contemneth the authority of the king, and he that contemneth the priest's authority contemneth the divine majesty; Christ having made them his judges, and set them in his own place, with power to bind and to lose, promising that what they did upon earth should be ratifyed in heaven. That Christ did truly give this power to the Church, his words are as plane as words use to be: and that plane words might not be misconstrued, he delivered them in such circumstances, as might bind them, as it were, to that sense. First he told them that he sent them, as his father had sent him, who forgave sins. Then he breathed upon them, and bad them receive the Holy Ghost: what for? it must needs be for some great work, and eminent power. Then he told them what it was for; to wit to forgive sins. Is not this as plane as can be? Besides we destroy all connexion, and sense in the words of Christ, if we will have him to say whose sins you shall forgive, when they could forgive none at all. He that shall call this power of forgiving sins, power only to declare, that God then forgiveth the penitent his sins, and shall say that priests do not forgive, but only declare that God then forgiveth, shall say nothing to the purpose. For although it be true, that priests do not forgive sins by their own natural power; but do declare that God then forgiveth with them; yet they do properly forgive, and as properly as judges do, who having commission from the king to punish, or to pardon, are properly said to pardon that crime which the king pardoneth by them. So priests pardon and forgive sins by commission and power from God. And he that calleth it power to forgive calleth it as Christ did, and he that will call it only power to declare, miscalleth it, and showeth in himself a contentious and contradicting mind, in rejecting of those terms which Christ and his Church doth use. To say that God can not give that power to men, for that it were to divest himself of his own power is disproved in fact; for that Christ even according to his humanity had, and exercised that power: and when the jews murmured at him for it (as haeretiks do against priests) he proved it by a miracle: as is declared in the tenth article of the Creed. Besides! what is there that God can not do? or what impossibility is there in the giving of that power to men? It is a supernatural power, no harder to be given then supernatural power is for the working of miracles, as for casting out of devils, who by nature are fare superior to us: yet that power was given to the Apostles, and they practised it, as their successors also do to good effect. And for God to give the power of forgiving sins to men, is not to divest himself of it; but it is rather to vest himself with mercy and justice as becometh him: mercy in accepting of so small a work, justice in requiring that work of us. We will see what the fathers of the primitive Church have said of this power, and that in their times Confession was practised for the remission of sins. Dion. ep. 8. ad De●ophi. S Denis, the disciple of S. Paul, declareth that it was then the order of discipline for sinners to come prostrate to priests for the forgiveness of sins. Tert l. do ●anit. Tertullian hath much of prostrating to the priest in Confession saying, that when they come to his feet they touch Christ and beseech Christ: And that it is a happy and profitable shame: and to animate all to good and clear Confessions, he saith if thou dost repugn from Confession, think that thou hast hell in thy hart, and thou drivest it out by Confession. Imagine the greatness of that punishment, and fear not that which doth remedy it. S. Cyprian de laps. Brethren. I entreat every one to Confess his sins in this world whilst his Confession and remission which is by priests is acceptable. Paulinus in vita Ambrosij: that S. Ambrose, by shedding tears in the Confession of his poenitents, drew tears from them also. S. Augustine. Ho. 49. ex 50. homilijs. Let no man say, I do penance privately with God who knoweth my sins: for then in vain as it said whose sins you forgive etc. were then the keys given in vain to the Church of God? we frustrate the gospel and the words of Christ, and promise to ourselves that which he denyeth. L. 2. the vifie. infir. c. 4. And in another place, There are some that think it sufficient to Confess their sins to God. For they will not, or are ashamed to show themselves to the priests, whom God hath appointed to discern of leprosy; ●eu. 13. & 14. deceive not thyself, be not ashamed to Confess to the Vicar of Christ. For his judgement also thou must undergo. And he biddeth us a little after to consider ourselves then, as having the Angel of God before us, and with confidence and reverence to lay open to him the state of our conscience, and all our secret sins, with the circumstances that aggravate them; and declaring in particular some circumstances necessary to be confessed, he saith it is better to be ashamed here before one judge, then at the day of judgement to be repulsed in the sight of all the world. Thus much for the institution of this Sacrament, and the practice of the primitive Church. The essential parts of it consist in something which is done by the penitent and something by the priest. That which is required of the penitent is Contrition, Confession, and Satisfaction: which are the matter of the Sacrament, as the acts of him that seeketh to be reconeiled to God. For as reconciliation unto human friendship requireth those three things in the offender; to wit sorrow for his fault, acknowledgement of it, and satisfaction for it; so doth also our reconcilement with God. That which is required on the priest's part, is to give absolution as the form of the Sacrament: God using humane means, when he pardoneth by men. This Sacrament doth not allwais take away all punishment due to the sins which were forgiven. For our souls having been purged before, and made the temples of God in baptism, and we having polluted them again with new sins, we can not in reason expect to have all due punishment to be taken away by this, as we had by baptism. God was espoused to us in the holy font, and when after it we fell into sin we basely adulterated and broke our fidelity with him: it is well that he will receive us to his favour again; we must not think to have as much in this Sacrament, as we had at first in baptism: according to the devotion and disposition which we have; so is our punishment more or less forgiven. He that loveth much shall have much for given him. Now let us see how to dispose ourselves for it. Three things as I have said are required on the poenitents part. Contrition, Confession and Satisfaction. First, OF CONTRITION. BY Contrition we may understand all that which the penitent is to do before Confession, as a preparation to it. He is to examine his conscience, to be sorry for his sins, and to purpose to amend them: and if any of these three things be wanting, the Sacrament is not only without fruit, but a mortal sin is committed. As for examen of conscience, those that have abstained long from confession and have their souls overgrown with much filth of sin, must take more time for it; that through negligence they omit nothing which is necessary to be confessed. Those also that come oftener to confession, and have only venial sins to confess aught to be careful in the examining of their consciences, the better to dispose themselves for confession, and to prevent evil customs, and also the better to discern the grievousness of some which see me perhaps but little sins to them, but are indeed greater than they seem to be. For this it will help much, that we get a custom of examining our consciences every night before we go to bedde, calling to mind the sins which we have committed that day, and noting them down in our memory, as it were in a table book against we go to confession The first thing which we are to do in this nightly examen is to give thanks unto God for the benefits of that day. Secondly to desire grace and light of him to see our faults. Thirdly to examine ourselves what we have offended in. Lastly to make a brief act of Contrition, that is of sorrow for our sins, and purpose to amend them for the love of God (as I shall show within a leaf or two.) Besides this we ought allwais to have an eye over our own behaviour, and when we have offended God any way, presently to think with ourselves, this was a sin, I will remember it when I go to Confession. The examine before Confession may be made by thought, word, and deed: and whether the sins which he committed by thought, he did not also commit them by word, and if he committed them by word, whether he did not also in deed As for example BY THOUGHT: if he offended inwardly by anger in his hart, whether he did not also utter some angry words, and whether he proceeded not to some actions to hurt his neighbour, or something that belonged to him. And if he have, let him Confess it. I Confess I was angry at my neighbour, and proceeded to such and such words and did such and such things against him, or intended to do them. And so in other sins; as in carnal sins, if he sinned by thought, if he proceeded to unchaste words, and if to unchaste actions; for it is a greater sin to sin by word, then by thought only, and by work then by word only. In the examining of his thoughts, he may think whether he have given way to any irreverent thoughts against God, or his Saints, or to any dreams, or superstitious thoughts. If he hath thought evil of others, judged rashly, borne hatred and ill will to any, been sorry at their welfare or rejoiced at their evil, desired their death, or some hurt or loss to them. Thoughts of pride and vain glory in our actions, desire of praise, honours and preferments, too much application to worldly riches, unchaste thoughts. BY WORD. If he hath been negligent in prayer, if he hath sworn, and if it were upon an untruth, if he hath cursed his neighbour, or any other creature; and whether it were with a desire of that evil towards them▪ or rashly only, without any such desire; if he hath made any unlawful vow; if he hath murmured at his superiors, if he hath dispraised and detracted from any; if he hath not reprehended those under his charge; if he hath told untruths wittingly, if he hath mocked or scoffed at any, counselled any to sin, or hindered the good which they intended; if he hath spoken unchaste words, or sung unchaste songs. BY DEEDS. If he hath used any superstitious actions, or omitted to do any thing for some superstitious cause, and conceit; if he hath wrought upon holy days, or permitted others under his charge to work, or if he hath omitted himself, or hindered others to hear mass on holy days; if he hath not obeyed his parents, or superiors, and if it were in any matter of moment, to tell what and how it was; if he hath broken his fast; if he hath strucken, beaten or wilfully hurt any body, or their goods; if he hath taken any thing from any body publicly, or privately, and to think of what value it was, or hath trespassed his neighbour any way; if he hath used deceit in buying or selling, as tradesmen in their weights, and commodities which they sell; if being hired by daytale he work not sufficient for the wages which he taketh; if he hath used unchaste looks, books, or actions; too much curiosity in dressing and adorning; if he hath exceeded in too much eating, drinking, or sleeping; if he hath offended in gaming, spending his means, or more time in it, than was sufficient for recreation, used sleights, and cozenage in it. Thus we may examine ourselves by thought, word, and deed, remembering especially the occasions which he is employed in, and the course of life and calling, which he professeth, what sins he committeth in it, and the circumstances in which they were committed, whether there were not something which might aggravate the sin. It is an error in some that if they get their wont number of prayers said they think themselves well prepared to confession and come with little or no examining of conscience at all. These must understand that prayer is not the preparation for confession, and that it is not a time then to say many prayers; but to stir up in themselves a true repentance for their sins, by remembering them, sorrowing for them, and purposing to amend them. This is then necessary; but prayers are not necessarily required. And we must be sure to examine well, our consciences before confession, that we come not of custom, without devotion, and due preparation to it. And when we have done all that belongeth to the Sacrament, than we may take time to pray. Having examined thy conscience and witnessed against it the sins which thou knowest, stir up in thyself a vehement sorrow for them; and be indeed in thy hart confounded to think that thou hast sinned again, and again, without amending those things which thou hast so often repent for. By which thou must think that there is but little fervour of devotion in thee; and that thou hast great reason to fear that thou art of the number of the lukewarm, an in great danger. Inflame in thyself an ardent love of God, be sorry that thou hast so little feeling of sorrow, and purpose firmly that now at last thou wilt begin to amend, and wilt fly the occasions by which thou art tempted, begging of God that he will see this amendment in thee, and give thee efficacious grace for the performing of it. Endeavour then to make a perfect act of contrition, which is very necessary for all to understand and to learn. A perfect act of contrition is a perfect act of love, that for the love of God we are sorry to have offended him, and not for the shame of sin, fear of punishment, or loss of reward, which proceedeth from the love of concupiscence which is in us, by which we regard our own interest. And such shame or fear is not sufficient for an ●act of true contrition, which includeth the the love of God above all things. This is an act of contrition, I love thee o God above all things in the world, and for thy own sake I am sorry to have offended thee. And this act if it be truly conceived, and made in our hearts is the most grateful act to God that we can possibly make; for by it we offer up ourselves, all our actions, and all creatures to God as his own, and as it were one sacrifice due to him. And so a purpose of amending, and of confessing our sins, and of keeping all the commandments of God is included in this act: and it is so perfect, and pleasing to him, that he that should have it, and should die before he could come to confession should have his mortal sins forgiven him, and be saved by virtue of it. For if Martyrs have all their sins forgiven them by Martyrdom: because they love God more than their lives, and more than the whole world; so shall he that hath a Martyr's charity, and is in the preparation of his mind a Martyr, in that he loveth God more than his own life, and above all things in the world, and feareth more to offend him then he doth the pains of death or torments of hell. it is good for all to make such acts of inward contrition, especially before confession; and to accustom themselves often to make such acts; that in all dangers when they have not the opportunity of a priest for confession, thy may fly unto an act of contrition, as to a sanctuary which in time of need shall save them. He that hath not so perfect a love of God, as true contrition requireth must have at least attrition for his sins which is a more imperfect love mixed with fear of punishment, of loss of reward, or the like: which being joined to confession, is perfected by it, and becometh contrition in effect, giving grace and forgiveness of sins. For it can not be thought but that the Sacrament being added to an act of attrition, more perfection must be added to it; and that is to give grace. For as the Council of Trent hath declared, the Sacrament of penance is the Sacrament of the dead, because it reviveth to the state of grace those who were in the state of sin, which they could not be with true contrition. The third thing which the penitent must have before confession is a firm purpose of amendment: which purpose although it be included in an act of contrition; yet it is good to make it always expressly by itself; because we know not when we have true contrition. And it is good allwais to make a purpose to amend, and to fly the occasions of that sin in particular which we offend most in. Neither is this purpose ever to be omitted, because it is often broken; for if we should run on still in sin, and never purpose to amend, we should never amend: and if for all the good purposes which we make, we still fall into sin, what would become of us, if we made not those purposes, and contrary acts to it The purposes which we make and the detestations of sin are a great means to hinder it; and a most sovereign remedy it is against all sin, and especially against evil customs, presently to make a contrary act in detestation of them, and to get to confession as soon as we can. OF CONFESSION. HAVING prepared ourselves with due examine of conscience, sorrow for our sins, and purpose of amendment, the next part of this Sacrament is confession. We come then to the priest, and with reverence to the Sacrament we kneel down at his feet full of sorrow and confusion. We may think then of the Magdalene how she came to the feet of Christ confessing her sins; not in particular, for that she needed not to him who knew them already, and saw the secrets of her hart; yet she confessed them in general; if not by word of mouth, yet by many expressions of sorrow for them, and of much love of God. Luc. 7. And therefore she deserved to hear thy sins are forgiven thee. Think thou I say of her example, and prepare the like sorrow and love in thyself, when thou comest to clear thy conscience in confession. The penitent kneeling down saith Benedicite: that is to desire the blessing of God, and of the priest for the worthy performing of that action. The priest than prayeth for him: then he saith I confess me to almighty God, to the blessed Virgin Mary, to S. Michael the Archangel, to S. john Baptist, to S. Peter, and to S. Paul, and to all the Saints in heaven, that I have offended by thought, word, and work, through my fait, through my fault, through my most grievous fault. The meaning of which is to prostrate himself before God, and the whole court of heaven, and before the priest, as the Vicar of God upon earth; to acknowledge, and confess his faults. Then he beginneth to declare in particular what he hath offended in. For the rightly performing of which, he may understand three conditions to be principally necessary for a good confession: to wit that it be entire, clear, and obedient. For the first condition of integrity, it is necessary that we confess all the mortal sins which we know ourselves to be guilty of, expressing every one of them in particular, the number and the circumstances aggravating them. Venial sins are not absolutely necessary to be confessed; because they are not quite opposite to the effect of the Sacrament; but may stand with grace; yet of devotion we confess them, for many reasons above mentioned. Children and some very wicked persons break sometimes this condition of integrity, and either because they understand not, or consider not the work which they have in hand, they conceal sometimes their sins from the priest: but this is indeed either very childish, or very impious, and showeth that they have not a true apprehension of the dignity of a Sacrament, nor of the state of their souls, who only receive good or evil by that which they then do; it importing nothing to any other whether they confess well or ill. Let these understand, and consider that this is the profanation of a Sacrament, a heinous mortal sin; not as other mortal sins of frailty, but of malice, against the first commandment, directly opposite to divine worship. He that hideth his wicked deeds (saith the holy Proverb) shall not be directed: Prou. 28. but he that shall forsake them shall obtain mercy. He bringeth upon himself not one but many evils. First not confessing any mortal sin, he committeth a new mortal sin, and that of a higher nature. Secondly the sins which he doth Confess are not forgiven. Thirdly all the sins which he hath committed ever since he first began to conceal, although he had Confessed them, he must Confess them all over again, with those which he concealed: for although they were Confessed they were not forgiven. The devil no doubt but laboureth all he can to hinder the fruit of this Sacrament, by which he looseth so many souls: and because he prevaileth sometimes with such as I have mentioned, I will speak a word or two for their good, that they may abhor this sin. First I tell them that this Sacrament is the only remedy which God hath ordained for actual sin. Our souls were first lost by original sin, and by Baptism they were saved from that shipwreck; but falling after Baptism into actual sin, there is no hopes to be saved, but by duly receiving the Sacrament of penance: Hiero. ep. 8. ad Domerriad Amb. ad virg. laps c. 8. and therefore Saints and spiritual men commonly call it the second plank of salvation in the shipwreck of our souls. Tell me then O fainthearted Catholic, that art afraid to Confess thy sins: if that thou wert floating on the waves of the sea upon a good and sure plank, wouldst thou be overcome with fear to forsake it? why then art thou overcome with fear to conceal thy sins in that pitiful state of damnation: seeing that by concealing them thou dost let go the plank in which is all thy hope, and without which thou sinkest down, and art sure to perish. Thou hast suffered shipwreck by mortal sin, wilt thou let go thy saving plank, and perish in the waves? Thou art wounded mortally and art sick unto death; if thou discover not thy wounds, thou diest with out remedy: wilt thou languish unto death and wilfully refuse all help? Thou hast a physician that can cure thee, and that as privately as thou canst desire, and with as little shame to thee; but thou must either tell thy disease, and show thy wounds or die. Thus do the holy fathers declare the necessity of entire Confessions. Further if thou dissemblest with the priest thou dissemblest with God, and adding sin unto sin thou woundest thy soul with a new and deeper wound, and with a sin which is most opposite to grace, and to the forgiveness of any sin: and that very sin which now thou wilt not Confess privately, thou shalt be forced to Confess it one day, in the sight and hearing of all the world, when the devil shall accuse thee publicly, saying I got him to commit such a sin, and to conceal it in Confession: I accuse him of the sin, and of a sacrilegious Confession. And Christ will then be ashamed of thee before his Angels, that wert ashamed of him before thy ghostly father; and thou shalt be condemned as guilty of both sins; and shalt go amongst the damned. This is all that thou shalt get by thy shame; for in this world thou didst get nothing at all. Other sins when they are committed bring either some profit or pleasure with them; but this hath neither profit nor pleasure in it, but even then when thou committest it, thou hast an inward horurour and pain, to think of the loss which then tho susteinest and of the comfort of a good Confession, and how grievously thou woundest thy soul, with a new and more grievous wound. If thou didst see thy utter enemy laid pitifully wounded in danger of death, and the surgeon dressing him and binding up his wounds; couldst thou find in thy hart to come to him, and tearing of his plaster, to wound him again with a new and worse wound? Such an enemy thou art unto thyself, when being at Confession under the hands of the priest, thou hidest any mortal sin. Thou abusest the only remedy of thy soul, and being wounded and then in cure, thou tearest of the plaster, and woundest thyself again with a new and more grievous mortal sin, and such an one as in itself is contrary to all remedy. It was very remarkable to this purpose that which happened not long since in a city of Spain. A notorious malefactor being sentenced to die, was put into the place of retirement which they have in the prison for condemned persons to prepare themselves in for their death. And coming to Confession he began to be troubled and could not go on; but made strange gestures and shows of affrightment when he would have Confessed some sins. The Priest, who was my very charitable good friend, and who told me himself all that I am now relating perceiving it, and ask the cause of it; with much difficulty at last he answered, and told him plainly that the devil was there, and threatened him that he durst not Confess. At which the priest roze up and with the sign the Cros vanquished him. But the devil (who useth not to yield at the first repulse) returned again, and at the Confessing of some sins troubled him as before; and the priest again vanquished him. And thus returning several times he put the poor man into such an amaze and fear, that he durst not Confess but made an end concealing some of his sins. The priest gave sentence of absolution, but it was in vain and of no value, as a judge misinformed; the party remaining guilty of all his former sins, and of one more, and that perhaps greater than any which he had to Confess. That night the devil appeared unto him all in flames, threatening him ●ot to Confess such and such sins, which he had concealed: and with all he commanded him to throw away that which he had about his neck (which was a little Cros and image of our blessed lady, which the priest sent to a brother of his own, living then above a thousand miles from him; who wore them and after some years shown them to me.) In what a terror may we imagine that man then to have been and fearful perplexity, to obey or to disobey the devil's command? he thought them then to be his only arms, and saw that if he threw them away he disarmed himself: and on the otherside he feared his threatening, if he obeyed not. But he chose for better to disobey him, and it was a happy disobedience: for his proud enemy confounded with it, vanished away presently with out hurting him. The man expected until morning, longing to see the priests return; whom as soon as he saw, he ran presently to him, and glasping him in his arms, he besought him to hear his Confession again, and then he made a better Confession, declaring entirely the sins which he had concealed, and the sacrilege which he had committed in concealing them. And relating all that had passed with him, he desired at his death the priest to tell it unto others, that they might learn by him to make good Confessions. Who related it accordingly in his sermon to all that were present at the malefactor's execution. This happened in a place of Spain which I know very well; and there can be no question of the truth of it. Those who in Confession conceal any mortal sin, are as this man was in the devil's power, and to get out of it must do that which he did; and that was to clear himself by a better Confession: but this is a greater mercy than they deserve. Those that begin once to dissemble in Confession put themselves in the worst state and greatest danger that a sinner can be in this world: for they make themselves uncapable of remedy; and can never be rightly dealt with by the priest: who not knowing the state of their conscience, looseth his labour by all which he saith to them. Nay sometimes it may chance that he may counsel them to that which is a sin. For example one of these men being slack in coming to Confession, if the priest call upon him, he calleth him to a mortal sin: and again if he come not to annual Confession, he committeth a mortal sin. What counsel can be given them in this case? if we counsel them either to a bad Confession, or to no Confession, we counsel them to their damnation: and one of these we must do, if they will not Confess entirely. Yet I will venture to counsel them rather to abstain from Confession, and so from Communion also at Easter time; then to dissemble in Confession. This I do not absolutely counsel; for this is also to damn themselves; but seeing that they are otherwise resolved upon a greater dishonour to God, and greater damnation, I persuade them to the less. That which I absolutely persuade them is to be converted in their hearts, and by a good Confession to give glory to God, joy to the Angels, and satisfaction to their own consciences. O christian if thou didst but consider the value of a Sacrament, and how dear the Son of God bought it for thee, thou wouldst be afraid to tread it under thy feet, as thou dost when thou profanest it. If thou art resolved to be a christian, and a Catholic, abuse not Christ in a Sacrament of the Catholic Church. Be not so wicked or so childish, as for a little shame to commit that sin which thou hast neither profit nor pleasure in, but losest that which in the end must be thy only remedy. Overcome thyself in this, as thou dost in the other austerities of the Catholic profession: speak freely thy sins, or else thou hadst better be no Catholic nor christian. The next condition is that it be plane and clear. This must proceed from an earnest desire of being rightly understood by the priest. And for this a convenient brevity is best: not to be tedious in rehearsing that, which is not necessary; and yet so, as the nature of the sin and the circumstances aggravating it be rightly understood. Regard not then any fine words or curious stile, but speak simply, and familiarly, as to an intimate friend of thine, whom God hath sent to sit in his tribunal. wha will the eloquence of orators or the tongue of a lawyer avail thee at the day of judgement? It shall not then be asked how eloquently thou hast Confessed, but how humbly and truly. If we fear that the priest hear us not or understand not right, we may ask him. Father do you hear me? or do you understand me? And when we have confessed all we make an end saying, I beseech the blessed Virgin Mary, S. Michael the Archangel, S. john Baptist S Peter and S. Paul, and all the Saints in heaven, and you my ghostly father to pray for me. Having said this he attendeth quietly to the priest to be directed by him. If he had forgotten any thing in Confession, or not understood the priest, he may say Father I had forgotten such a thing, I understand you not &c. And having rightly understood his penance, and the advices which are given him, he must fix his mind earnestly upon God at the time of absolution, and take heed then of distractions; for so 〈◊〉 might come to lose the benefit of the Sacrament for that time: and therefore it is good then to be making acts of the love of God and of sorrow, and to use some good words; as those of the humble Publican who knocking his breast and saying God be merciful to me a sinner, Luc. 18. he went away justified. These or the like words may be repeated often over with much repentance, whilst the priest is giving absolution. The third condition of a good Confession is to be obedient; that is that the penitent accept of those remedies which are prescribed him: that he avoid the occasions of sin, make restitution if it be needful, and perform carefully the penance which is enjoined him. Of which we shall speak in satisfaction. It is necessary for all to know that Confession in some cases is void, and most be reiterated; and which these cases are. The first is want of sufficient examination of conscience, when the penitent useth not due diligence in remembering of his sins, that he omitteth through negligence any mortal sin, he must then make all his Confession over again. Secondly if wilfully he speak any untruth in Confession in some matter of moment. Thirdly if he conceal wilfully any mortal sin. Fourthly if he hath not a firm purpose to leave of some mortal sin, or to fly the occasion of it. Fiftly, if the penitent were fallen into some excommunication, and did not first procure to be absolved from it. Sixtly, if the Confessor were deficient in knowledge power, or jurisdiction. In all which cases the penitent is bound not only to Confess his sins over again; but also to Confess the sin which he committed in so Confessing. OF SATISFACTION. THE third and last part of the Sacrament of Penance is Satisfaction. That is that we accept and perform some penalty for our sins in lieu of that punishment, which we should have suffered in the next world, if we had not here prevented it. For the which we are to understand that every sin includeth two things: to wit the aversion of the sinner from God, and his conversion to some creature for which he forsaketh God. And on the contrary when our sins are forgiven, and we are restored to the state of grace, there are two things; to wit an aversion from the creature and conversion to God. The conversion to God and restoring of the sinner to his favour again, taketh away the stain and blemish of sin, and freeth from hell; but being that his aversion from the creature and conversion to God again is not allwais so intense and fervorous as his conversion to the creature and aversion from God was; there remaineth sometimes some punishment to be suffered by reason of his cold conversion. Now there are in every sin two evils of punishment corresponding to the two evils aforesaid in the sin. The one is the loss of God and separation from him, which correspondeth to the aversion of the sinner from God: the other is a sensible punishment corresponding to our conversion to the creature, for the sensible pleasure which we took in it. The first evil of the loss of God is repaired by our conversion to him in confession: by which we are restored to his favour again. But the punishment of our senses is not allwais quite taken away; but as our aversion from God and conversion to the creature for sensible pleasure was more earnest and intense than our conversion is to God again; so it is fitting that some sensible pain should remain to be sustained. These are the grounds of the Catholic doctrine of Satisfaction and of Purgatory: of both which we will say something here, as in their place. If I said no more in proof of this doctrine but only that the Bishop of Rome and Pastors of his communion delivered it, I had in reason said enough: For he being the head of the Church, as the true and lawful successor in S. Peter's primacy (as I have showed him to be) he and the Pastors of his communion have the lawful authority of the whole, Church, and are the whole Catholic Church in authority: and being that we must always say I believe the Catholic Church; we must allwais believe and obey the succession of that authority. But I will say something in particular of them. That which the Catholic Church teacheth of Satisfaction is that although the conversion of a sinner to God may be so intense and perfect sometimes, that he may obtain a full remission of all punishment, and be as it were new borne to God in baptism; yet this doth not allwais happen. Our conversion to God is not allwais so intense and perfect, but that there may and commonly doth remain some punishment to be suffered after it. This we show first by holy Scriptures. When the children of Israel sinned by murmuring against God and their Pastors, Moyset praying obtained the remission of their sin. But yet (saith God) all the men that have seen my Maicsty, Nu. 14. etc. And have tempted me, etc. they shall not see the land for the which I swore to their fathers. Here their sin was forgiven them; yet it was punished afterwards, those that had sinned never entering into the land of promise. Nu. 20. Moses and Aaron sinned at the waters of contradiction: and when their sin was forgiven there remained a penalty to be endured by them, and they endured it, not bringing the people into the holy land David had sinned by murder, and adultery; and Nathan being sent to reprove him, and bring him to repentance, Reg. 2.12. he repent, and deserved to hear from the Prophet our Lord hath taken away thy sin thou shalt not die. But his sin being taken away, it was not withstanding punished with the death of his son, the Prophet declaring the son which is borne to thee dying shall die. And for all king David's earnest praying, fasting and lying on the ground, he could not obtain the life of the child. By all which we see that punishment of sin may remain to be suffered, when the sin is forgiven. It Was therefore the custom of the Catholic Church anciently, as now it is, to impose penalties upon sinners at their repentance, as by ancient Canons doth appear. Ep 3. & 14. can. 38. S. Basil. ep. 3. & 14. can. 38. He that hath committed adultery shall not communicate in the Sacraments for fifteen years. S. Augustine Let us seek confession with a pure hart and perform the penance, which is given by priests. It is against reason that he, that cometh to confession with many mortal sins, should think to have no more punishment than he that hath but one only, if they be disposed with equal devotion. Yet they were both alike, if they had no more punihment but only to confess, and that then all sin and punishment were taken away. Sin therefore and punishment are only so fare correlatives, that punishment allwais supposeth sin to have been; but doth not require that there be then actually sin. Neither is it worth any thing that which, haeretiks object against this. That Christ satisfied for us; we need not to satisfy for ourselves: no more than it is to say, Christ did good works for us: we need nor to do good works for ourselves. Our good works derogate not from the good works of Christ, nor our Satisfaction from his Satisfactions. our good works have their value from his, and so hath our satisfaction: but neither of them is hindered by him. Thus much for Satisfaction, and for the enjoining of penance after the remiffion of sins. As for Purgatory it followeth hence, that those who die with their sins forgiven them; but have not that intense sorrow and perfect repentance which is necessary for the remission of all punishment due to their sins, must have their punishment in some place in the next world, where they must be purged from that guilt of punishment (as also of their lesser sins before that they can enter into heaven.) Aërius was one of the first that denied Purgatory: and that which he got for it was to be recorded as an haeretike ever from the times of the primitive Church, and to have his doctrine in thelist of those whom S. Epiphanius, haer. 75. And S. Augustine haer. 83. have branded with the mark of haeresy. Luther at first although he denied indulgences, yet was so resolute in the maintaining of Purgatory, that in his disputation with Eckius he would needs make public profession of it, saying I firmly believe and dare boldly say I know there is a Purgatory whatsoever haeretiks rail against it. Disp. lips. But having once fallen from the Catholic Church he was constant to nothing but unconstancy, and came in the end to deny Purgatory also. But the Catholic Church hath allwais acknowledged that there is a place for the souls of those to be purged in, who die in venial sin, or have not made full satisfaction for their mortal, which place therefore may aptly be called Purgatory. That there is such a place, it appeareth in all those sentences of Scriptures, where prayer for the dead is commended. Teh. 4. For those who are in heaven, or in hell are not to be prayed for. Set thy bread and thy wine (saith holy Toby) upon the burial of a just man. Not as the Gentiles vainly did, to delight the dead with corporal viands; but to be given to the poor to pray for them. Hence saith S. chrysostom who lived above twelve hundred years since came the custom of calling together the poor to receive alms, to pray for the dead. Thus did judas Machabaeus make a gathering, and sent a great sum of syluar, to be bestowed in sacrifice for the dead. Where upon the Scriptures make this inference. Mach. 2.12. It is therefore a holy and healthful cogitation to pray for the dead that they may be loosed from sins. And if any deny these Scriptures to be canonical, because the jews deny them, S. L. 18. de ciu. Det. Augustine will allege against them the authority of the Church of Christ, and will tell them, Not the jews but the Church holdeth the books of Maccabees to be canonical. And his own reason will tell him, that to deny the authority of the Church is to deny all Scriptures, and to confounded the order of the whole world. Tertul. Tert. l. de coron militia c. 3. Amb. orat. pro Theod. Aug. l. 8. de Genes. con. Manichaeos'. Oblationes pro defunctis facimus. We make offerings for the dead. S. Ambrose in his speech of the Emperor Theodosius prayeth for him. Thou o Lord give rest unto thy servant Theodosius S. August. speaking of him, that dyeth in sin saith, after this life he shall have either the fire of Purgatory or eternal fire. And in Psal. 87. In this life purge me and make me so, that I may not need the purging fire. The doctrine of Purgatory is so plainly delivered by the ancient fathers of the Church that, Caluin could not deny or conceal it: but l. 3. Instit. c. 5. §. 10. calleth it a most ancient observation of the Church and saith, that the fathers, as humane, were deceived. But who can endure this saying in him? were the ancient fathers of the Church, and both the Church which was anciently and which was when Caluin came into the world deceided, and Caluin not deceived? shall Caluin take upon him to correct the ancient fathers and present observations of the Church? And shall any hazard his soul with Caluin against them? He asketh what authority of Scriptures they had? Must the whole Church be examined by him in the Scriptures? And shall not he be thought an haeretike for this, and to abuse the Scriptures in condemning of the Church? S. Augustine shall answer him. Aug. l. de cura pro mortuis. In the books of the Maccabees we read that sacrifice was offered for the dead: but although in the ancient Scriptures it were not at all to be read, the authority of the universal Church is no small matter which is clear for this custom, where in the prayers of the priest which to our Lord God are powered forth at his altar, the commendation of the dead hath its place. S. Augustins' argument was good, in which he proved Purgatory both by the Scriptures, and the Church. But if this be not enough for Caluin, to whom nothing will serve but his own will and word. We will also produce his own words against him: l. 4. Instit. c. 2. num. 3. he saith that without controversy nothing from the beginning until that age was changed in doctrine. To wit until the times of Tertullian, Origen and Augustine, of whom he was speaking. If therefore this were the doctrine of the Church in those times, it was the doctrine of Christ and of the Apostles ever from the beginning. And so Caluin is condemned by Scriptures, fathers, Church, and by his own words; and Purgatory is proved to be the true Catholic, Apostolic doctrine. There for pennances are rightly enjoined, prayers may be said, alms deeds given, indulgences granted, and many voluntary afflictions have been undergone by the Saints, and faithful of the Catholic Church, to escape the pains of Purgatory: which although they be but temporal: yet they are most grievous, and vehement, more than can be spoken. And because the Catholic doctrine of Indulgences by many is not understood, I will say something of them in this, which is also their place. An Indulgence is as much as to say a favourable remission or pardoning of some due punishment. Such are the indulgences of the Church either absolute remissions, without exchange or imposing of any other task; or exchanges of a greater into a lesser penalty. The power of granting indulgences, or absolving from punishment (which is all one) was granted by Christ unto his Apostles, and especially to S. Peter, to whom he promised the keys of the kingdom of heaven, Mat. 16. and told him whatsoever thou shalt lose upon earth shall be loosed in heaven. What can be understood by the keys of heaven, and the words following but power so to open heaven gates, as to take away all that hindereth for entering in at them: to wit sin and punishment? He gave also the like authority to the rest of the Apostles saying whatsoever you shall lose upon earth shall be loosed in heaven. Mat. 18. If whatsoever they lose be loosed, than punishment loosed by them on earth, is loosed also in the sight of God in heaven. Neither is there any good connexion in those words, if they be not understood of absolving, as well from punishment as from sin. Now if any ask how it can be, that sins of which the divine justice requireth so much satisfaction, should be satisfied for with so little, as some indulgences require; and some indulgences require nothing at all to be done for the gaining of them:) he may understand that indulgence or pardon of punishment is never granted; but full satisfaction is made to God for the sin. For there is in the Church a treasury of Satisfactions so great, that it can never be exhausted by satisfying for sins. There are in this treasury the satisfactions of Christ infinitely more, than all the sins in the world can require. There are also the good works of our B. Lady; that had nothing of her own to satisfy for. There are the good works of S. john Baptist, of the Apostles, and of many others whose works were much more satisfactory than their own sins needed, and may be applied by the pastors of the Church to those that stand need of them. For the Church is a body, and all the members of it have a Communication, and participation of good works with one another, as we profess in the Creed saying, I believe the Communion of Saints. And the psalmist sayeth. Ps. 118. Col. 1. I am partaker of all that fear thee. And S. Paul. I now rejoice in suffering for you, and do accomplish those things that want of the passions of Christ in my flesh for his body which is the Church. He did not fulfil the passions of Christ for any defect or want which was in them; but that by his sufferings the passion of Christ was applied actually to the Colossians, as it is by the suffrages and good works, which are done in the Church for others: and by them their punishments are fully satisfied for. If any ask why the Pope only and bishops give indulgences? I answer that the words of Christ before alleged were spoken only to S. Peter, who was to be the Pope, and to the Apostles who were at first the only bishops of the Church. And the practice of the universal Church, which ought to be our rule in all things, hath been allwais for the Pope and bishops, and not for priests to grant Indulgences. S. Augustine speaking of the observations of the Church saith, If the Church through out the World frequent any of these things to dispute of it as not to be done is most insolent madness. Epist. 118. To question that which the whole Church observeth, or curiously to dispute of it is full of danger and presumption: but so as to disallow of it and to condemn it, is absolute madness, and the madness of heresy. Now as you have seen the power of granting indulgences to be derived from Christ; so you shall see the practice of it to have been in the primitive Church. Although then they were neither so common, nor solemn as now a days. First because in those times of persecution christians could not so frequently meet together. Secondly because the graces and gifts of the Apostles and their successors were then greater, and aequivalent to the benefit of indulgences. Thirdly the fervour and devotion of those christians was also greater, the blood of Christ being yet warm (and as S. Hierome saith boiling in them.) That they neither stood so much need of indulgences, nor were their punishments often remitted. Yet S. Paul exercised this power, when in the person of Christ he gave indulgence or pardon (as he termeth it) to the sinful Corinthian, lest he should have been swallowed up with sorrow at the greatness of his punishment. Cor. 2.2. And whom you have pardoned any thing, I also. For myself also that which I pardoned, if I pardoned any thing for you in the person of Christ. Thus S. Paul pardoned him: and not only in the sight of the Church, but also in the sight of God: for otherwise this pardon had been to his hurt, and he had not pardoned in the person of Christ, who hurteth not by his pardons. Tertullian. lib. add martyrs. c. 1. and S. Cyprian l. 3. c. 15. & ser. de laps. affirm that it was then the custom of bishops, at the entreaty of those who were designed to martyrdom, to grant pardons to offenders from the penalties of the Church. That which S. Paul and these bishops did was the very same which the Catholic Church now doth in giving of indulgences: for they are nothing else but the releasing of punishments in the sight of God. Divers examples and canons of the Church for this are to be seen in authors, which for brevity I omit. Indulgences upon a just cause, and for a good end may sometimes be granted without the enjoining of any penalty. As those were which primitively were granted at the intercession of martyrs; and those which are now granted to some at their deaths, for some great deserts and good service already done to the Church. But ordinarily some pious work is prescribed; and so a greater punishment is changed into a less. That which is required to be done aught to be performed with much devotion; and to gain the indulgence it must be done in state of grace; and therefore Confession and Contrition are for the most part expressly required in every indulgence. Indulgences which are granted to the souls in purgatory are applied unto them only by way of suffrage, that is by a pious offering of ours to pay their debt, and not by applying any power or jurisdiction of the Church over them. For the pastors of the Church have power and jurisdiction over the militant Church only, over which they can visibly exercise their power of government. By indulgences we are not to understand that so many years, or days of purgatory are remitted; but that so much punishment is pardoned, as so many years or day's penance should have satisfied for, according to the pennances of the primitive Church. A plenary indulgence is a full and total pardon of all punishment in the sight of God. A Quarentine is as much as to say an indulgence corresponding to the penance of forty days: which anciently was a time of prayer, fasting, and other austerities in those times often used, and was called Quadragena a Quarentin; and when it was with bread and water only, it was called Carentia, an abstaining from meats. A jubily is a more solemn kind of indulgence. It is is an hedrew word signifying joy or rejoicing. The Israëlits every fiftieth year had a jubily year: which was so solemn that they abstained from tillage in it. Lands that were sold returned to their owner, slaves were enfranchised, banished men restored, debtors set at liberty. All but in figure of the spiritual joy and liberty which we obtain in Christ. And we have now a year of jubilee: which at first was kept every hundreth year, than every fiftieth, now every twenty fift. The faithful being piously invited to Rome, a place allwais frequented for indulgences, and where Saints have so much desired to live, that S. Catherine of Sienna used to say I tread upon the blood of martyrs at Rome. There doth the holy Vicar of Christ himself entertain his people, wash their feet, make exhortations to them, and spareth nothing to promote the love and service of God in them. Thus much as to the declaration of satisfaction; which is the third part of the Sacrament of penance. Having Confessed our sins, and received our penance, and absolution from the priest, we must remember well the advices which were given us, and purpose to keep them: and perform our penance presently, lest we should forget it or any part of it. It is a sign of love and reverence to God, when we go willingly and readily to pay that which we own him. I have now but one word more to say of this Sacrament, and that is to exhort all to frequent it, and to conjure him vehemently that is fallen into any greater sin, presently to seek out a priest and to get his conscience cleared by Confession; and if he hath not then the opportunity of a priest, to fly instantly to an act of Contrition, and to make it with all the fervour and humility, that possibly he can, and in the mean time to slip no occasion of Confession. Truly I think I may say, that amongst so many good remedies, as spiritual men have prescribed for particular sins, it is the best and most general against all sins whatsoever to repent presently by a good Confession of them. For as great wounds are easily cured when they are brought presently into the surgeon's hands, and by differing and not applying remedy in time, they become uncurable and without remedy: so the longer we differre our Confession, the harder we make our Conversion, and if we stay long in sin we harden our hearts still more and more, until we come in the end to the utter contempt of God, and of our own souls. And I exhort all from this very instant to purpose with themselves that if they chance at any time through frailty to fall into some great sin, they will seek presently to Confession after it. O thou that fearest not to be in mortal sin, if thou didst but understand the heinous condition in which thou art, that thou standest then face to face at defiance with God, who with one word of his will can strike thee down instantly into hell; and what it is to want the mediation of Christ, of our B. Lady, thy good Angel, thy patron, and of all the Saints, and the suffrages of the Church, thou wouldst not remain one moment in that state. It is a humane thing (saith S. Gregory) to err; but diabolical to persever in it. If we fall into sin we do but like men, if we rise again, we do as the Saints have done; but if we persever in sin, we are like the devil, who must remain in sin for ever. OF EXTREME-UNCTION. THIS Sacrament hath for its effect to give grace, and strength against temptations at our death. For the hopes of our enemy being then at the last, he striveth all he can against us. Apoc. 12. The devil is descended to you having great wrath knowing that he hath but a little time. Said the heavenly voice which S. john heard. Some he tempteth to presumption, others to despair, some by too much love to their friends and family, some think of nothing but the riches which they leave, some by too much desire of life, that they will not apprehend nor prepare themselves for death: and generally as we draw nearer to our ends we grow more subject to extremities of passions: all which the devil knoweth how to make use of to our hurt. But his common temptation is to terrify sinners with grievous fear and affrightments at their sins past. Sap. 4. They shall come fearful in cogitation of their sins, and their iniquities on the contrary shall convince them. Saith holy wisdom. Neither shall their natural courage and strength then avail them any thing, though never so bold and bragging in time of health. Great Saints have showed much fear at their death. S. Hilarion whose perfection S. vita Hilar. Hierome describing saith that great concourse of bishops, priests, Clergymen and monks sought to him, the temptation of christian matrons followed him, multitudes of the common people, potentates and judges came to receive holy bread and oil of him; and yet his mind continued fixed on solitude, yet for all this when he came to die he was oppressed with such a fear and horror of death, that to encourage his soul he said, Go forth what dost thou fear? go forth my soul what dost thou doubt of? thou hast served Christ now almost seventy years, and dost thou fear death? If Saints at their death have been thus terrified, what may they expect who have committed many sins, and perhaps but lately repent for them, and perhaps but slightly, and have but few good works then for their comfort? our Saviour hath provided this Sacrament as an armour for us against that time. S. james, jam. 5. is any man sick among you let him bring in the priests of the Church, and let them pray over him anoiling him with oil in the name of our Lord. And the prayer of faith shall save the sick, and our Lord shall lift him up, and if he be in sins they shall be remitted him. By which words we have the practice of the Catholic Church well proved, and Etreme Unction declared to be a Sacrament; that is an outward sign that sanctifyeth us. There is an outward sign in the external rite of anoiling, and in the form of words signified by prayer. And that this outward sign causeth grace unto sanctification, the words following do declare, in that sins are remitted, which can not be but by grace being received. And it followeth hence that Christ instituted it. For the Apostles had not the power of instituting such signs: neither could S. james have promised remission of sins by it, if Christ had not instituted it, Luth. Praef. ad nou. Test. and given it that power. It is true Luther rejects this Epistle of S. james, denying it to be canonical, and calling it an Epistle of straw; but the authority of the whole Church hath declared it for canonical. And if the whole Church be not sufficient for Luther, we will put Caluin into the balance against him, an author at least of equal gravity with him; Caluin l. 3. Instit. c. 17. and Caluin holdeth it for canonical. S. Bernard in vita Malach. relateth of S. Malachy that he assisting with a sick woman, and not thinking her to be in such danger as to require the Sacrament of Extreme-Vnction, departed from her without ministering it; but she dying in his absence, he returned again full of sorrow, and pitying that she should want the benefit of it, he fell to his prayers, restored her to life again. And then (saith S. Bern) he anoiled her knowing that by this Sacrament sins are remitted, and that the prayer of faith saveth the sick. The holy oil is then applied as a spiritual salve to the senses; because by occasion of our senses we commit sin. But beside the spiritual remedy which our souls gain by it, it hath also a corporal effect of giving health to the body, as the Apostle declareth, the sick being saved and alleviated by it. By reason of which effect this Sacrament is not given in danger of death by war or otherwise, but only by sickness. OF THE SACRAMENT of Orders. THE Sacrament of Orders is that which Priests, Deacons, Subdeacons' and others receive when they are ordained: by which they receive spiritual power for the government of the Church. Tim. 1.4. That it is a Sacrament it appeareth by the words of S. Paul to Timothy. Neglect not the grace which is given thee by prophecy with imposition of the hands of the priesthood. By this it hath all which is contained in the nature of a Sacrament: the imposition of hands, and the words that are said (which are there signified by Prophecy) being an external sign, Amb. in Tim. by which grace in given. Upon which words S. Ambrose saith that Timothy, by the imposition of the hands of priesthood was designed to the work, and received authority, that he durst offer sacrifice to God in our Lord's steed. The same power is expressed by the words of the bishop when heordaineth priests saying, Receive thou authority to offer for the living and the dead in the name of our Lord. To offer, there is to offer sacrifice, as S. Ambrose also expresseth it; and to offer sacrifice is the most office of priests; priest and sacrifice going allwais together, so that there can be no priest, but he must have power to offer sacrifice. The and peculiar effect of this Sacrament is to give grace to exercise worthily Ecclesiastical functions. Which power and grace as it is in the Church of Christ is most high and eminent above all dignities. For what can be compared to the dignity of christian priests? Both in respect of their power of Orders, by which they consecrate the most blessed host, and also in respect of their power of jurisdiction, by which they remit sins? Neither of which is within the Angel's power. And priesthood is not obtained in the Catholic Church, but after divers year's preparation; the lower Orders being first received, and after them Subdeaconship, after that Deaconship, after Deaconship priesthood: every one of the higher Orders in several years; that the dignity of priesthood may be ascended unto by degrees, and with sufficient time of probation. The lower orders are four: Porter, Lector, Exercist, Acolyt. They are called lower or lesser orders; because they have a more remote relation to the blessed Sacrament then the higher orders have, in which relation the dignity of all the orders doth chiefly consist, of priests in consecrating it, of Deacons and Subdeacons' in assisting about the altar at the consecration of it; and of the lower orders concurring in their nature, though more temotely, to the decent ministering of it. The office of the Porter is to open and shut the doors of the Church, to admit of the faithful, and to exclude the faithless out of it, and to ring the bells. The office of the Lector is to read the lessons of the old and new testament, which anciently the bishop used to expound. The office of the Exorcist is to expel the devil, and to hinder his power over those who are to be, or are already baptised, and to prepare water in the font. (of which read the second article of the Creed towards the end) This power was given by Christ, Matt. 10. who having called (saith the Evangelist) his twelve disciples together, he gave them power over unclean spirits that they should cast them out. And again in the same place, Cure the sick, raise the dead, cleanse the lepers. cast out devils. The office of the Acolyt is to carry the canstlesticks, and cruits, and to light the candles. The office of the Subdeacon is to serve at the altar under the Deacon, to prepare the altar , to wash the palls, and corporals, etc. and to read the epistle. The office of the Deacon is to attend upon the bishop at all times, but especially to guard him, and the priest at mass, and at Sermon; and to be as it were the eye of the Bishop to observe the lives of the people, to see that they come to divine service, and to inform him of their behaviour within, and without the Church. The office of priests is to govern the Church, to offer sacrifice, and to remit sins. Rom. 1. These are the orders of the Catholic Church. Those things that are of God, are ordained. Saith the Apostle, that is they are with order. And the more order that every thing hath, the more it appeareth to be of God. And therefore he hath ordained these orders in his Church, that our religion might appear to be of him, and that the B. Sacrament might be worshipped with decency amongst us. As there are several degrees of orders, so there are several degrees of priests. First there are ordinary priests, and then Bishops, and betwixt priests and bishops there is no degree of orders. Those who were anciently called Choriepiscopi that is to say Vicars of Bishops being sometimes only priests, although they had privileges above ordinary priests, as to give lower orders, as also Rural Deans might have: sometimes being inferior bishops and had licence to ordain with higher orders; but they were not of any order betwixt priests and bishops; but either only priests, or true bishops. Above Bishops are Archbishops, than Patriarches, than Cardinals, and above all the Pope. Which is an honourable title decreed above a thousand years since to be given to none but to the bishop of Rome, as to the most eminent father of all; whom therefore S. Cyril in the Council of Ephesus called, The Patriarch and father of the whole world. As the inward acts of our mind which we offer to God are spirituals hosts or sacrifices; so all men may be said to be spiritually priests by their holy and fervorous affections which God setteth on fire in their hearts. And therefore S. Peter admonisheth all, saying Be ye a holy priest hood to offer up spiritual hosts. Pet. 1.2. But although all be priests in the spiritual hosts of their mind; yet all may not take upon them to perform the Ecclesiastical functions of priesthood. For this they must be called of God and have authority from him, Hier. 3. I will give Pastors (saith God) who shall feed you with knowledge and doctrine. And S. Paul speaking of priesthood saith neither doth any man take the honour to himself; Heb. 5. but he that is called of God as Aaron. It is a dignity which must not be taken, if not given. All were not priests in the law of Moses, but only the sons of Aaron to offer sacrifice to God. And we read in the Scriptures of the great punishments of God upon proud and praesumptuous men who have assumed that dignity without order to themselves. So great is the dignity of priesthood, that S. Francis used to say, that if he should meet with a saint from heaven, and with a priest together, he would not do reverence to the saint, until he had kissed the priests hands. Signifying how much he was bound to reverence those hands from which he received the body of Christ; and for himself he could never be gotten all his life time to ascend higher than Deaconshipp. Bonaven. in eius vita For the greater honour of priestshood, and that priests may attend better to the performing of that high function, the Catholic Church hath all ways annexed chastity to it, never permitting her priests to marry. And those that will be priests must be willing to undergo the obligation of a fingle and continent life. He that rightly considereth the dignity of priesthood and the preeminence which virginity hath before marriage will easily condescend to this institution of the Church. S. Paul generally counseleth virginity, Cor. 1.7. and foretelleth to those that marry the tribulations which they shall have; requiring of those that have wives, that they be as those that have not wives (which is very hard for them to be) and saith that he that is without wife is careful of those things which pertain to our Lord, how to please God: but the married man is divided betwixt the love of his wife and how he shall both serve God, and attend to his family. By all which it is manifest that the true and sincere meaning of the Apostle was to commend virginity. and to prefer chastity before a married life. And as manifest it is according to his words that the inconveniences, and distractions of marriage are least suitable to the office of priests, who of all men ought to be most united and conversant with God, and to follow the example of Christ their master, who was a priest, and a virgin, borne of a virgin. S, Aug. retract. l. 2. c. 2. & haer. 82. Augustine calleth jovinian the haeretike a monster for making marriage equal with virginity; and saith that this haeresy was so sottish and fleshly, that it could never deceive so much as one learned priest, but only some carnal and simple women. As priests are above Angels in dignity, so it is fitting that they should imitate their purity; and Angels neither marry nor are married. Nay it is fitting that they should be as the Catholic Church hath ordained them to be, above Angels in this, that Angels are chaste by nature only; but priests are chaste by the grace of this Sacrament, and by vow which is better. It was the ancient custom of the Church as now it is, for the Clergy to wear their crowns shaved. S. Denis who lived in the Apostles times maketh mention of it, Eccl. Hierar. c. 6. S. Beda deriveth the first use of it from S. Peter. it representeth the crown of thorns, of our saviour. It denoteth the dignity of priests as kings. Of whom the words of S. Peter 1.1. L. 5. hist. Aug. c. 2●. may cheesly be understood saying. you are an elect generation a kingly priesthood. It signifieth also that priests are to reject all vain superfluities of this world, and to betake themselves to the spiritual lot, and part which they have chosen. OF MATRIMONY. MATRIMONY is declared by the Council of Florence to be a true and Sacrament, Sess. vitim. one of the number of the seven Sacraments of the law of Christ instituted by him to give grace. And therefore amongst christians it is absolutely indissoluble, which as a contract of nature only it is not. It hath for its effect to remedy the unlawful concupiscences of the flesh, and to give grace to man and woman to live together in mutual love, and conjugal chastity; and to bring up their children in the service of God. It is called by S. Eph. 15. Paul a great Sacrament: to wit, in the mystery which it representeth of the marriage of Christ with his Church, to which for ever he hath espoused himself; and as a good husband allwais loveth it, teacheth it, defendeth it, provideth for it, and remaineth for ever the head of it. By this similitude we have the duty of marriage well deciphered, and man and wife by it are taught how to behave themselves to each other. Christ loveth his Church with an infinite love; the Church also loveth him with a continual and never interrupted love. Christ suffered for his Church, giving even his life to gain her an immaculate Spouse. The Church also suffereth for him in the blood of her children that in her victories of martyrdom she may well say to him as Sephora did to Moses, Exod 4. a bloody spouse, thou art to me, when she saw the blood of her children circumcised by him. Christ as a good husband beareth with many imperfections, and sins that are committed in the Church, and upbraideth her not, but pittyeth her and furthereth the amendment of them by fair means and good words, calling her his friend, his beloved, his fair one: and the Church as a good wife confesseth her faults, and asketh pardon for them, submitting herself more humble than Sara, calling him her Lord, her master, her saviour. Finally Christ sitteth at the right hand of his father allwais ready to mediate for his Church in heaven, and hath provided to remain also with her in the B. Sacrament allwais upon earth: and the Church reciprocally laboureth for him, giving Sacraments, offering sacrifice, exhorting, commanding, reprehending, and punishing of her people to make them honour him. Thus ought man and wife to live together in continual love, and to bear patiently, and contentedly together the tribulations of marriage; not upbraiding one another with their faults, but with wise and mild terms, to procure the amendment of them, and to concur together in all things both to their spiritual, and temporal good. Of this, union, love and goodness of married folks dependeth very much the good of all mankind; and therefore it is often and earnestly commended in the Scriptures. In the first marriage of man and woman in Paradise, God to to show the love, which he would have betwixt man and wife, would frame the wife of a true and real part of her husband's body, and not of his hands, fingers or toes, not so intimate to him; but of a rib of his side near to his ●art. And when Adam awakened out of his sleep and first saw her, he was presently enamoured with a holy love of her, as his lawful wife: and even then presently he began to give documents to married folks saying, Gen. 2. For this man shall leave his father and mother, and shall cleave to his Wife, an● they shall be two in one fles. This Adam spoke to his posterity, whom in the spirit of prophecy he foresaw, and would forewarn of mutual love; that as man and wife are but one in flesh, So they might be in mind and will, according together to take a part in all things. And Adam called her his fellow companion, as participating with him in a happy and good company, all dissension and division betwixt them being contrary to the Sacrament, and in itself most grievous euen as the dividing of living flesh, which bleedeth and smarteth on both sides; or as the cutting of the whole body into two, which can not be, but with excessive torment and certain death. So the division and dissension betwixt man and wife is allwais painful on both sides, and if it be in a matter of moment or with scandal, it is death and damnation to their souls. The best is to reflect well upon the inconveniences of marriage before hand, and to prevent them. Young folk many times deceive themselves, who setting their minds too earnestly upon marriage, imagine great happiness and nothing but content in it. But this content lasteth but a while with them. For as soon as they feel the tribulations of that state, they begin to loathe it, and by little, and little to think them untollerable, and to wish themselves unmarried again. And this is so common that, as the saying is, one priest hat could unmarry would have work enough for many priests. These resemble little children that cry after their mothers, they will not be quiet till they have their desire, and within a while they begin to be weary, and cry to be bacl again. Marriages that are made without due consideration, and especially with out being well commended to God, have many times the like issue: and these are often observed to be of those who marry very young, who indeed seldom apprehend rightly, that which they undertake. But what remedy? When they are once married there is then none but in true virtue and a good conscience: they must settle themselves, and be contented with the sour and the sweet, taking one with the other as it shall please God to send them; and when any Cros happeneth, with a constant and heroical mind to bear it for God's sake, and to accustom themselves to some good words in those occasions: as, Gods will be done, or the like, expecting patiently and cheerfully a change when he shall send it; and God will send a good change, if they expect his time. But the remedy of remedies and the prime remedy for all inconveniences should have been to have foreseen and prevented them before marriage, by considering well, whether they were called of God, or Noah, to that state of life. And this I will tell them how they shall examine it. First let them resolve that in this business which concerneth them for all their life after, they will do nothing rashly; but will take time to consider of it, and to commend it well to God, and having had the Council of their ghostly father and his prayers, and confessed and communicated for that end, let them then take a time to consider of it. First let them offer themselves upon their knees to God, firmly purposing to serve him all their life time in whatsoever state he shall call them to. Having made that firm purpose, let them then pray to him to enlighten them, and to our B. Lady, their good Angel, and their particular patron to assist them in that work, that they may know, and follow the will of God in it. Then they may examine their natural inclinations and complexion, and other circumstances how they suit with this or that state. And it will not be amiss to think, that if they were then at the hour of their death what they would wish to have chosen. Having weighed well all things, that which with most peace and quietness offereth itself as best for them, that they may resolve upon, and follow it as the calling of God, and can have no● just cause to repent it afterwards. Finally I commend again much love to married folks: but it must be a spiritual and supernatural love: such as Bishops Sales in his Introduction to a devout life commendeth to them such as is betwixt Christ and the Church, Introd par. 3. c. 37. for God's sake. Beasts and birds love their mates with a natural love only. Heathens love their wives and husbands with a natural and rational love: but Christians being contracted by a Sacrament, must have a higher love, to wit sacramental and gracious, for the love of God, because it is his will; otherwise it is but beastly, or at most a humane love, such as heathens have, and will not last in them. Those that are to marry must declare in three things. First whether they have made any vow inconsistent with marriage. Secondly whether they be not already contracted with some other. Thirdly whether their marriage be with their parent's consent? for they ought to have at least their interpretative consent, as young Toby had when by the Angel's directions he was married without the knowledge of his parents; but not without their probable good liking of it. And as children in this own a duty to their parents; so it is fitting that parents should have some respect to the affection and liking of their children, and not to force them to marriages which they can not affect: for as marriages without consent of parents; so forced marriages have seldom good success. The Roman Catechism adviseth here to warn the married, that upon festival days and in times of penance they abstain from the acts of matrimony. This is to be understood by way of Council, not of obligation. Yet it is a Council to be noted, and followed, as rendering matrimony more honourable betwixt them, when it is used in due circumstances. I have said now all that I have to say of the Sacraments. You have seen in general of them all, that they have their power and effect through the merits of Christ, as issuing out of his blessed side upon the Cros, and as the only means of our sanctification. With what devotion then ought we to come to them. Think with thyself when thou goest to receive any of the seven Sacraments, that thou carriest then thy soul unto jesus Christ to be washed in his blood; and although it were never so sick, lame, or wounded; yet if thou comest worthily to any Sacrament he will turn unto it take it into his hands, and cure it. Nay if the damned souls could possibly receive any Sacrament worthily, they should be freed out of hell by it; because the merits of Christ's Passion are infallibly applied by any Sacrament worthily received. And in this consisteth the horror of the damned, that they are not in state, nor ever shall be worthy to receive the Sacraments of the Catholic Church. And this is our happiness in this life, that although our sins be never so great; yet as long as we have time to receive the Sacraments, or only, to desire them for the love of God, we may be freed from sin and sanctified by them. But without them (at least in desire) we cannot be freed from mortal sin. For although by contrition sins may be forgiven; yet that contrition includeth desire of the Sacraments. Besides that contrition is hard to be obtained. For the sinner wounded by sin, and under the feet of his enemy, held down by his power, and by his own evil inclinations, is easily kept in subjection, and hardly riseth to that perfect love of God, which contrition requireth; and we have the Sacraments to help our weakness in that case, that if they have but the fear of damnation and the love of glory, and will apply a Sacrament to that fear and love, it containeth the virtue of Christ's passion, and will so cherish and strengthen them, that although they were dead it would revive them to life. And our blessed Saviour breathing upon his disciples said, receive ye the holy ghost to show the power of the Sacraments in forgiving of sins. And at the reviving of Lazarus he weeped, groaned in spirit, troubled himself, prayed for him, and called upon him with a loud voice, to show the horrible state of men in mortal sin signified by Lazarus that was dead; and that so we might esteem more of the Sacraments by which they are not only revived again, but so highly honoured as to become his beloved spouses; even as though some poor handmaid were taken out of slavery, and brought to the king's palace to be made his wife. If thou dost remember these things when thou goest to the Sacraments, that thou goest then to be cleansed with the blood of Christ, and to be made the spouse of God, thou wilt detest thy sins with thy whole hart, and prepare thyself with much love and devotion to thy heavenly spouse. And we must never come to the Sacraments until we have this preparation in ourselves. THE sixth DISCOURSE. OF THE COMMANDMENTS. Question. Say the ten Commandments. Answ. Exod. 20. Thou shalt not have strange Gods before me. Thou shalt not take the name of the Lord thy God in vain. Remember thou sanctify the Sabaoth day. Honour thy father and thy mother. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neihhbour. Thou shalt not covet thy neighbour's wife. Thou shalt not covet thy neighbour's goods. THE Roman Catechism having expounded the Creed and the Sacraments, giveth in the next place the exposition of the Commandments. In the Creed we have the sum of what we are to believe: in the Sacraments we are sanctified with divine grace: and in the Commandments we are taught how to be have ourselves towards God and our neihhbour, so as to keep that grace which we received in the Sacraments. The commandments are the law of God; and to say the law or the Commandments is the same thing. For the Commandments (saith S. Augustine) are the sum and abbreviation of that which God hath commanded; all being deduced from them, as from the first principles of that law which by nature he had imposed upon men. We observe them not because they were of the law of Moses: for that law was to vanish away as a shadow, when the light of Christ came into the world; we observe them because they are natural precepts obliging all by an obligation of nature, which we see by reason, and feel by experience in ourselves. Neither were the commandments delivered to the Israelites so much to let them know their obligation to them, as to make them remember it. And they were delivered with such dreadful signs (as I shall presently declare) that they might reverence them the more, and fear to break them. It is the office of priests to instruct in the Commandments, and to see that they be kept. Gal. 6. If a man be praeoccupated in any fault you that are spiritual instruct such an one: These are priests who have the spiritual charge of souls, and who must answer for the sins of the people committed to them. They have then good reason to instruct and to reprehend; and if people will have priests to answer for them, they must be contented to be reprehended by them, and must hear and obey them in the Commandments of God; otherwise they shall be condemned as disobedient to God himself: Luc. 10. He that heareth you heareth me, and he that despiseth you, Heh. 10. despiseth me. Saith our saviour and S. Paul saith, Obey your Prelates and be subject to them. For they watch as being to render account for your souls. The imperfections of priests are readily noted, and every word which they speak is put into the weighskales to be examined, but their instructions and admonitions are not so harkened unto; they are more observed in the breaking then in the keeping of the Commandments. L. 2. de cons It is true S. Hierome saith that a trifling word in the mouth of a priest is a sacrilege. And S. Bernard calleth such a word a blasphemy in them. Mal. 2. But God saith that they are his Angels when they deliver the law. The lips of the priest shall keep knowledge, and the law they shall require from his mouth: because he is the Angel of the Lord of hosts. Their faults indeed become greater by the greatness of their dignity; yet for all their faults, the law must be received of them: and good Catholics will reverence priests as Angels, and will be glad of their admonishments as from heaven. It is my part to instruct in the keeping of the Commandments, and yours to hearken and to learn to keep them. That we may both do our parts, we will pray to our B. Lady for her intercession. Hail Mary, etc. OF THE AUTHOR OF THE Commandments. IT ought to be a great motive to us for the keeping of the Commandments, to think who it is that commandeth them. It was not any potentate of the earth, though never so great and powerful: neither was it any Angel from heaven that imposed them upon us. God is the author of the Commandments, God that made both men and Angels, heaven and hell, for the reward or punishment of those that keep or break them. This consideration he would inculcate in the very first words in which the Commandments were delivered, Exod. 20. saying I am the Lord thy God. It is our Lord, our master, our eternal and omnipotent God, that commandeth us these things. Let us fear him, and keep his Commandments. Mal. 1. If I be the Lord where is my fear saith the Lord of hosts. The Commandments were written by Angels in the two tables of stone, and delivered by the Angels to Moses; but they were not commanded by Angels. God commanded them and with his own fingar hath printed them in the hearts of all men, striking reverence unto them, and a natural fear to break them. And the more to augment that fear and reverence in us, he delivered them after a most majestical and dreadful manner to the israelites. They were to prepare themselves for three days before, to wash their garments and to abstain from their wives; that by that external and corporal purity their devotions might increase, and their reverence to them. The third day being come, and the morning appearing, behold (saith the holy Scripture) thunders began to be heard and lightnings to flash, Exod. 19 and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceedingly. Moses brings the people towards the mountain; and such was the reverence which God then required of them, that they were to keep of, and under pain of death not so much as to touch the mountain on which they were delivered. He and Aaron only were called up, and all the people when they saw the voices and the flames, the sound of the trumpets and the mount smoking were so terrified, that languishing and even like to die, they got a great way of, and were glad to cry out unto Moses. Speak thou to us let not our Lord speak, lest perhaps we die. All this majesty would God show to the Israelits that they might acknowledge his power in the Commandments, and fear to break them. And it was not only for that people that he would show this terror and majesty; but for all others after them, that all might acknowledge his divine power, and that they keeping the Commandments might move others by their example to keep them. Eu●d. 20. This is your wisdom and understanding before people's that hearing (that is obeying) all these precepts, may say behold a people full of wisdom and understanding a great nation. He that considereth rightly the majesty of God commanding him, and seethe himself besett on all sides, that he can by no means escape his power, will think it indeed his only wisdom to submit unto him, and to obey him. But some have said that the Commandments of God are impossible to be kept, and yet profess themselves to be christians. This is a saying unworthy of that name; and we will show on the contrary THAT THE COMMANDMENTS of God 〈…〉. CHRISTIANS in their christendom have received grace for the keeping of the Commandments; and that Christian that sayeth the Commandments are impossible to be kept, doth he not dishonour his christendom, and the merits of Christ in which he was christened? It is a saying more for some profane miscreant and atheist, that will not believe in God, then for one that professeth himself to know God, and to love him. He that knoweth God knoweth him to be an infinite perfection, and by consequence a just God; and he that loveth him will give him that report; but what justice were there in commanding impossible things, and in punishing for not performing such Commandments? Or what love doth he show to God in reporting this of him? That servant that should report of his master that he commanded his servants to do things that were impossible to be done, and punished them for not doing such things, did he show any love to his master by speaking so of him? Or did he not rather complain of his master as an unjust man and cruel tyrant? It were a cruelty and unjustice of God, to punish for not performing of impossible Commandments; the Commandments of God are possible to be kept. It is indeed impossible for us by nature only, without grace to keep the Commandments so, as to obtain supernatural glory; but by supernatural grace it is not only possible, but easy to obtain that blessed state, by keeping of the Commandments. God Commands us no more, but to do our endeavours to the fulfilling of the Commandments, he giveth grace to make good our endeavours, and to fulfil them. It is as though a loving fathers hold command his son to cooperate with him in the doing of something which he will help to do, and will do chief himself. Such a father is God to us: he commandeth us nothing but that to which he himself will put his hand, and do more in it then we do. It is as when a new scholar is brought to a master to learn to write. The master biddeth him take his pen and write: and then taking him by the hand and guiding it, behold with his masters help a fair letter is made, and his kind master giveth him a reward for that little which he did, which was no more but to permit himself to be guided by him. Such a master we have of God: he requireth no more of us; but only that we will cooperate with him, and be guided by him: the work he will do it chiefly himself; and yet he will give us an eternal reward, for the little which we do in it with his grace. Now if God give grace for the performing of the Commandments, it is no matter how hard they be in themselves; for with his grace they are easy and light. S. john. Io. 1.5. His Commandments are not heavy. And S. Paul who said of himself that he was nothing; Cor. 2.12. yet he saith I can all things in him that strengtheneth me. And S. Augustine de bono pursue. c. 10. Phil. 4. Cor. 1.10. Give what thou commandest, and command what thou wilt. And upon those words of the Apostle he that loveth hath fulfiled the law, he hath a very fine discourse, Rom. 13. to prove that the Commandments are not only possible but easy to be fulfiled. For (saith he) who can but love that infinite goodness, that infinite power, infinite beauty, infinite riches, infinite liberality, and infinite bless of all perfections? and he that loveth hath fulfiled the law. Let us not then murmur at the hardness of the Commandments, nor pretend impossibilities in them. God is a loving father, let us bless him who will not suffer us to be tempted above that which we are able, Cor. 1.10. but will both help us to keep them, and reward us for keeping them. Christ hath said that the whole law and the Prophets depend on these two Commandments: to wit to love God with our whole hart, Mat. 22. soul, and mind, and to love our neighbour as ourself. That is to say that all, whatsoever was commanded in the law and written by the Prophets, tendeth to this, that we love God for his own sake, and our neighbour for God's sake. Because God in himself deserveth love, and our neighbour for his sake deserveth to be loved. How easy then by the grace of God are the Commandments to be kept? They are all included in these two; and these two are reduced to one: to wit the love of God; an easy Commandment. Thus much of the ten Commandments in general: now in particular. THE FIRST COMMANDMENT. I AM the Lord thy God which brought thee forth of the land of Egypt, Exod. 20. from the house of servitude. Thou shalt not have strange Gods before me. Thou shalt not make to thee a graved thing, nor any similitude that is in heaven above, and that is in the earth beneath, neither of those things that are in the waters under the earth. Thou shalt not adore them nor serve them. The substance of all this is contained in those words. Thou shalt not have strange Gods before me. That which goeth before are words of majesty, to beget reverence to the Commandments of God, and to oblige the Israëlits to the keeping of them, by commemorating the benefits which they had received of him; and especially in being so miraculously delivered out of the intolerable bondage of Egypt. But if this were a benefit so much obliging them; how much more obligation have we to keep the Commandments? who have been delivered out of so great and miserable a servitude, that the other of the Israëlits was but as a figure to signify it, and a cipher which may stand for nothing in comparison of it. Hier. 16. Behold the days shall come saith our Lord and it shall be said no more the Lord liveth that brought forth the children of Israël out of the land of Egypt. But the Lord liveth that brought forth the children of Israël out of the Land of the North, and out of all the Lands to the which I did cast them out. I will bring them again into their Land which I gave to their fathers. Behold I will send many fishers and they shall fish them. We are these Israëlits whom God hath fished by the Apostles, which he sent to draw us out of the state of idolatry; a dark, cold, and barren Land signified by the North, and hath brought us into the admirable light, and happy state of the faith of Christ. The redemption out of Egypt is not to be any more mentioned nor named a redemption in comparison of this. This we ought with gratitude to remember, and to love and serve God heartily for it; because by it he hath freed us from hell. The words that follow are in declaration of the Commandment, by which the worship of strange Gods is prohibited. The Commandments were delivered in two tables: in the first were written the three first, which immediately concerned the love of God. In the second the seven last which concern not so immediately the love of God; but are with relation to our neighbour. But some lovers of division will needs divide the first Commandment into two, and break the connexion which the doctors of the Church have commonly acknowledged in them. They will have the first to contain all unto the end of those words. Thou shalt not have strange Gods before me; and the second Commandment to begin at the words following, and to contain the forbidding of images and pictures; because they think by this means to give it more force against the ancient and Catholic doctrine, which alloweth them to be worshipped, as holy things; where it hath indeed no force at all against it (as I shall presently show.) Only observe here that it maketh no more against images in two Commandments then in one, so that we keep the same words and their translations (which not withstanding those very men have made bold to alter.) I remember that a Protestant friend of mine once objected to me that Catholics had taken away one of the ten Commandments (meaning that we had put two into one) to maintain our doctrine of the worship of images. But those that had so possessed this ignorant man, had manifestly deceived him; for the Catholic Church hath declared nothing in this, but leaveth it indifferent to be understood as one, or as two Commandments. That which the Catholic Church teacheth is that which the Holy Ghost saith; Exod. 34. Deut. 4. and that is, that the Commandments are ten in number; but to any particular manner of dividing them the Church obligeth not. Those that will divide the first into two must take heed that they make not eleven Commandments: and if to remedy this they shall join the two last into one; then they fall into another inconvenience which is to make four Commandments in the first table, and six only in the second; which is contrary to the common and ancient manner of dividing them, into three of the first table belonging to God and seven of the second table belonging to our neighbour, which S. Augustine approveth of, Aug. quest. 71 in Exod. and which hath in itself most connexion. For that there is more connexion betwixt forbidding strange Gods, and forbidding of graved things to be adored and served, then there is betwixt the desire of adultery and the desire of theft, as is manifest; they being in two destinct kinds of sin; and therefore with more reason shall be divided into two Commandments then the first. Thus much for the division of the Commandments. Thou shalt not have strange Gods before me. Worship of images. Two things are here commanded: The one positive to wit to worship the true God: the other negative prohibiting the worship of false Gods. And although the second be included in the first; because the worship of the true God excludeth the worship of false Gods; yet because the Israelits were a people prone to idolatry, and to live in the midst of Idolatrous nations; that they might not fall into that sin, as in the end they did, when jeroboam, Achab, and other wicked kings pretended to worship the God of Israel, when they worshipped idols also; they were not only commanded to worship God; but also expressly forbidden to worship strange Gods. And by this we may understand the sense of the words following thou shalt not make to thee a graved thing, nor any similitude &c. to be, that they should not make them to be adored, and served as Gods; Sap. 13. which the Gentil idolatours did, who have called the works of men's hands Gods: and whom holy wisdom in the same place reproveth, for that either the fire, or the wind, or the swift air, or a circle of stars, or exceeding much water, or the Sun and the moon they thought to be Gods, rulers of the world. This was perfect idolatry: and this was that which God would here prevent in the israelites: and by this the worship of images with inferior only, and not divine worship, but as holy things, is not forbidden. But suppose that the Israelits were commanded here, not only not to worship images and pictures with divine worship in themselves, but also not to have them amongst them; it would make nothing against us. Many things were forbidden them which are lawful to us: the circumstances of that imperfect law, of that people's weakness, of those times, and places, requiring it. They were forbidden to eat blood; because they were of themselves a bloody people: and in the Apostles times it was necessary to observe it as a precept; Act. 15. but now it is not. Certain corporal cleansings were commanded them, and certain creatures were forbidden to be eaten as unclean; and these were neither observed in the Apostles times, nor are now. Images and pictures in those idolatrous times might be forbidden them to have, for their proneness to idolatry; but the Apostles had them, and we have them, and worship them as holy things in the law of Christ; which was to be, and hath been as we see, the dostruction of idolatry. That which the Commandments oblige unto by obligation of nature, that we, and all people are bound to observe; but that which they command as to the israelites only, obligeth not us. He , that would make a good argument against our worship of images must prove that it is forbidden either by some particular precept to us, or by a natural precept commune to all; but this none can ever prove. As for any particular precept to us, there is none can or doth offer to produce any precept by which images are forbidden to be worshipped particularly by christians. And for any general precept forbidding by nature the worship of images, as holy things, it is contrary to reason, to the scriptures, to General Counsels, and to the practice of the primitive, and present Church. Natural reason and order requireth that every thing be honoured according to its natural goodness. God is to be worshipped as God with supreme and divine worship primely in himself; and creatures with inferior worship according to their nature, as they have more or less relation to God. We give civil honour to one another, and especially to our superiors, as having a nearer relation to him that is supreme; and we give religious worship to holy things, as they have more or less relation to him. Images then having a particular relation to God by the holy things which they represent, are to be worshipped with a holy and religious worship: natural reason teaching that when we worship any thing, we should worship that also which hath relation unto it; because in respect of it, and for its sake it deserveth also some worship; and we love all that have relation to our friends, and worship our superiors for God's sake, whom they represent. We are not then forbidden by any precept of nature to worship images with a secondary, and relative worship: but we are taught by natural reason, that as they have relation to the holy things which they represent, they are to be worshipped with a holy and religious worship, though relatively and secondarily only; the goodness of the thing represented being the prime motive of that worship. And this is confirmed for that all men by nature apprehend the iniuries done to the images of their enemies, as done to their enemies themselves, the prototypes of those images; and therefore by the same reason we must apprehend that the worship which we give to the images of our friends, as to Crucifixes, holy pictures, and the like is given to the prototype represented by them. images are to be worshipped with secondary and relative worship for the prototypés sake, which is primely and principally worshipped in them. That which the Catholic Church doth in this is commended all over in the scriptures: the ark, the temple, the vessel and ornaments of it, the priests garments, and the like, being to be worshipped with inferior religious worship for the relation which they had to God. They prayed towards the temple in reverence to it, the vessel of it were not to be touched with unconscerated hands. The ground on which Moses saw that great vision was called holy, Exod. 3. and as such was to be honoured with his bare feet when he trod on it, only in relation to the vision that appeared to him in that place. Make then this argument, That which hath relation to holy things is holy, and to be worshipped in that relation: images and pictures have relation to holy things; they are holy and to be worshipped in it. But it displeaseth the enemies of the Catholic Church to have it called adoring of images. This ought not to displease them; for creatures are often said in the scriptures to be adored. Abraham being amongst the Hethaits lawfully adored before the people of the Land. jacob adored Esau, Gen. 23. and Esau adored him again, joseph adored jacob, David adored Saul, the Prophet Nathan adored David and we are commanded psal. 98. to adore the footstool of God: which must be understood of some creature in relation to him. And if all this satisfy not, let them agree with us that images and pictures, as they have relation to holy things, are to be honoured, and for the name, let them call it reverence, honour, worship, or the like, as they please. The Catholic doctrine in this was anciently questioned by haeretiks; but is was declared by the Council of Nyce against them, and those accursed that should deny it. The Apostles in their canons have commended the use of images and pictures to us, and the fathers in their writings have declared them to have been used in their times, as now they are in the Catholic Church. S. Cont. jul. Basil speaking of the saints saith for which cause the histories of their images I honour and publicly adore: For this as delivered by the Apostles, is not to be prohibited; but in all Churches we erect their histories. S. chrysostom in his Lyturgy, the priest comes forth carrying the gospel, with the Clerk before him, having a light, and turning to the image of Christ he bendeth his head. What more could we have desired them to say? Was it now truly said of Caluin that for the first five hundred years after Christ, images were not worshipped, these Saints having lived fare with in that time? Or is it true that which our enemies make their people to believe, that we commit idolatry by it, giving divine honour to creatures? The contrary is an ancient heresy noted in Marcyon, Manichaeus, Xenaias, and others, who were then recorded as haeretiks for it: and the wicked julian as he Apostatised from the christian faith denying his christendom; so did he also deny to worship the holy images, that represented the mysteries of that faith; and pulling down that which the pious woman whom Christ cured of the bloody flux had erected of him, and which for some hundreds of years until his reign had been reverenced by christians, he set up, his own instead of it: but the divine indignation quickly appeared against his profaneness: fire descending from heaven, and breaking it in pieces, divided the head from the shoulders of the image of that wicked man. Hist Trip. l. 6. c. 1. Eusebius l. 1. c. 13. relateth how that Abagatus king of the Edissens in Syria sent unto Christ desiring him, to come and cure him; and that Christ wrote bacl letting him know that himself could not then come; but that after his death one of his disciples should cure him. And that a painter being sent by the king to bring him at least the lively countenance of him, when he should have drawn his picture, the brightness of his face did so dazzle the painter's eyes, that he could not go on with his work. Where upon Christ took a cloth, and applying it to his sacred, and life giving face, printed his blessed countenance upon it, Lib 4 hist. c. 26. and sent it to the king. This is recorded by divers authors, and Euagrius mentioneth the miracles which were wrought by that picture. For what end now did Christ thus draw this miraculous picture, and send it to the king? Was it to be cut in pieces and abused as haeretiks do the pictures of him? or else to be kept and honoured for his sake? Truly as it was the picture of Christ whom he loved and worshipped, he could not in reason but love and worship it: and if he had done otherwise, he had not showed himself the friend of Christ. The worship of images is not then forbidden by nature; but is grounded upon the nature of images and of our nature, who are to worship holy hangs. And such worship is deduced as you have seen from the Scriptures, warranted by Counsels, and by practice of the primitive Church, and by miracles; and whatsoever objections that can be made against it must either be (as they are) vain cavils, or plane forgeries of contentious and dissembling men. Neither is the worship of relics as it is used in the Catholic Church contrary to this Commandment, Relics. but for the same reasons to be allowed of; for that we have no prohibition either in general or in particular forbidding them to us; but rather the quite contrary as we have said of images; natural reason instructing us to worship that as holy, which hath relation to holy things: and it is deduced from the Scriptures as before, and also by divers miracles recorded in the Scriptures to have been wrought by relics. The body of a dead man was restored to life by touching the bones of Prophet Eliseus: Reg. 4.13. and there upon it is said, Eccli. 4●. that the dead body of Elizeus prophesied. And in the new testament the woman that was troubled with an issue of blood came behind Christ, and touched the hem of his garment, saying within herself, If I shall touch only his garment I shall be safe. Mas. 9 And Christ turning unto her commended her, Act. 5. and she was cured. In the acts of the Apostles we have that people put their sick and lame folks in the streets and high ways with in the compass even of S. Act. 19 Conc. Nyc. Peter's shadow, that it might touch them as he passed by, and cure them of their infirmities: Act. 3. & 4. and that the napkins or hand kercheifs of S. Paul being laid upon the sick, cured them. The second Council of Nyce alloweth of the worship of holy relics. The tombs of Saints were anciently worshipped in the Catholic Church S. Aug. l 22. de C●●. D. ●. c. ●. Augustine relateth the miracles which were done at S. Stevans tomb. S. Hierome cont. Vigilant. we honour the relics of Martyrs that we may worship him whose Martyrs they are. We honour the servants that the honour of the servants may redound unto the master, who saith, the that receiveth you receiveth me. And this is so plane in the holy fathers, that the Magdeburgians confess their authority, but condemn them for it: which is sufficient to condemn themselves in the opinion of all wise men: that they starting up against their Superiors and against theauthority of the whole Church, that was then when they began, would resist the whole world then present, and also stand at defiance with the ancient fathers. By that which hath been said of holy images and relics the worship of Saints is also proved lawful; for that we worship them not as God, but as his servants in relation to him, who is their master. That which is commanded in the first commandment is the true worhip of God, to wit, as it is in the Catholic Church; and therefore atheism, and all false worship of infidelity and heresy is forbidden in it. Necromancy and all kind of witchcraft, superstitious observations and actions; such as young women do to see him that must be their husband, or to find something that is lost. These if they be not excused by ignorance) commit a mortal sin against the first Commandment, in that they implicitly acknowledge supernatural power to be in some other thing beside God; and so they worship stranges gods. THE SECOND COMMANDMENT. THOU shalt not take the name of God in vain. By this Commandment we are not forbidden absolutely to swear, but to take the name of God in vain. To swear may be lawful, nay sometimes worthy of praise; but to take the name of God in vain is allwais vain and unlawful. It is an act of divine honour and worship to swear in due circumstances: for by such an oath we acknowledge the supreme goodness, Deut. 6. and first verity to be in God. Thou shalt fear thy God and him only shalt thou serve and by his name thou shalt swear. Ps. 61. And king David: all shall be praised that swear by him.: Cor. 2.1. The Apostles sometimes confirmed their say by oath, Apoc. 10. The Angels are also ●ead in the Scriptures to have sworn; as the Angel that appeared to S. john swore by him that liveth for ever and ever. Nay God himself, Gen. 22. the Lord of Angels is read to have sworn in divers places of the old testament our Lord called Abraham, saying by my own self I have sworn. Psal. 109. And in the Psalms our Lord swore and it will not repent him. So that there is, no doubt but it is lawful to swear, if the conditions of a lawful oath be observed. As for the conditions of a lawful oath, authors commonly understand them to be contained in the words of Hieremy; Hier. 4. Thou shalt swear our Lord liveth, in truth and in judgement, and in justice. The first condition is verity, that it be true that which we call God to be the witness of. The second is that it must be also with judgement, and not rashly and inconsiderately, as some do upon every frivolous occasion, abusing the holy name and majesty of God. This is a very great irreverence: For if it be an irreverence to a king or great personage to be called as witness of trivial, and frivolous things of no moment, as of killing of flies, or picking of straws, much more is it against the divine majesty to be called rashly, and indiscreetly as a witness, without necessity. The third condition is justice, that it be just and lawful that which we promise and swear to. This condition was wanting in Herod's oath, who having sworn to the daughter of Herodias to grant her whatsoever she should ask, and she ask the head of S. john Baptist, he was then either to break his oath, or to do that which was worse, to deliver the life of a just and innocent man into the hands of a malicious and spiteful woman. It was also wanting in those wicked jews, who meeting together swore that they would neither eat nor drink till they had killed S. Paul. Act. 23. Such oaths never bind; for no oath can make an unlawful thing to be lawful; but the oath being past, the work is still as unlawful as before; and if he perform it, he committeth two mortal sins: one in swearing, and an other in performing an unlawful thing. Catholics that live in the dominions of infidels or haeretiks, must be very wary of any oaths which are tendered to them, and consider well before they take them. If the oath entrench any way upon Religion, as praeiudicial to the Catholic faith, Act. 5. they must not take it for the whole world nor hearken to it, but must answer resolutly as S. Peter did saying God must be obeyed rather than men. If it seem not much to concern religion, the best is to take advise of the lawfullnesse of it; and if an answer be required presently before that we can have advise, we may commend it briefly to God, and having first resolved with ourselves firmly, that we will not offend our conscience, we may consider of the grounds for the lawfulness of it, an we must by all means judge it lawful before we take it. If we think that it hath sufficient probability, and that our doubt be but a timorous fear, we may judge it lawful, and then take it; but if we find not sufficient probability that we can judge it lawful, but that we hang in suspense and doubt of the lawfulness of it, it is by no means to be taken: for he that doubteth of the lawfulness of the oath, and yet taketh it, sinneth and is condemned by his own conscience, as doing of that which he could not judge to be lawful, but at least doubted to be unlawful. That which is observed in such oaths is, that there is but little thanks afterwards to those that take them. An. 464. Baronius recordeth of Hunnericus king of the Vandals that being himself an haeretike, he sent an oath unto his Catholic subjects, in which they were to swear that after his death they would admit of his son Hildericus to be their king, and that they should have no correspondence from beyond the seas: promising that if they would take this oath they should have their Churches delivered to them. The first thing which the Catholic Bishops did was to make a resolute and unanimous profession of their faith. They sent to the king in these words We have allwais said, and now say, and will allwais say, we are bishops, we are christians, we all hold one true and Apostolical faith. But as for the oath, some of them were of mind to take it, having a scruple of their Churches being otherwise detained from them; others fearing some deceit in the business, excused themselves with the words of Christ I say to you not to swear at all. But in fine they were all to be banished. those that would take the oath as men of no conscience that would swear to any thing; and those that would not, because they loved not the king. Such is the performance of haeretiks promises. It is not only unlawful to take the name of God in vain; but also to swear by his creatures. For as the power and goodness of God is resplendent in them, he that abuseth them abuseth God. It is then an evil custom that which some have of swearing by this light, by this fire, and the like oaths, Mat. 5. by which this Commandment is broken and Christ I say to you not to swear at all neither by heaven because it is the throne of God: neither by the earth, because it is the footstool of his feet. This Commandment is broken by vain oaths, vain promises, by breaking of vows, by profaning of Scriptures, applying them to idle and irreverent purposes, by blaspheming, and cursing, etc. It is an unworthy thing to see the irreverence of some to this Commandment, and to the most sacred name of God, which upon every occasion they abuse, pouring forth oaths upon oaths, as water upon the face of the earth. Base minded men, who because they see the patience of God with sinners, that presently he striketh them not, they contemn him: and where as they flatter men and give fair words to their enemies for fear, they rise up against God with oaths curses, and blasphemies, as though they would fight, and be revenged of him. Those that have this evil custom may be thought to have committed a mortal sin when they first got it; and although they can not on a sudden quite leave it of; yet they are bound under a mortal sin to endeavour against it. That which is to this sin is to harden the hart more than other sins do, and to dispose those that use it to all other sins: for as it hath a vain and seeming bravery in the opinion of foolish men; so they take more complacence and continuelonger in it even to the hardening of their hearts so, that they have almost no feeling of the offence of God. And the Holy Ghost hath said Aman that sweareth much shall he filled with iniquity. Eccl. 23. L. 4. Dial. ●. 18. And then presently he addeth and plague shall not departed from his house. For it is observed of swearing that beside the punishment of the next world it is often exemplarly punished in this. S. Gregory relateth of a child that was visibly taken away from his father by the devils, for cursing and swearing. Which was such an example, as perhaps the like is hardly read of in punishment of any other sin. For that child was but five years old, and I know not whether he were capable of sin or Noah. But whether he sinned or were earried away to prevent his sin: it was a manifest plague of God upon that house for swearing; and by this and the words alleged, we may well think that many houses are plagued for it. The remedy is to consider the infinite majesty of God. Romedy● against swearing. The courtiers of heaven are allwais in his presence praising him, and shall I stand before his face cursing and swearing by his blessed name? what hurt hath the Creator of the world done to me that I should so dishonour him to his creatures? It is also a good practical remedy to get a custom when any thing troubleth us to say some good words, as God be blessed. Blessed be the name of God, or the like: and often to use them, as readiest with us. The words of S. Paul are very literal for this, saying, Rom. 12. bless and curse not. job so holy a man, and so great in the world disdained not this easy but efficacious remedy, who when all those calamities came so thick upon him, he broke not out into oaths and curses, but had ready to say blesse● be the name of God, and so got victory, and a double reward even in this world. Let us get a custom of such words. It is a custom easy to get. THE THIRD COMMANDMENT. REMEMBER thou sanctify the Sabaoth day. The word Sabaoth signifieth Rest: and so the Sabaoth day is as much as to say a day of rest, in which we are to rest from labour. Here than we are commanded to sanctify to God a day of rest, that abstaining from corporal works, we attend unto acts of religion, and divine worship. This is an obligation which all have by nature; that as all times were created, and ordained for the service of God; so some days should be particularly observed in honour of him. But we are not by nature bound to observe any one day more than another: for that was to be determined by the Church, which is directed by the Holy Ghost to order all according to convenient circumstances. And so the Church of the Israelits was commanded to observe the seaventh day, on which God rested from the creation of the world: and the Church of Christ is directed to keep the next day after it, in remembrance of the resurrection of our saviour, and of the coming of the Holy Ghost: both which mysteries happened on the next day after the jewish Sabaoth, and on that day which we call Sunday, and which the Scriptures call the Dominical day, that is to say Our Lord's day. Thus the Sabaoth day was transferred unto the next day by the same authority that first commanded it: and was kept by the Apostles on the same day on which we keep it; as appeareth by S. Cor. 1.16. Paul commanding the gatherings to be made In the first of the Sabaoth. That was on the first day after their Sabaoth, in which the people of Christ met together to celebrate our Lord's day. And S. john saith, Apoc. 7. I was in spirit on the Dominical day, that was on our Lord's day, to distinguish it from the jewish Sabaoth. By the Sabaoth all holy days are here understood. In the law of Moses' divers other solemnities beside the Sabaoth were commanded, and observed some with more and some with less solemnity, according to the more or less remarkable mysteries which they represented. The feast of Azyme or Pasch was the chief, Then the feast of Pentecost. Thirdly the feast of Tabernacles in remembrance of God praeseruing them after their coming out of Egypt for forty years in tabernacles. Besides these, they had also divers other lesser feasts, as of the New moons, etc. but these were the chief, and so solemn, that they were kept with octaves, and all the male people according to Maldonate was to be at them. but now as shadows their feasts are passed away, Col 2. and oblige not. Let no man (saith S. Paul) judge you in meat, or in drink, or in part of a festival day, or of the new moon or of Sabbaths: which are a shadow of things to come. to wit of more perfect observations, and feasts that were to come in the law of Christ. And beside the Sabaoth which we celebrate every week we observe also other solemnities of the chief mysteries of the christian faith: as also of our B. Lady, and of the Angels and Saints; intending allwais the supreme honour of God in them. To sanctify holy days it is not sufficient only to abste●●e from servile works; but we much sanctify them by some special works of religion done on them to the sanctifying of our souls, that they may have the Sabaoth of a good conscience and rest from sin, Reg. 1.25. which causeth sohbing and scruple of ha●t in us. For this the Church hath commanded that every one hear mass upon holy days; because it is the chief act of religion, as the sacrifice of the law of Christ; and fitting that every one should be present to offer up to God, at least one mass every holy day. The other prayers of the Church, as being much inferior to the mass; and sermon which is inferior to the prayers of the Church, oblige not all under a mortal sin to be present at them. Yet of devotion, it is sitting that all should be present also at those holy services of God, which are to be preferred before any private devotions of our own. Besides we show more love by those works of supererogation, a good servant will not expect to be commanded to every thing, but of his own accord will do that which he seethe to conduce unto his master's profit. After evensong honest and modest recreations are not to be hindered, those that have laboured hard all the week had need of some time of recreation to refresh themselves; and honest recreations may either lawfully be taken then, or else they can never be had. Those that are so praecise to the contrary (as some hypocrytical spirits of thesetimes have been) command they know not what, and impose burdens which if themselves were to carry after a whole week's labour, they would not touch with their fingar. God may be honoured in such recreations, and the servants of God know how to honour him in them. It is a great wickedness in many who instead of sanctifying of holidays with good works, and abstaining from sin, make them the common days of sin, profaning them with new and more grievous sins committed on them. This is a circumstance at least fitting (if not absolutely necessary) to be expressed in confession. For as it were a circumstance of higher malice for a subject to strike at the king, and to attempt to kill him on some solemn day in which he were rejoicing in the midst of his people, and comforting them with his gracious and glorious aspect; so it is a great sin and heinous malice in a christian to give himself to vice upon holidays, and as it were to commit treason against God, when his faithful servants are gathered together to praise and bless him. This commandment is broken by unnecessary works; but not by ringing of bells, adorning of altars; dressing of meat and the l●ke. Christ himself allowed his disciples to do such works on the Sabaoth day: and when the jews murmured at them, he justified with good reasons that which they did, saying, Ma●●. 2. that the Sabaoth was made for man and not man for the Sabaoth. And when the Pharisys murmured at his curing on the Sabaoth day, Luc. 14. he asked them which of you shall have an ass or an ox fallen into a pit and will not incontinent draw him out on the Sabaoth day? Luc. 6. And upon the like occasion he asked them if it be lawful on the Sabaoth to do well or ill? Yet God would have this commandment to be so strictly observed in that law, that it was not then lawful to kindle a fire, so much as to dress meat on the Sabaoth day; nor to take a journey above a mile or two at most, according to Maldonate. A man being apprehended for gathering of sticks on the Sabaoth day, was brought unto Moses and Aaron: but they not knowing the will of God what was to be done with him, God himself gave sentence of death against him, Num. 15. saying to Moses' dying let t●is man dy let all the multitude stone him without the camp. And they carried him out, and stoned him to death. Nay he would work a miracle in praeseruing the Manna for two days together rather then they should gather it on the Sabaoth day, although it were their necessary Food, and but a small labour. How careful then ought we to be in the keeping of this commandment in which God would be so strict? It is a great neglect in masters to dispose no better of their affairs, then to have their work to do when their servants should be at rest. But in this as all other things the custom of the Church according to places is to be reverenced, THE FOURTH COMMANDMENT. HONOUR thy father and thy mother, that thou must be longlived upon earth. Here now begin the Commandments of the second table. The three former were contained in the first, and in them was commanded that which pertained immediately to the love of God: These belong to the love of our neighbour. The love of God is the root and foundation of keeping the Commandments: for those that truly love God will willingly, and readily keep his Commandments: and by keeping them they are more and more grounded and perfected in the love of him. It was a high expression that of S. john, when he said God is charity and he that abideth in charity abideth in God, Io. 1.4. and God in him. by loving of God we are united unto him, we have him in our hearts, we will that which he willeth, and are as it were all one with him: that as the Saints of heaven see all things in God who abideth in them; so it is a kind of heaven upon earth to be united unto God by love, afflictions being sweet and comfortable in the love and service of him. And to know whether we have the love of God or Noah, the same Apostle giveth for a sign the love of our neighbour, saying, in the same place If we love one another God abideth in us, and his charity in us is persited. He that loveth God loveth all those whom God loveth; and so he loveth his neighbour because God loveth him, and will have him to love him. Every man is by nature our neighbour, and because our father and mother have most propinquity of nature with us; the Commandments of the second table, that concern our neighbour, begin with the love of our father and mother, that all others might be understood by them, who are our nearest neighbours. In the first place our superiors, spiritual and temporal are understood by parents. Heb. 13. Of the first the Apostle saith, Obey your Prelates and be subject to them. For they watch as being to render account of your souls. Of the second S. Peter, Be subject to every humane creature for God, Pet. 1.2. wh●ther it be to the king as excelling, or to rulers as sent by him, etc. for so is the will of God. Here we are to speak both of the duty of children, and of parents. For as children own a duty to their parents; so parents own their duty to God, as his children. Children are to love, honour, and obey their parents, and to relieve them in their needs: and parents are to instruct and correct their children, and to provide for their maintenance. Children must love and reverence their parents in their hearts, and must speak well of them, and love to hear them well spoken of, and perform submissively all those filial respects which children use to their parents. They must observe them and learn at their good example. They must obey them willingly, and have their consent in those things that concern their course of life; knowing that it is a mortal sin in things lawful, and of moment, to disobey them. But if they should command something which were unlawful; then we must hate our father and mother that we may be worthy of Christ, and answer with S. Act. 5. Peter God must be obeyed rather than men. Dutiful children shall have a double reward: a long life in this world, and an everlasting life in the next. Piety is profitable (saith the Apostle) to all things having promise of the life that now is, and of that to come. Tim. 1.4. And this reward consisteth not only in the longness, but in the happiness of their present life; that they shall live prosperously and in felicity. For in Deuteronomy where the Commandments are repeated more at large, Deut. 5. it is honour thy father and mother etc. that thou wast live a long time etc. and it may be well with thee. They are to relieve their parents in all; but most of all in their spiritual necessities to see that they want no necessary help for their souls. As for the duty of parents to God, they are to love their children, not for themselves, but for God's sake: they are to instruct them or to see that they be instructed in their prayers, christian doctrine, and good life: in which there is a great negligence in some parents. The love of parents to their children ought I say to be for God's sake, and not as some who are so immoderate and unwise in the love of them, that indeed they make fools of them, for want of instruction and dew correcting of their faults. These have not the right spirit of parents, and their father which is in heaven will not omit to punish this fault in them. Will you see a pitiful example of this? Reg. 1.4. Heli was a very good man, but that he is noted of too much indulgence to his children; and both he and they were examplarly punished of God with sudden death. Israel being worsted in battle by the Philistaeans, sent for the ark of our Lord into the camp amongst them, and received it with such shouts and acclamations of joy, that the earth rang with the sound of their cry, and their enemies were terrified to hear it. Great then were the hopes of Israel, and their expectation of another day. The day of battle was come and Heli not being able to be present himself at the fight, for that he was almost a hundred years old, caused a stool to be set over against the way, and sat him down on it to expect the news of their good success. A messenger comes fast enough with ill news, and letteth him know that Israel was put to flight, a great ruin was made of the people, his two sons were slain, and that (which was worst of all) the ark of God was taken by the enemy. With all which the old man's hart was so surcharged, that his strength began to fail, his spirits to faint, and by little and little quite forsaking him, he fell backwards over and broke his neck. A pitiful spectacle to behold the most venerable personage of all Israel, the high Priest and Prince of that people, to lie in that posture dead with sorrow. And this imputed byauthors to no other sin in him, but to too much indulgence towards his children. This is a love which beside the hurt which children receive by it, hindereth much the love of God in parents, diverting their minds from him, and as it were turning him out of possession, who ought to possess the centre of our hearts. It is as hame for christians to have no better love than that of nature which is common to dumb beasts. The love which parents ought to have of their children ought to be gracious and orderly for the love and honour of God; and of such love they may have as much as they can: but to prefer the love of kindred before God is disorderly, and unworthy of a christian. The man of the gospel, Luc. 9 whom Christ called to follow him, excused himself for that he had his father to bury; but this was not a good excuse; natural love being to yield and to obey God. Christ knew what he had to do; and if he had not called him he had done a good work in burying of his father; but Christ calling him, he ought to have forsaken all, and to have followed him: and he said let the dead bury their dead, but go thou setforth the kingdom of God. Those that prefer the love of any thing before God are spiritually dead, as S. Tim. 1.5. Paul saith the that is in deliciousness living is dead. But thou if thou regardest the life of thy soul, follow me, and love me above thy kindred, and all things. Yet parents must take heed on the other side, that they be not so severe in correcting of their children faults, as to dull and dishearten them. Fathers (saith S. Col 3. Paul) provoke not your children to indignation, that they become not discouraged. Let parents observe this rule, that they never seem to correct their child in anger, but allwais for the desire of their good; and let their children allwais see this desire in them. For such reprehensions and corrections as they perceive to proceed only out of passion work but little to their amendment. Parents must also provide for their children with a moderate care; and not as some do who under pretence of proulding for them never think themselves rich enough. These aught to consider that their children are the children of God, and he will provide for them, if they serve him; and the best foundation of riches and of a long and prosperous race is to bring up their children in the knowledge and fear of him; for if God build with them their houses will stand. Many poor children who have been left without parents have prospered better with the blessing of God, than others have done with large revenues left them. Finally parents must be most of all careful that they give no ill example to their children; this being that upon which the good or evil of the whole world very much dependeth; even as the goodness of the branches dependeth of the root, and bowl of the tree. Otherwise occasion is given for children to learn their parents vices, and to teach them to their children again, and so vice goeth from generation to generation by the ill example of parents; and as the links of a chain are drawn by one another, and fall one after another; so fathers draw their children down into sin after them, that for many generations they come in the end to meet all in hell I et parents and children often read the book of Toby: they have there an example of a good father and of a good son, and God blessing them both. THE FIFT COMMANDMENT. THOU shalt not kill. By which we see that this as all other places of scripture hath its sense. For as S. Aug. de ciu. c. 20. saith, we are not forbidden here to kill meat for our sustenance, nor to kill men in our own defence, as in a just war, or for execution of justice upon malefactors. Because nature allowing and requiring these things, God doth not disallow of them. Some also by particular inspiration of God have lawfully killed; as Moses who although he were the mildest man in the world, yet when he saw an infidel heathen beating one of the people of God, moved with a holy zeal he killed him, and buried him in the sand. This was lawful as being by divine inspiration in sign of future mysteries. Exod. 32. So when he saw the people committing of idolatry he joined unto him those that were of our Lord, the Levites, and sent them to kill the idolatrous people: and they returning with the slaughter of about three thousand men, he commended them saying you have consecrated your hands this day to our Lord that blessing may begiven to you. Phinees also moved with the like zeal, Nu. 5. killed the two fornicators in their wicked act, and averted the wrath of God by it. God the author of the Commandments dispensed then in the keeping of them, and so they were not formally broken. That which is forbidden here is to kill upon private authority and not only to kill; Anger. but also all actions of anger, by which the peaceable conversation of men is disturbed. Mat. 5. You have heard (saith Christ) how it was said of old thou shalt not kill and who so killeth shall be in danger of judgement but I say to you that whosoever is angry with his brother shall be in danger of judgement and whosoever shall say to his brother Raca shall be in danger of Council. And whosoever shall say thou fool shall be guilty of the hell of fire. By which we are taught the right understanding of this Commandment to be, not only to prohibit killing, but also to be inwardly angry, or to make outward shows, or to give words of anger. Of all the sins which are committed by men none are so horrible to nature as the sins of blood: Is. 8. and to show how great a sin it is to kill, Christ would call the devil a mankiller from the beginning: because the malice and evil of murder could not be better expressed then by putting it and the devil together, and making him the author of it. Cain was the first mankiller amongst men, who inticeing his brother into the fields, roze up against him and killed him. And presently he was struck with such a horror at his crime, that he despaired of mercy, and like a desperate reprobate went hanging down his head, thinking that every one that saw him would kill him and cried: Gen. 4. Lo now thou dost cast, me out this day from the face of the earth and from thy face I shall be hid, and I shall be a vagabond and fugitive upon earth: every one that findeth me shall kill me. And God to increase this horror of murder in us, both in the law of nature, and of Moses' prohibited the eating of blood. Lou. 17. Nay they were not so much as to let blood to lie open upon the ground, but to cover it. And even dumb beasts that could not sin were to lose their lives if they killed any man. All this was that men should abhor the sin of murder; and not be over bloody then, when the true worship of God was maintained rather by force, and by shedding of their enemies blood, then propagated by patience, as now it is in the faith of Christ. Here enter those ignominious single combats, of which the Council of Trent hath these words. That the detestable use of Duels contrived by the devil to a bloody death of the body, and destruction of the soul, may be quite banished out of the Christian world. In which young men, who understand not what belongeth to wisdom and true glory, meet in the field to wound, tear, and kill one another like mad dogs. And after their miserable deaths they become infamous to posterity, purt out of the Communion of Saints, both of the militant and triumphant Church of God, and deprived of christian burial, to lie like dogs in the fields. That the words of the Apocal. 22. are fully verified in them. Without are dogs sorcerers and murderers. There is a book here newly published called LA DESTRVCTION DE DVEL; in which is showed how contrary to reason and true christian honour D●●els are: and in which is declared how that the Marshals of France, and divers Gentlemen of quality have protested against them, and promised that they will never regard any challenge, nor fight a duel upon any occasion of injury whatsoever. An heroical and christian like mind guided by virtue and discretion, will make iniuries honourable through patience: which is the most virtue and honour of christians. Christ was borne patiented, lived a patiented life, and at his death his patience was most eminently great, more than we can understand. He founded his Church first in his own sufferings, and then in those of his Apostles after him, and after them he enlarged it by the patience of many martyrs, and so he still continueth and preserveth it. And christians aught very much to flourish and excel in this virtue, loving their neighbour, and bearing with one another's faults. Christ called his disciples brethren, because he would have them to be as brethren in love and union of hart. And it was the first name which christians had to be called the brethren, even before they were called christians: for then as the Evangelist declareth the multitude of believers had one hart and one soul. Act. 4. And so great was the love of christians in the primitive Church, that their very enemies admiring at it, Apol. 36. according to Tertullian used to say see how they love and are ready even to die for one another. The peaceable and mild of hart are the temple of the Holy Ghost, who dwelleth in the house of peace: the peevish and malicious of hart are of the devil's spirit; and the more their anger and malice increaseth the liker they grow to him. The best is to foresee the occasions and to prevent them. We have many examples of the punishments of anger, and to commend patience to us. Col. 7. c. 27. Cassian recordeth how that the abbot Moses was possessed by the devil, for one small impatience by which he sinned. Serm. 15. Quadrag. But it was a terrible sight that which S. Bernardin as an eye witness reporteth of a woman in a great press of people who by chance thrown down by a young man, became so mad with anger that the man falling down on his knees to ask forgiveness of her, and she denying it, in the sight of all was carried away by the devil. The example of the Priest Paphnutius was admirable in this, even in his youth, Cas. college 18. c. 15. who living in the wilderness in great sanctity of life, one of the brethren out of envy to him, to blemish his good name, took occasion on the Sunday, when all was at the Church, to go into his cell, and to leave there a book hidden; and coming presently to the Church; as soon as service was done he complained publicly that some had stolen his book from him. At which all being strucken with admiration, as a strange and unusual thing amongst them; he that had hid it desired that before any stirred out of the Church, some faithful persons might be sent to search in the cells of every one for it. Some of the auncienter Monks being sent, found it in the cell of Paphnutius hidden amongst the baskets and frails which he made. At which the holy young man stood a long time astonished neither daring to confess nor to deny it. But in the end he desired them to impose what punishment they pleased upon him: and going forth he afflicted himself with many tears, and with two weeks fast, abstaining also from holy Communion; and then prostrating himself at the threshold of the Church he asked pardon. But it pleased God to to declare the innocency of his servant: for his enemy was forced to bewray himself, the devil possessing and pitifully vexing him. And when none could help him he was dispossessed by Paphnutius his prayers. Remedys against anger. Authors have prescribed many means for patience and remedies against anger; but they may all be reduced unto this, that we procure in our hearts a great love of God, and apprehension of his goodness; Io. 1.4. for than we shall love our neighbour for his sake. If any man (saith S. john) shall say I love God, and hateth his neighbour, he is a liar. When we are at any time provoked unto anger, let us presently make an act of the divine love, and think that we see the living image of God in the face of him that provoketh us; and although he abuse that image in himself, by then provoking us; yet God, whose image he is, is still the same, as lovely and beautiful as before; Gen. 9 and I will not abuse his image, nor be angry at it. Whosoever shall shed man's blood his blood shall be shed: for to the image of God man was made. Secondly we may consider ourselves as the soldiers of Christ then called out to fight, and that the arms of his soldiers are patience; without which we can by no means get victory; the enemies of Christ being armed with impatience. If we saw two companies, the one of them following of Christ for their captain, the others urged and driven on by the devil, which side would we take? the one armed with patience and meekness towards the other, the other with rage and malice against them. Behold in the one their pale faces, staring eyes, foaming mouths, and their whole bodies swelling with the devil's poison; who clappeth his hands and urgeth them to more and more anger. Behold on the otherside the grave and mild countenances of the soldiers of Christ, shining like the sun all this while on their enemies, and labouring to pacify them; Christ as their captain exhorting them still to persever in patience. Prou. 16. Which of these would we rather prefer? a patiented man is better (saith the holy Proverb) than a strong one, and he that over ruleth his mind then the overthrower of citties. Thirdly we may consider the reward and blessing which the patiented man gett's; God then presently blesseth him, and opening and enlarging his hart to receive more and more favours of him, in the end he goeth away with the crown of victory. Fourthly we may consider the good which we may do to others by the example of our patience; our very enemy will be edified at it, and although for the present he perceive not the grace of thy good example; yet with in a while he will see it, and be sorry for his fault: and thou shalt be better satisfied with this, then if thou hadst spit in his face, or taken whatsoever revenge of him. Fiftly we may consider the many hurts which are endangered when men are blinded with passion and want reason to guide themselves. A man that were to run a race in a craggy place full of pits and praecipices, with his eyes blindfolded, were he not in manifest danger to fall and kill himself: so are men in their passion, they go not leisurely; but run headlong, and being blinded in their understandings, Io. 1.2. what can be expected: but ruin to them? He that hateth his brother is in darkness (saith S. john) because darkness hath blinded his eyes. Many great evils have ensued of passionate and cross answers, which might have been prevented with a mild word spoken in time. Lastly we may consider how that all afflictions are sent of God, and come not by chance but for our trial and good: Tob. 12. so the Angel comforted Toby saying, it was necessary that temptation should prove thee; and holy job said, that God had taken his goods, and had strucken him, and he blessed God for it. We will then be contented with them, and make them welcome as the messengers of God. THE sixth COMMANDMENT. THOU shalt not commit adultery. As there is not any thing which married folks may challenge more justly of one another, than love and fidelity; so there is nothing which they ought to disdain more than adultery, by which that trust and fidelity is broken betwixt them. When they were married they betrothed themselves to each other, promising perpetual love, and everlasting loyalty, as two in one body, and one hart. This promise of loyalty which was then solemnly made betwixt them, sealed by a Sacrament, and delivered into the hands of God, is most treacherously violated by adultery. Let those that are married understand the grievousness of this sin, as quite opposite to the perfection of their state, and signification there of; which is the inseparable love and union of Christ with the Catholic Church. In this Commandment all carnal sins are understood as forbidden by the name of adultery. Fornication which is with a single person, Deslouring which is with a virgin, Incest which is with ones own kindred, Sacrilege with a sacred person. All which are of several kinds and higher malice, and to be destinguished, and particularly expressed in confession. Carnal sins are commonly called in English Beastly sins; and they may well be so called: for by them especially, men become like unto beasts, following only their own appetite and sensuality which is most sordid and brutish And although these beastly sins at first be pursued with terrors and remorse of conscience; yet if they be often committed, and not presently repent for, they make men to become even quite Brutish without any regard of God: that the Prophet saith, fornication and drunkenness take away the hart. Ose. 4. And this sin hath been most exemplarly punished. The whole tribe of Benjamin was almost utterly destroyed in punishment of one carnal sin. jud. 20. Two of that tribe committing adultery with another man's wife; the rest of the tribes conceived such a disdain at it, that they all roze up in battle to be revenged of them. And God permitted that the tribe of Benjamin should get the better at first, but it was to encourage them but to their own ruin; they being overthrown in the end, and such a slaughter made of them, that of five and twenty thousand and seven hundred valiant warriors, six hundred only were left alive, who saved themselves in the rocks: and the remains of the city even from men unto beasts were delivered to the sword, and all the citties and villages of Benjamin were consumed with fire, for this one sin. We have the virtue of chastity by many examples commended unto us, especially in the law of grace. First the Son of God himself taking the nature of man would make choice of a virgin to be conceived and borne of, to be most conversant all his life time with, would keep virginity himself, would be baptised by S. john Baptist a virgin, would choose a virgin for his beloved disciple, and at his death would commend his own mother to that virgin to be as his mother, and him unto her to be as her son. His Apostles observed chastity and commended it to their disciples to be observed by them. And we have many examples of holy men and women that have followed them in it both in the primitive times, and ever since, sufficient to inflame the hearts of good Catholics with the love of it, and to prove chastity to be a virtue not so hard to be obtained, as some unclean spirits of these latter times would persuade the world. Divers holy men have kept continent from their wives and lived not as their husbands, but as their brothers; Not in sensible but invincible by temptations of carnality, which through care and vigilancy they still overcame. Cassianus reporteth of john the Abbot that a lay man entering whilst he was in hand with a possessed person; the devil, Cass. college 14. c. 7. whom he could by no means drive out, went out of himself at the coming in of that man. The abbot admiring how the layman should have that virtue, was given to understand, that he having desired to enter into religion, and being forced by his parents to marry against his will, had kept his virginity in marriage for eleven years: at which he then confessed that it was no marvel that the spirit of impurity could not endure the presence of such a man. S. Greg l 4. Dial. c. 11. Gregory relateth of a certain married man that being made priest became such a stranger to his wife, that upon no occasion for any necessity whatsoever he would permit her to come near him: and having passed forty years as it were unacquainted with her, she came to see him at his death, and approaching with her care towards his face, to perceive by his breathing whether there were any life in him; although he seemed to be dead, yet he had life enough to feel her approaching, and with all the strength that he had he cried out away with the woman: for the fire is no yet quite extinguished in me, S. Bernard being tempted by a lewd woman to sin, cried out against her, as against a thief, or a murderer. S. Thomas of Aquine seeing such another to enter into the chamber to him, catched hold of a fire brand, and driven her away with it: and presently betaking himself to his prayers he fell a sleep, and had a vision in which the Angels girded him with a girdle; after which time he was never troubled with carnal suggestions. Such is the reward which God giveth to his servants for one such combat valiantly maintained, and victory atheived by them. But what shall we say of that champion of chastity whom S. Hierome mentioneth epist. de vita Pauli: Who having overcome many cruel torments his enemies resolved at last to assault him by fair means, and to attempt him by carnal sins. They carried him into a sweet and pleasant garden, laid him there in a bed of feathers, strewed with roses, and delicious flowers, near unto a riverside; where the beauty of the place, fresh air, and pleasant noise of the river might invite him to delight: and that he should not fly the temptation they bound him down with soft scarves of silk; and being thus bound they sent unto him, a shameless harlot to tempt him. O God free thy servant in this excess of temptation. The wicked woman beginning to allure by such means as she knew, and by such as the devil would then suggest to her, the young man whose will was still free to resist sin, bate of his own tongue and spitted it out at the harlot's face, that she might be terrified at the sight of his blood, and he with that pain might overcome the pleasure. How many examples have we also in the weaker sex, who by the grace of God have been strengthened above their nature in defence of chastity? some conjugal, some vidual, and some virginal. Dan. 13. It is better for me (saith Susanna) without the act to fall into your hands then to sin in the sight of God Intending to lose her life: and then crying out against the vicious old men that tempted her, God heard her cry, affrighted them, saved her from sin, and from death afterwards by a miracle. judith adorned with beauty, youth, and riches, kept her chastity in widowhood, and was chosen of God to be the instrument of the people's safety; killing Holofernes with her own hands, and putting his mighty army to flight. So that the Holy Ghost hath left this commendation of her. jud. 3. Thy hart was strengthened because thou hast loved chastity, and after thy husband thou hast not known another; the hand of our Lord hath strengthened thee, and shalt thou be blessed for ever. S. Cecily seeing that she could not avoid marriage, Sur. to. 6. said unto her husband on the day that they were married, Valerianus I have now a secret to tell thee, I am in the custody of an Angel, who hath charge of my virginity; take heed that thou attempt nothing against me by which thou mayst incur the divine wrath: and he desiring to be certified of the truth, was made worthy to see the Angel that kept her, and was confirmed in the faith of Christ by it; and became a martyr. To relate the examples of chastity in the Saints, and the punishments of carnal sins on the contrary, were never to make an end. Murderers, and fornicators (saith God from his throne) their part shall be in the pool burning with fire and brimstone, which is the second death. The roots of carnality are sloth and gluttony, especially drunkenness. And the remedies against it are corporal austerities, moderate pains taking, Apoe. 21. and especially reading of good books, and studying. Love's literal studies (saith S. Hierome) and show shalt not love the vices of the flesh. But in time of actual temptation the best is presently to fly the occasion, and to keep out of it as long as the temptation lasteth: and if it continue still, I think it the best not to stand repeating of many acts, and purposes contrary to it; but having once for ever detested it in our hearts, to slight it, and to think that we will be contented with such thoughts, and will have them willingly as long as it shall please God, without repining; and then to divert ourselves by some good employment: and if we be by ourselves alone, or at our prayers to stand straight up on our feet, and to keep ourselves quietly in that posture keeping our hearts firmly, job. 31. and earnestly fixed upon the love of God. I have made a covenant with mine eyes that I would not so much as think of a virgin. saith holy job. Women must be careful to give no occasion as some do, who have but little scruple of it. As for their attire it is well when it is with decency, and according to their rank. That which the Apostle adviseth them not to adorn themselves in plated hair or gold or precious stones or gorgeous apparel, Tim. 1.2. is to be understood when they are used without order, and with excess, or to an evil end. THE SEAVENTH COMMANDMENT. THOU shalt not steal. There are three kinds of temporal goods possessed by us: Life, Honour, and riches: and these three kinds of goods are defended by three Commandments: Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal. In the first life, in the second honour, and in the third our riches are defended from enemies. All kind of unlawful taking away of our neighbour's riches is forbidden in this Commandment: whether it be by thievery, which is a surreptitious and private taking away; or by robbery that is by violence and force, or by sacrilege, which is when sacred things are taken: which is the greatest sin against this Commandment, as redounding more nearly, and immediately to God. By the sin of stealing the virtue of justice which giveth every man his own is violated, and the grounds of all order and of humane conversation is taken away; to wit that every one may have and enjoy his own. And the Apostle saith that thiefs shall not possess the kingdom of God. Cor. 1.6 Besides many evils are secondarily caused by it: hatred, enmities, suspicions, rash judgements, quarrels, and murders: and sometimes the innocent are condemned for the guilty, and lose their lives, good name, and all their temporal goods of this world, for another mansinne. Besides all this there is another burden which lieth heavy upon thiefs; to wit the obligation which they have of restitution: because it is not only unlawful to take, but also to keep our neighbour's goods from him, or to hinder his right, Ep. 54. ad Maccd. or just profit. S Augustine the sin is not forgiven if restitution be not made. That is if it be not made in due time. And this restitution being many times hard and sometimes impossible to be made, and allwais against their wills, they hardly resolve to amend, and seldom come to true repentance, except they come to the gallows, which is a great mercy of God towards some. This obligation of restoring was perhaps that which the Prophet would signify in thiefs, when he said, Abac. 2. woe to him that multiplieth things not his own, how long also doth he aggravate against himself thick clay? as one, that is fallen into a deep puddle, or quagmire, sinketh still deeper and deeper, and draweth more and more clay, and mire unto him, that in the end he is choked and drowned in it; so thiefs the more they steal, the more restitution they draw to themselves to be made, that in the end they are dishartened to think of it, and so go on and die in their sin. This Commandment is many ways broken: for not only those that steal themselves, but also all those that participate with them, or harbour, or countenance them, sin against it. It is also broken by those that use any deceit in words, or deeds, or any fraudulent means in buying, and selling, as not to sell good wares, or not to give good weight, or good measure. A deceitful balance is abomination before God: Prou. 11. and an equal weight is his will saith the holy proverb. Tradesmen also and those that being hired neglect their work, and perform not a sufficient days work, offend against this Commandment, as taking that which they have not duly deserved. Those also are guilty of this sin that by sleights, and lies, wrist rewards from others, and those that receive stipends for offices, which they duly perform not. There are also many kinds of robbery. It is an abominable robbery that which is done by the rich against the poor by unjust extorsions, forced exactions, or hindering any way by their awefullnes, and power, that they dare not ask or can not get their own of them Must the poor man that hath wrought hard all day go supperless to bed through their covetousness? Go too now you rich men (saith S. john) weep howling in your miseries which shall come to you. ja. 5. Your riches are corrupt and your garments are eaten of moths. Your gold and syluar is rusted. And their rust shall be for a testimony to you. And shall eat your flesh as sire. You have stored to yourselves wrath in the last days. And presently he giveth the cause saying, behold the hire of the workmen that have reaped your fields which is defrauded by you cryeth: and their cry hath entered into the ears of the Lord of Sahaoth. You have made merry upon the earth: and in riotousness you have nourished your hearts in the day of slaughter. You have presented and slain the just one. And he resisted you not. Those that pay not their tithes break this Commandment. Usurers also who by unjust exactions oppress others, spinning by little and little their very bowels from them, by taking moneys or other profits only for loan, contrary to the command of Christ, Luc. 6. do good and lend hoping for nothing there by. judge's also who for bribes sell to the rich the causes of poor men. Those also that pay not their debts, but by prolonging defraud their creditors Of these the holy king. The sinner shall borrow and not pay. Psal. 36. And those who seize presently upon their pledges, if they be not redeemed just at the appointed time. Those also that get the sail of corn or other commodities into their own hands, to raze the rates of them; which is called Monopoly. He that hideth corn shall be cursed among the people's: Prou. 11. but blessing upon the head of those that sell. All these are a kind of robbers, and break this Commandment. And because robbers as well as thecues are bound to restitution, it is necessary to declare who they are that have this obligation of restitution. These are in the first place those that rob, or steal, and those that command them to do so; for they are the causes and authors of their sin, and the worst of all kinds of thiefs. Secondly those who having not the power to command, persuade others to it. Thirdly those that consent. Fourthly those that participate of the profit (if that may be called a profit which is unjustly gotten.) Fiftly those that might and ought to have hindered, and did not. Sixtly those who conceal, dissembling themselves not to know of it, when they ought to speak. Lastly those that assist, harbour, or any way protect thiefs. All these are involved in their sin, and are bound to restitution, as the thiefs themselves. That which is observed of this base and contemptible sin of thievery, is that it taketh away the truth and fidelity of those that are addicted to it; thiefs being for the most part full of lies and deceit. For by much deceiving they get a custom to deceive, and are the most perfidious of all men, betraying even their best friends if it serve to their purpose. So judas was first a thief stealing from Christ and the Apostles. And then became a traitor to his master. The roots of this sin are covetousuesse and idleness. Some steale of covetousness only when they have no need: others of idleness because they will not work. And these for all their stealing are still needy, and in misery; and yet will hazard their lives, and good names, to live in want when they might follow many other honest courses in which they might live out of hazard, and in more plenty. S. Dial. l. 3. c 26. Gregory relateth how that Menas a poor hermit having nothing but some be hives to lives on; there came a robber into those parts who being admonished not to meddle with the hermits bees, nevertheless he spared them not. Esa. 33. But God who by his Prophet hath threatened woe be to thee that dost rob shalt not thou also be rob? permitted the devil to take possession of his body and grievously to vex him for it. The remedies against this sin are to do alms deeds, that giving something of their own for God's sake, they may keep their hart open to their neighbour, and free from the desire of his goods. Let them remember the words of the Apostle, Tim 1.6. They that will be made rich fall into the snare of the devil. And let them never forget that general rule of Christ, Mat. 7. all things whatsoever you will that men do to you, do you also to them. For this is the law and the Prophets. THE EIGHT COMMANDMENT. THOU shalt not bear false witness against thy neighbour. In the former Commandments of this table the sins, that are committed by work, are forbidden, in this we are forbidden to sin by word. But that which is chiefly forbidden here, is to give false testimony in judgement against our neighbour, as being most injurious and hurtful to him; in that it is avouched by an oath, in which God standeth as witness, and against which the judge can not except but by evident proofs, or by the insufficiency of witnesses. But not only false testimony in judgement; but also out of judgement is here forbidden: for in the book of Leviticus where the Commandments are repeated over again, the words are more general You shall not lie, neither shall any man deceive his neighbour. Leu. 19 By which it appeareth that all kind of lies, detractions deceitful, and injurious words are here forbidden. That which was said in the former Commandment against thiefs may be applied here to detractors and liars who are thiefs in their kind; in that they take away the good name of their neighbour; and so much worse than thiefs, by how much his good name is more precious than his riches; and are bound to restitution more than thiefs. The devil when he lieth speaketh of his own (saith Christ) because he is a liar and the father thereof who stood not in verity; Io. 8. but falling himself into lies, draweth all he can after him, to learn to lie. What can there be more filthy and base then, as S. james saith, with the same tongue to bliss and to curse God? we say our prayers and bless God, and within a while we make some , and so curse him. Liars are by S. Paul expressly excluded from the kingdom of heaven. Cor. 1.6. And the psalmist ask of God Lord who shall dwell in thy tabernacle? Ps. 14. answereth presently he that speaketh the truth in his hart, that hath not done guile in his tongue. Yet these are the common diseases and plagues of the world. Liars and detractors are as the frogs of Egypt spread all over: every house, and chamber is full of them, beds and tables are haunted by them, and all conversation is pestered with this base sin of noting the imperfections, and blemishing the good names of others: by which quarrels are bred, and false accusations ensue amongst steinds and neighbours. Behold (saith S. ja. 5. Iames) how much fire what a great wood it●nk●●di●h. And the tongue is a fire a whole world of iniquity An unquiet enil full of deadly poison. If any man offend not in word this is a perfect man. How careful have the Saints of God been in the custody of their tongues? some of them are read to have passed whole years without once speaking to any; that by continual silence they might learn either to speak well, or to hold their peace. S. Thomas of Aquine when he studied in his youth, because he was of few words, his fellow scholars used to call him the dumb ox; but in his disputing he shown such wit that his master used to say that one day the voice of that dumb ox would be heard aloud, and admired at in the world. And so it is, he having now purchased the title of Angelical Doctor, Sur. to. 3. and is esteemed the Prince and Master of all Divines. S. Romualdus founder of the order of the Camaldulenses living solitary in the mountains by seven year's silence obtained the understanding of the psalms. In reg. Monach c. 22. And S. Hierome writing of the institution of virgins to Eustochium, affirmeth that he had met with many in the wilderness, that for seven years had never spoken to any man. O how fare were these saints from detracting, and lying, or from flattering to please others? which is another baseness of the tongue, common even with those of more honour. The Prophet Michas hath given us an example how to speak when it is necessary to great personages. Reg. 3.22. The two kings Achab and josaphat going out with their arms against the king of Syria, consulted him concerning the event of the wars, and when the false Prophets had lied and flattered them with good success, he spoke the truth foretelling the overthrow of the Israelites, and the death of Achab in his own hearing: and although he received a box on the ear for it by Sedechias, and was cast into prison by Achab; yet the truth in the end made good itself; and that which he said proving to be true, those that had injured him were slain in the battle, and he was set at liberty. Reg. 4.5. Giesi the servant of Elizeus was presently struck with leprosy, for telling a to his master: Act. 5. and Ananias and Saphira were forth with struck dead for lying to S. Peter. But although it be unlawful to lie as being contrary to the divine verity; yet it is not a sin to conceal the truth in our speech: for we are not bound to speak always according to the meaning of those, who have no authority over us, and whom we need not to acquaint with the truth of those things which are more convenient to be concealed from them. Of this we have many examples in the Scriptures, Gen. 20. Gen. 42. as when Abraham said that Sara his wife was his sister for fear of a greater hurt. And as joseph objected to his brethren that they came as spies, and casting them into prison swore by the health of Pharaoh that they should not be set at liberty, unless they would cause their youngest brother who was at home to be brought to him, as though to try whether they were spies or no: and yet he set them all but one at liberty. Then again he put a silver cup into their sacks to accuse them of theft all which was done for their greater good. Nay our blessed Saviour himself coming to Emaus with the two disciples made semblance (sayeth the Evangelist) to go further: Luc. 24. although he desired to be invited in by them. It was very gracious that which S. Ep. ad Rust. Hierome relateth of a young man. I will speak, saith he that which I saw myself in Egypt. There was in the Monastery a certain Grecian youth, who was very much troubled with temptations of the flesh; and having conferred with his Superior about them, when he was almost desperate of remedy, his Superior devised how to free him from such thoughts. He commanded a certain grave person to affront and abuse him by evil words, and as soon as he had done, to come first, and to make his complaint against him. Witnesses also being called, they all spoke against the young man. At which he was so much perplexed that he never ceased to complain to himself, having none to take his part, but only that his Superior would seem sometimes, as it is were to defend him: and having permitted him to pass a whole year in this perplexity, and vexation of mind he asked him then how he felt himself for carnal temptations. Father (quoth he) I am weary of my life, and am I likely to take any pleasure in those thoughts? Was it not now better for the Superior to use this kind of pious fiction to divert him from carnality, then to have let him run into hell by it? Such kind of speeches are not then lies or deceitful equivocations; yet to make them lawful they must be used in necessary circumstances; that they be required either for some good end, or to prevent some greater evil. But slandering and rash judgements are greater sins of the tongue. Deus. 19 The law of Moses commanded that false witnesses should undergo the punishment due to the same crime, of which they accused others. If this were put in practice now a days, how often should we be punished? and what punishments should we undergo who are so ready upon all occasions to censure falsely of others, making ourselves witnesses before we be called. Nay we can not find in our hearts to give due praise even to that which is well done; but either we say that it was not so well as thus or thus, or cl we set some evil character upon it: Mat. 16. as judas Iscariotes who when Christ was anointed he called the ointment, Perdition, and waste, saying, whereto is this waist? this might have have been sold for much, and given to the poor. So these malicious censurers turn day into night, and light into darkness. The servants of God would rather suspect, and mistrust their own senses, in that which they heard or saw, than they would judge evil of their neighbour by it; because they thought they could never be certain of it. The devil using all his art to raise slanders and detractions against others, being read to have sinned in the shapes of holy men to defame them. The remedies against this sin are to procure in ourselves a great love of God: for so we shall love our neighbour, and speak well of him for God sake. Secondly it will be good to get a custom of speaking well of others, by taking occasion sometimes to commend, that which we see whorty of commendation in them. Thirdly, when occasion happeneth that we must needs speak of our neighbour's faults to do it with an inward pity, without the desire of hurting them, hating nothing but the sin which they committed. THE NINTH COMMANDMENT. THOU shalt not desire thy neighbour's wife. Exod. 20. In the book of Exodus, where the substance only of the ten Commandments is given in brief, Deut. 5. the two last commandments are put together thus. Thou shalt not covet the house of thy neighbour: neither shalt thou desire his wife, nor servant, nor handmaid, nor ox, nor ass, nor any thing that is his. But in the book of Deuteronomy where they are delivered more destinctly, and at large, they are plane liar destinguished in these words, Mat 5. Thou shalt not covet thy neighbour's wife, nor house, nor field, nor man servant, nor woman servant, nor ox, nor ass, nor all things that are his. Where we see the concupiscence of the flesh first forbidden, and then the concupiscence of our neighbour's goods: and so the Catholic Church commonly understandeth the desire of our neighbour's wife to be forbidden in the ninth, and the desire of his goods to be prohibited in the tenth Commandment: so that as the act of adultery, and the act of theft are forbidden in two destinct commandments, to wit in the sixth and the seaventh, as being two destinct kinds of sin in act; so the desire and consent unto adultery, and the desire and consent unto thievery are forbidden also by two distinct Commandments, as being two several kinds of sins, and having no more connexion in desire, than adultery and thievery have in act. This Commandment therefore correspondeth to the sixth, and forbiddeth that in desire, which it did in act: and giveth to understand, that not only evil deeds and words; but also evil desires are unlawful. It was an error amongst the jews to think that the desire or consent unto sin was no sin, so that it were not performed in work: but this error is confuted by these two last Commandments, and by the words of our Saviour, it was said of old, Mat. 5. thou shalt not committee adultery. But I say unto you who soever shall see a woman to lust after her hath already committed adultery with her in his heart. This is the difference betwixt divine and humane Laws, that the divine Law can bind our interior thoughts: and humane laws can bind only our exterior actions. Because men not seeing the intention can not judge of it; but God who seethe our thoughts can bind our intentions; because he can judge of them, and can convince us, and condemn us for them, even by our own conscience. Man seethe those things appear, Reg. 1.16. but our Lord beholdeth the hart. And so he can forbid, as here he doth, the desire and inward consent unto adultery. The sins of the mind are commonly called the sins of concupiscence: and it is necessary to declare what concupiscence is. Concupiscence is the natural inclination and appetite which we have of pleasant and delightsome things. And this concupiscence in itself is no sin, but is indifferent unto good or evil; and is actually good when it prosecuteth good and lawful deligts, and is actually evil when it desireth evil and unlawful delights. Ps. 118. It was a good concupiscence in King David when he sang: Concupivit anima mea desiderare iustificationes tuas omni tempore, My soul hath coveted to desire thy iustifications at all time. It was an evil concupiscence in him, and against this commandment, when he coveted another man's wife. It is a good concupiscence to desire good to our neighbour; it is an evil concupiscence, and against the next commandment to desire his goods from him. Our concupiscence in itself, and by nature is good, but it is made evil by desiring evil delights. Saint Gregory hath observed certain degrees, or as it were steps in the sins of the mind First their is Suggestion. Secondly, Delectation, and thirdly, Consent. Suggestion is when the sin is suggested and proposed to the mind: and this is no sin, as being caused by the natural species and phancies only, before the operation of the will Delectation is the delight which followeth of those suggestions: which if it be only natural and unwillingly, it is no sin; but if it be any way voluntary, as caused of purpose, or not sufficiently resisted, then there is some sin in it; because there is some kind of consent. Finally sin is completed in the will and consent. Every one (saith S. james) is tempted of his own concupiscence abstracted and alured. Afterwards concupiscence when it hath conceived, bringethforth sin. But sin when it is consummated generateth death. That is wear tempted by our own appetite, and when we give way to our appetite tempting us to that which is unlawful, we bringforth sin, and by sin we incur eternal death. By this Commandment forbidding the desire of adultery all unlawful desires of the flesh are understood. The remedies against them are as in the sixth Commandment against adultery: to use corporal austerity, moderate pains, reading of good books, and to fly the occasion of such sins; and in time of temptation to make presently an act of detestation of them, and then to divert ourselves by some other employment; and if for all this the temptation still continue, to be content to have it, as long as it shall please God. THE TENTH COMMANDMENT. THOU shalt not covet thy neighbour's goods. By this Commandment we are forbidden the desire of unlawful profit: and although by house (which is in the words of this Commandment at large) all kind of temporal riches be understood sometimes in the Scriptures, Exo. 1. and all kind of worldly prosperity; as where it is said that God built the midwives of Egypt houses. That is prospered them with worldly blessings; yet he would here specify some particular goods of our neighbour, the more to avert us from coveting any of them. And because all the sins of the mind proceed from the desire, either of unlawful pleasure, or of unlawful profit; therefore they may all be understood as forbidden by one of these two Commandments, in the first of which the desire of unlawful pleasure; in the second the desire of unlawful profit is prohibited; and there needed no commandment corresponding to the fift to forbid the desire of killing; because it is included in one of those two Commandments. Coveteousnes of goods is that which is forbidden here, Tim. 1.6. which the Apostle calleth the root of all evils. And in this it may be esteemed the basest of all sins, that riches are the basest of temporal felicities; yet it is a marvel to see how wretchedly some are affected to this sin; who have so set their hearts on riches, that they would live as it seemeth of the very thought of them, and never use them: they pass many a hungry day and want many things which they might have, because they will be covetous, and have riches they know not what for: but still the more they have, the more they would have, their avarice increasing like the thirst of one in a dropsy, that the more they drink, the more their disease increaseth, and their desire of drink. These aught to consider that riches are the creatures of God ordained for use, and if they be not used they are abused, and the order is perverted, which God ordained in the creation of them. Some sin by excess in the contrary, that they will not think nor provide how to live, but spend as long as they have any thing, and then they pass on a slothful and careless life; choosing rather (as the common saying is) hunger with ease, than plenty with pains taking. These must consider that God hath provided sufficiently for them, and if they will needs contemn the providence of God and spend all, than they must use their limbs to live by: and that every man must live of his own care and labour, in his calling: The rich have a more careful and less painful life; the poorer as they have less care, so they have more pains to take. And if they be able they must work, and not think any more idly and loosely to depend of others than others think to depend of them. These sin by too much neglect of riches, as they are good; the covetous sin by too much love of that which is base in riches. The remedy of covetousness is to stir up in ourselves an ardent love of God, that we love him in our riches, and them not for themselves, but for his sake; and to do sometimes some deeds of charity for this end, that we may keep our hearts always free from the love of riches, and open to the love of God and of our neighbour. O that rich men would remember those words which King David sang, ●s. 61. If riches abound set not your hart upon them. They might desire riches, have riches, and keep them, if they would but keep their hearts of them, and use them as God hath ordained them to be used. David performed himself that which in this he commended to others; who although he were guilty of some other sins; yet he is not noted at any time to have set his hart on riches, when they abounded with him, as a king in plenty of all things. He was a very charitable man, gave much to the building of a temple to God; by which it appeareth that he set his hart on almesdeeds, and doing works of charity, and not upon riches: and if all rich men would do so, they might be happy and blessed in their riches. You have now the ten Commandments declared: the Commandments not of any king or superior upon earth, but of God the maker of heaven and earth; and who gave these Commandments after such a terrible manner to the Israelits, that as you have heard, they were almost killed with fear at the receiving of them; because they were a hard hearted people and as stubborn and perversed children were to be governed with the sight of the rod. But we that live in the law of Christ, which is the law of clemency and grace, and in which we have such an example of the love of God in the mystery of the incarnation and passion of the son of God, we ought to be drawn by love to obey him, who entreating and exhorting to keep his Commandments demandeth, If you love me keep my Commandments. Io. 14. And a little after he that hath my Commandments, and keepeth them: he it is that loveth me. We profess ourselves to be christians that is as the disciples, servants, soldiers, and spouses of jesus Christ to love him; and we follow obey, sight for, and adulterate with the devil his professed enemy. O Christian is this thy love? is this to be a Christian? the beloved disciple of jesus Christ saith, He that saith he abideth in Christ ought as he walked himself also to walk. Io. 1.2. You would think it a horrible thing to see a christian to deny his christendom and to become a Turk or Pagan; and yet in deeds we deny it when we break the Commandments of God, which then we promised faithfully to keep. Tit. 1. They Confess that they know God: but in their works they deny saith S. Paul. This is to be a christian in name only, and not indeed; as the traitor or rebel to the king hath the name of his subject but is not subject to him: and thus S. john Evangelist was inspired to declare, Io. 1.1. He that saith he knoweth him, and keepeth not his Commandments is a liar, and the truth is not in him. If you will be constant to the faith of Christ, and bear truly the name of a christian, be good christians, keep the Commandments of God: let not the pleasure of any thing draw you from him, give him the first place in your hearts, care not for the favour of any, so as to lose the divine favour, contemn riches, forsake all unlawful desires, bear afflictions, losses, iniuries, imprisonment, or any pain what soever rather then to committee any mortal sin: pour forth this life which here you enjoy, to please God the supreme goodness better than life. How many martyrs have given their lives not only in defence of faith, but of the Commandments of God, to fly sin? 13. It is better for me (s●ith chaste Susanna) without the act to fall into your hands, then to sin in the sight of our Lord. Math. 1.2. Although all nations obey king Antiochus I and my sons and my brethren will obey the law of our fathers said the holy Priest Matathias, when the king's officers urged him against the laws of God. Death suffered for the love of God maketh a martyr: and so S. john Baptist was a martyr; because he suffered for the good works which he did: and so S. Peter was a martyr in mind, when for the love of Christ he said with thee I am ready to go both into prison and unto death. Luc. 22. And shall we for a moment of delight, that endeth be it be begun, break the Commandments of God, lose his favour, and be banished from him for ever? Let us resist temptations courageously, and with zeal of God's honour say from our hearts, all though all should obey the world, the flesh, or the devil I will obey the law of God. I will live and die in his service. Lord my God for ever will I Confess to thee. Psal. 29. THE SEAVENTH DISCOURSE. OF THE PATER NOSTER. Quest. Say the Pater Noster. Answ. Our Father which art in Heaven. Hallowed be thy Name. Thy Kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them their trespasses against us. And lead us not into temptation. But deliver us from evil. Amen. THIS is that blessed, and most perfect prayer which Christ himself made, and gave to his disciples, to teach them how to pray▪ It is necessary then that the disciples of Christ understand it, and learn to pray by it. For this we will implore the intercession of our Bessed Lady. Hail Mary, etc. Christ the best Pastor, that every was, and the form of all good Pastors teaching his disciples all that was necessary for them to know, would not leave them ignorant in a matter of so much importance, as prayer is; and therefore he would not only deliver unto them some circumstances to be observed in prayer; as to pray with humility, confidence, and the like; but would also give them an express form of words to be used by them; that they might have it as a pattern and perfect modele to frame all their prayers by; there being nothing that can be asked of God, but it is contained in some of the petitions of the Pater Noster. But before we come to declare the petitions in particular, we will say something of prayer in general, and first OF THE BENEFITS AND fruits of Prayer. THE benefits and fruits of Prayer, are so many and general that we need not name any, but say all. For there is nothing that can be good for us, or worthy of ask, but it may be obtained by devout prayer: Io. 15. our Blessed Saviour having promised without exception, If you abide in me and my words abide in you, you shall ask what thing soever you will, Mat. 7. and it shall be done to you. And the more to incite us to pray, he saith, Ask and it shall be given you: seekö and you shall find, knock, and it shall be opened to you. For every one that asketh receiveth: and that seeketh, findeth: and to him that knocketh it shall be opened. And in another place the saith, Luc. 18, it behoveth always to pray, and not to be weary. What more could be said to commend prayer to us, and to show the force and fruit of it? it is as necessary as our very breath: For as we can not live without continual breathing; no more can our souls without continual prayer: we will say then that prayer is the breath of our souls. And although this be verified by continuing in faith, hope, and charity, and in all good works, which as prayers please God and obtain benefits of him; yet he would commend all by the name of prayer, and bid us pray always to increase in us the esteem of it. The servants of God have found by experience the force of prayer. Deut. 6. What shall we say of Moses who remained divers times forty days and forty nights in prayer for the people, as himself witnesseth: and when they were in battle with Amalech, as long as he lifted up his hands to pray they overcame, and when he was weary, as his arms failed, so they failed against their enemies. In imitation of which Theodosius the Christian Emperor, being to join battle with the tyrant Lugenius, went first up unto a high place, where he might behold both arms, and besought God, that being that the undertaking of that war was for his sake, he would give him victory over his enemies. His prayer was heard, Baron. an, 394. the two Apostles S. john and S. Philip being seen to sighed for him, and to turn the weapons of their enemies against themselves. David being a King could find leisure to give praise to God seven times a day. In imitation of which the Catholic Church commandeth the seven Canonical Hours to be said every day by Ecclesiastical persons, Tob. 8. under a mortal sin. Toby being married remained the three first nights with his wife in prayer, before that he had knowledge of her, professing unto God, that he married her not for fleshly lust, but for the love of posterity in which his divine name might be honoured. And she, who on the very first nights of her former marriages, had buried seven husbands, enjoyed Toby with life and health, the devil who had killed them having no power over him. S. Bartholomew is recorded to have prayed a hundred times every day, and as often every night: and divers other Saints are read to have followed his example. Hist. trip. l. 8. c. 1. S. Paul the Ermit is affirmed to have said every day three hundred prayers (which he remembered by three hundred little stones) before he attended to any other business. And Gregory Lopez a holy man who lived lately in the Kingdom of new Spain is thought for many years at every drawing of his breath to have said in his hart. in vitu cousin Thy will be done in earth as it is in Heaven. Amen jesus. By all which we may see the great esteem which the Saints have had of prayer, and the benefit which they expected by it. But now we will speak of that which it hath in particular, as its proper and peculiar fruit. The first is that by prayer we keep our hearts in humility and submission to God, acknowledging by our prayers, that he is the supreme power and high perfection from whence all benefits proceed: and that we depending of him as his creatures, Apoc. 8. come for succour and relief to him: and therefore S. john saw the prayers of the Saints, as incense, which was to be offered on the Altar, and the Catholic Church prayeth with the holy King saying, Ps. 440. Let my prayer be directed as incense in thy sight. Because it is a kind of inferior sacrifice, and hath the effect of it to do homage unto God, and to keep us in humility towards him. The second fruit of prayer is that it pacifyeth the divine wrath provoked by sin. For although the prayers of a sinner, as long as he is in mortal sin, have no proportion to the remission of his sins, or to the releasing of his punishment; yet it is congruous and most agreeable to the infinite goodness and liberality of God, that he should accept of the endeavours of our nature, and should grant us his grace for such endeavours; and so sinners that are out of the state of grace, obtain grace of congruity, by praying for it. But the prayer of the just is so powerful that after a certain manner it forceth God as it were by violence to grant that which he desireth, and holdeth his hands from punishing of others. Even as strong dams, well fortified with stone and timber, resist huge inundations of waters, and support their mighty weight, so the prayer of the just resist the wrath of God and bear of the weight of his indignation from sinners. This is expressed in the words of God to Moses when Israel had adored the molten calf, and the divine indignation was coming as a torrent to sweep them quite away from the face of the earth the prayers of Moses had such power to withstand it that God said Exod. 23. Suffer me that my fury may be angry against them, as though he had held him by force from destroying them. Thirdly as I said before of sinners that the forgiveness of their sins and punishments are obtained as it were by violence, when the just pray for them; so also we may say of all others benefits; for that the goodness and liberality of God is such that he is forced as it were to grant all, and can deny nothing which is worthily asked of him. This he would show even in the granting of a temporal benefit at the prayers of joshua, when the israelites wanting day to pursue the victory; joshua praying commanded the Sun and Moon to stand still;; and they stood still till the people revenged themselves of their enemies. And to show how powerful the prayer of the just is, the Holy Ghost would make so remarkable an expression, as to say that God obeyed the voice of a man, as though joshua by his prayers had had God at obedience. And although heaven be gained as well by all good works, as by praying; Ser. de temp. 226. yet S. Augustine calleth prayer the kea of Heaven. Let us learn then how to pray. OF THE PREPARATION TO PRAYER. THAT we may pray with profit, Eccl. 18. and reap the fruit of prayer, we must prepare ourselves duly to it. Before prayer prepare thy soul, saith the Holy Ghost. The first and most necessary preparation is to be clear from mortal sin. For prayer which is made in mortal sin hath but little force, and no condignity at all to the obtaining of supernatural gifts, which must proceed from the divine grace. And he that will pray effectually, must first make clear his conscience by a good confession; that being restored to the grace of God, his prayer may be acceptable to him. But if he have not the opportunity of a Confessor, let him in the mean time make an act of contrition, which may supply confession until it can be had: and let him pray for contrition, and for a fit disposition for prayer: as the man of the Gospel, Marc 9 who when Christ required of him to believe, he said. I do believe Lord: help my incredulity. So may the sinner endeavour before prayer to make an act of contrition, and pray for that which is wanting in him. The Publican was a sinner when he began to pray, but praying with humility and sorrow, he obtained the remission of his sins, when standing a fare of, Luc. 18. and knocking of his breast, he prayed, God be merciful to me a sinner. By his standing a fare of his humility, by the knocking of his breast, and the words which he spoke, his great sorrow is denored; and by so praying (although he were at first a sinner) yet by prayer he obtained contrition, and by contrition his sins were forgiven, Act. 10. and he went away justified. So Cornelius the Centurion prayed and gave alms: and although then as a Gentil, he were out of the state of grace: yet by continual prayer (for the Evangelist commendeth him as always praying to God) he obtained the vision of an Angel, and S. Peter was sent to enlighten him with the Faith of Christ. Those therefore that are out of the state of grace, and have not the opportunity of confession, let them pray for contrition, and endeavour to stir up in themselves a true and fervorous love of God. Wicked Antiochus was grieved at his sins, or rather at his punishments, and although he acknowledged the truth, that they came from God; yet it is said, Mach 2.9. He prayed to our Lord of whom he was not to obtain mercy: because he was not truly penitent, nor sought the honour of God, but his own ease only by prayer. The next preparation to prayer is to come with much humility and reverence, considering who it is to whom we are going to speak, and who we are that are admitted to speak. It is God to whom we speak. God the Lord of Heaven and Earth, that made us of no better thing than the slime of the earth, a piece of dead clay, breathing life and giving reason to it: and that piece of earth being thus framed of God, hath rebelled against him, and abused his maker; and even then not being quite free from sin, is permitted nevertheless to appear in his sight and to petition him. Eccli. 35. The prayer of him that humbleth himself shall penetrate the clouds. Thus did holy Abraham pray with humility, saying, Gen 18. I will speak to my Lord where as I am dust and ashes. Thirdly we must pray with much love and confidence in the goodness and bounty of God. We may consider then that he is (as he is indeed) our father, allwais desiring our good, and that he is infinitely liberal of all those things which he knoweth to be good for us; and that we will kneel down to him, as a loving and gracious child would do to his father, to ask blessings of him; and that we will ask with confidence that which is necessary for us, and will obey him. Thus the holy King prepared himself with humility, love, and confidence, and then poured forth his prayer in the sight of God. Let us then remember to prepare ourselves to prayer with these three things. First with a clear conscience by confession or contrition. Secondly with humility and reverence to God. Thirdly with love and confidence in him. Let us see now FOR WHAT THINGS, AND FOR whom we are to pray. THE chief thing which we are to pray for is that which is the chief good; and that is that God be honoured, his blessed name being hallowed byus; and that we may so serve him here, that we may enjoy him in heaven. All temporal things as health, wealth, strength, beauty, and the like, are to be prayed for conditionally, if they be conducing to our future happiness: but it is dangerous to pray to excel much in them: and therefore the wise man durst not pray for riches, but for necessaries. Prou. 30. Beggary and riches give me not, give me only things necessary for my sustenance. Charity, humility, patience, and all virtues may absolutely without any condition be prayed for; because they of themselves advance the honour of God in us, and help us to everlasting glory. We pray for all men, because we are bound to desire the good of all as our neighbours. But of all men we pray especially for the Catholic Church, and of the Catholic Church we pray especially for the Pope's holiness, as the head of the Church. Then we pray for our particular prelate's and pastors, and generally for all the pastors of the Church, that they may excel with such virtues as may illustrate it, and render it a more amiable spouse to God in the sanctity of her subjects; which dependeth most upon the goodness of Church men. And as the Evangelist saith prayer was made without intermission for Peter, Act. 12. he being then Pope and in the hands of his enemies. And S. Paul desired the prayers of the faithful, that his service might be acceptable. We pray also for our temporal superiors, the king, and his officers, that they may govern according to the laws of God. Lastly we pray for all people, even our enemies, the conversion of Infidels, jews, Turks, and haeretiks to the Catholic faith. And we pray not only for the living: but also for the dead (of which I have spoken in the Sacrament of Penance) as a devotion both charitable to them, and profitable to ourselves. It is a deed of charity to pray for them, because they can not pray for themselves: and it is profitable to us, because beside the reward of our own good work, we shall be sure to have their intercession both now in purgatory, and afterwards when they come to heaven. For they are not like the cupbearer of Pharaoh, who prosperous things succeeding to him forgot his friend, of whom in prison he had received comfort. Now let us see TO WHOM WE ARE TO PRAY. WE pray to God, as to the supreme power and first author of all benefits: acknowledging all goodness to proceed from him. And prayer in the Apocalypse is assimilated unto incense, and is called a sacrifice; because it respecteth God as the source and first author of goodness. We pray also to our blessed Lady, and to the Angels, and Saints, as the friends of God, for their prayers, and intercession to him. But an haeretike will presently object that if prayer be a kind of sacrifice, how do we pray to the Saints, all sacrifice being to be offered to God? Our prayers indeed may be called and are a kind of sacrifice; because we either expressly confess the supreme power of God, or implicitly acknowledge it by all prayers. The prayers which we make immediately to God are a kind of Sacrifice; because by them immediately and directly we acknowledge his supreme, and divine power. The prayers which we make by the mediation of the Saints are also sacrifices in their kind, because mediately and indirectly they acknowledge the same, in that finally they tend unto God, by the Saints praying to him, as we desire. The prayers which we make to Saints are a kind of sacrifice as they tend unto God; as they tend unto the Saints, they are not sacrifices, because they acknowledge not the supreme and divine power to be in them. It was an ancient heresy in the primitive Church to deny the invocation of Saints, maintained by vigilantius and other haeretiks, Hier. count. vigil. and of purpose refuted by S. Hierome and others of the holy fathers: but time which is the abolisher of all heresies had abolished this, and the Catholic Church which survived all times, had survived this heresy and buried it in the oblivion of men: until some unruly spirits of these later years, who would be ruled by no Church in the world, raked up this heresy out of the dirt, and set it on foot again▪ But you shall see the invocation of Saints briefly made good by scriptures, Counsels, the authority of the ancient Church, and by reason. Turn to the 48. Chapter of Genesis, and you shall find there the Patriarch jacob blessing the children of joseph, and invoking the Angels and Saints upon them in these words, Gen. 48. The Angel that delivereth me from all evils, bless these childrën: and be my name called upon them, the names also of my father's Abraham and Isaac. Here this holy Patriarch after that he had twice called upon God, then invoked his Angel, and the Saints Abraham and Isaac, who as yet were not in perfect glory. And if they only departing as holy men in the favour of God might be prayed unto before that they had the perfect glory of heaven; with much more reason the Saints of God may now be prayed unto, when they are in that perfect state. And he that shall understand the Angel whom he there called on, to be any other than his own Angel guardian, shall contradict the common interpretation of the fathers, who prove by this place that we have every one an Angel Guardian deputed to defend us; and shall show but little reverence to the holy scriptures which he dareth to delude with such vain glosses of his own head. But to be brief I will say no more but that S. Paul prayed to the living for their prayers, with more reason we may pray to the Saints for their prayers, when they are in glory. But of this afterwards. The second Council of Nyce which is received by our enemies declareth expressly for the invocation of Saints. The fathers of the Council of Chalcedon cried out to blessed Flavianus martyr act. 11. Flavianus that is dead is yet living a martyr let him pray for us. The practice of the primitive Church ought to be sufficient for this The ancient lyturgys' of the Church service, the Roman which S. Peter made, that of Jerusalem which S. james made, that of the Aethiopians which S. Matthew made, that of Milan which S. Barnaby, and S. Ambrose made, and that which S. john chrysostom made, all of them making a devout commemoration of our blessed Lady, and imploring her intercession. As for the sentences of these and other holy fathers, they are as plane as my words now are for the invocation of Saints, and they have as earnestly defended it, as we now do. S. Athanasius ser. de Deipara. Speaking of our B. Lady sayeth, all the quires of Angels are incessantly singing that glorious hymn Aue gratia plena Dominus tecum etc. And we the terrestrial hierarchy of men salute thee, saying Hail full of grace, pray for us O Lady, O Mistress, O Queen, O Mother of God. What more could any Catholic have said, or desired of S. Athanasius then to hear him praise our blessed Lady, and pray to her in the very same terms which himself now useth in the Catholic Church? Ser. 1. de S. Steph. S. Augustine, if Stevan were heard when he prayed for those that stoned him, how much more shall he be heard, when he prayeth for those that pray devoutly to him. If S. Athanasius and S. Augustine should appear now to the world to decide this controversy, and should say no more but these words over again, who would not think that the controversy were ended, and sentence given for the invocation of Saints? but their testimonies will not satisfy our obstinate enemies, who confess that the ancient fathers teach invocation of Saints, but accuse them of error for it. O haeretical pride! shall one single man disobey all the Churches that are then in the world, and stand also at defiance with the holy and ancient fathers? and shall any man show that contempt of his own soul, as to follow Luther who came but in the last age or Caluin who came after him, rather than the whole world that then was when they came, and also rather than those learned Saints whom the christian world hath held in reverence for these many hundreds of years? Finally this is also, manifest by natural reason; which dictateth that the intercession of the friends and favourites of Princes may with prudence be desired for the obtaining of benefits of them: but the mother of God, the Angels, and Saints, are the friends, and favourites of God; their intercession may with prudence be desired, for the obtaining of benefits of him. If they object that to pray to the Saints is injurious to God; for that he is the giver of all benefies of himself infinitely liberal, and that it deregareth from his power and goodness to ask of any but of him, and that it is to make the Saints Gods to pray to them to intercede for us, and that the liberality of God is such that he needeth no intercessors; all this is to no purpose. It is not injurious to God to honour his servants for his sake, and to desire his favourites to stand our friends with him; but it is rather injurious to God to think that he will not allow of his favourites intercession▪ We pray not unto Saints as to the supreme power and author of gifts; and we make them no● Gods; but we pray to them to obtain gifts of God for us; and by this we virtually acknowledge, and confess the supreme power and liberality to be in God, and that all power is subordinate to him, and all gifts proceed from him. And although the liberality of God be such that he needs no intercessors, no more than he needeth any honour or praise from us; yet our unworthiness is such that our prayers stand need of intercessors, and the divine liberality is such as to hear the prayers of his best friends, and not to hinder them for praying to him. Neither is there any thing of this objection, but it hath the same force against the advocatship of Christ, and of the faithful that are living; which not withstanding our enemies allow of, as nothing injurious to God, or derogating from his liberality. They object the words of the Apostle, there is one God, Tim. 1.2. one also mediator of God and men, man Christ jesus. And S. john saith if any man shall sinne we have an advocate with the father jesus Christ the just: Io. 1.2. and he is the propitiation of our sins. Christ being our mediator, and our advocate we are not (say they) to use the mediation and advocatship of any other. First this argument is turned bacl upon themselves. If Christ be our mediator and advocate, it is not then injurious to God nor derogating from his liberality, to make use of a mediator and advocate (as they said before that it was.) The words alleged make nothing against the Catholic doctrine, nor are here applied to good purpose, nor in their true sense: for the Apostles speak there of the mediation of Christ by way of redemption; and so Christ is our only mediator and advocate, because he only in the propitiation of his passion redeemed us, and the Angels and Saints redeemed us not. By him the Angels are good Angels, and by him the Saints are Saints: and by his powerful redemption he obtained that the Angels and Saints might pray, and be heard praying for us. This is the honour which Catholics give to the mediation of Christ, and which Protestants deny to him. Again not only by way of redemption, but also by way of intercession Christ is our prime mediator and intercessor, by whom Angels and Saints intercede for us. He intercedeth in his own name and virtue, they intercede in his name and virtue, he the chief they inferior intercessors under him. And this is well expressed by S. Bernard of our blessed Lady ser. qui incipit signum magnum apparuit post ser. 5. the assump. Opus est mediatore ad mediatorem Christum, nec alter nobis utilior quam Maria. We stand need of a mediator to Christ our mediator, and none more profitable than Mary to us. And the same is also orderly expressed by the Catholic Church, in the end of our prayers ask through the merits of Christ out Lord. S. Tract. 1. in Io. Augustine hath these words in declaration of the place of S. john above mentioned, answering this very objection of theirs. But some will say do not the Saints than pray for us? do not bishops, prelate's and pastors pray for the people? Yes! mark the scriptures and you shall find that the Apostles prayed for the people, and again desired the people to pray for them, and s●e the head prayeth for all, and the members for one another. This is the doctrine of the Catholic Church. Christ is our only advocate by way of intercession; our B. Lady the Angels and Saints are inferior advocates under him, the faithful that are living are inferior advocates under them, praying for one another, and desiring the prayers of one another: and so the Church is a body well united, the head helping the inferior members, and they all concurring to help one another by their prayers. Hence the Catholic doctrine is further confirmed. It can not be denied, but that we may lawfully beg the prayers of one another; with more reason we may beg the intercession of the Saints For the first S. Paul often desired the prayers of the faithful; to the Romans that you help me in your prayers. Rom. 15. And in the same place he prayeth for them: and he desireth the Thessalonians brethren pray for us. Thes. 1.5. & 2.3. And again in the second brethren pray for us. and to the Hebrews pray for us. And S. james pray for one another that you may be saved. ja. 5. The second followeth plainly: for there is nothing which they have objected, or can object against the invocation of Saints, but it hath the same force against desiring the prayers of the living: for if it be injurious to God or to the mediation of Christ to desite the mediation of the Saints in heaven, much more must it be to desire the intercession of sinners upon earth. But they say that the Saints in heaven hear us not, nor know when we desire their prayers: but this is not truly said of them. Christ saith that the Angels rejoice at the conve: Luc 15. sion of a sinner; but how can they rejoice at it, if they know it not? Saints whilst they lived on earth understood the secrets of men's hearts, and have known things that have passed at fare distance from them, and have foreseen many things even before they came to pass, and shall they be less knowing when they are in glory? Samuel told Saul what was in his hart, Reg. 1. ●. and promised to tell him all things that were in his hart: and it was no marvel for God had revealed them unto him. Elizeus saw in absence that which passed betwixt his servant and the Prince of Syria, and at his return he rebuked him for the gifts which he had received, and thought to have concealed from him. If living in this world they knew these things by the revelation of God, when it was necessary that they should know them: shall we think that our prayers are hidden from them now in heaven, and that God will let us want their intercession for want of revealing our prayers to them? No we shall lose nothing by any ignotance of theirs. They see God in glory, and in that glorious sight they see all that is good for them to see; if they might pray, and be desired by others to pray for them whilst they lived in this world, there is nothing to hinder them for being prayed unto in the next. Hence it appeareth how absurd that question of Caluin was, ●olu. l. 4. insti. nu. ●4. when he asked how it came to pass that the Angels and Saints could hear so fare, as betwixt heaven and earth? (I give you not his words; because they are blasphemous and to irreverent to be repeated) but if Caluin will know how it comes to pass, I tell him that it is by the light of glory which the Saints have, and if he say that they have no such glory, he shall never have it himself, nor can in reason expect to have it. If they object the words of Ecclesiastes to show that Saints might be prayed unto in this life and not in the next, B●●l 9 where it is said better is a dog living then a Lion dead. It is true in respect of the operations of life, which then the Lion hath not: and so the Saints according to their bodies were better alive then dead; because their bodies living had the operations of life, which dead they have not: but according to their souls which are spirits, they are not only as perfect, but much perfecter, and without comparison more active, lightsome, and understanding, being than not only lightened of the burden of their bodies, but also enlightened with the light of glory. Saint Hierome answered this very objection to Vigilantius the haeretike about twelve hundred years since in these words. Lib. count. ●●g. If Apostles and marryrs living in their bodies. could pray for others when they might be solicitous for themselves, how much more after their crowns victories, and triumphs? Moses' but one man getteth pardon of God for six hundred thousand armed men. Stevan the first martyr after the example of our Lord, prayed for his persecutors: and now when they are with Christ shall they have less power? Paul saith of himself that two hundred and seaventy souls were granted him in the ship at his prayers: and now that he is resolved and with Christ, shall he have his mouth shut up, and shall he not open it for those who all over the world have believed at his gospel? and shall Vigilantius a living dog be better than Paula dead Lion? This of the Ecclesiastes were indeed to some purpose, if I did believe that Paul were dead in spirit. Thus did S. Hierome discourse as a Catholic on this point, showing that the Saints with much more reason shall be prayed unto in heaven, then on earth, and that there is no comparison in those words of Ecclesiastes betwixt the soul of man, whilst he is living and whilst he is dead; but only betwixt a living and a dead body; and he calleth Vigilantius a dog for barking against the Saints, in denying their intercession. We pray to God as to the supreme power, to grant us that which we want We pray to our blessed Lady, the Angels and Saints, not to grant us our wants, but to grant us their intercession to obtain them of God for us. And in this the Catholic Church useth an orderly distinction even in words when we pray, destinguishing betwixt the divine majesty, as supreme, and the Saints, as his servants. We say not to God Lord pray for us but Kyrie eleyson, Lord have mercy upon us. Nor to Christ as he is the son of God do we say, Christ pray for us; but Christ eleyson, Christ have mercy upon us. We do not say to our B. Lady, or to the Angels, or Saints, have mercy upon us, but holy Mary pray for us, all ye holy Saints of God make intërcession for us. So giving unto God that which is his due, to wit the supreme and all honour both in himself and in his servants: and we give unto the Saints inferior honour, as the beloved servants of God, and follow the Council of the holy psalmist who beginning his last psalm was inspired to say praise God in his Saints. Ps. 150. This I have said in honour of God and of his blessed Saints: and every word that I have said I give it freely to their honour, desiring their prayers. We pray particularly to some Saints for some particular benefits; because we see those benefits more frequently granted by having recourse unto those Saints ●nd if any ask why God granteth those benefits rather at the intercession of those, then of other Saints? I answer with the Apostle, who hath known the name of our Lord, Rom. 11. or who hath been his Counsellor? And this is a sufficient answer to such questions of curiosity: for so it might be asked why God would determine particular offices to such and such Angels? Yet the reason may be given to honour the merits of those Saints in some circumstances of their lives, or deaths, which those benefits have relation unto. So women that have sore breasts obtain help by the intercession of S. Agatha, whose breasts were cut of for the faith of Christ. S. Apollonia is called upon for the tooth ache; because her teeth were strucken out for the same cause. S. Roch is invoked against the pestilence, because himself was infected with it. S. Blaze against pains of the throat, because he cured a child that was like to die of a bone in the throat. And our blessed Lady with good reason is called upon by women in travail, because she is the joy, glory, and comfort of all women who in her child bearing was exempted from those pains: and it pleaseth God that those miracles he remembered by us. If any ask why in some places more than others we pray for such and such benefits? I answer that there may be many reasons why God would oblige especially the inhabitans of that place, and honour it with miracles; and if this be not sufficient satisfaction; I ask of him why at the Probatica pond in Jerusalem miraculous cures were obtained, rather than in others places? and why only one was cured at a time, and no more? and why the leprous Prince of Syria was sent to be washed in lordan, rather than in other waters? and to be washed seven times rather than any other number. If he give me a good reason for these, the same will I give him to his question; if he refer me to the divine will and pleasure so will I refer him. Having declared whom we are to pray to, we will speak OF SOME IMPEDIMENTS that hinder us in the obtaining of our prayers. THE first and greatest impediment that hindereth the obtaining of our prayers, is the greatest of all evils, to wit sin; and therefore before prayer we ought to have cleared our conscience, as I have said, that our prayer may be of more force with God. And some sins there are which hinder more than others: these are especially those which are more opposite to charity towards our neighbour: as hatred and rancour of hart, and hardhartednes against the poor. How can that man pray to God to be forgiven by him when he beareth in his mind a grudge against his neighbour, and will not forgive him? he keepeth in his hart an injury as he conceiveth, yet he w●ll have God to forget the iniuries which he, a base worm, committeth against him. O spiteful hart thou contradictest in thy mind that which thou sayest in words, as though thou wouldst dissemble with God. Thou pretendest with thy mouth, and kneelest down as if thou would honour him, and in thy hart thou art meditating a mischief to his servant. When you shall stretch forth your hadst I will turn a●ay mine eyes from you: Isa. 1. and when you shall multiply prayer I will not hear for your hands are full of blood, saith God by his Prophet. If a wicked murderer that had killed the servant of some Prince, should run to his master, and should hold up his hands smoking with his seruants warm blood▪ were he likely to obtain pardon no certainly, he should rather move him to more horror against him, and for his bold presumption to send him away presently to be hanged up in chains Thus malicious spirits and revengeful hearts come to their prayers, and hold up their hands bloody with desire of revenge against their neighbour. It was directly to this purpose that which S. Tim. 1.2. Paul wrote. I will that men pray in every place: lifting up pure hands without anger. Our blessed and most mild Saviour hath given us many lessons for this, and amongst the rest when he said, Mat. 5. If thou offer thy gift at the altar, and their thou remember that thy brother hath aught against thee leave their thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift▪ When therefore we go to our prayers, if we find ourselves not well settled in charity with our neighbour, let us first in our hearts be friends with him, and if need be, go presently and reconcile ourselves to him, and then our prayers shall be as a sweet incense both to God, and to our own consciences. Hardness of hart towards the poor is another sin, Alms deeds. which hindereth much the obtaining of our prayers▪ How can we think to have God liberal to us, when we deny to the poor man that which he asketh for God sake? Prou. 21. He that stoppeth his ear at the cry of the poor, himself also shall cry, and shall not be heard, saith the holy Proverb. Let us give with a good will for God's sake, and then we may ask freely of him. Luc. 6.5. Give (saith Christ) and there shall be given to you. Good measure and pressed down and shaken together, and running over shall they give into your bosom. For with the same measure that you do meet it shall be measured to you again. When therefore we have any thing of moment to ask of God, let us give some alms first for God sake. And those that have not much to give let them give a little willingly. The second impediment in the obtaining of our prayers may be our undue and unworthy manner of praying, that we pray not with due reverence and attention. For this we may consider divers sorts of attention in prayer. First there is attention to the words, that we miss none of them. Secondly attention to the sense of the words, that we understand them as we pray. Both which attentions are good; but there is a third much better than they; and that is attention to the presence of God, and to the thing which we pray for. That we prostrate ourselves with reverence and humility before him, and desire earnestly that which we ask of him. This attention may be had by of those that understand not the words of their prayers: and they are not to be reprchended that say their Pater noster, and other prayers in Latin, although they understand them not For it is not the understanding but the aflection which God regardeth most in prayer. Ignorant men presenting their petitions to the King bring many words in them, which themselves understand not, and sometimes the whole petition in a language which they have no skill of; yet they obtain their desire: and if the King saw the inward of their hearts, as God doth, and the great reverence which they bear unto him, and their fervours and earnest desire of obtaining, he would without doubt he much moved by it to grant their petition. It was to this purpose that which Christ said to the Samaritan woman. Io. 4. The hour cometh and now it is when the true adorers shall adore the Father in spirit and verity. For the Father seeketh such to adore him. That is to say in the law of grace which cometh and now is, the true adorers shall worship God spiritually more than in the law of Moses, which consisted rather of corporal sanctifications, and outward ceremonies then of spiritual grace which is given in the faith of Christ. Our prayers then that are sanctified by the law of Christ ought to be with much fervour of spirit, more cordial than verbal: and the more cordial that they are, the more suitable they are to that law. to pray well and efficaciously, we ought to pray with great reverence, and attention to the presence of God and to the thing which we pray for, desiring it with much earnestness all the time that we pray. Thirdly the inconvenience of the thing which we pray for is oftentimes a hindrance to the obtaining of it; because we see not the contingencies and circumstances of future things we ask sometimes we know not what: that which is both inconvenient in itself, and may be hurtful to us. As when Iames and john came unto Christ, Marc. 10. saying, Master we will that what thing soever we shall ask thou do it to us, and then they asked to sit one on his right hand, and the other on his left in his Kingdom. But he told them, you wot not what you ask. So the same Apostles seeing Christ hindered to enter into a city of Samaria took such a disdain against those that hindered him, that they were presently about bringing of fire from heaven to consume them: Luc. 9 but Christ rebuked them, saying, you know not of what spirit you are. They asked that which was inconvenient. And Peter asked that which was hurtful, when being enamoured with the glory of Christ's transfiguration he desired to stay in that manner with him for ever. Here he knew not what he said: Marc. 9 and when Christ was foretelling the mystery of his Passion, Peter could not endure to hear of it; but dissuaded him from it desiring that which was hurtful both to himself and to all mankind in the hindrance of Christ's suffering; and his master rebuked him, saying, Go after me Satan thou art a scandal to me. God showeth his love as much in denying our prayers when they are hurtful, as in granting them when they are profitable to us; and therefore we ought to be as well contented with the one, as with the other, and never to repine at the not obtaining of our prayers: For if we have not our desire we have that which is better for us. If we were hindered by a friend for taking of countrefeit gold instead of true, or from drinking of poison instead of good drink, had we not good reason to thank him for it? He that reflecteth upon the passages which have happened to him, and observeth diligently how he hath obtained, or not obtained his prayers, shall see without doubt, and in his hart confess the manifest providence of God in denying himsome things which he hath prayed for. This I thank God I have often seen in myself, and found by experience that sometimes I have prayed to be freed from some dangers, when if I had had my desire, I had manifestly incurred fare greater, which none but God could foresee and prevent. And once in my youth by my earnest prayers especially by the intercession of S Ignatius of Loyola, whose assistance I particularly then implored, I was strangely freed from a very great affliction which troubled me. But after a while it returned again unto me, and that to my great good, as since I have perceived, and have often acknowledged the goodness of God both in taking it away to show the power of his Saint, and in restoring it again, it being necessary for me. The liberality of God is infinite, and and his care never faileth towards us, but he will grant our petitions as they are convenient, and will not make use of our ignorance to hurt us, nor always grant that which we think, but that which he knoweth to be good for us. These therefore in brief are the chief hindrances from obtaining of our prayers. The sins which we are guilty of, hardness of hart against our enemies, and against the poor, want of devotion and attention at our prayers, and the inconvenience of that which we pray for. Having said thus much of prayer in general, let us now declare the petitions of the Pater Noster. THE FIRST PETITION. OUR Father which art in Heaven: Hallowed be thy Name. The first words, Our Father which art in Heaven. are an exordium of humility, reverence, and confidence which we use to God. He is our father in many respects. First as we have our being from our fathers: so we have it more principally from him, who gave being both to us, and our fathers. Secondly, God is our father in his care and providence over us. He sendeth us as Pilgrims, to travail in this world, but he committeth us as his children to the Angels of his Court, to be as our Tutors, to guard, and protect us. Holy Tobias was a good father to his son, when sending him a dagerous journey he thought of some careful man to be his guide: but God was a better father to him, who sent an Angel to guide him, and to deliver him out of those dangers out of which no man could have delivered him. This father of ours had but one only natural son and desiring to adopt us for his children he sent that only son to redeem us, and to give his life as the price of our ransom: Io. 1. and so he made us his children giving us power (as saint john saith) to become the sons of God, and to be borne of him. He never forgetteth us, not ceaseth to provide for us in our needs, although we forget our duty to him, Ps. 88 and behave not ourselves as his good children. He correcteth us as a father with pity, job 5. He visiteth in a rod our iniquities and our sins in stripes, yet he taketh not away his mercy from us. He wounds and cures, (saith holy job) he striketh, and his hands shall heal again. He woundeth us for our good; For by those wounds he cureth us. Finally he is in all things a loving and blessed Father, and maketh his children glorious by obeying him. God is the Father of all, as he created and provideth for all; but he is especially the father of Christians, whom he hath begotten into the Faith of Christ by Baptism. ●al 5. You are all the children of God by Faith in Christ jesus, saith the Apostle. As long as we continue in his favour, we have the benefits of his children, and a portion of glory is due to us: but when we lose his favour by mortal sin, we become then of his children his ennemies, and lose all the right which we had unto glory, and can not say as Christians ought to say our Father. Which art in Heaven. God is in all places essentially: for his power being in all places conserving all things and all places, and his power being the very same as himself; it followeth that himself is by essence in all places. But he is said to be in Heaven, because he is there after the most eminent manner communicating himself in glory to his creatures. Hallowed be thy Name. Authors have commonly divided the Pater Noster into seven petitions: and the first is to desire that then a me of God be hallowed. For this is the first and chief good, and the principal thing which we are to desire and pray for, that God may have that honour which is due to him. We ask in this petition that the external honour of God may increase amongst his creatures: (for his intrinsical honour and perfections are infinite and increase not) and that his true worship may be known, and given him by the enemies of the Catholic Faith, and that Catholics may live according to the holiness of their profession. But how fare are we from the performance of this prayer? Those that in words say hallowed be thy Name, Rom. 2, and hollow it not in works, blaspheme it. By you the Name of God is blasphemed amongst the Gentiles. They are like the soldiers of Pilate who kneeled down to Christ, Mat. 27, saying, Hail King of the jews, and then spitted in his face, and struck him about the head with a reed. So they kneel down to their prayers, and seem to honour God in words; but rising up from them they dishonour him in work. This is not like good children, Mat. 5. nor according to the command of Christ when he said, So let your light shine before men: that they may see your good works, and glorify your Father which is in Heaven. THE SECOND PETITION. THY Kingdom come. Here we ask the blessed state of Heaven, which is therefore called the Kingdom of God; because God showeth himself there in glory, as a King, reigning in the minds and hearts of his Saints, who are in perfect love and subjection to him And supposing here that which we prayed for before; to wit that it be for the honour of God, we may be understood to pray that our souls may be freed out of the prison of our bodies, Phil. 1. and come soon to that happy state; as the Apostle desired to be dissolved and to be with Christ. The Kingdom of Heaven is the first thing, Mat. 6. which we ought to ask for ourselves. Seek first the Kingdom of God and the justice of him and all these things shall be given you besides, Christ said this to his disciples after that he had delinered the Pater noster to them, in which he taught them first to ask the honour of God, and then those things which were good for themselves, and amongst all those things in the first place the kingdom of heaven. Tract. 102. This is (saith saint Augustin) that full and perfect joy which we ought to pray for, and which all our prayers ought to aim at, as the only true joy. Here the Roman Catechism admonisheth Pastors to excite their people to the love of that Kingdom by the sentences of holy Scriptures, which are indeed frequent enough for it. But in order to this it ought to be sufficient, that Christ hath said in few words. Ask and you shall receive: that your joy may be full. For what joy should we desire, but that which is full joy? and fullness of joy is not to be had but in heaven. Every thing aspireth to that in which its chief and full joy consisteth. Sensible things to that which pleaseth the senses, living things to the conservation of life, and those things which have only being and no life delight in that which is according to their nature, and seek to it; because there is the fullness of their joy. And shall the soul of man which is reasonable above all these things, forsake that which is its chief and full joy. All corporal things tend with violence thither where their chief joys are, and rest not contented until they enjoy them The Sun, Moon, and Planets, rejoice in their courses, the Stars in their stations, and keep themselves in them; because there is the fullness of their joy. The creatures of the earth are some above the earth, some within it, and some part within, and part without it, as trees and herbs, and will not live otherwise; because there is the sum of their delight. The fishes of the Seas and fresh waters seek always to be there, and strive by violence to that place. Light thinigs tend upwards, and heavy things to the centre of the earth; because there they have the fullness of their joy. The fullness of our joy is no where but in Heaven: and why do not we then seek to it, and abhor all that hindereth us of it? We live in this world as it is were out of our element, in a place most loathsome to our souls, a deadly prison condemned to die continually, and in danger of eternal death. Rom. 7. What joy can we take in this condition? Unhappy that I am (saith the Apostle) who shall deliver me from the body of this death. The Kingdom of God is diversely understood, First it is general over all the world, as he governeth and provideth for his subjects which are the multitude of all creatures. Secondly it is more particularly over the Catholic Church, as the people of a Kingdom gathered together to worship him, as their true King. Thirdly, more particularly yet, his Kingdom is with the just, in whose hearts he reigneth by grace: of whom Christ the Kingdom of God is with you. Luc. 17. Lastly, his Kingdom is most especially over the blessed to whom at the day of judgement he shall say; Mat. 25. Come the blessed of my Father possess you the Kingdom prepared for you. Here we ask that we, and all people may so live in the Communion of the Catholic Church by Faith and good works, that in the end we may obtain the glory of Heaven. For this Kingdom is not otherwise obtained; but by such faith, as S. Gal. 5. Paul requireth, which worketh by charity, as by those who have given meat, drink, and for God's sake; and they shall be excluded that come with the profession only of Catholics saying, Mat. 7. Lord, Lord open unto us, but bring not with them the light of good works. Not every one that sayeth Lord, Lord shall enter into the Kingdom of Heaven, but he that doth the will of my Father: of which point Saint Augustine wrote a book de fide & operibus, in which he showeth that the Epistles of S. Paul were misconstrued by some of those times, as though he required not good works after baptism; cap. 14. but that faith alone did justify. And therefore (saith he) the other Epistles of Peter, james and jude were written, to avouch vehemently that fait without good works profiteth nothing. THE THIRD PETITION. THY will be done in Earth, as it is in Heaven. Man hath not a greater enemy than his own will, when it is not governed by the will of God. All good things which we have come by the goodness of the divine will: and all evils that befall us come through the malice of our own wills. The ignorance of our understandings never hurteth our souls, but when it is voluntary, and all our sins proceed from thence, that either we will not do what we know is to be done, or will not know what we are to do. Esa. 5. Hence is that curse of the Prophet; Woe untie you that call evil good and good evil, putting darknesses light, and light darkness: putting bitter for sweet, and sweet for bitter. This curse cometh by the evil of our wills; because we will follow our own blindness, and not the will of God, which ought to be our rule and guide in all things. The malice of men began presently to be much upon earth, and the cogitations of their hart, were so bend upon upon evil, that a deluge of waters was sent to destroy them. This evil was in their hearts, that is to say in their wills, because they followed not the will of God, which is sweet and lightsome, but their own wills, which are dark and bitter in effect; and so have all the evils of the world come. Therefore we are topray and to labour with ourselves for conformity with the will of God. Besides we not knowing what is best for us, ask that some times which is hurtful: as sick folks in a fever desire that which hurteth them: and as children who would take poison for treacle, if they had there own wills: and therefore sick folks and children have keepers, whose wills they must follow, and be directed by. We are as children in our wills and understandings; both deficient by sin. God is our keeper, we must be ruled by him, and pray for obedience to his holy will, that we may follow it, and then all will be well with us. In earth as it is in Heaven. We pray not here that we may do the will of God upon earth with that perfection with which it is done in Heaven; for that is impossible; but that as the Saints of God perform his will according to the perfection of their state; so that we may perform it according to the perfection of our present state: and that as the Saints in Heaven have a most perfect conformity with the will of God; so that we may imitate them every one in the vocation in which he is called, following the divine pleasure in all things, and saying willingly with holy job: As it hath pleased our Lord so is it done. job. 1. The name of God be blessed. THE FOURTH PETITION. GIVE us this day our daily bread. This and the petitions that follow are to be referred to those that go before: to wit that the name of God be hallowed, & that we may gain his blessed kingdom. For all whatsoever we prayfor is to be ordained to the honour of God, and to the gaining of that kingdom. L. 2. deserm. Dem. We pray (saith S. Augustine) not for temporal things as our true goods but as our necessaries: because they are in themselves imperfect; and not absolutely good; nor to be prayed for; but as they are referred to the honour of God, and have a partial and participated goodness from him. Whether you eat or drink, Cor. 1.10. or do any other thing, do all things to the glory of God. Saith the Apostle to the Corinthians. And the same Apostle desired the Romans to pray for him that he might escape the hands of his enemies, and that his service might be acceptable. Where he referreth the escaping of his enemies to the glory and service of God. Yet we may see by this petition that it is lawful to pray for temporal things: for although God of his own goodness doth provide sufficiently for us; yet so, as that he will have us to ask and pray for that which we stand need of. So the Patriarch jacob prayed, and made a vow of some particular devotions to be done, for the obtaining then of a prosperous ●ourney. Saying, if God shall be with me, C●n. 28. and shall keep me in the way by the which I walk, and shall give me bread to eat and raiment to put on, and I shall be returned prosperously to my father's house, the Lord shall be my God, and this stone, which I have erected for a title shall be called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee. All this did this holy man do that God might bless him and supply his wants in that voyage. By bread all corporal necessaries are here understood. For food being the most necessary of all corporal things, and bread-being the most necessary of all foodes, it may properly signify all temporal necessaries: and in the holy scriptures bread is taken generally for any kind of meat, as in the place above cited, where lacob prayed for bread and raiment: and Luc. 14. where it is said that Christ entered into the house of a certain Prince of the Pharisys to eat bread. Luc. 14. That is to say to eat meat in general; for it was a feast which the Pharisee then made for his friends. Here we may conceive something of the great loss which we have incurred by sin. Man whilst he was in paradise, and in state of grace, was well provided for of all corporal things; the tree of life supplying him so, that he could fear no want. But falling into sin he fell into fear and shame, and began to want meat and , and many other things, and was glad to take pains, and to work hard to get that which he stood need of: and for all his pains taking is still in fear of want; and we are taught here to humble ourselves to God, and to pray to him to bless our labours, and to give fruit to them; which otherwise are vain and fruitless: and to show this he sendeth sometimes excess of heats, colds, thunders, droughts, inundations and the like, by which he deminisheth our allowance, and taketh as much as he will from us. What a folly than is it in rich and worldly men for the love of riches, or for any worldly respect to forsake God, and to sin against him? If God should blast their corn burn their grass, send diseases to their goods, fire to their houses, or some grievous lameness, or deformity to their persons, what would they do then? job was rich enough, and had honour enough as a prince. Yet he came to lose all, and to be in great want, and such misery, as to lie upon a dunghill, and to scrape away the putrefaction from his body with shells, and such things as he found beside him. This would God permit in him, to show that all our felicities are in his hands, and that their is none rich and prosperous but by him. And because he took all patiently, and remained still the servant of God, he was blessed again with temporal prosperity double to that which before he enjoyed. Antiochus was a king fare greater than job; yet less than God, who for his pride and cruelty, destroyed his arms and brought him to that misery, that as holy Scripture saith he that seemed to himself to rule even over the wanes of the sea and to weigh the heights of mountains in a balance, Mach. 2.9. now being humbled to the ground was carried in a portative seat testifying the manifest power of God in himself: so that out of the body of the impious man worms crawled abundantly and his live flesh fell of for pains, with his smell also and stink the army was annoyed. Now what better was this man for all his worldly greatness, when God would thus punish him? he was made an example to others of the power of God, and because he made not good use of his afflictions, as job did; but remained still in his wickedness, he was never restored to prosperity again, but died miserably. It is a vain thing to forsake God for temporal prosperity, seeing that all blessings proceed from him, and cannot be had but by him. And yet that which is most absurd of all, these very men, that go to the devil for riches, and for a pleasant life, come to God to ask bread of him in their prayers. They serve the world and the devil and ask their livelihood of God. Is not this absurd? Servants ask their wages of the masters whom they serve; as soldiers do of their captains and generals. Was their ever any soldier that went to the general of the enemies camp to ask pay or provision? If then worldlings you will serve the world, why do you ask your bread of God? or if you think that he only can prosper you, and reward you even with temporal blessings, why do you serve any other but him for them? Serve God and be constant to his service according to the rules of the Catholic Church ●nd you can want nothing that is good for you. Holy Toby was constant to the service of God, and even in time of great persecution he had enough both for himself, and for others; and although he lost much, and gave much away for God's sake; yet God allwais increased his store. It ought to be a comfort to us to hear king David in his old age sing I have been young, Ps. 36. for I am old: and I have not seen the just forsaken, nor his seed seeking bread. This day. We are taught here to ask but for one day, and so from day to day, that we may have confidence in God, and not set our minds too much upon riches, and of providing without end, as some do, who never know when they have enough. Esa. 5. Woe to you that join house to house, and lay field to field even to the end of the place: shall you alone dwell in the midst of the earth? Their covetousness is with out limit; as though all had been made for them, and theirs. Better were it for them to think how to live in an orderly and discreet way, and to bring up their children in the fear and service of God, with an indifferent competency. Some authors understand here by bread the blessed Sacrament of Eucharist, which appeareth as bread, and is indeed the bread of Angels, in that it containeth him, who feedeth the Angels with the joy of his presence. Hence S. Ambrose taketh occasion to commend the often receiving of the blessed Sacrament, saying, if it be our daily bread, why shall we be a year before we receive it? THE FIFT PETITION. AND forgive us our trespasses, as we forgive them their trespasses against us. Amongst the infinite testimonies of the love of God towards us, There is none greater than the passion of Christ: by which the main fountain of his mercy was opened to cleanse us from sin, that we might hope, and ask confidently, that our trespasses might be forgiven. And as the Council of Trent hath declared there is none in this world so free from sin, ja. 3. but that he may say this petition. Saint james speaketh in general in many things we offend all. Eccl. 7. And the wise man was inspired to say. There is not a just man in the earth that doth good and sinneth not. We all then have reason to pray for this; and as there is not any evil in the world so great as sin; so there is nothing which we have more reason to pray for, than the forgiveness of sins. Esa. 7. The iniquity of the house of jacob shall be forgiven; and this is all the fruit that his sin be taken away. It is indeed all the fruit that a sinner can desire, to have his sins taken away; and it is fruit enough; for so he hath the chief thing which he can wish for in this world, to wit grace by which he hath right unto heaven. Yet as great, as this fruit is of the forgiveness of our sins, we are not taught, so much as to ask it, but with this condition: that we will forgive to our neighbour his trespasses against us. Christ was a most perfect master of all virtues and nothing was there necessary or good for us to learn, but he hath taught it most perfectly, both by word and by work; yet of all the lessons which he hath given, there is nothing so much inculcated by him, as charity and meekness to others. First in his own person he hath given us such an example, that we cannot comprehend the dignity of it, The very Son of God to suffer words and blows, and in the end death itself by his wicked and cursed servants, that he might change their curse into blessings; what shall we say or think of this? He could with one twinkle of his eye have destroyed his enemies, and freed himself; but he would let them go on in persecuting of him unto death, and then pray for them. He was scoffed at and held his peace, he was accused and answered not for himself, he was strucken and bore it patiently, he was crucified and prayed for those that crucified him, his whole life and death was a continual pattern of this virtue; and for his words, his paraboles and preach, they were always commending it, tending continually to the love of God by the love of our neighbour. And S. john his beloved disciple that slept in his bosom, was so filled with the same spirit of his master; that in his first Epistle declaring how great a connexion there is betwixt the love of God, and the love of our neighbour, he proceedeth to these earnest terms. Io. 1.4. If any man shall say that I love God, and hateth his brother he is a liar. And it is recorded of this holy Apostle, that at his death these were his last words, little children love one another. And when he had repeated this Sentence often over to his disciples they desiring him to speak something else to them, he reproved them for it, telling them that it was a saying worthy of their master. It is to be observed here that where as other virtues are asked only in general, hallowed be thy Name, thy Kingdom come, etc. this is asked in particular, that we be forgiven, as we forgive. Now what Christian is there, that can profess himself a disciple of Christ, and yet stand at defiance against his neighbour? how can he say this sovereign prayer every day, and let his hart fester so long against any man, that the sun set before he pacify himself? If we read in the law of Moses of some examples in which the Saints of God have taken revenge of their enemies, as when Elias commanded fire to come down from Heaven to consume the two Captains of King Ochosias, and their soldiers, it was by particular inspiration and in zeal of justice, that Kings might learn reverence to the servants of God. Besides Christ was not then come, who was to mollify the hardness of that law by more mildness in the law of grace; and therefore he said, you have heard that it was said of old, Mat. 5. Thou shalt love thy neighbour and hate thy enemy. But I say to you love your enemies, do good to them that hate you. For if you love them that love you, what reward shall you have? do not also the Publicans this? and if you salute you brethren only do not also the heathens this? be you perfect therefore, as also your heavenly Father is perfect. We have the examples of Martyrs, Confessors, and of all sorts of Saints, who in the law of Christ have come to this perfection, as to love those that hated them. S. Steven being apprehended, brought before the council of the jews, and accused by false witnesses, ceased not still to do good for evil; but made a discourse to them to show that Christ was expected by the holy Patriarches, to come to redeem them? and therefore exhorted them to believe in him. And when they were even cut in their hearts, and gnashed with their teeth against him, and were stoning him to death, he fell down upon his knees, and prayed for them, crying with a loud voice, Act. 7. Lord lay not this sin unto them. It was a fine example that which S. Gregory relateth of Libertinus a Monk, Gregor. dial. c. 1. who having received a great blow on the face by his Superior suddenly striking with a board at him, he went away quietly into his cell, without showing the least sign of impatience; and coming the next day to the Abbot that had strucken him to ask leave to go abroad; the Abbot suspected that he would forsake the Monastery; but perceiving his occasions to be real and just, and observing his bruised face, which with a marvelous tranquillity of mind he endured, he fell down upon his knees, and asked pardon. And the other again fell prostrate to his Superior, confessing his authority over him. We have in good authors the examples even of wild beasts, who have rendered themselves serviceable to the Saints of God, and followed them for their mildness. How generous and Christianlike is this spirit of patience in bearing and pardoning of iniuries? when the mind settleth itself for the love of God and inwardly contented with that satisfaction, one pittyeth to see his enemy in passion; even as one that were in a calm and safe harbour would pity to see another on the raging sea in shippwrack; and either by some discreet word laboureth to pacify him or giveth him leave to pacify himself. Ps. 86. The mild shall inherit the land and shall be delighted in the multitude of peace. But to see some of an implaceable mind, bearing grudges in their hearts, and never making and en of their malice; what spirit shall we call this, unworthy of the name of a Christian? and it is a dissembling spirit with which many are deceived, who think themselves free from it. Presently upon every occasion they are thinking how to be revenged of their neighbour, and when they can neither spare him with a good word nor a good look, they will tell you that they are in charity with him, and mean him no hurt. A perversed, and childish saying! If others should behave themselves in like manner to them, they would easily see the shame of it, but in themselves they see it not, nor consider not the hurt which they occasion by their ill example and behaviour. Which if all should imitate, there would be no friendship nor true charity in the world. If neither the love of God, nor any goodness of nature will move these to amend, Let them fear some exemplar punishment by the words of the holy Ghost, Eccle. 28. who saith, He that will be revenged shall find revenge of our Lord, and having spent all that chapter in speaking against that sin he draweth to an end in these words. Blessed is he that is covered from a wicked tongue, that hath not passed into the anger thereof. For the yoke of it is a yoke of iron: and the band of it is a band of brass. The death of it is a most wicked death and hell is more profitable than it. To ask with more earnestness the forgiveness of our sins, and to receive our petition, it is necessary to stir ourselves up to a great compunction of hart, and vehement detestation of sin, as the greatest of all evils, that can befall us. First it is the cause and origin of all evils, as it depisueth us of God, an infinite good. Secondly by sin we are made slaves to the devil, the hardest master and most cruel tyrant of the world, and of the spouses and temples of God, his horrid and ugly mates, accursed of God and given to the sorrows of an eternal destruction know you not that you are the temple of God? Cor. 1.3. (saith the Apostle) but if any violate the temple of God, God. will destroy him. Thirdly by sin we are at continual war and unquietness with in ourselves. For as long as we have any sense of reason, although we be out of the state of grace, we must be sensible of sin which is contrary to reason. And Abigail wisely dissuaded David from taking revenge of Nabal saying this shall not be an occasion of sobbing to thee, Reg. 1.25. and a scruple of hart. And David complaining of the sins of his former life, saith that as arrows they stack fast in him, Ps. 37. and that his bones had no peace at the face of his sins. There is no pain nor torment in the world to compare with a guilty conscience, the vengeance of God purseing us as our shadows, and affrighting us with fear of punishment, when we have sinned. And the Holy Ghost in the scriptures compareth sinners to sick, lame, sore, and diseased persons. Tribulation and anguish upon every soul that worketh evil: Rom. 2. but glory, and honour, and peace to every one that worketh good. Saith the Apostle. This is sin and these are breisly and in general the evils of it. Which if we will consider as we ought, we shall desire above all things in the world, and with as much earnestness cry unto God, to be freed from any mortal sin, as we would to be freed from some grievous torment. Know thou and see (saith Hieremy) that is an evil and a bitter thing for thee to have left the Lord thy God. Hier. 2. And those that will not see this, nor understand the evil of sin to seek the forgiunes of it, are said in the scriptures to have a hart of stone, and of Adamant. And such is the goodness and mercy of God unto sinners, that he never denyeth the forgiveness of sins to those, that truly seek for it. King David washed his couch with tears, S. Peter went out and wept bitterly after his sin, S. Mary Magdalene shed many tears upon the feet of Christ. Let us imitate them. THE sixth PETITION. AND lead us not into temptation. Having in the former petition prayed for the forgiveness of our sins we pray now not to be led into temptation. For when our sins are forgiven us, than we are in more danger of temptation: because we are then the friends of God, and the professed enemies of the devil; and he striveth more against us. Tobias a holy man was tempted even to the fear of death by the vehemency of pain which in his eyes he suffered. And the Angel when he cured him told him, Tob. 12. because thou wast acceptable to God, it was necessary that temptation should prove thee. job a just and perfect, man was strucken in his goods, in his children, and in his own body. And when the faith of Christ began first to be planted the devil roared like a Lion, and with open mouth went against the Apostles, even to sift them with his teeth, and made some attempts upon Christ himself. He is a proud and daring enemy, and spareth none; but he rageth more vehemently against the just, knowing that his victory is greatest over them, and that the sins which they committee are greater by reason of their ingratitude, Pet. 2.2. and greater contempt of God It was better for them not to know the way of justice then after the knowledge to turn bacl. And we have great reason to fear temptation and to pray against it, when we are in the state of grace: especially seeing that holy men are often overcome by it; as David, Solomon, the Apostles and even Peter himself; who having made a promise to his master, Mat. 26. saying, Though I should die with thee I will not deny thee: yet at the words of a silly girl he denied him By all which we may see how weak we are and easily overcome, if God assist us not: and how necessary it is that we should have recourse to him and pray for help. That which ought to be a comfort to us in temptations, is the means which we have in the Catholic Church to overcome them. For although man had always freewill to resist; yet now in the Faith of Christ we are much more strengthened, and our enemy is so weakened by his sacred passion working ●n the Sacraments that, he is compared in the Scriptures to a dragon bound in chains. Apoc. 20. I saw (saith S. john) an Angel descending from Heaven having the kea of the bottomless depth and a great chain in his hands, and he apprehended the dragon and bound him for a thousand years. The Angel signified Christ, the dragon was the devil, the chain with which he was bound, are the Sacraments of the Catholic Church, the thousand years denote the time from Christ unto Antichrist: all which time we have such helps and means to resist temptations, that the infernal dragon is as it were bound up in chains. ja. 4. Resist the devil and he will flee from you. But how is God said to lead us into temptation? The Pelagian heretics interpreted this place of being led into humane miseries, and not into sin; for they conceited that man of his own power without the grace of God could resist, and overcome all temptations. And therefore catholics urged this place against them, where we pray for grace to overcome temptations; because we cannot overcome them without it; as S. Hierome in his third book against the Pelagians, and saint Augustine proveth in diverses places. But modern haeretiks have a ready answer to this question; they make God the cause and author of oursinne, and take away freewill from us, that we are led by force into sin. l. 4. instit. c. 26.9. Caluin that God not only forseeth man's sins; but also hath created him of purpose for that end. Thus did this obstinate man blaspheme. But the Catholic Church hath never consented to any such doctrine; but hath always taught that the good which we do is of God, and that the evil which we do is of ourselves; as shall be declared more opportunly in the twelfth discourse of sin, I will now only show in what sense we pray not to be led into temptation. There are two sorts of temptations, that is to say trials (for to tempt is the same as to try. First when of ignorance one will take a trial, because he knoweth not until be try: and thus God never needeth to tempt or try any; because he knoweth before hand both what we can do, and what we will do The second kind of temptation or trial is by exercising and teaching? as when soldiers are tried, that is trained and exercised to battle: or as thiefs that try and train up others to thievery: and this kind of practical temptation is good or evil, as it hath relation, and is intended for a good or evil action A Captain teacheth his soldier how to defend himself, and to offend his enemy in a just war, a thief or robber teacheth his partner how to defend himself, and offend another in an action. A Master of fence teacheth his scholar the postures, and guards of his own defence, and sometimes he hitteth him a blow to make him remember and learn the better: an enemy cometh with his weapon against him, not to teach him, but to take his life. God always tempteth unto goodness, as a good Captain, as a loving master to teach and enable us. Thus he tempted the Israelites that by their victories others might learn to overcome. Deut. 13. Your God tempteth you, that it may appear whether you love him or not. So he tempted Abraham to immolate his son? First intending his good, then giving him efficacious grace to obey, and lastly rewarding him. This is a most blessed kind of temptation: he sendeth us against our enemy; but he putteth the victory into our hands, giving us grace to overcome if we will, and then crowneth us for overcoming. As a master he striketh us sometimes by afflictions, and even by those blows he teacheth us and strengtheneth us to overcome, and then rewardeth us. This is not to tempt us to sin; but to train us up to victories and crowns. Well might S. ja. 5. james say, Let no man when he is tempted say that he is tempted of God. For God is not a tempter of evils. Those whom God tempteth he tempteth for their greater glory, he tryeth them, and as gold in the furnace he proveth them. The devil tempteth allwais as a thief intending evil, and as an enemy to hurt, and to kill our souls. God permitteth him to tempt; but he giveth always sufficient grace for us to overcome if we will use it: and if we will not use it, it is not his fault, nor can our sin be imputed to him, who giveth grace to hinder it; but only it may be said to be permitted of God. And so Exod 7. God is said to have hardened Pharaoh his hart; that is permitted him to harden his own hart, as is declared in the eight chapter, and other places where not God, but Pharaoh himself is said to have hardened his hart. And to think as Caluin doth that God created any of purpose that they might sinne, is a thought unworthy of a Christian, or of any man that believeth God to be the supreme good. That therefore which we ask in this petition is that God will not permit us to be tempted so, as to yield to temptation; but that he will give us efficacious grace to resist, and overcome all temptations. We ask not that we may never be tempted, for so we should never be crowned; the crown of victory not being obtained but by battle. We pray for victory and this by the help of God is easily obtained. Gen. 39 joseph the Patriarch was assaulted by a wicked woman tempting him to lust: but by the help of God, he overcame the temptation. Holy and chaste Susanna was grievously tempted, falsely accused, and brought even to the utmost danger of death, but God undertook her cause, and defended her. It was a glorious victory that which job got over the world, the flesh, and the devil, and as gloriously rewarded of God that gave it. Let us pray to God and serve him, and he will give grace against temptations. For this is the way: to arm ourselves with prayer, and vigilancy against them, and to keepeallwais in our hearts a vehement detestation of all mortal sin in general; and when any particular temptation beginneth in us, to resist it presently at first, by making a contrary act to it, and then without delay to fly the occasion of that kind of sin. Thus we shall get victory, and the glorious crown which to the victorious is promised. For the resisting of particular temptations see the Commandments. THE SEAVENTH PETITION. BUT deliver us from evil. Here we repeat all which we prayed for in the former petitions, redoubling our prayer again for them: for he that prayeth to be freed from evil, prayeth to be freed from all that is opposite to the honour of God, to the obtaining of his kingdom, to the performance of his will, and from any thing that is contrary to the other petitions. And we ask further more, the remission of the punishment due to our sins; and also to be freed from those corporal evils, which every hour we are subject unto. I said at first that the Pater Noster was a perfect pattern, and form of prayer, which our blessed Saviour made for our instruction. Let us then observe diligently the method of it, First we are taught in it, to desire above all things the honour of God, and to direct all our prayers to that end, that the name of God which is infinitely holy in itself, may be hallowed also externally by us. And having asked that the name of God be hallowed, and also all things that are positively good for us; then we ask to be freed from that which is hurtful and especially to be freed from sin, as the most hurtful of all things; and for the future that we fall not again by temptation; and lastly to be freed from all evils in general, and in particular, which God knoweth to be evil for us, and to be pardoned of the punishment for our sins. And it is to be observed that Christ would not only teach us to pray for ourselves, but for all others; that so we might keep ourselves in charity with all. We say not my father, give me, forgive me, lead me not &c. but our father, give us, forgive us, lead us not &c. And we are taught also to forgive our enemies, and to pray for them. In fine the art and mastership of this prayer is more than man can express or understand; much less can it be perfectly imitated by any prayer which we can make, nor that the Angels can device. Yet it was not the intention of Christ to bind us to say no other prayer but it; for both he and the Apostles, are read to have said other prayers: neither that we should allwais pray for all that is contained in it; but that we should allwais pray for all, or for something that is in it, or conformable to it; and with that order that the honour of God be first sought for in all our prayers, and that all things be prayed for in order to it. When we pray for any temporal thing, we ought first to desire the honour of God, and our own spiritual good by it, before that we ask for the thing itself; and we are to resign our wills to the will of God: and first seek to be freed from our sins before that we pray to be freed from any other evil; and not presently when any thing troubleth us to pray only for our own ease and content: as some do who if their head, or their breast or back ache, or are in any affliction, or danger, they complain presently where it paineth them, and without any more ado, pray to be freed from it: but this is not according to our pattern of prayer, in which we are taught first to pray for the honour of God, and our own spiritual good, saying at least in our hats hallowed be thy name, thy kingdom come &c, in the first place of our prayer: and allwais to be pleased with that which pleaseth God, not too earnestly desiring to be freed from temporal evils; assuring ourselves that if we have not our prayer, we have that which is better for us; such afflictions being many times sent of God, as a special means of our salvation. We must follow Christ our master. It is not sitting (saith S Bernard ser. 5. de omnibus sanctis) that the members should be pampered under a thorny h●ad. The holy king sang these words for his comfort, Ps. 118. Princes have persecuted me without cause: and my hart hath been afraid of thy words. I will rejoice at thy words: as he that findeth many spoils. Let us not grieve at our afflictions, nor seek too earnestly to be freed from them; but let us go willingly with the will of God, and follow Christ in them. Some add to the Pater Noster, for thine is the kingdom power and glory. But Catholics use not to say those words, because they are not in the scriptures; but were added to the Pater Noster, as Glory be to the father etc. Was added to the end of the psalms. And the Pater Noster being the prayer which Christ left, as a lesson for us to learn to pray by, we keep it entirely by itself without adding any thing to it. Amen is an hebrew word much frequented by our Saviour. It is as much as to say verily, Amen. indeed, certainly &c. It is sometimes used in the beginning, and sometimes in the end of a speech to confirm the verity and certainty of it. But in this place we understand it not, as in the end of other prayers; as it were to repeat and urge them with more earnestness; but as an answer, to show that by the virtue and efficacy of this prayer our desire is acceptable, and we are dismissed with the grant of our petition. And in the holy sacrifice of mass at the end of the Pater Noster the Clerk answereth not Amen, as at the end of other prayers, but leaveth it for the priest to say: that he as the interpreter of God may denounce unto the people that their prayer is granted. And for this reason, S. Hierome might well say that Amen is the seal of our Lord's prayer to declare that God doth as it were set his hand to it. You have learned now how to pray, and how to prepare yourselves unto prayer First we are to free our consciences from sin, and then to prepare ourselves with humility, reverence, confidence, and with charity towards our neighbour, and with much fervour and attention to the presence of God, and to the thing which we ask of him all the time of prayer. This fervorous attention to the presence of God and to the thing which we pray for, is that which I would gladly commend to you: that you place yourselves before God at your prayers, as in presence of the most sovereign majesty, with great reverence to him, and to desire earnestly all the time of prayer that, which then you are praying for, not too earnestly desiring the thing itself but for the love of God to please him in it. Let every one (saith S. Basil) know for certain that he is then in the presence of God, In reg. breu. q. 201. and if he would think it an uncivil and unworthy thing to be yawning, and as it were half a sleep when he speaketh to a Prince; and a heinous wickedness to be treating in the mean time with some about betraying him, how much more shall we beware of these things in prayer? to cast of all drowsiness, to take heed of irreverence, and to put away evil thoughts, if we believe that we speak to God, who is present at our prayers? Remember then that you are speaking to God, and desire earnestly that which you ask of him, and if you perceive yourselves to fall into distractions, call bacl your minds to God again, and stir up in your hearts a new and fervorous desire of that which you pray for: and if distractions trouble you still, be not vexed nor dismayed with them; but detesting them again in your hart, make an act of resignation to the will of God, that you are contented to have distractions as long as it shall please him. For by this manner of slighting them, the best resistance is made, and how soever you shall be sure to merit by your prayer: the perfection of which consisteth not in not having, but in not yielding to distractions. Pour forth your prayer with devotion in the sight of God, and with a desire to honour him in that which you ask, and he will honour himself in it, and reward you. THE EIGHT DISCOURSE. OF THE AVE MARIA. SAint Bernard. Woe is me for I am a man of polluted lips. Hom. 3. super missus est. I would I had from the Altar above, not a coal, but a whole globe of fire to burn the inueterated rust away from my mouth; that I might worthily declare the gracious speeches of the Angel to the Virgin. Thus did this great servant of our Blessed Lady prepare himself to speak of the Hail Mary, the subject of which I am now to speak. As he hath said, so may I say, and as he often exhorteth so will I do: that is to have recourse to her for help. Glorious Mother of God, High Queen of Heaven, and Empress of the world! behold my soul lieth prostrate at thy feet craving thy help, before I begin to praise thee. I desire in this to honour and serve thee, and to bring others to be thy servants; but I know for certain that of my self I cannot perform this desire; and therefore I come to thee to have thy intercession for divine grace. See thou that I want not light to setforth thy praises, and that those that hear me may conceive with profit that which I speak, and something more of thee then can be spoken. They shall hear thee saluted by an Angel, and by such a salutation as was never known to proceed from Angel's mouth, they shall see how thou art full of grace, they shall see thee become the Mother of God, and the Son of God, as thy natural son become subject to thee, they shall hear thee in they life time praised by Prophets, and by the Evangelist after thy death, and after the Evangelist they shall hear the Fathers of the primitive Church, one by one, descanting upon thy praises, and the whole Catholic Church, as it were in a full choir crying to thee for thy prayers; they shall see how beneficial thy prayers are to thy servants, and they shall see by some examples the severe punishments of God upon thine enemies. Procure thou that they may be moved to honour thee, and that the devotion of us all may increase towards thee. For this we salute thee, saying, Hail Marry, etc. Quest. Say the Hail Mary. Answ. Hail Marry full of grace, our Lord is with thee. Blessed art thou among women. Blessed is the fruit of thy womb, JESUS. Holy Mary Mother of God pray for us sinners now and in the hour of our death. Amen. THE whole Aue Maria, consisteth of words spoken by the Angel and by S. Elizabeth, and of words added by the Church. The words of the Angel are. Hail full of grace, our Lord is with thee, blessed art thou among women. Saint Elizabeth said, blessed is the fruit of thy womb: and the Church addeth that which followeth. Of all which we will speak in order. HAIL FULL OF GRACE.. THE infinite wisdom, and goodness of God, having from all eternity decreed the redemption of mankind by the death of his Son; that he should assume humane nature, and be borne of a Virgin to die for us: and the blessed Virgin Mary being chosen amongst thousands, and amongst thousands of thousands, and infinite of infinites, which God could have created to be the woman of which he would be borne: and she being now grown up to woman's state, and perfected with such graces, as were necessary for that dignity, the plenitude of time was then come in which this mystery was to be accomplished. And as all the works of God are with order and holiness, so that this work might be more orderly and holy, a messenger was prepared from Heaven unto her, to require her consent, that this mystery so much for the honour of God, and good of mankind might be brought to pass in her; and words were inspired him how to speak her. How? He entering to her presence, saluteth her first with these words, Hail full of grace. A blessed salutation, and such an one as amongst the several manners of saluting which Angels have sometimes used to holy men, the like to this was never heard. It was a salutation which God had reserved for this mystery, and for her only that was to be his mother. So Origen, Saint Ambrose, and S. Bede. At first she was amazed at it; for not being used to hear her own praises, nor desiring to hear them, she was astonished at the Angel's words, fearing, and admiring at them. Blessed Virgin what dost thou fear? Saint Bede, She feared, because she admired at this new form of blessing, which before is read of in no● place, nor any where found. This salutation was reserved for Mary; for by her only this grace was deserved, which by none but her was ever obtained. S. Act. 2. Peter indeed and those upon whom the holy Ghost in the feast of Pentecost descended are said to have been replenished (that is made full) of the holy Ghost. But it is not so much in the sense of that place to be full of the holy Ghost, as it is to he full of grace. For there the gifts only of the holy Ghost are understood, to wit of speaking in strange tongues, of prophecy, of casting forth devils, curing diseases, and working other the like miracles, which gifts were given to them: and which may, and are sometimes given to those who are fare from being full of grace, nay sometimes even to graceless men who are out of the state of grace: as the gift of prophecy was given to Caiphas the enemy of Christ, then sitting in judgement against him, and to Balaam an idolator; Mat. 7. and as Christ himself hath declared, one day Many shall say, Lord, Lord, have not we prophesied in thy name, and in thy name cast out devils, and in thy name wrought many miracles? and than I will confess unto them, that I never knew you. So that it is not so much to be full of the holy Ghost, that is of the gifts of the holy Ghost, as it is to be full of grace. Saint Stevan is said to have been full of grace. Stevan full of grace and fortitude did great wonders and signs amongst the people. But Saint Stevans grace was, as you see, in the same sense, and manner, as we have said of the Apostles, for the working of wonders and signs, But our blessed Lady was full of a higher grace, to wit of sanctifying grace, by which she was gracious in the sight of God; as the Angel presently interpreted his own words, when seeing her to be troubled at his speech, he comforted her declaring what kind of grace hers was: to wit grace with God; saying, Thou hast found grace with God. Which is fare more than the grace of miracles; and was the greatest comfort that he could possible give her. Act. 6. For declaring that her grace was with God, she was given to understand that she was then in state of divine grace and favour; which is the greatest comfort that a soul can desire; and to be assured of it by an Angel from Heaven, was a most singular and high privilege, and without doubt above all measure of content to her. So that the grace of which the Angel spoke to our blessed Lady was sanctifying grace, and she was saluted full of it. And if we should understand the fullness of saint Stevans grace to have been spoken of sanctifying grace, as our blessed Ladies was, and as his was not; yet it had been a greater honour and privilege to her, than it had been to him; for that it was said of him only after, his death; but it was never revealed unto him in his life time, that we know of, that he was full of grace; much less was he ever so saluted by an Angel. This was then such a salutation as before was never heard. And it was good reason that it should be so in this embassage, which was the most honourable that ever was in the world, both in respect of the business, which it concerned, of the Incarnation of the son of God, then presently to be fulfiled; and also in respect of our Blessed Lady, who was the most honourable personage that ever was created, and who of all pure creatures was to have the greatest honour, and nearest relation to this mystery; as the natural mother of our Saviour. Which dignity was so high and eminent in her, that (as I shall show afterwards, abstracting from the graces with which her soul was endowed) it was without comparison greater than any pure creature was ever advanced unto; and so great that there was no grace ever given unto any, but it was due to her for this dignity, as she was the mother of God. And this embassage required a more honourable salutation, and higher title to be given to her. This was in substance the same embassage that was delivered many hundreds of veares before to the holy Patriarches; and which filled the hart of Abraham so full of content, that he laughed for joy to hear of it: for as it was revealed to our B. Lady that Christ should be borne of her, so was it unto them that he should be borne of them, and it was also revealed by Angels to them. But there is a great difference in the circumstances and manner of Christ his coming of them, and of her. He came not immediately of their seed; but only, as our blessed Lady came of their seed, and he from her; and the Angel used no such respect unto them, as he did unto her. When he spoke unto Abraham he said nothing of the grace which he had, he did not commend him as fullfilling of God's Commandments; but rather exhorted him to fulfil them, and spoke as it were by authority to him, as his superior, saying in the person of God, Gen. 17. I am the God almighty walk before me and be perfect. But he came with much reverence and submission to our B. Lady, not exhorting her to perfection; but rather commending her as perfect, when he saluted her full of grace: that is to say eminent in sanctity and perfected with grace to that dignity, to which God had designed her. Yet if it were such joyful news to Abraham, that Christ should come of his seed, and if it were made known by Angels to him, and to other Patriarches as a singular privilege and honour, which God would do to them, although after many ages and descents; how much more honourable was it to our blessed Lady to whom the immediate Conception of Christ was revealed, as now presently to be brought to pass in her? their embassages were but preparations to this, and but inferior and partial honours in them, to be completed and perfected in her. It was then no marvel if this mystery were delivered with much submission by the Angel to her, who had the sum of the Patriarches praises and their perfections gathered together in her. She might with good reason be saluted full of grace, who was prepared with sanctity, for the chief grace and highest favour that ever God would do to the world to be done immediately by her, as the special means and nearest instrument of it. To understand how our B. Lady was full of grace we may distinguish three kinds, or as it were measures of fullness of grace; every one full in their measure. The first and chief fullness of grace is that which Christ had. Secondly that which our B. Lady had. Thirdly that of the Angels and Saints. Christ was after a more high and eminent manner full of grace above all, in that he was the author of all grace; Io. ●● The glory of him (saith S. john) glory as it were of the father full of grace and verity. And in respect of the union which his soul had with the divine Word, it may be said to be infinite in grace. The fullness of his grace was also eminent above all, in that grace was given to him, as to the head, source, and fountain, which was to serve us all with grace: of his fullness (saith S. john) all we have received, no grace being ever given to any, but as flowing from the merits of his passion. Next unto Christ the B. Virgin had the greatest fullness of grace. For grace is given unto creatures with proportion, and in order to the offices, and dignities to which God designeth them; and so the B. Virgin had a greater proportion of grace then any Angel or Saint had, for that she was designed to a higher office and dignity, than any Angel or Saint was. Her grace was to be such as might render her worthy to be the woman, whom God would choose above all women to take flesh of, to nourish him in her womb, to bring him forth to the world, to have the charge of his infancy and education, and to have him subject unto her (as the Evangelist declareth him to have been.) For all which a great measure and proportion of grace was necessary; that as her charge and dignity was eminent above all; so might her grace be suitable unto it. In the third place is the fullness of grace which the Angels and Saints had to the fullfilling of those works, to which God had ordained them. And so S. Stevan had fullness of grace in order to the well performing of a Deacons office, to confounded the jews, and to be the first martyr, and encourager of others to suffer martyrdom for Christ by his example, and so to enter into glory. So that Christ according to his humanity was most eminent in grace, goodly of beauty above the sons of men, Ps. 44. in that his humane nature was united to the divine word, and was the fountain of grace to us. Our Blessed Lady was next to him, in that she had the highest office and greatest charge, in relation to the mystery of the Incarnation. The Angels and Saints were in a lower degree than she; yet they also had fullness of grace in their measures, and in proportion to their offices They all have fullness of grace; but in several kinds and in a different nature. The Angels and Saints in the lowest place, our B. Lady above them, and Christ in a higher nature transcending both them and her. And our B. Lady had not only a higher nature of grace then the Angels and Saints had; but she had also a greater capacity in her soul, which God created as a more ample and capable vessel containing a greater measure of grace than they could contain, although full also in their measure and capacity: and therefore she is compared to that huge vessel called the Sea, Reg. 3.7. which Solomon caused to be made for the Temple, which contained ten thousand gallows according to Authors; and unto the main Ocean. Chrysol. ser. 146. Albert. sup. missus Bonau. in spec. virg. cap. 2. But it is to be observed that our blessed Saviour being not only creature according to his humanity, but also the Creator of the world according to his divine nature, he is not to be numbered in the number of creatures; and therefore the Saints, and holy Fathers commonly say that our B. Lady in grace and glory surpasseth all creatures, not numbering Christ; and so we say properly that she is above all pure creatures, that is to say only creatures. But that we may not seem to exaggerate towards her praises more than due, and to say any thing without good grounds, you shall see as much, and more than we have said to be grounded upon the solidity of many bundreds of years standing, ever from the times of the primitive Church of Christ, for the first six hundred years, when the very enemies of the Catholic Church that now are, confess the Christian Faith to have been most pure from error, and the Church most flourishing; the holy and learned men of those times have setforth her praises after the same manner, and in the very same terms, which we now use, and have prayed unto her, calling her Mistress, Lady, Queen, Mother of God, and the like titles, to honour her, and to increase the denotion of people unto her. First in the first age Saint james the Apostle in in his Lyturgy which he made for the Church service, would not omit to make a commemoration of her. But beginning the words of the Hail Mary, as the Angel did, he repeateth them, and calleth her, most holy, undefiled, blessed above all, our Queen, Lady, Mother of God. Saint Ignatius lived in the same age, was disciple to Saint john Evangelist, and died a glorious Martyr in the next age after: hedeclareth how greatly she was honoured even then when she lived; that multitudes of people came to visit her, when they were converted to Christianity. Great is the concourse of people (saith he) that goeth to see the Queen of Heaven, Ign. ep. 1. and to hear her, and again he calleth her, the Mistress of the Christian Faith. Saint Denis first Philosopher of Athens, and then the disciple of S. Paul, in his book de divinis nominibus cap 33. relateth how that himself after his conversion went to see her, for that she was left to be the comfort, and joy of Christians after the Ascension of Christ: and in his Epistle to Timothe he describeth the manner of her departure out of this life; how that all the Apostles, except S Thomas, being brought together miraculously from the several parts of the world to be present at her death, with devout Canticles they celebrated her funerals for three days, the Angels joining their heavenly melody with them: and that Saint Thomas coming the third day, and desiring to see her sacred corpse, her tomb was opened, that he might see her at least after her death, but he saw her not, for that she was not there to be seen. A great sweetness issued out of the Sepulchre, and the linens in which she was wrapped were left in it; but her sacred body was not there. Thus Saint Denis and he concludeth this narration saying, That it could not be thought, but that as God would preserve her Virginal body free from corruption in the Conception of her Son; so he would preserve it from corruption after her death, and Assume it to the glory of Heaven before the general glorification of other bodies at the day of judgement. Saint john Damascen relateth this history out of S. Denis, De dorm. deip. whom he citeth as an eye witness of it; and sayeth that her tomb, and linens that were left in it, were transferred in the time of the Emperor Martion with great solemnity from Jerusalem to Constantinople. Saint Augustine doth not only approve of the corporal Assumption of our blessed Lady into Heaven; but also proveth it as most congruous to the dignity of the Mother of God. Aug. de Assump. to. 8. That (saith he) the sacred body of which Christ took flesh, and united together the divine and humane nature, should be given to the worms to eat: I dare not say it, nor can I think it. Thus much out of saint james, saint Denis, and saint Ignatius for the first age. In the second age lived S. Irenaeus and Tertullian, both of them have set forth her ample praises comparing her by contraries to Eve, Iren. l. 5. Tertl. l. de Incarnate. Christi. who was our mother, that caused our fall, hurt, and loss of Heaven; but the B. Virgin is our Mother, by whom we are raised, cured, and restored to heaven again. And in respect of the power which her prayers have with God. S. Irenaeus calleth her the Virgin Advocate of Eve the Virgin. In the third age lived Origen a man of such parts, to. 3. ho. 1. and so well deserving in his former years, that he had a chair of public lecture of divinity in the Schools of Alexandria, when he was but eighteen years of age: he speaking of Christ and his Mother hath these words. His Mother, mother immaculate, mother incorrupted, mother untouched. His mother, whose mother? the mother of the only begotten Son of God. O great Sacrament! the same a virgin and the mother of our Lord, and a little after, of this only begotten Son of God this is the mother, the Virgin Mary. The worthy of the worthy one, the vndesiled of the holy one, the friend of the only one. Tertullian lived in this age, although he seemeth to have flourished most in the former. Saint Athanasius also lived in this age, but flourished most in the next, where I go to cite him. In the fourth age S. Athanasius flourished, who opposing himself against the Arian haeretiks, for forty six years in which he was Bishop, was the prime pillar of the Catholic Church in the eastern parts of the world. In these words he soundeth the blessed Virgins praises, and prayeth to her. It becometh us to call thee the regenerating mother, Mistress, and Lady, for that our King, Lord, and God sprang forth of thee. Athan in euang. deip. The Archangel gathered the first fruits of thy praises, when he spoke that glorious hymn. Hail full of grace, etc. So doth the first front of Thrones, Cherubims and Seraphims, salute thee: and so doth the second Hierarchy, of Dominations, Virtues, and Powers: and so doth the third of Angels: and we the terrestrial hierarchy admonished by them, extol thee with a loud and clear voice, saying: Hail full of grace our Lord is with thee: Pray for us o Lady, o Mistress, o Queen, o Mother of God. In the same age lived S. Ephrem who calleth her, Holier than the Seraphims, with out comparison more glorious than the supernal hosts. The hope of the Fathers, the glory of the Prophets, the praise of the Apostles: Virgin before her child bearing and after it. In this age also live Saint Hierome. S chrysostom, Saint Ambrose, and Saint Augustine, whom God raised as glorious lights to illustrate his Church in those blind and obstinate times, of the Arian heresy being at the height, And they have said so much in devotion to our blessed Lady, that I know not where to begin their Sentences. You may read in S. Hier. ep. de Nat. Mar. ad Crom. & Heliod. to. 9 Hierome the miraculous manner of her Conception of S. Anne an aged, and barren woman, and how the name of MARY which in Hebrew is to say MISTRESS, or LADY, was brought for her by an Angel from Heaven. Who also foretold to joakim her father, that she should be blessedamong women, and how she was consecrated to the service of God at three years old in the Temple, and attended their being governed by priests; Esa. 11. and how that the Prophecy of Esay was literally denoted in S. joseps' rod, which miraculously flourished to assign him as a worthy husband for her. And in another place he calleth her the life, Epist. ad Paul. & Enstoc. rule and discipline of all, and saith, that as there is none Holy to compare with God; so there is none perfect in comparison of her, Saint chrysostom, Truly this Virgin is the miracle of the world. Chry. in hypa. dom. She alone surpasseth in greatness both Heaven and Earth. For what is there holier than her? not the Prophets, not the Apostles, not Martyrs, not Patriarches, not the Angels, not the Thrones, not the Dominations, not the Cherubims, not the Seraphims, nor any other thing is there to be found greater, or more excellent than her, either amongst visible, or invisible creatures. You may see in the second book which S. Ambrose wrote of Virgins, and in S. Augustins' sermons of her Nativity, and Assumption, the devotion which they bore to her. In the next age began Nestorius his heresy, the professed enemy of Christ and of our blessed Lady; so fare as to deny unto him one only person of God, and by consequence to rob her of her prime title, and honour of the Mother of God. Many holy men began then to bestir themselves for the honour of Christ, Cyr. count. Nestor. and his Mother; but Saint Cyrill of Alexandria was his prime Antagonist, and next under God, the prime defendor of the Catholic cause; who thus expresseth his devotion to her. Praise be to thee, o Holy Trinity! to thee also be praise Holy Mother of God. Thou art the precious pearl of the world. Thou art the candlestike of unquenchable light, Orat. de dorm. deip. the Crown of virginity, the Sceptre of the Catholic Faith. In the sixth age lived Andrea's Hierosolymitanus Bishop of Crete, who calleth our blessed Lady, a saint holier than the Saints, the most holy treasure of all sanctity. Eusebius Emissenus lived in the same age, who speaking of our B Lady, was strucken with astonishment that he knew not what to think of the greatness of her graces. For (saith he) if she were full of grace before she conceived, what shall we think her to have been after it. But what what then shall we think her to have been after so many years of continual, and such intimate conversation with Christ? she being his mother and he her master. Thus you have the devotion of the ancient Fathers to our blessed Lady for the fist six hundred years of the Faith of Christ, declaring a fare different spirit in them from those, who wickedly blaspheme her, or derogate from her praises, or but any way slight them, as the modern enemies of the Catholic Church commonly do. I might produce the Sentences of holy men in following ages unto our days, to show the contiruance of that first and ancient denotion to her, to have been at all times in the Catholic Church. I might allege the words of S. Anselme, Auth. Protest. relig. l. 1. c. 6. § 3. Saint Bernard, Saint Bonaventure, Saint Thomas of Aquine, the denotion of S. Dominike. S. Francis, and of many other Saints (some of whom are acknowledged for holy men, and Saints even by Protestant authors.) These great servants of God were most singularly devoted to his blessed Mother, many ways. Some of them instituted particular devotions to her, and inviting all to those devotions have spared no labour to increase her honour, and the number of her servants. But this needs not; for that I have showed it to have been the devotion of the Catholic Church in those times, in which her enemies confess, and must needs confess the true faith of Christ to have flourished, if ever it flourished. That which the Catholic Church still laboureth for, is to preserve in her people the same devotion which was then given to her. And she consecrateth Churches, erecteth altars, instituteth holy days, and omitteth nothing to setforth her worthy praises, and the power of her intercession, which afterwards I shall show. The English Protestant Church is not yet so ancient, but that I have known divers who have remembered the like devotion to have been in this kingdom to her, when the Catholic religion flourished in it. English men were then blessedly and singularly above other nations devoted to her, rejoicing in her patronage, and joyful solemnities. But now that joy is turned into hatred and contempt, and her chief solemnities are blotted out and profaned by them; and yet absurdly, and without consequence they will seem to honour the Saints, commanding their holidays to be kept. Is it not an absurd and malicious proceeding in them to her, to command the holidays of the Saints, and Angels, as lawful and fitting, and to take away the chief holy days of our B. Lady? yet this the English protestant Church hath done; as may be seen in their common prayer book, where the Feasts of the Apostles, and of other Saints, and of the Angels, are commanded by their Church, and not the Nativity and Assumption of our B. Lady, which were allwais held her chief solemnities. As for her Annunciation and Purification, they may observe them in honour of the Conception and Presentation of Christ, and cunningly seem as though they would honour her; but this cunning is worth nothing to those that understand her Nativity and Assumption to be her chief and most feasts, and so ancient that S. Hierome and S. Augustine have left sermons which they made of them; and which they taking away, keep no day at all as to her. It is the nature of malice to hate all that which is worthy of love; and of envious persons to hate that which their enemies love, though never so good. This is the very true cause why the beginners of this English religion would take away her two chief holidays. They see the Catholic Church to advance her honour, and to be 〈◊〉 ●ularly devoted to her; and of malice and envy to the Church, they labour what they can to pull down her honour, and to disgrace her. What injury had the most blessed of women, and their particular patroness done to them? in what had she deserved this at their hands? but that they would oppose the Catholic Church. S. Hierome speaking of the feast of the Assumption saith, If we be commanded to honour God in his Saints, how much more in this solemnity? Ep. ad Paul. & Eustoch. to. 9 I would all Englishmen had known these words, and remembered them when the beginners of their new religion took away that festival day; they would not perhaps have permitted this disgrace to have been put upon their patroness, in whom their nation had so long been honoured, as to let them take away her Assumption, which according to S. Hierome, and to reason is much more to be honoured then the Assumptions of other Saints, which they keep. But let us go on in honouring of her. We will now gather together, out of the sentences of the holy fathers alleged, a posy as it were of our B. Lady's praises, taking only the sum of them in brief. First for her sanctity they affirm her to have excelled all creatures, there being nothing in heaven and earth to compare with her, all but God inferior to her. As for sin it is certain that she never committed the least Venial sin: in so much that S. Augustine will have no mention of sin to be made in her: Aug. l. de nat. & gra. c. 8. Sess. 6. c. 23. and the Council of Trent doth sufficiently declare it. She had the grace of all virtues, faith, hope, charit, 〈◊〉 humility, patience, chastity, meekness, fortitude etc. in an eminent degree above all. She was a perpetual Virgin. Con. Ephes. & Chalced. Syn. 6. c. 2. Mariae Virginitas ante partum, in partu & post partum intemerabilis. mary Virginity before her child bearing, in her child bearing, and after her child bearing unviolated. She did not only observe perpetual Virginity; but she observed it by vow, According to S. Augustin l. 4. de Sancta Virginitate, and S. Gregory Naz. orat. in Sanctam Nativitatem: and it is inferred out of her answer to the Angel, when she said how shall this be done? because I know not man. Luc. 2. That is to say I can not lawfully know man: as the hebrew children said to Nabuchodonosor we worship not thy Gods: that is we must not, and cannot lawfully worship them. Dan. 3. But the B. Virgin might lawfully have known man, if she had not made a vow to the contrary. Neither is there otherwise any congruity in her answer. Dr Kellison is of opinion that she was the first that ever vowed perpetual Virginity: In 3. part. for (saith he) although Chastity were held in great esteem both amongst the jews, and Gentiles before the coming of Christ; yet they vowed it not for ever; but only for a certain time. S. Ambrose confirmeth it when he calleth her the standard bearer of virginity, Amb. to. 2. de inst. Virg. c. 5. Bed. in Luc. 1. as going before all in the perpetual vow of it. But S. Bede saith more plainly that she was the first that emancipated herself to that virtue, which must be understood by perpetual vow; for there were divers before her, that vowed it for a time. So that we may number this amongst our B. Lady's praises that she was the first foundress of the perpetual vow of Virginity, and so she is the particular patroness of Priests, and religious persons that follow her in that vow. She had more over a gift of God to make those to be Virgins that conversed with her: and so saith S. Hierome that she made S. joseph to be a Virgin; and S. Ambros. that she made S. john Baptist to be a virgin by her virginal conversation: that as it is written of the Cedar tree and of the flowers of vines, Amb. de Instit. virg. c. 7. that they drive away all venomous beasts from about them: so the blessed Virgin had the virtue to expel all unchaste desires and carnal inclinations from those that came about her, and and to make them virgins: and therefore those words of the Scriptures are well applied unto her by the Church, I am exalted as a Cedar in Libanus. Eccli. 24. I as a vine have fructifyed sweetness of odour. Christ would be botne of a Virgin for the honour of virginity, and to condemn jovinian and other licentious haeretiks that were to condemn it. And therefore he would observe it himself, and have his mother to observe it by vow. Neither was her marriage opposite to this vow; for as it was revealed unto her that without detriment of her virginity she should conceive, so without doubt her integrity in marriage (which was less) was also by divine revelation made known to her. Christ would also be borne of a married woman for the honour of marriage, and to refute the Encratites, and such like fantastical haeretiks, that were to condemn it; and also to conserve her honour that she might not be suspected tohave conceived unlawfully, and as such to be subject to the penalty of the law. S. Ignat. Martyr and S. john Damascen add also a third reason: to wit to conceal the manner of her conception from the devil; that he might not strive to hinder in any thing the more perfect working of that mystery, which was fulfiled in her: and therefore they seem to think that God would bind and limit his understanding so, that seeing her to be married, he should not attend to the manner of her conceiving; but that she conceived as a married woman. In brief the sum of her praises out of the Sentences of the Fathers alleged is, That she excelleth in dignity, sanctity, and glory all men and Angels, even the highest Seraphims; that she is the miracle of the world that she is our Lady, our Mistress, our Queen, the Mother of God, the Treasure of Sanctity, that she was undefiled, and untouched with sin; that her life is the rule and discipline of ours; that she was a perpetual Virgin and the crown of virginity; that she is the Mistress, and Sceptre of the Catholic Faith; and that she is our Advocate. These are the praises which you have seen given anciently by the holy Fathers to her, and which all Catholics will ever give her. Well might the Angel salute her full of grace, whom God had filled with such graces. With what reverence may we think he comported himself to her? he named her not at first by her proper name, as we do when we say, Hail Marry full of grace, with more hopes and confidence to require her intercession, which the Angel required not; but afterwards seeing her troubled at his speech, to comfort her, he presently called her by her name, saying, Fear not Mary, it being then nececessary to condescend to a more familiar manner of speaking then at first he would use of due submission unto her? Out of all which we may gather what obligation we have to be devoted to our blessed Lady, and how pleasing that devotion is to God. OUR LORD IS WITH THEE. SUCH words are often read in the Scriptures to have been used by way of salvation. So did the Angel salute Gedeon, jud. 6. saying, Dominus tecum, our Lord be with thee. So said Booz to his reapers of corn, Ruth. 2. Our Lord be with you. But in these places it is rather understood optatively, wishing, and praying that God might be with them; then as the Angel spoke to our blessed Lady, indicatively, declaring that God was then actually with her, saying. Our Lord is with thee: and in the Greek the article is here added, to show that God was after a singular manner with her; to wit disposing and preparing her by a more eminent degree of grace, presently to be incarnated in her. BLESSED ART THOU AMONG WOMEN. THESE words were first spoken by the Angel, and afterwards by S. Elizabeth, who when the Mother of God came to visit her was inspired to repeat them over again, and to cry them out with a loud voice, as it were to proclaim her blessed in that house of Prophets, where Christ our B. Lady, S. john Baptist, saint Elizabeth, and Zachary then were altogether, rejoicing in Christ and in her blessedness; all of them either Prophets, or more than Prophets. She is called blessed by contraries to Eve who by her sin provoked our curse, and our blessed Lady by her sanctity was the means of our bliss: and therefore as it was threatened to the serpent, Gen. 3. when he seduced Eve, accursed art thou among all catle, so an Angel was sent to the B. Virgin to say; Blessed art thou among women; and saint Elizabeth was inspired torepeate it over again. She was indeed that blessed Mother, who by her Son bruised the serpent's head, and took away the curse of our first mother from us. Apply here the words of the holy Ghost. Eccl. 33. Against evil is good, and against death is life; so also against a just man a sinner. And so look upon all the works of the highest two against two, and one against one. Against the evil of Eve is the good of Mary, against death by Eve life by Mary, against Eve a sinner, we have Mary a just woman without sin. Christ and Mary against the serpent and Eve; Christ against the serpent and Mary against Eve; and so two against two, and one against one. Eve brought sin by yielding to the serpent, the blessed Virgin brought Christ to sight against him, and to free us. Ever blessedmay he be, and blessed that woman by whom we are all blessed. Let now no haeretike dare to blaspheme against her whom the Angel first saluted full of grace, and then styled blessed among women, and whom S. Elizabeth also declared and proclaimed blessed. Who dare calumniate her, whom God hath so honoured? We detest the rotten breasts, and stinking mouths of those, who shall dare to detract from any of the Saints of God, and much more from the blessed among women. The Angel, having delivered his embassage to her, expected her answer: the which she gave in these humble words, Behold the handmaid of our Lord be it done to me according to thy word. Where she consenteth to the will of God, giving her virginal body for his Son to be incarnated in. Presently at these words a marriage was contracted betwixt the divine and humane nature, and they being instantly united together, in the womb of the B. Virgin THE WORD WAS MADE FLESH. Let every Christians knee bend at these words, and do homage in his hart to the Word Incarnated, and let him honour the Virgin chosen of God to be the means of fullfilling that high mystery. For the greater honour of which we will declare sometihing of the circumstances of it. Angel Gabriel. First for the Angel's name that brought the message, he is called by the Evangelist Gabriel: not that the Angels have any proper names, but that they are assumed, or attributed to them in respect of some mystery to which those Angels have particular relation. And so this Angel may well be called Gabiel, which according to Authors is an much as to say, God man, or Man of God, to signify the mystery which he came to reveal of Christ, God and man. Saint Bernard thinketh him to have been the highest of all the Angelical quires. For as it is probable that it was the chief of the evil spirits, that seduced Eve, and caused our destruction; so saith he it was convenient that the chief of the glorious Spirits should bring the message of our reparation. But he is commonly thought to be the chief of the Archangels choir, which is the second choir of the third Hierarchy, who are the messengers of God designed unto higher, and more principal mysteries, and have higher illuminations for that purpose. The manner of his appearance is described by S. Augustine to have been very glorious, who bringeth in our blessed Lady speaking these words, tom. 10. serens. 14. de Natal. dom. The Angel Gabriel came unto me with a bright countenance, shining garments, in his gate admirable, in aspect terrible, as bearing reverence in his person to the mystery which he was to declare. As for the place where the vision happened, The house of Laureto. it was in the city of Nazareth, in the dwelling house of joseph and our blessed Lady: a place which God hath, and doth still honour with so many miracles, that it may be called his Treasury upon earth, or Storehouse of miracles. Beda de locis sanctis e. 16. Saint Bede saith, that it was consecrated into a Church by the Apostles themselves. And God to show how much he esteemeth of the sanctity of it, hath marvellously preserved it, transporting it by his Angels from Palestine out of the power of insidels first into Illyrium, and from thence into that place of Italy, where now it remaineth, called Lauretum: where it is visited and honoured by thousands of pious Catholics flocking unto it, and by the greatest Princes of Christendom, who of devotion to our blessed Lady have gone or sent thither. I do not say that all the miracles that are written of the house of Loreto are to be believed as of faith; yet it were unreasonable to question them all. I say first and that I am certain of, that all things are possible to God; and so all things that are written of it are at least possible to him. I say secondly, and that also I am sure of, that as for the Translation of that house by Angels, God hath actually, done as much for his servants: and he that will deny this must also deny that Abacuc was carried by an Angel by the hair of his head out of jury into Babylon, Dau. 14. for Daniel the servant of God his sake. Thirdly I say that the miracles which are their done convince more assuredly for the power of God in that place, and for the verity of them, than the Sunshine doth for any thing which we see with our corporal eyes. For he that seethe for example, lame, and crooked limbs, or rotten, and withered flesh, to become straight, sound, entire, and of perfect bigness; or he that seethe in a possessed person the devil visibly to change shapes, or heareth him to speak several tongues, Exorcisms, which the possessed person hath no skill of, and is inwardly moved wish a pious motion of his hart to believe that which he seethe to be true, is surer of it than he is of any thing which he seethe only by the sunshine, and hath no inward pious motion of mind to believe it. Fourthly that which is recorded of the miracles of Laureto is never published, but upon good authority, prudent grounds, and sufficient witnesses, warily and strictly examined; and is done sometimes in the sight of multitudes to testify it; and so in prudence cannot be denied And to question or to deny all the miracles which are recorded of that place, is more absurd than if one should question or deny all the whole records of any commonwealth or Kingdom, which are delivered with much less circumspection than the histories of Laureto are. As for the time in which this vision appeared, and in which the mystery of the Incarnation was fulfiled, it was according to saint Luke, in the sixth month after the Conception of S. john Bapptist: which being on the 25. of Septemb, this must have been in March, and to complete six months it must have been on the 25. of March, as the Church celebrateth it. As for the day some have contemplated that it was upon a Friday; that as Adam was created on a Friday and sinned on a Friday, (for he is thought to have been but seven days in Paradise (so Christ, who was to be a second Adam to the destruction of sin, and to the reparation of our nature, should be conceived also on a Friday. As for the hour, it is commonly thought, to have been about midnight, according to that of holy Wisdom, Sap, 18. When quiet silence contained all things, and the night was in the midway of her course thy omnipotent word sallying out of Heaven from the Royal seats, etc. So also the the figure correspondeth better, to the thing praefigured; the Angel at midnight killing the first borne of the Egyptians. Let us go on BLESSED IS THE FRVITE OF THY WOMB. THESE words were spoken by S. Elizabeth to our B. Lady after her Conception of Christ. The blessed Virgin as she was full of grace, so also she was full of charity; and of charity was moved to undertake a troublesome journey unto the hilly country of jury, with much fervour and speed to see S. Elizabeth her cousin, whom she knew by the Angel to have conceived a son in her old age. Luc 2. She went (saith the Evangelist) into the hilly country of juda, and entered into the house of Zachary, and saluted Elizabeth. And it came to pass that as soon as ever Elizabeth heard her voice, the spirit of prophecy was given to S. john, who leapt in her womb, and by that leap gave her to understand the mystery which passed with our blessed Lady. Thus doth Saint john chrysostom describe this passage. Christ (saith he (therefore made his mother to salute S. Elizabeth, that the word proceeding from the womb in which our Lord dwelled, might by the ears of Elizabeth descend unto john, and there anoint him for a Prophet: for presently as the words of her salutation came to her ears, the child prophesied; not by word but by motion. What would saint john by that motion say? It was as though he had said, Behold Mother! Behold here the Mother of our Lord, she that hath in her womb the Saviour of the world, full of grace, and blessed among woman, she is come to visit us. She understanding this, and being replenished with the holy Ghost, cried out with a loud voice to our blessed Lady, saying, Luc. 1. Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this that the Mother of my Lord doth come to me. And then the blessed Virgn in the spirit of prophecy reciprocally began to sing, My soul doth magnify our Lord, and my spirit hath rejoiced in God my saviour, etc. all generations shall call me blessed. Because he that is mighty hath done great things to me, etc. How great may we think the joy of Saint joseph and Zachary to have been, and of all that house, to see this blessed meeting and heavenly exultation? All that was here done and said, was in honour of him, who was the fruit of our blessed Lady's womb. This fruit was blessed in many respects. First for that it was divine, and had all the divine perfections, and yet was the fruit of her womb. Secondly, for that Christ is the fountain and otigen of all our bliss by his merits. Thirdly, for that according to the same humane nature, he was in himself more eminently blessed then any. Fourthly, for that this fruit came of a better stock than any: to wit of the holy Ghost, and of the blessed Virgin. Fiftly, for that this fruit was the only antidote against the forbidden fruit. In all these respects it was most blessed. And if you would know what fruit is here understood, it is JESUS. Blessed then is the fruit of thy womb, JESUS. Which word is here added by the Church to specify the fruit and to honour the blessed name of him who was as properly the fruit of our B. Lady's womb, as other children are the fruit of their Mother's wombs; nay more properly, and particularly then others: for where as all others come of both father and Mother he came of her only without a father. HOLY MARY MOTHER OF GOD. THESE words and all that follow are added of devotion by the Church, and are thought to have been first used by occasion of Nestorius his heresy: who as he conceited two persons in jesus Christ, the one divine the other humane, so he would not have his mother to be called the Mother of God But this title was presently allowed of by the Council of Ephesus, as due to her, and Nestorius was condemned as an haeretike. But now after a thousand years and more, Caluin starts up wiser than the whole world, saying that we honour her only for a corporal respect, of propinquity in blood with Christ But Caluin saith not truly. Calu. in Io. 7. We honour her indeed for her propinquity in blood with Christ; but not only for that propinquity: for we honour her beside for her eminency in grace, and for the virtues, and gifts with which her blessed soul was endowed; and it was not well nor truly said of Caluin, that we honour her only for a corporal respect of consanguinity with Christ But if Caluin think that propinquity of blood to be no honour unto her, and that she is not to be honoured at all in that respect, and will stand obstinately to defend that conceit against the whole Church, I tell him that then we must take him for an haeretike; and of charity to satisfy him, we will show that the scriptures, and that Christ himself, and the whole ancient Church have honoured her in that corporal respect; and not for her virtues only; but also as she was the mother of such a son. The glory of children their fathers. Prou. 17. Saith the holy Proverb Why then shall not we honour the B. Virgin as she was the Mother of such a son? and give unto the son the glory of a most holy Mother? The holy Scripture declareth that Christ honoured her, and was subject unto her. Luc. 2. Which could not be for any other reason, but for the propinquity of nature which she had with him, as she was his mother; to give example to all children to be subject to their parents. And why shall not we honour that which Christ honoured in her. S. Elizabeth blessed her in that respect, to wit for the fruit of her womb; and thought it a high and undeserved honour for her, to be visited by the mother of our Lord. She well knew her great virtues, and eminent sanctity; yet she was not inspired to bless her for them only; but also, and that particularly for the fruit of her womb, and in that she was the Mother of our Lord; as though in that she had said all, supposing her eminent sanctity by consequence of it. The woman of the gospel seeing the spirit of Christ, and hearing his wisdom, spoke aloud out of the multitude, saying, Luc. 2. blessed is that womb that bore thee and the paps that thou didst suck Of which S. Bede saith Great was the faith, in Luc. c. 49. and devotion of this woman, who even when the Scribes and Pharisys blasphemed our Lord, she with so much sincerity confessed him, that she hath confounded the calumnies of present, and perfidiousness of future haeretiks. She hath indeed confounded all such haeretiks as shall dishonour the B. Virgin, or refuse to honour her for her propinquity with Christ. And although Christ (to exhort unto holiness of life, and to show that it is the inward sanctity of our souls, which rendereth us blessed in the sight of God) answered that they are blessed who keep the word of God: and S. Augustine saith that the Virgin Mary was more blessed in that she conceived Christ in her mind, then in that she conceived him in her womb, and in that she carried him in her hart spiritually, then in her flesh corporally; because she merited in that, and not in this; which we all say: but neither Christ, nor S. Augustine deny, but that she is to be honoured also for her corporal conceiving of him; and Christ as you have seen did honour her in that respect. She also honoured herself in it, and took it as a great blessing of God, to be chosen to that high maternity, and meant without doubt that all generations should call her blessed in this respect; for it is not likely that her intention was to extol her own virtues, as blessed only for them; but for the great things which the mighty one had done to her; to wit for the dignity with which God had honoured her, in choosing her before all others to be incarnated of her nature, and to be borne of her; having disposed and praepared her with fit dispositions for that dignity: and for this all generations of Catholics will call her blessed, although Caluin will be none of that generation. The fathers of the ancient Church gave her, as you have seen, that honourable title of the Mother of God: and the whole Church in the Council of Ephesus decreed to give it her; it is lawful to honour her with it. I say yet more that we may not only honour her in this corporal respect; but we may also with reason think, that there was no grace, nor degree of sanctity ever given to any pure creature, but it was most decent that in this respect, as she was the Mother of God, she should be endowed with it. This is expressly avouched by S. Anselme It was decent (saith he) that she should shine with such purity, L. de Conceptu virg li. c. 15. that under heaven a greater could not be devised. Other Saints say in substance the same, when in glory and sanctity they prefer her before all creatures; because they thought that such sanctity was most suitable and congruous to her dignity, as she was such a Mother; and that the more that they honoured her, the more they honoured God incarnated in her, and of her. There is no doubt (saith Saint Hierome) but whatsoever is worthily attributed to the Mother of God, Hier. ep. ad Paul. & Eusto. to. 9 Bern. ser. 4. super missus est. that appertaineth to the praises of her son, And S. Bernard. Whatsoever is spoken of the Mother's praises that belongeth to her son. in attributing of Sanctity to her, and in honouring her we honour him: and the more sanctity that we attribute to her, and the more that we honour her, the more we honour him. It were a saying dishonourable to Christ to impute any heinous sin unto his Mother, with whom S. Augustine will have no mention of sin to be made: and as it were a dishonour to him to make her that bore him, and had the education of him to be a sinner; so is it most for his honour to have her a Saint, and above all Saints. We have then out of the scriptures that Christ honoured her, that she took it as an honour to herself, and that S. Elizabeth and the woman of the gospel honoured her as she was the Mother of such a son: and we have also that it was most decent and becoming her dignity, that her blessed soul should be adorned with the highest grace, and sanctity, that ever any pure creature had. I conclude this point with a lesser yet good authority, it is of Sibylla Tiburtina praising the B. Virgin for her maternity. O nimium foelix caeli dignissima Mater Quae tantam sacro lactabat ab ubere prolem. O very happy and most worthy Mother of heaven Whose sacred breasts gave suck to such a son. Where you see her honoured, and pronounced happy, for her corporal propinquity with Christ. Let now all christians that love Christ, love her whom he loved, and honour her whom he honoured. If he be a good son, he would make his Mother to be worthy of honour, and if we be good servants, we will honour the Mother of our master. And so we honour her as his Mother: not that it was the Physical or Moral cause of her sanctity; for that was the divine grace and her own merits by cooperating with it: but that her being the Mother of such a son was in itself honourable. When we say the Mother of God we mean that she was the true Mother of him, who was true God; which all good christians beleeue and none but such as Nestorian haeretiks will deny: for as we say truly that S. Elizabeth was the Mother of a Prophet, but not as he was a Prophet, but according to the nature which he received of her; so we say truly that our B. Lady was the Mother of God, though not as he was God, but according to his humane nature which proceeded from her. PRAY FOR US SINNERS. AS for the power and acceptance of our B. Lady's prayers, it is fare greater than we can express. What if I should say that it pleaseth God better that we go to her to pray for us then that we come immediately to himself. Certainly we may say that it pleaseth him better that we bring his prime favourite to wit his Mother to pray for us; then that we come by ourselves only without her to him, and that he delighteth more and granteth rather at her prayers, then at ours: which is but a small praise to her. I will say more; and that is, that I think without doubt, there is no devotion whatsoever that God hath approved of by so many miracles, as the devotion to our B. Lady, and that those that are truly devoted to her need not much fear to fall from the Catholic Church, nor continuing in that devotion to have an evil death. But my words only are of little value, you shall hear what the Saints and learned writers of the Church have said of her intercession. Benau. in speculo Mariae c. 8. First S. Bonaventure proveth out of S. Augustine that she is more careful and solicitous for her clients then any of the Saints: and whether her power be equal with her care, you shall hear what others say. Germanus Constantinopolitanus a very ancient author speaketh this sentence to her. There is none saved, but by thee O most holy Virgin, Germ. in zona. there is none delivered from evils, but by thee O most pure: there is no gift granted, but by thee O most chaste: there is none that hath the favour to be pitied, but by thee O most honourable. Mark, I pray you how general these words are? that no good is obtained, nor evil prevented but by her means. S. Anselme in the book which he wrote of her praises praying to her, sayeth, that God hath so exalted her that he hath made all things possible to her, and that she can ask nothing but it is granted. But S. Peter Damian goeth further to say the same by a very high expression of eloquence. Ser. de Nat. Mar. She goeth up (saith he) to the golden altar of reconciliation, not to ask, but to command, not as a handmaid, but as a mistress. Here an haeretike would catch at his words, and think that he had something to take hold of; but he should be deceived: for this is only a kind of Rhetoric which the Saints would use to setforth the liberality of God at the prayers of his servants; which is such as though his benignity nignity bound him to obey their desires. And it is a kind of Rhetoric which the Holy Ghost hath taught them, and hath warranted by his own example, himself using it. joshua the captain of the people of God having put his enemies to flight, and wanting day to pursue them, made his prayer and commanded the sun and moon to stand still, until he had taken revenge of them. Where upon holy scripture saith the sun and moon stood still our Lord obeying the voice of a man. Ios. 10. As though holy joshua by prayer had had God at obedience. S. Bernard was allwais mellifluous; yet never so much, as when he had occasion to speak of our B. Lady. Ber. ser. in vigilia Nat. Dom. Ber. ser. de Assump. He shall close up the choir of the fathers with these few words in which he saith that God will grant nothing, but it must pass through Ave-maries hands. And in another place he commendeth her so affectionately for mercy towards her clients, that for all the devotion that he bore to her, and for as much as he desired that all should praise her, yet he biddeth him to forbear her praises, and to speak no more in commendation of her mercy, who can but remember, that at any time she failed him in his necessities, when he called upon her. As S. Bernard hath concluded for the Saints and fathers; Kellis, to. 1. in 3. par. q. 17. art. 6. dub. 1. so shall Dr Kellison for modern authors, and for the Doctors of the Catholic Church, to show their esteem of our B. Lady's prayers. He delivereth it for probable that as Christ is our mediator to God, so that our B. Lady, the Angels, and Saints obtain nothing but through his merits and by him; so our B, Lady is our mediatrix to Christ, and the Angels and Saints ask nothing of him, but by her. S. Bernard seemeth to speak for this, where he bringeth in our B. In Nat. Mariae. Lady praying to God, and saith that Christ will not repel her, nor God him. This opinion of D● Kellison is very worthy of a Catholic Doctor, and of a servant of the B. Virgin; and is to be observed as very well destinguishing the different degrees of honour, which the Catholic Church giveth to God, as supreme, and to his servants excelling one another under him. The Saints as inferior mediators under our B. Lady, she inferior unto Christ, he according to his humanity the highest mediator, God the supreme and omnipotent power, that granteth by their mediation. Was it now well and truly said of Luther in postilla Annunciationis; and of Caluin in harm. c. 12. that we honour her as God? But we will show by some examples how much God honoureth her, and how powerful the intercession of the Queen of heaven is with him. S. john Damascene writeth how that the Virginity of S. Or. ad Cyp. l. 18. justina Martyr was defended and preserved by having recourse to our B. Lady. Cyprian having used many allurements to corrupt her, and finding no means by which he could prevail, betook himself at last to the devil's power, thinking by enchantments to have conquered her: but she betook herself to our B. Lady's intercession, and all the power which the devils had was then too weak, and of no force against her. Which when Cyprian perceived and that by the devils own confession that he could not prevail against her, he became a christian and together with justina got the crown of Martyrdom. S. john Damascene who relateth this might speak by experience of our B. Lady's power. He was a man of eminent sanctity and learning in his time, and a great defendor of our B. Lady's honour. Amongst other works which he wrote, he setforth three books of holy images: by which the Iconoclast haeretiks, that went about destroying of images, were so incensed against him, that (as the fashion of haeretiks is) they accused him to his Prince as a traitor, and disturber of the public peace. Who being a Saracene, and too credulous of their false accusations, commanded his right hand to be cut of. But the sentence being executed, it fell out better than the haeretiks expected. For the servant of God being very much troubled to see the want of his hand, which he had used and thought still to have used in his service, with many tears besought the B. Virgin, who is the comfort of the afflicted to comfort him, promising that if his hand were restored again, he would employ it still in defence of the divine honour, as he had done before. In that trouble of mind he fell a sleep, and in his sleep he saw the image of our B. Lady before which he prayed with a gracious and comfortable aspect beholding him, and heard it say. See now your hand is sound again; he careful to employ it according to your promise. And awaking out of his sleep he found it restored sound and perfect. Canisius l. 9 c. 19 In the reign of the Emperor justinian a certain steward of a Church in Cilicia, and as some say an Archdeacon by name Theophilus, who had lived in great esteem, and had refused the dignity of bishop, was deprived of his office by some that aemulated him. Which disgrace (as he accounted it) was so grievous to him, that by pride and melancholy he became desperate to the utter contempt of salvation, and by a jewish sorcerer was persuaded to put his soul into the devil's power, giving him for security a bond of his own hand writing with it. But afterwards being strucken with remorse, he began to think of the miserable state in which his soul was, and how to disenslave it out of the devil's bondage. He happily had recourse unto our B. Lady, and going into a Church consecrated to her, he remained there day and night, cleaving as it were to the ground in prayer and penance to implore help of her. In the end his fervorous prayer was heard, and his petition granted: in proof of which the bond of his hand writing in the presence of many by the power of God was restored unto him, and put into his hands again. Where upon afterwards he became a great servant of God, and a canonised Saint. This is related by Canisius l. 5. c. 20. and proved by sufficient testimony of authors, and especially by Eutichianus Patriarch of Constantinople, who saith, that he was borne in the house of the said Theophilus, and was an eye witness of this miracle. But I will speak that which I know myself. A Catholic woman in the Bishopric of Durham, being apprehended for her religion, and committed to Durham gaol, was permitted to go home against the time of her child bearing. When her time came she had a long and very sore labour, and was brought to that extremity, that her neighbours who were about her lamented hopeless of her life. But she called earnestly upon our B. Lady, and persevering still to call upon her, behold there entereth into the room a woman of a very grave, and comely aspect; and drawing near unto her, in the sight and hearing of all, both Catholics and Protestants that were present, she bade her be of good cheer; and making the sign of the Cros over her whole body from her head to her feet she departed presently leaving all that were present astonished at her. After her departure the sick woman began to have a better labour, and was safely delivered of a son: who arriving unto man's estate, became a lay brother of a religious order, in which for any thing I know he is still living. The woman recovered very well, and in her old age related the whole passage unto me. Which although I had heard of by a friend before; yet I was very glad to have it from herself, who to my thinking was one of the most matronlike and saintlike women that ever I saw. The power of our B. Lady hath appeared no less in terror of her enemies, then in favour of her friends. This I should not doubt to prove, if need were, by whole arms of men, and dovils defeated by her. But I will allege no more but the two examples of her two notorious enemies Nestorius, and Constantinus Copronymus Nestorius was her professed enemy: for as he conceited a humane person in Christ as man; so by consequence he rob his Mother of her supreme title of the Mother of God. He would have her to be called Christotoca, or Christipara, the Mother of Christ; but not Th●otoca or Deipara, the Mother of God. S. Cyril Patriarch of Alexandria undertook chiefly against him, and spared no labour to reduce him from his errors, often writing unto him, and giving him several meetings to convince him in presence: but all proving in vain, a General Council was convened at Ephesus, in which Cyril presided in place of S. Celestine then Pope. Thither came Nestorius with his followers; and there he was put to such a public shame, that with six only complices he went out of the council refusing to submit to it; and so his opinions became haeretical and accursed. And although when he saw john Patriarch of Constantinople, who had some what favoured his cause, to forsake him afterwards, for the disastrous ends of many of his followers, he would then seem to repent; yet he had too much haeretical pride to go thorough with his repentance, and to submit although to the whole world: but continuing still in his obstinate mind, he suffered condign punishment, even in this world, wandering from place to place, as a vagabond, and desperate Cain, and in the end was swallowed up by the earth alive. It being also recorded of him, that his blasphemous tongue was eaten out with worms before his death. Pratcol. verb. Nestorius, The second example is of Constantin the fift Emperor of that name, so contemptible to posterity, that he hath purchased the fowl Surname of Copronymus, for that he defiled the font in baptism. He was a very evil man, a prophanour of holy things, even to the breaking of Crosses and Crucifixes, and a public scoffer, especially, at the B. Virgin's merits: in derision of whom he used to hold up a purse full of money and to ask his soldiers what it was worth? and when they had told him what they thought, he put forth the money and held up the empty purse, ask them what it was worth then? and when they answered that it was worth nothing, no more said he was Mary when Christ was out of her. But God punished his blasphemies with many and grievous punishments. First as one sin is punished with another, so he punished him by most horrible sins, and by a most enormous course of life, which he permitted him to fall into, even to the denying of his christendom, and to set up altars unto Venus, whose nightly solemnities, he kept, and killed children to sacrifice unto her. But in the end his pleasures forsook him, and the punishments of God came as a deluge upon him, afflicting him by grievous pains of fevers, gouts, and so horrible a leprosy, that in a rage of torment he died crying out I am burnt with everlasting fire. Prateol. verb. Constantinus. Pray for us blessed Mother of God. NOW AND IN THE HOUR OF OUR DEATH. ALTHOUGH the enemy of God be allwais labouring against us, going about as a Lion to devour our souls; yet he striveth most against the hour of our deaths, waiting then as a serpent at our heels, that is to say at the hinder end of our lives, to supplant us; knowing that his time is then but short. Apoc. 12. The devil is descended to you (saith the voice from heaven) having great wrath knowing that he hath but a little time. And amongst many other helps which we have then in the Catholic Church, we implore the assistance of the Mother of God especially against that hour. The death of S. Stevanking of Hungary is worthy of memory: in which it was a more honourable spectacle both in the sight of God and man, to see his Peers round about him to weep tears of devotion when he commended them and his kingdom to our B. Lady's protection, than the sweetest hour that ever they enjoyed of his worldly majesty. He fell sick against the feast of her Assumption, and made his prayer that he might die on that day on which the death and Assumption of the Mother of God is celebrated by the Church. The day being come, the Sacraments and holy rites were administered to him, and in the presence of his Prelates and Peers having made a speech in which he tendered his crown into her hands, he departed this life, lea●ing them with their eyes and faces bathed in tears. It hath often been a comfort to me to think of the happy passage of a young Gentleman with whom I assisted at his death. Who being at the last assaulted with a strong and violent agony, he constantly called upon our B. Lady, with a loud and earnest voice often repeating Blessed Mother of God be my Advocate. Blessed Mother of God be my Advocate. And presently casting his eyes towards the bedfeetes he seemed there to receive comfort, and putting on a sweet and pleasant aspect with a smiling countenance he departing this world, as though some had called him out of prison. I say no more but that which S. Hierome expressly saith, and that is that our B Lady helpeth and is present with those that die. That she helped him, Hier. ad Eusto. I make no question of it for his earnest prayer: but both at that time and ever since I have thought that she was also visibly then present with him. I have now performed what I promised in honour of the B. Virgin. You have heard her saluted full of grace, and you have seen how this salutation was new and reserved only for her. You have seen her become the Mother of God, and the son of God declared to have been subject to her; you have heard her extolled by Prophets in the house of Zachary whilst she lived, and what hath been written of her after her death; you have heard the fathers of the primitive Church one by one singing her praises, and the whole Catholic Church in a full choir answering after them to desire her prayers; you have seen by some examples how beneficial her prayers are to her friends; and the judgements of God upon her enemies. Let us honour her whom God hath so honoured; and let us dedicate ourselves from this very instant to her protection all our life time, and at the hour of our death. Amen. THE NINTH DISCOURSE. OF THE ROSARY. I Intend now to declare to you the mysteries of the Rosary, or Beads: which as it is a devotion so much frequented by all sorts of Catholics, not only unlearned, but also even by the most learned, and holiest of the Catholic Church; so it is fitting that all should understand it, and know how solid and pious it is. But fist we will say our wont Hail Mary, etc. The devotion of the Rosary or Beads consisteth most of the Hail Mary, a prayer which we ought to esteem of for many reasons. We may say that next unto the Pater Noster, it is the best of all prayers. First, for the dignity of those that made it. Christ made the Pater Noster, and the Angel Gabriel, Saint Elizabeth and the Church made the Hail Mary, and all other prayers are made, or allowed of only by the Church: so that the Hail Mary is in the middle place, below the Pater Noster, and above all other prayers. Secondly, it is very much to be esteemed of for our blessed Lady's sake, who is the most worthy and noble personage of all creatures: and as the Pater Noster is the chief and proper prayer of all which we say immediately to God: so the Hail Mary is the chief and most proper prayer of our blessed Lady. Thirdly, it is most eminently to be esteemed of for the mystery which is chief concerned in it: to wit the mystery of the Incarnation, which is the chief mystery of the Christian faith: and this we profess in the words of the Angel coming from Heaven with the news of it to declare to the blessed Virgin that then presently it was to be accomplished in her, and saluting her, saying, Hail full of grace, our Lord is wrth thee, blessed art thou among woman, etc. These words in our Beads, we often repeat, and we have good reason often to repeat them, to remember that mystery, to celebrate that blessed hour of the Son of God his Incarnation. Saint Athanasius called them words of praise to our blessed Lady. and saith that the quires of Heaven are incessantly singing that, which he calleth, a most glorious and ample Hymn; In euang. deip. and therefore we will often repeat it with the Angels. S. Hierome reporteth of the jews, that every day in their Synagogues they curse the Christians. Hier. in c. 5. Esa. We curse not them, but pray for their conversion; but if we curse them not we ought at least to bless God for ourselves, and often to remember our own happiness, thankfully acknowledging the mysteties of the Chrystian faith. A jew would by glad to see the memory of Christ rooted out of the world; but this he shall never see. Good Christians will allwais reverence him, keeping those solemnities, and practising those ceremonies, and prayers that put us in mind of his goodness. And therefore we often say the Hail Mary in remembrance of the benefits which we have by him, and to honour her that bore him, and to crave her prayers. Saint Dominike was the first that devised the Rosary as it is now used. A man of that sanctity of life; that Protestants themselves acknowledge him for a holy Saint. He was a Priest of the Catholic Church: and as such he thought himself indebted both to the wise and unwise. To discharge this debt he devised the devotion of the Rosary; which although it were chief intended for the good of the ignorant that can not read: yet it may be used also by the learned, as now we see it is by the greatest Doctors of the Catholic Church of devotion to our blessed Lady. Those that can read have their books to pray in; and those that cannot read, have their Beads as books to employ themselves in, in which they may read the chief mysteries of the life, and death of Christ, and our B. Lady. The Rosary was made by S. Dominike as a holy Psalter, in imitation of that which King David made. For as it was the devotion of that holy King to compose a Psater of devout Psalms, and those in number a hundred and fifty; (if they were all of King David's composing) so it was the devotion of S. Dominike to device a Psalter of a hundred and fifty Psalms in imitation of that. And that this Psalter might be more practised by all, he made it not of new and different Psalms which few would have gotten without book; but of so many Hail mary which all either have, or should have without book; and which are to be repeated after such a manner, as might easily be learned of all. And as the musical instrument which David used in the singing of his Psalms, was an instrument of ten strings, in relation to the ten Commandments; so would Saint Dominike divide his Psalter of Aue mary into ten destinguished by a Pater Noster, to be said in the beginning of eyery ten: so that there being in all fifteen tenns, fifteen chief mysteries of the life and death of Christ, and of our B. Lady might be celebrated. The fifteen mysteries corresponding to the fifteen tenns of the Rosary are distinguished into five joyful, five sorrowful, and five glorious. Tho siue joyful are, The Annunciation, The Visitation, The Nativity, The Purification of our B. Lady or Presentation of Christ, and the Finding of him in the Temple disputing with the Doctors. The first ten is said in honour of the Annunciation; which was when the Angel Gabriel delivered to our blessed Lady that joyful message, announcing unto her that she should conceive in her womb the Son of the most High The second ten is said in honour of the Visitation; which was when the blessed Virgin having understood by the Angel that her cousin Saint Elizabeth had conceived a son in her old age, to wit Saint john Baptist, she made a visit unto her, to comfort her, help her, and to be as a handmaid, to serve her the servant of God. And arriving at her house and saluting her, Saint john Baptist leapt in his mother's womb, Saint Elizabeth prophesied, and our blessed Lady pronounced a Canticle of joy: in remembrance of which we offer up the second ten. The third ten is said in honour of the Nativity of Christ which was a mystery full of joy; first unto our blessed Lady, as more nearly concerning her in the first sight of her son: and also to all men, according to the Angel's speech. Luc. 2. Behold I Euangelize to you great joy which shall be to all people, because this day is borne to you a Saviour. And a multitude of the Heavenly army was suddenly with the Angel, saying, Glory in to the highest God: and in earth peace to men of good will. The fourth ten is said in remembrance of the Purification of our blessed Lady, and of the Presentation of Christ, which were both solemnised together. For the law commanded that the woman, who had conceived of the seed of man, after her delivery should come to the Temple to be purified, and should present her first begotten to be sanctified to our Lord: which laws although Christ and our blessed Lady were not subject unto them; yet of humility they would obey them. Behold now a joyful mystery when holy old Simeon, who had received of our Lord that he should not see death until he had seen Christ, expecting his coming to the Temple, did not only see him; but took him joyfully into his arms: Luc. 2. and then blessed God, singing like the swan before his death. Now thou dost dismiss thy servant, o Lord, according to thy word in peace. Because mine eyes have seen thy salvation. The fift ten is said in honour of Christ disputing in the Temple. His parents having been at Jerusalem to solemnise the feast of the Pasch● returning home again, and thinking him to have been in the company that returned with them, they came a day's journey and sought him amongst their kinsfolks: but not finding him they returned to Jerusalem to seek him there: and after three days they found him sitting in the midst of the Doctors astonishing all with his wisdom and answers. These are the five joyful mysteries. The five sorrowful are these. First the Praying of Christ in the Garden, when the very apprehension of his future Passion was so vehement that he burst forth into a sweat of blood to think of it. The second is his whipping at the pillar. The third is his crowning with thorns. The fourth is the carrying of his Cross, when after that they had weakened him with many torments, they led him or rather trailed him about the streets of Jerusalem with his heavy Cross on his shoulders until he was so spout; that they who of pity would not ease him of it, in the end of cruelty took it from him, to prolong his life until they had crucified him. The fift it his crucifying and death. All which passages were in themselves most dolorous, and next unto Christ were most grievous to our blessed Lady; who if she were not corporally present at them, so as to see every one of them; yet without doubt she was spiritually present at them all, and saw by revelation all which he suffered, according to the prophecy of Simeon, that a sword should pierce her soul: Luc. 3. to wit the sword of sorrow which passed through her son. In honour of these five sorrowful mysteries we say other sine tenns. The five glorious are first the Resurrection: when Christ risen triumphing over death on Easter Sunday, the Angel appearing to comfort the devour women, and to the terror of the soldiers that watched at the monument. The second is his Ascension, at which the Apostles were ravished to behold his glory. The third is the Coming of the holy Ghost on Whit Sunday with terrible and astonishing glory, to strengthen the disciples of Christ in the faith of his Gospel. The fourth is the glorious Assumption of our B● Lady: whose soul departing from her body in death, was presently glorified, and the third day according to ancient Authors returning to her body to glorify it, they were both together assumpted into Heaven: for if it be probably thought of those bodies which arose from the dead in the Resurrection of Christ, that they ascended with him glorious into Heaven; we can not think with reason that the sacred body of which our Lord took flesh should corrupt in the earth, and remain so until the day of judgement unglorifyed. The sift is her glorious Coronation in the Celestial Court, And although these two last mysteries, of the Assumption and of the Coronation of our blessed Lady, may seem to some to be the same; yet there is a great difference betwixt them; her Assumption intending only, her state of glory in general, to wit that she was assumed body and soul into Heaven; and her Coronation importing her particular state of glory, as she is crowned the Queen of Heaven above all Angels and Saints. These are in brief the fifteen mysteries of the Rosary. The siue joyful are the Annunciation, The Visitation, The Nativity, The Purification of our Lady and the Presentation of Christ, The Finding of him disputing in the Temple. The siue sorrowful are, The Praying in the Garden, The Whipping at the pillar, The Crowning with thorns, The carrying of the Cross, The Crucifying and death of Christ. The five glorious are his Resurrection, his Ascension, The Coming of the holy Ghost, The Assumption, and Coronation of our blessed Lady. When we have not time or leisure to say all the fifteen tenns in honour of the fifteen mysteries, we may say siue in honour of any five of them; either of the five joyful, or of the five dolotous, or of the five glorious as we will, allwais concluding with the Apostles Creed in profession of our faith. It is true all do not understand that these mysteries are thus contained in the Rosary, nor always remember them when they say their Beads; but the Church of God understood and remembered them in the approving and allowing of that devotion. It is not necessary that every one understand all the mysteries that are contained in his prayers; but he shall please God if he conform his intention to the intention of the Church in them, Luc. 3. although he understand them not. Who can understand (saith Saint Augustine all the ceremonies of the Church?) yet we please God in observing them; because we conform our intentions to the intention of the Church, which was directed by the holy Ghost to ordain them. It were indeed very good that all understood the mysteries of the Rosary: and therefore we expound them. And it were very good that all remembered them when they say their Beads: and therefore before every ten I use to mention in particular the mystery of that ten: as for example before the first Pat●r Noster Isay, Blessed Mother of God by thy Annunciation, pray for me. Before the second, I say: Blessed Mother of God by thy Visitation, pray for me, and so forth of the rest; whether I say the whole Rosary or only five tenns of it; by which means one shall attend better to the devotion which he is performing, and perform more expressly that which the Church intendeth by it; which is to set holy objects before our eyes, and to propose to our consideration the mysteries of our faith. The intention therefore of the Catholic Church by the Rosary is to keep the ignorant, especially those that can not read employed in this devout exercise, and to propose unto all the remembrance and consideration of holy things. From whence proceedeth that coldness, looseness, and aversion from good works, and holy exercises which is in many, but from the want of consideration of pious things? Hier. 12. with desolation is all the land made desolate: (saith Hieremy) because there is none that considereth in the hart. Good objects proposed are the seed of good thoughts, and bring forth good purposes and good works. The feed must first be sown in the senses, that by the understanding, and will, the fruit of good works may be produced: and as holy jacob placed rodds of divers colours before his ewes, that they might conceive, and bringforth lambs of divers colours like them; so the Pastors of the Catholic Church set before their people holy objects, that by beholding them they may conceive good thoughts, and bringforth good works by them. Such objects are all the ceremonies of the Church, the saying of the Rosary, the sign of the Cros often repeated, the Au● Mary bell and the like. And those that would take away those holy objects from before us, would take away a great means of the good lives of christians. But because we have made mention of the Aut Mary bell, Of the Aue Mary bell. we will make a little digression to declare in a word or two the meaning of it. The Aue Mary bell ringeth thrice every day, to put us in mind of three holy mysteries. In the morning in honour of Christ's Resurrection, which was in the morning time: at noon in honour of his crucifying and death, which was about noon time; at night in honour of the Incarnation which is thought to have been fulfiled about midnight, At the ringing of this bell all Catholics where soever they be, in their houses, in the streets, or fields, say the Angelical Salutation, as they know, and the prayer after it, in honour of those mysteries. In which the Catholic Church showeth the care which she hath over her people, instituting this short but most profitable devotion, to call them thrice on the day to the service of God, and to keep their hearts from time to time in a continual tenderness towards him. Thus much for the Aue Mary bell. There are dinerse other ways of saying the Rosary beside that which I have declared. Sometimes we say sixty tenns and three hail mary; that is sixty three hail mary in honour of the sixty three years of our B. Lady's life. S. L. 2. virg. Ambrose faith that her life is a pattern of all virtues: which if it be, it is good to keep it before our eyes at our prayers. This devotion is called a Rosary, or the Beads. It is called a Rosary; because those prayers ascend as a sweet odour of roses to God; as when S. Apoc. 8. john saw the prayers of the faithful to ascend as the odour of incense. We call it the Beads meaning the instrument which we use when we say those prayers: and improperly we term it the saying of our beads, for the saying of our prayers on them, or by them to remember them the better. But if the number of those prayers be in itself lawful, the instrument which we use but for memories sake can not with reason be disallowed of. Sozomen relateth of S. Paul the Ermite that he used every day to say three hundred prayers, and at the end of every one to set down a little stone for his memory sake. So we use beads, (which signify in English any little pieces of stone, bone, wood, or other substance) to remember our prayers by them. And here it may be observed that it is not likely that S. Paul said every day three hundred several prayers; but that he said some one prayer so many times over; for if they had been different prayers they would have destinguished themselves, and he should not have needed stones to distinguish them. Nay if we consider it rightly, we shall find that the letting down of a bead or stone at every several prayer would rather have hindered, and confounded his memory; for so he must both remember to set down a stone to signify the number, and must have allwais the same prayer corresponding to that number, and remember which prayer that was; and he would not have used stones but to remember how often he had said the same prayer. Hier. ep. ad Fur. S. Hierome adviseth his friend to select a certain number of verses out of the scriptures, and to say them as a daily task offered up to God. Now if S. Hierome had advised his friend to say those verses often over, and to use pieces of stone, bone, wood, or the like, as a memorial to remember them by, what hurt had he done? he had done that which the Catholic Church doth: that is he had advised to a pious exercise, and to a good means to help their memory. But the enemies of the Catholic Church have some thing to object against the Rosary, by which the solidity of it will appear more. First they say that the words of the Angel Hail full of grace etc. And the words of S. Elizabeth are not prayers; for they ask nothing; they are not to be used as prayers. Here we have that the words of the Rosary are Angelical, taken our of the holy Scriptures, and we infer they are good to be used in our prayers. The leper said to Christ If thou wilt thou canst make mc● clean. Mat. 8. In which words he formally and expressly asked nothing. Yet they were well used of him to procure health of Christ. For although formally and expressly such words ask not, yet virtually and effectually they are prayers: that is they have the virtue and effect of prayers with God, who granteth our desires for the reverence and humility which we show by such words: and so the leprous man virtually and effectually asked by those words, and obtained his desire. So when Lazarus was sick his sistars Martha and Mary sent unto Christ, saying, only, Lord behold he whom thou lovest is sick; Io. 11. in which words they did not formally and expressly desire Christ to come to heal him; but virtually they did, and by them they employed as much as to say, we beseech thee to heal him. S. Augustine, They did not say come and cure him, Tract. 49 in lo. it was enough to say he whom thou lovest is sick; for of those whom thou lovest thou dese●test none. They well knew that Christ was not a desertour of his friends and they expressly asked not, but only told him the condition of his friend, and this had the effect of prayer with him. So the words of the hail Mary, as they are terms of reverence and humility to our B. Lady, have the effect of prayer, although expressly they ask nothing. Secondly they object: the words of the Hail Mary are the words of the Angel as by office; he that useth them taketh upon him the Angel's office. It was indeed the Angel's office in the son of God his Incarnation to say the words of the Rosary, and to say Glory in the highest to God in his nativity, and in both sentences we reverence those mysteries and give glory to God by rehearsing them. S. Athanasius rejoiceth that all the quires of the celestial Hierarchys are iucessantly singing that glorious and ample hymn to wit Hail full of grace; and that we the terrestrial hierarchy of men repeat it; although the Angel Gabriel was first appointed to say it. S. Athanasius made a good argument; but it was quite contrary to this. This was his argument. The words of the Hail Mary are holy and mysterious words spoken by an Angel to honour the B. Virgin; it is sitting that all Angels, and men should incessantly use them. Thirdly they object that our B. Lady is fare distant from us, and it is absurd to salute one at such a distance. But this is no absurdity; because distance of place hindereth not the intelligence of glorious souls. It were indeed absurd foremen here upon earth to salute one another in absence; because in absence they understand not; but if they understood, it were ●ather absurd to hinder their communication when it were for a good end. The blessed Virgin understandeth in heaven our devotions upon earth; for although in body she be absent from us; yet in spirit sheiss present with us: as Elizeus was absent in body from his servant; but was present in spirit with him, and saw all that passed betwixt him and Naaman, and told him afterwards, Reg. 4.5. Was not my hart present, when the man returned out of his chair to meet thee? S. Paul also wrote to the Corinthians, that he was absent in body, Cor. 1.5. but present in spirit with them. But the blessed Virgin seeth by the light of glory the devotion of those that pray to her, and is much more present with them then Elizeus or S. Paul were whilst they lived upon earth, absent from them. Fourthly they object against the often repeating of the Hail Mary, that God heareth as well at once as at many times: but to repeat it a hundred and fifty times, to what purpose? Yes for many good purposes First to pray with more fervour, secondly to obtain by persevering in prayer that, which at first is not allwais obtained; thirdly to employ ourselves in the consideration of holy mysteries, such as I have declared to be contained in the Rosary. Christ having delivered to his disciples the Pater Noster, as a pattern of prayer, shown them also how it was to be used: to wit with much earnestness and importunity; not presently desisting from prayer when we obtain not our desire but persevering still to ask. For this he immediately annexed the parabole of a man, who ask to borrow bread, at first it was denied him; but persevering to ask, by his importunity he obtained as many loaves, as he needed. And he did not only teach this by word, but also by example, praying with much fervour, and repeating in the garden the same prayer, over, Mat. 26. and over, and over again: as S. Matthew hath noted. He was heard as well at the first as at the last; but he would teach us to persever in prayer, and that God granteth for our importunity: and he had at last the comfort of an Angel appearing to him, which at first it is not likely that he had. The blind man sitting by the way, when he heard the noise of the multitude, and understood that jesus of Nazareth was passing by, cried out jesus son of David have mercy upon me. Luc. 18. And when they rebuked him he cried much more Son of David have Mercy on me. Christ heard him as well at the first as at the second time; yet at first he granted not his desire; because he would have him to persever ask, that he might commend his faith, grant for his perseverance, and propose him as an example to teach us how to pray. The holy Kingin the 137. psalm repeateth in every verse the very same words over again; so that there being 27. verses the same thing is repeated 27. times, and take up about half of the psalm An haeretike might ask what need there was of so much repeating the same thing? To whom I answer, that David was a holy man according to the hart of God, and would sing the divine praises with much fervour of spirit, repeating the same words over and over again many times; and so we repeat the praises of the B Virgin, and double and redouble our prayers to her. Christ sayeth it behoveth allwais to pray, Luc. 8. Thes. 1.5. and not to be weary. And S. Paul biddeth Pray without intermission; but we can not allwais pray new prayers. If the prayer be a good prayer, the more we repeat it the more love we show, and more desire of obtaining; and that which is to the honour of God cannot be asked too often until we obtain it. If it be good to say a good prayer once every month, it is better to say it once a week; and if it be good to say it every week, it is better to say it every day, and better yet to say it every hour; so that we hinder not more necessary employments. l. 4. c. 28. Lactantius who lived about a thousand and three hundred years since, and was master to Constantine the Great, hath a discourse of purpose to commend the often repeating of the Aue Mary. Fiftly they object that it tasteth of superstition to observe such a number of prayers. I answer that it tasteth of superstition to none, but such as are out of taste with pious things, and with the devotions of the Catholic Church: what superstition was it in saint Bartholomew and in saint Paul the Ermite to observe a certain number of prayers every day? An haeretike may call it superstition in Christ, to choose twelve Apostles corresponding to the twelve Tribes of Israel, or to pray thrice the same prayer in the Garden; for that the number of three is often used in the Scriptures to signify the firmness and stability of any thing, or in a Catholic to say three Pater nosters in honour of the three persons of the blessed Trinity, or siue in honour of the five wounds of our Lord. All which are as much superstitious, as to observe a certain number of the Aue mary in the Rosary, And much more superstitious doth it outwardly appear, for joshua to command twelve men to take up twelve stones out of lordan, and to lay down other twelve in their places, to signify the twelve Tribes, then to say a hundred and fifty Aue mary, in imitation of David's hundred and fifty Psalms. Yet who dare say that any of these things are superstitious? We must not go by the outtward appearance; but by the to judge of the malice of things. Christ must not be judged a sinner, because he had the outward habit of a sinner. The reason why none of these things are superstitious is, because there is nothing done in them, but which hath conexion and proportion to a good end, for which it is intended; and therefore to observe a certain number of prayers in relation to some holy mystery, not any of the actions above mentioned are in the species of superstition, nor have the malice of it; because they have proportion to a good end: which is to stir us up to devotion by the representation of pious things. Thus you see that the devotion of the Rosary is well grounded upon good, and holy misteries, and that all objections against it are vain and groundless: as all must needs be that are objected against the blessed Virgin's honour. Blessings are given to Beads, to determinate those material things to pious uses, which in themselves are indifferent to any: for this reason the ornaments and vessel of the Church service were commanded to be consecrated in the law of Moses, Exod. 40. and are now in the law of Christ. The sodality of the Rosary is erected in the order of Saint Dominike, and privileges are granted unto it to excite all unto that devotion; and I hope our blessed Lady will graciously acknowledge me one day, although now an unworthy Sodales of it. Ever since the Empress of the world was assumpted into Heaven, it hath been the custom of the Catholic Church, for all the people, both and poor, to beseech her gracious countenance, and to pray to her: the holy to be strenghtned in holiness, and sinners to he freed from sin: and as we have through out the year divers Feasts which were anciently by the holy Saints, and are now by us observed in her honour; so to commend unto all the devotion of the Rosary Pope Gregory the XIII. of holy memory, appointed the first Sunday of October to be kept in honour of it. For in the year of our Lord 1571 when the Catholic Church appeared destitute of humane help, and leaned only on the arms and strength of her divine Spouse; the Northern parts of Europe being then lately fallen into heresies, and the Turk coming on the otherside with a formidable navy to assault her; it pleased God to defend the Catholic cause, and to cover our enemies in the sea, by a glorious victory which we got over the Turk surpassing us in number and force, but inferior by the divine protection over us, and by the power of our B, Lady then particularly called upon. For the victory was gained on that day on which the Sodality of the Rosary was called together to implore especially her assistance: and therefore the holiness of the foresaid Pope dedicated it as solemn to the Rosary: showing in two things his wise and pious mind. First in giving the victory not unto humane power, but to the divine protection, and especially in those circumstances to our blessed Lady's prayers: and secondly by instituting a continual memorial in thanksgiving for it: that as in S. Dominiks' days when the devotion of the Rosary was first begun by him, our blessed Lady appeared in Earl Monforts army sighting against the Albigenses haeretiks, who in mighty numbers wasted the Kingdom of France; so it was the will of God that her power should be acknowledged, and the mysteries of the Rosary honoured in that late battle against the enemies of Christ. And as when Queen Ester pecitioning the King, obtained the lives of the Israeliticall people, a day was set a part for the solemnity of it; and as the victory of judith had also a day of solemnity afterwards; so might this day of the Rosary be glorious in our victory when the Procession of Saint Dominiks' order shall sing, Aue maris Stella, to the triumph of our Lady, and the whole Catholic Church shall answer in their hearts. judit. 15. Thou art the glory of Jerusalem, thou the joy of Israel, thou the honour of our people; because thou hast done manfully, thou shalt be blessed for ever, etc. THE TENTH DISCOURSE. OF THE MASS. I Am now to speak of the high glory and bright Sun of all devotions: I mean the Holy Sacrifice of Mass. Which as it is a Sacrifice, it is the supreme, and highest of all worships, proper only to God: and as such a Sacrifice of the Body of our Lord, it is more eminent and perfect then all the Sacrifices that ever were, or ever can be offered. Fist I will speak of the Mass as it is a Sacrifice. Secondly, of the particular parts and ceremonies of the Mass. And last something of its fruits, and benefits. Let us say the Hail Mary, for our blessed Lady's intercession. Hail Mary, etc. First OF THE MASS AS IT IS A SACRIFICE. Quest. What is the Mass? Answ. The Mass is the continual Sacrifice of the law of Christ in which his true body and blood is offered under the signs of bread and wine. THERE are several kinds of Sacrifices. Divers kinds of Sacrifice. First there are spiritual sacrifices, to wit our inward thoughts and good purposes. And so King David saith that an humbled spirit and contrite hart (that is to say an act of humility and Contrition) is a Sacrifice to God. And S. Peter writing unto all the faithful requireth of them, that they be a holy Priesthood by this kind of Sacrisice. Pet. 1.2. Be ye a holy priesthood to offer up spiritual hosts. There are also divers sorts of corporal Sacrifices. First such as vocal prayer, kneeling, adoring, offering of gifts and the like. which as they are corporal worships, they may be called Sacrifices in a large sense: and S. Augustine sayeth that every good work is a true Sacrifice: nor that it hath truly the nature of a Sacrifice; but that it is an offering with fruit and good effect to our souls; and not a false Sacrifice without fruit: as Christ said of himself that he was a true vine, that was to say a good vine that bringeth fruit; and not an ill vine which falsifyeth the hopes of it. But nene of these, neither spiritual nor corporal are properly Sacrifices, but only in an proper and large sense; in that they are good works offered up to God; but they are not offered as the highest worship only to him; but may be, and are in their kind given to men; as when we worship our friends both in our hearts, and with our bodies; and when we offer gifts to our superiors; as the Kings did to Christ their superior even as man; but Sacrifices are offered to none but God. A Sacrifice properly speaking is the offering up of some corporal and sensible thing, as the supreme and worship of God. The Mass than is a Sacrifice in its true and sense: that is to say the offering up of some corporal thing, as an act of highest worship, special and only to God, to acknowledge divine power in him. And thus a Sacrifice may be understood two ways: either for the action of offering and Sacrificing; or else for the thing that is offered and Scrifized: as the word Offering is sometimes taken for the action of offering; as when we say he was long or short, gracious or tedious in his offering: and is sometimes taken for the thing that is offered, as when we say it was a rich or poor offering. So the Mass is a Sacrifice understanding the action of Sacrificing. (And so all the prayers and caeremonies of Mass are parts of it, belonging to its integrity as it is such a manner of Sacrisizing and offering:) and for the thing offered it is the true body and blood of our Lord under the sign of bread and wine. So that both the Mass is a Sacrifice and the body and blood of our Lord is a Sacrifice. The Mass is a Sacrifice that is the action of Sacrificing; the body and blood of our Lord is a Sacrifice, that is the thing which is Sacrificed, or offered at Mass. The worship of Sacrifice hath been esteemed at all times, and by all religions so necessary to be given to God, that there never was any religion in the world (according to Turseline) before the Turks so Barbarous; but as they allwais worshipped some God, so they offered some kind of Sacrifice to him: in so much that Plutarch could say that it was easier to find citties without temples, Plut. a● verse. Color. and coins of moneys without inscriptions. Then temples without altars. To wit to Sacrifice upon. For the same natural reason that teacheth all people to defend themselves, and to honour their superiors teacheth them also to worship God with some high and sovereign worship above all, only to him. And it was a good expression of this author to declare by the foresaid similitudes the nature and necessity of Sacrifice: for as citties are defended by walls, and principalities destinguished and acknowledged by the impressions of their coins; so the worship of God is maintained, and his supreme principality destinguished, and acknowledged by the worship of Sacrifice, as due and only to him. L. 10. de Ciu. Dei. Quis enim Sacrificandum censuit (sayeth S. Augustine) nisi ei quem Deum aut scivit, aut putavit, aut finixit? for who ever deemed that Sacrifice was to be offered to any, but to him whom he either knew or thought or feigned to be God? And (saith he) the devil hath laboured so much to have Sacrifice offered by Infidels unto him; because it is the highest, and properly divine worship. And shall Antichrist strive so much to take away the daily Sacrifice of Mass (as Daniel figuratively Prophesied in wicked Antiochus) because it is the highest external act of religion. We offer up to God the acts of our mind as spiritual Sacrifices; and we offer up also some corporal thing to him, to acknowledge him the author both of our body and soul, and of all spiritual and corporal things. In the Law of nature Sacrifices were offered to God; and in the Law of Moses, which was more perfect than that, Sacrifices also were offered to him: and shall he want his supreme worship in the Law of Christ, which they did but praesigure, as to be perfected by it. No The shall have a much more perfect Sacrifice, and that is the sacred body and blood of our Lord offered every day to him. This is our Sacrifice the very same that was offered on the Cros, the most noble and precious of all corporal things; and most worthy to be the Sacrifice of that Law and Religion, which the son of God in his own person was to institute amongst us. ALL TRUE SACRIFICES BEfore Christ were but Types and Emblems of honour, to setforth the dignity of our Sacrifice. THE Sacrifices of the Law of Nature, and of the Law of Moses were good and holy Sacrifices: yet as those Laws, did but signify the more perfect Law of Christ which was to come; so their Sacrifices, which were the chief things of those Laws, were but figures of ours. Their Sacrifices of Beefs, Calves, Rams, Lambs, Turtles, and the like, were killed and their blood was shed upon the Altar to signify the Lamb of God, whose blood was to be shed upon the Altar of the Cross. There were in the Law of Moses' three kinds of Sacrifices: the Holocaust, the Placable host, and the Peaceable host. The Holocaust is as much as to say all burnt. For it was not offered for any particular end or intention, but only to give supreme honour to God; and therefore it was all totally consumed in honour of him. The Placable host was to appease the divine wrath when by some sin they had offended him: and it was divided, part of it being consumed to God, and part given to the Priest; to signify that the remission of sins proceedeth chiefly from God, as the principal cause; and secondarily from Priests, as the instruments and means, by which his poweris applied to us. The Pacifique or Peaceable host was offered for the obtaining of some benefit which they desired, or in thanksgiving for some which they had obtained: and it was divided into three parts: the one of which was consumed to God, another was given to the Priest, and another remained to the party that offered it: to signify that all benefits proceed from God by the help of Priests, and by our own endeavours concurring with them. All these Sacrifices were fulfiled in ours: to wit in the sacred Body of Christ our Saviour. He was our Holocaust quite consumed in his death upon the Cross: he was our Placable host that appeased the wrath of God against us: he our Peaceable host by whom we have all benefits. Their bloody Sacrifices more expressly signified his body as it is was offered on the Cross: and their unbloody Sacrifices of first fruits, corn, flower, bread, and the like, represented more particularly the same body, as it is offered after an unbloody manner upon the holy Altar at Mass. But the Planest figure of the Sacrifice of Mass was a Lamb with Bread and Wine, offered every day in the Law of Moses, to signify the Lamb of God offered under the signs of bread and wine, as the daily and continual Sacrifice of the Law of Christ, then to come. Our Sacrifice then is the substance of those shadows, and the glorious mystery which they were to signify. This S. Andrew the Apostle of Christ professed as the Priests of Achaia in his Martyrdom rehearse, when being urged by Aegeas to offer Sacrifice to Idols, he had this answer ready for him. I offer every day upon the Altar an immaculate Lamb, whose flesh when all the people have eaten, the Lamb that was sacrifyzed remaineth whole and alive. Thus did he glory in our immaculate Lamb, which every day as a Priest he offered, and which the people than used every day to receive. And in these words he plainly intimateth that the sacrifices of the Law of Nature, and of Moses, and especially that of the daily Lamb were but sigures to dicipher, shadows to denote, and emblems of honour to setforth the dignity of ours, that was then to come, a Sacrifice like them, but infinitely more perfect And those Sacrifices being shadows of ours then to come, they were to vanish away and to be offered no more when it once came: because than they lost their nature, which was to signify ours as future. But the holy Sacrifice of Mass representing no other future Sacrifice, and being the most perfect of all Sacrifices can never be made void by any, nor shall ever have an end, until the end of the world. But we will show THAT THE SACRED BODY OF our Lord, as it is offered at Mass, is a true Sacrifice. THE modern enemies of the Catholic Church reject the holy Sacrifice of the Eucharist at Mass; so that granting that which was offered on the Cross, they deny for ever after all Sacrifice to the Law of Christ. They grant in this that which is true indeed, that the Law of Christ was founded upon the sacrifice of the Cros as offered for our redemption; but denying any sacrifice to continue afterwards in that Law, they deny the continuance of the supreme worship of God in it, which nations have ever understood by Sacrifice. They do in this, as though some people should choose a king, and should promise unto him a glorious reign amongst them, and then should honour him with Royal and Sovereign worship, but for one day or one hour only; so they profess themselves Christians and promise a glorious Kingdom of God among them; and then they give him the supreme homage of Sacrifice but once only, to wit for that day and hour on which Christ suffered death. It had been the part of good Christians (that being a Sacrifice, was to be some corporal thing offered to God as his chief and highest homage) to have been thinking, which of all corporal things in the world was most perfect, and to have thought it most worthy to be the continual Sacrifice of the Law of Christ, rather than to have denied a continual Sacrifice at all to it. This was the Son of God from all eternity thinking, and contriving to effect; and he effected it; when he instituted his own sacred Body to be contained in the Eucharist, and so to continue unto the consummation of the world with us, that we might allwais have a most mysterious, miraculous, and glorious Sacrifice, the most perfect of all corporal things, worthy of his divine Law, to be daily offered in it. And so he provided a Sacrifice for his people more perfect than ever any people had before, the most perfect which any can have, and which in some sense may be said to be infinitely perfect. This had been a thought worthy of a Christian, and not to deny à Sacrifice in which the supreme worship of God consisteth, to continue always in the Faith of Christ; and to join with the Turks only, who have a Law without a continual Sacrifice. But we will show by the Scriptures, Church, and Fathers, that the Eucharistical Sacrifice of Mass is a true Sacrifice. The holy King and Prophet misteriously describeth it in these words. Our Lord swore, and it shall not repent him: Ps. 109. thou art a Priest for ever according to the order of Melchisedech. Who hath sworn? our Lord God. It must be true then that which is sworn. What hath he sworn? that Christ is a Priest. For how long? for ever, offering by the hands of Priests. What kind of Priest was Christ and his Priests to be? they were to be of the order of Melchisedech. What order was that? what kind of Sacrifice did Melchisedech offer? Read the 14. of Genesis, and you shall find that Melchisedeches Sacrifice was in bread and wine. So that the Sacrifice of Christian Priests was to be according to it. Let now the enemies of the Catholic Church show any action of the life of Christ, or any mystery in his Church, if they can, that accordeth with Melchisedeches Sacrifice, except it were at his last supper, that he then offered the Eucharist as a Sacrisice, and left it as a Sacrifice to be offered afterwards at all times, by his Priests in the Catholic Church. Take away that Sacrifice, and we have none at all left according to Melchisedeches, nor no Priests according to his order. The Eucharist therefore is the sacrifice which the Prophet was inspired to describe after this mysterious manner, as to be according to the order of Melchisedech in the Priests that offered it. a lib. 4. storm. Clem. Alex. b ep. 63. ad Cecil. lib. 5. Saint Cyprian. c demostr. Euseb. Caesat. d Comment. in Ps. 109 Basil. e de Abra ham Patriarc. l. 3. Saint Ambrose, f in ps.. 109 Saint chrysostom. g ep. ad Euagr. lib. 16. de Cin. Dei. S. Herome h S. Augustine H. and others commonly cited by authors have thus understood this place. The Prophet Malachy speaking of the rejection of the jewish Sacrifices, and of the acceptable Sacrifice which the Gentiles should offer in the Law of Christ, hath th●se words. I have no will in you saith the Lord of hosts; and gift I will not receive of your hand. Mal. 1. For from the rising of the Sun to the going down great is my Name amongst the Gentiles, and in every place there is sacrifyzing, and there is offered to my Name a clean oblation. It is not possible by this to conceive, but that the Law of Christ for the conservation of the divine worship was to have a Sacrifice to be offered all over, and at all times in it. He speaketh not there of any unproper Sacrifice, as of good works, etc. but of a true and proper Sacrifice, as those of the jews were to which he there compareth, and perferreth it. Neither doth he speak of the Sacrifice of the Cros; for that was not offered in every place, but only on Mont Caluary. The ancient holy Fathers have commonly urged the jews, and other enemies of the Catholic Church with this place understanding by it a daily Sacrifice to be offered all over in the Church of Christ. So saint justinus a Dial. cum Triphon. Martyr, b lib. 4. cont. haer. 32.33.34. saint Irenaeus, c l. 3. count. Martion. Tertullian, saint d l. 1. c. 18. Cyprian, e Adverse. jud. & in Ps. 95. saint chrysostom, f l. 8. c. 35. de ciu. dei. saint Augustine, saint g 4. de orthoxa side c. 14. john Damascene and others, It appeareth also even by the manner of instituting the Eucharist, that it was to be offered as a Sacrifice; for where as Cor. 1.11. we read, This is my Body which shall be delivered for you, and Luc, 22. This is the Chalice, etc. which shall be shed for you. Saint Luke hath in the Latin text and all the Evangelists, and saint Paul in the Greek text have which is given, and which is shed, in the present: and to be given, and shed can have no other sense there, but to be offered as a Sacrifice. So that it was not only for the future to be offered; but even then was offered as a Sacrifice; and it was afterwards to be offered as then. But that which is to be observed, as most manifestly convincing against our Protestants of England is, that we being commanded to do it for a commemoration of him; that is to say of his being offered on the Cross at his death, and he being then also according to our enemies offered as a Sacrifice: what commemoration of that offering do they make in the Eucharist, who make it no Sacrifice, nor offering at all? Catholics say that as the true Body of our Lord was truly offered as a Sacrifice on the Cross. So in the Eucharist it is truly offered as a Sacrifice at Mass: Protestants say that his true Body is neither truly offered as a Sacrifice at Mass, nor is the Eucharist any Sacrifice at all, nor yet is he so much as present in it. What commeration do they make according to this doctrine of his death on the Cros, where he was both truly present and a true Sacrifice? The truth is that they labouring to pull down the Mass, as the chief and highest worship of God which the Catholic Church had, regarded not to take away all commemoration of Christ's Passion, and to leave the world for ever after without any Sacrifice at all. We have in the acts of the Apostles, Act. 13. where they are said, to have been ministering to our Lord. Which plainly denoteth that they were offering of Sacrifice: for if they had been preaching or administering the Sacraments only, than they had ministered to the people; but to minister to God can have no other signification, but to offer something to God. In the Greek text it is expressly they being offering of Sacrifice: and Erasmus himself Translateth it so, expounding the word lyturgy (which the Greeks' took from thence to signify the Church service) Missa the Mass. So that the Apostles had Sacrifice, and Mass. The Church hath declared this verity in several General Counsels. The first Council of Nyce Can. 13. and more plainly in another Canon which Doctor Kellison mentioneth out of Surius, and out of the Reverend Lord Cuthbert Tunstall the last Catholike Bishop of Durham, (of whose consanguinity I very much glory, as a glorious Confessor of the Catholic Church) The same after many General Counsels is last declared by the Council of Trent in which it is defined that a true and Sacrifice is offered to God at Mass. Sess. 22. c. 1. & 2. Holy and ancient fathers have spoken plainly of a Sacrifice in the Church, and have called it by the word Missa the Mass. Can. 3. So the Apostles in their canons, requiring that those who are present at the Church service, when they have heard the Scriptures of the Apostles, and the gospel, they remain until Mass be done. Clem. ep. 3. S. Clement who lived in the Apostles times admonisheth the Clergy, that they do nothing without the licence of the Bishop; and in particular that no Priest say Mass with out it. Eccl. hier. c. 3. Amb. in Luc. 1. Aug. l. 10. de ciu. Dei. c. 19 & 20. Ser. 13. de verb. Apost. L. 3. the bap. c. 19 Bed. l. 4. c. 12. S. Denis the Disciple of S. Paul calleth the Sacrifice of the Church the quickening holy Sacrifice, the unbloody host, and victim. S. Ambrose saith that there is no doubt but that the Angels do assist when Christ is immolated. S. Augustine elegantly describeth the distinction of our inward, and outward Sacrifice, declaring how that Christ according to his humanity is the Sacrifice, and according to his divinity receiveth it: and calleth it the Sacrifice of our mediator, the Sacrifice of our price, the Sacrifice of the New Testament, the Sacrifice of the Church. And in another place he styleth it the only inconsumptible victim without which there were no religion. S. Bede who lived after them, although about a thousand years since, relateth a notable histoty to setforth the power of the Mass. The sum of which is, that a Gentleman who served the King of Northumberland in his wars being sore wounded in battle, was taken by the enemy and recovering of his wounds, was sold unto a merchant of London. His brother who was a Priest, thinking him to have been killed, said every day Mass for him: and to show the power, and essicacy of the Mass in losing of the soul from punishments in the next world, it pleased God that allwais at that time of day in which his brother said Mass for him the fetters with which he was bound, of their own accord, were loosed from him: in so much that is patron observing it, and acknowledging some mystery in it, gave leave to his bondsman to go amongst his friends to procure his ransom. It is a story worthy to be read at large in S. Bede, who endeth the narration of it in these words: this because I know it to be true; I would insert it into my Ecclesiastical History. And if it be true, as S. Bede saith he knew it to be, it must manifestly conclude for the dignity, power and efficacy of the Mass, according as it is used in the Catholic Church, and that it is a Sacrificè, as we believe it to be. Finally the Mass is so ancient, and so plainly testified by the primitive fathers of the Church of Christ, that a Protestant author Confesseth that no beginning there of after the Apostles times can be shown. Ascham. apol. pro Coena Do. Calu. in Heb. 9 Which when Caluin saw to be true, he could not contain himself, but broke forth into these irreverent words, that the distinction of a bloody, and unbloody Sacrifice is a Scholastical and frivolous innention, (adding another fare worse term which I will not repeat) and concludeth nil moror, quod veteres scriptores sic loquantur. I care not for ancient writers saying so. No! Caluin cared not for ancient writers sayings; but good Catholics care for them. It shall allwais be a comfort to us to have our doctrine confirmed by the sanctity, learning, and antiquity of such writers, as I have produced in testimony of the Mass, and by such miracles as S. Bede hath related; which I needed not to have mentioned over again, but for Caluins rash words. We show by such writers that it was the doctrine of the ancient Catholics, and we believe it to be true; because the whole Catholic Church doth so believe. And this whole Church was contradicted by Caluin, when he began his doctrine in opposition, and disobedience to all the Churches of the world. And for this I will add further the words of the Apostle we have an altar, Heb. 13. where of they have not power to eate that serve the tabernacle He speaketh there to some, who being converted from judaisme to the faith of Christ, were still inclining to the jewish Sacrifices; and to dissuade them from this, he compareth together their altar and ours, and preferreth ours. By which it is manifest that we had a Sacrifice in the Apostles times: for what are altars for, but to offer Sacrifice on? and the Apostle comparing these two altars together, must suppose and understand their Sacrifices by them: for the altars are not eaten, but the Sacrifices which are offered on them; and as the jewish altar had a Sacrifice which was eaten; so had the altar of the Apostles; or else there is no comparison betwixt the two altars, nor connexion in the Apostles speech. To the former authorities I add this reason. The worship of Sacrifice hath allwais been understood as the chief and highest worship of God: but the true Church of Christ must have at all times the chief and highest worship of God; the true Church of Christ must have at all times the worship of Sacrifice. Neither can there any good answer be made to this argument. For if they say that Christ as he was once offered on the Cros, is the Christian Sacrifice sufficient for us; and we need none after it: it is not a good answer, nor satisfyeth any more, then if one should say Christ worshipped God for us; we need not to worship God after him: or Christ fasted, prayed and suffered for us; we need not to fast, or to pray, or to do any good works; but only to believe in him, and we shall be saved: and so we should banish the worship of God, and all good works out of the world, and set up a sole and only justifying faith, as they do grounding themselves upon such vain and frivolous inferences of their own brain, which they will maintain against all the authority of the whole world. Christ saved us by the Sacrifice of the Cros; that is by the merits of that Sacrifice he procured means for our salvation: and these means are faith and good works; and the best of all works and most honourable to God is the offering of a Sacrifice. And as Christ's worship, and good works do not hinder and cuacuate ours, no more did his Sacrifice hinder and cuacuate all Sacrifice for ever after: but he would institute a sacrifice for his people, that by it they might apply the merits of his sacrifice to themselves? and that it might be the most worthy of all sacrifices, he ordained it to be in his own sacred body, mysteriously, yet really offered in the Eucharist. Which as it was the most perfect of all corporal things, was indeed the most convenient sacrifice for the Law of Christ; yet if we did not offer that body as then truly and really present with us; but offered it in our hearts only, as it was present on the Cross, and as it is now in Heaven, it were not the offering of some present corporal thing, as all people have ever understood a sacrifice to be, Hence it appeareth how vainly they object the wordsof the Apostle calling Christour High Priest, Heb. 7.9.10. who by one oblation hath consummated for ever those that are sanctified. Therefore (say they) all other oblation is needless, and derogateth from that of Christ, as though it were not sufficient. To which it is answered that the words of the Apostle are most holy and true. Christ is our high Priest, and our only high Priest; for the highest of all others Priests is but the Vicar of Christ our Highest Priest. He consummated by way of redemption the sanctification of all those that are sanctified, and by one only oblation he saved all that are saved, in that by it only he redeemed us. What then? Therefore there needdeth no more sacrifice for our redemption. It is true. Therefore all other sacrifice for our redemption derogateth from that. It is also true. And this is all that the Apostle sayeth, Where is now their argument? there needeth no continual sacrifice to conserve the worship of God, and to give supreme and due homage to him. It is false, and no better consequence, then as I said before, Christ worshipped God for us; we need not to worship him. The chief worship of God is by sacrifice, and this worship was given him by Christ for us, is it now good consequence? we need not to give that chief worship to God. Christ offered sacrifice for our redemption; but to receive the benefit of it, we must do our parts, and that is as I have said to receive the Sacraments, offer sacrifice, and do other works, which he hath ordained to be done by us in the Catholic Church, for the honour of God, and the sanctifying of our souls: and saint john attributeth our sanctification to ourselves. Io. 1.3. Every one that hath this hope (saith he) sanctifyeth himself: that is by cooperating with God, Cor. 1.3. and the Passion of Christ; and therefore saint Paul saith, we are Gods coadjutors: for that we concur with him to the good works which we do; and so by offering of sacrifice we concur with Christ's sacrifice, and oblation, consummating ours by being once offered for our redemption; by which he giveth virtue to all our good works. And this is all that the Apostle would say, as is manifest both by the circumstances of his speech, and also by his words: for he spoke then to those of the Circumcision, that they should not look bacl to the sacrifices of their former law, for that they being but shadows of that of our redemption, and figures to praefigure it as then future, and which is now fulfiled; to continue them after the Passion of Christ, was as much as to say, that our redemption was not fulfiled, and that Christ by one oblation had not perfectly redeemed us, but that he were to suffer again; or else they were false figures in signifying that as future which were passed: and in the Epistle he saith that if Christ had not offered one host for sins he ought to have suffered often. Hebr. 9 The Apostle therefore speaketh of the jewish sacrifices; that they were not to be continued; for that the sacrifice of our redemption, which they signified as future, was but one and that already offered. And those that allege his words against a continual sacrifice, abuse their hairs, and the word of God. But they say that the Eucharist is but a commemoration of the sacrifice of the Cross, representing it; therefore no true sacrifice; and much less the same, that was then offered. It is necessary therefore to declare how THE MASS IS A Commemorative, or representative sacrifice, yet a true Sacrifice of the same Body, that was offered on the Cross. CHRIST at the last supper took bread into his hands, and gave to his disciples, saying, Cor. 1.11. This is my body which shall be delivered for you. This do ye for the commemoration of mes, In like manner also the Chalice saying. This Chalice is the now Testament in my Blood. This do ye as often as you shall drink, for the commemoration of me. And saint Luke hath, Luc. ●. 2. This is my B●dy which is given for you, do this for a commemoration of me. And this is the Chalice the ne● Testament in my Blood, which shall be shed for you. By which we believe that Christ then offered his true body in sacrifice, under the forms of bread and wine, and commanded his Apostles to do the same. They did so; and the Catholic Church hath done so ever since, in commemoration of his Passion, which he then commemorated, both in the consecration of the bread, and of the wine, expressly mentioning it in words: and signifying it also in action, consecrating under two destinct forms, to represent the separation of his Body and Blood in his Passion. This although it be a commemorative and representative sacrifice representing and commemorating hisbeing offered on the Cros; yet that bindereth not but it is a true Sacrifice, as that was, and of the very same thing after a different manner offered. For if the figurative sacrifices of the law of Moses were true sacrifices, which represented this not as yet come, but when it was to come after many hundreds of years; how much more may that of the last supper be a true sacrifice, which represented it as immediately to be offered? and how much more may ours be a true sacrifice which representeth it, as all ready offered? Those were representations of a true sacrifice, yet themselves also true sacrifices: therefore it is not contrary to the nature of a sacrifice, to be the representation of a sacrifice. But they say that the sacrifices before Christ were true and real creatures representing a future sacrifice different from them; but we say that we offer up the same thing that is represented in it; how can it be the same, and yet a representation of it? Yes! we offer up the same Body, that was offered on the Cross, and represent the same body offered in a different manner. The same thing in a different state and condition may represent itself, as it was before, or shall be bereafter in another manner and state. If a champion that had overcome his enemy, should represent afterwards the manner of his encounter, than he should represent himself in a different state, and that which represented should be the same, as the thing which it did represent. If David for his greater glory had in his own person exhibited to the people his victory over the Philisthaean Giant, than he had been both a representation of David, and true David representing the victory which himself had gotten: so the Body of our Lord, as it is offered at Mass, representeth itself, as it was offered on the Cross, and is the same in a different manner and state: on the Cross it was after a cruel and bloody manner, as fight; on the Altar it is after an unbloody manner, as in peace after the victory. Thus also the same sacred Body of our Lord in his glorious Transfiguration represented itself, as it was to be in the state of glory afterwards. So that the same thing may represent itself; and the Mass may be a representative and commemorative sacrifice of that of the Cros, and yet offer the same thing that was then offered. Nay by how much more union that which representeth hath to that which it doth represent, the more lively and natural is the representation of it; as it were a more lively and natural representation of David's victory represented by himself, then by another; because it had more connexion and relation to the former action. The being therefore a commemorative, and representative sacrifice doth not hinder the Mass for being a true sacrifice, of the same thing which is represented in it. It representeth the oblation of the Cross, and in all places wheresoever Mass is said, there the death of our Redeemer is commemorated, and the same thing is offered all over, and the very same that was offered on the Cross. The words of S. chrysostom shall declare this point of the Christian doctrine. What do we? (saith he) do not we offer every day? we do offer indeed, Hom. in 7. ad hob. and that in commemoration of his death. And this is but one host and not many; because he was but once offered: and this Sacrifice is an example of that. We offer still the same thing, not to day one Lamb and to morrow another, but always the very same. Because it is offered in many places, are there therefore many Christ's? No! but the same Christ. Here he is entirely, and there entirely the same body. This is enough in confirmation of the Catholic verity, and we will dispute no more of it, but bless God for it. Attend then, o Christian, and consider the divine love to thee, and how much thou art honoured in this mystery. Thou by thy sins hadst lost the favour of God, and wert condemned for ever to be banished from him: he to redeem thee out of that state sent his only son to suffer doath for thee: who having given his life, to restore thee to the state of grace, would not leave thee so: but would remain allwais with thee, and be offered every day for thee, to keep thee in that happy state. With what love and reverence than ought we to be present at Mass; Having said thus much of the Mass as it is a Sacrifice. Let us now come to THE PARTS, AND CHREMONIES OF MASS. BEFORE that I speak of the parts, and ceremonies of the Mass in particular, I will say something of the nature of ceremonies in general. The use of ceremonies in the service of God is grounded upon the condition of our nature: for man being a corporal creature must honour God according to his nature, after a corporal manner Angels only by intellectual, and and spiritual acts honour God; because they are only Spirits; but men being both spiritual and corporal, both spiritually and corporally according to there nature must honour him: spiritually with inward acts of mind, and corporally with outward actions of the body: and therefore we pray not only by spiritual and mental prayer, as the Angels do; but also with vocal words, and use ceremonies to signify outwardly our inward reverence to the mysteries which are signified by them. So that ceremonies are in virtue and effect words, being altogether as proper signs. and indeed more natural to express our affections, than words are. The Son of God having assumed the nature of man by humane actions glorified his Father; not only spiritually with his mind; but also corporally with his body, by words, and ceremonies when he prayed: sometimes lifting up his hands, sometimes his eyes, sometimes kneeling, and prostrating himself: and he justified the like ceremonies in his disciples; as when in that glorious solemnity, in which they and the Hebrew children conducted him solemnly into Jerusalem, they used both words and ceremonies to express their affection, and joy in him. They cried out, Luc. 19 Mat. 21. Blessed is he that cometh King in the Name of our Lord, Peace in Heaven and glory on the High. And they carried boughs, and spread their garments for him to tread upon: and when the Pharisys desired him to rebuke them, they were rebuked themselves for desiring it The Magdalene coming to be cleansed at the fountain of life, spoke not with words, but by many ceremonies her earnest repentance: weeping, washing, and wipeing our Saviour's feet, kissing his sacred Body, and anointing his head: and when the Pharisy murmured at it, Christ justified those actions in her, and gave him to understand, that if he also had done the like they should have pleased him, saying, Water to my feet thou didst not give. Luc. 7. Kiss thou gavest me not; with oil thou didst not anoint my head. These devout ceremonies were testimonies of the much love of God, which was in her, and had the effect of words to obtain the remission of many sins, So the ceremonies of the Church are testimonies of our affection to God, and duties of nature, which we own to him: and those that have relation to some particular mystery; as the sign of the Cross, and those of the Mass have to the Passion of Christ, move us to a devout remembrance of that which they represent. For as lacob set rods of divers colours before his sheep that beholding them they might bringforth lambs of divers colourslike them; so the Church of God by those ceremonies setteth good and holy objects before our eyes, that we may produce thoughts and affections like them. I have spoken of ceremonies in the fift discourse treating of Baptism, and I need not now to repeat the same things over again. If therefore the ceremonies of Mass represent pious and holy mysteries they are pious and to be allowed of. There remaineth then only to expound the ceremonies of Mass, and to show that they signify holy mysteries. Before Mass the Priest changeth his habit for two reasons. The Priest's habit. First, to signify the expoliation of the old man; that is the putting of of his former sins, and the putting on of the new man in newness of life and virtues, the ornaments of our souls. Secondly, his outwards ornaments are also in honour and reverence to the mysteries which he handleth; that he may appear with comeliness, beauty, and glory in the divine service: and therefore God commanded Moses to make vestures of precious matter to Aaron, Exod. 28. and his sons, adorned richly with gold and jewels, for glory and beauty to exercise their functions of Priesthood in. Their Priesthood was but the shadow of ours: our sacrifice is infinitely more perfect; and deserveth more beauty, and glory in the Priests that offer it. The ornaments which God appointed for them signified many moral virtues, commended especially to Priests by them: and so do ours as may be seen in Authors, who have moralised on them. But that which is most to be observed is the relation which they have to the Passion of Christ: for the Church intending to do that mystery in commemoration of his death useth such vestments, as may put us in mind of it. The Amict The Amict, which he putteth first over his head about his neck, signifieth the cloth with which our Saviour was blindfolded, when they striking him bade him guess, who it was that struck him. The Priest crosseth it over his breast, to six at it were in his hart a love and reverence to the Cross of Christ. And also to show the prompt obedience, and willingness of hart with which he underwent the sorrows of his Passion even straitened with the desire of that painful baptism. The Albe. The Albe signifieth the long white garment, which Herod and his court scorned him in. For they desiring to see some miracles wrought by him; Pilate sent him to them: but he not answering to their curious desire, nor showing any miracles then to them, they scoffed at him, and whit a long white garment that trailed under his feet, they sent himback as a spectacle of derision; the King of glory being vested as a fool. The Girdle. The Girdle signifieth the ropes with which he was bound in the garden, when they apprehended him, as a malefactor to be tried for life. The Manicle. The Manicle signifieth the cords with which his hands were fastened to a pillar, that they might have his whole body better to hit, and to wound at their pleasure. The Stole. The Stole signifieth his carrying of the Cross, when they led him, or rather pulled him through the streets of Jerusalem with his Cross on his shoulders. The Vestment. The Vestment or upper garment signifieth the purple which in scorn they put about him. For the jews having obtained their desire of Pilate, to wit, that Christ should be delivered to their pleasure; to clear themselves as though saklesse of his death, they delivered him to the pagan soldier's guard, to be abused and executed by them: who carrying him into an outward court, they fastened unto his head a crown of thorns, put a reed into his hand, a purple coat about him, and then in mockery they kneeled down, and said all hail King of the Iewes, spitting in his face, and beating him about the head with canes. The Priest being thus vested with the memorial of Christ's Passion com'sforth as an Angel of God to declare the divine mysteries; but in better terms then any Angel can declare them: for that which he sayeth are the words of the Holy Ghost delivered to him by the Church; and that which he doth is more than any Angel can do. He cometh to the altar as to the Cros of Christ to offer him up on it. The Altar. The altar is of stone to signify that Christ is the rook upon which our salvation is builded, Oil. and the corner stone by which all that will, both jews and Gentiles are united unto salvation. It is consecrated with oil to signify the spiritual unction of the holy ghost anointing, and curing us with the oil of grace. And oil is often used in the consecrating of holy things, to signify the divine grace, which as a precious and sovereign oil is poured into our hearts, tendering them to the love and service of God, by the devout usage of those things. Gen. 28. Thus jacob awakening out of his mysterious sleep, erected a stone as a holy altar, poured oil upon it, and vowed a vow to God. Exod. 29. And in the Law of Moses' Priests were commanded to be consecrated with oil, Exod. 40 as also the tabernacle and the vessel theirof. The altar of holocaust and all the vessel their of, the laver, with the foot thereof; all shalt thou consecrate with the oil of unction, that they may be most holy. Altars towards the east. Altars used anciently to stand at the east end of the Church, to signify (saith S. Augustine) the glory of God, to whom we pray, by the superior, and more glorious nature of the sun rising out of the east: also to put us in mind of the celestial Pararadise by the terrestrial, which was in the east. We pray also eastward as beholding Christ on the Cros, who is thought to have been crucified toward, the West. The Palls or linens upon the altar signify the syndon in which the Corpse of our Saviour were wrapped. The Pals, Chalice, and Patene. For S. Mark recordeth that when Christ had expired upon the Cros, joseph a noble Senator having obtained his body of Pilate bought Syndon and taking him down, Mar. 15. wrapped him in the Syndon, and laid him in a moument that was hewed out of a rock. And rolled a stone to the door of the monument. The Palls or linens signify the Syndon, the Chalice the monument in which he was laid, the Patene the stone that was rolled to the door And there must be at least two palls or linen upon the altar to signify the wrapping of Christ: and for the same signification the Corporal or upper Pall used anciently to be joined to the undermore, and coming from under the Chalice, to turn over it again: Cruifix. c wax Candles. but now for more convenience it is divided into the corporal under the Chalice, and the Pall above it. A Crucifix or Cros is set upon the altar in remembrance of Christ's Passion Wax candles are lighted to signify him who is the true light illuminating all men, They are of wax in token of his purity, who was a Virgin of a Virgin Mother. All things being prepared then Mass beginneth. The Mass may be divided into three parts. The first is from the beginning to the Offertory, The division of the Mass. which is as it were a preparation and introduction to the chief parts of Mass. The second and principal part is from the Offertory to the Postcommunion. The third is from the Post communion to the end: which is a thanksgiving for the mysteries celebrated. The whole Mass is in relation to the chief passages of the life and death of Christ. From the beginning to Gloria in excelsis, the time before his coming is represented, and the great desire which the holy Patriarches and Prophets had of him before he came. From Gloria in excelsis to the Gospel his coming is celebrated, and his life until his preaching. From the Gospel to the Offertory his preaching is denoted. From the Offertory to the Postcommunion the chief passages, which have relation to his persecution, Passion, and death are signified. From the Postcommunion to the end his Resurrection is commemorated, and the time until his Ascension, all being concluded with thanks giving to God. First the Priest cometh down before the altar, and doing reverence to it, The beginning of the Mass. as to a holy thing, (and if the blessed Sacrament be there kneeling down to it,) he beginneth with the sign of the Cros, saying, In the name of the Father, and of the Son and of the Holy Ghost, to profess his faith in the blessed Trinity, and in the Incarnation, and to implore grace to the worthy celebrating of those holy mysteries, which he is then going about; to wit to offer Sacrifice to all mighty God, to offer the same Sacrifice which Christ himself offered, to handle his very natural body, to represent himself offered then as at his death, for, and in the name of all the Church; the whole blessed Trinity with quires of Angels being present as spectators of what he doth. Having armed himself with the sign of the Cros, and with these considerations, he saith the Antiphone and Psalm Introibo ad altare Dei etc. Introibo. Psal. 42. which Antiphone (as all others) are as it were devout undersongs said before, and after the Psalm in relation to it. Consiteor. Then he saith the Consiteor acknowledging humbly in the sight of God, and of the whole celestial court, and of the people there present his sins by thought, word, and work; desiring the blessed Virgin Mary, the Angels and Saints, and people that are present to pray for him. Then the Clerk who representeth the people prayeth for him saying, Misereatur tui etc. And having by devout versicles, and answers mutually commended each other to God in their prayers, he goeth up praying in private for the remission of his sins, and that he may worthily ascend unto the altar. The altar as I have said signifieth the Cros on which Christ was offered: The kiss of the Altar. it signifieth also the Church compacted of many living stones: and in both respects the Priest often kisseth it, to show how willingly Christ accepted of his Cros for us, and how much he loveth the Catholic Church. The right hand of the altar where the book is first laid signifieth the jews, to whom he goeth first; because they had the faith of Christ first preached to them. The left side of the altar signifieth the Gentiles, who at the coming of Christ were in the darkness of infidelity: and he kisseth the altar in the midst to signify the reconciling of both jews, and Gentiles, in the Faith of Christ, by whom the way of salvation is laid open unto all. Then he goeth to the book and readeth the Introit, The Introit. which is taken out of King David's Psalms, or of some of the Prophets having relation to the solemnity of that Mass, and signifieth the great joy which the Patriarches, and Prophets had in the foreseeing of Christ: to excite us to more reverence, attention, and devotion to his life and death then represented. Then he goeth into the midst of the Altar, The Kyrie eleison● and saith the Kyrie eleysons, which are first said thrice in honour of the Father; then Christ eleyson thrice in honour of the Son; than Kyrie eleyson thrice in honour of the holy Ghost. The often repeating of them signifieth the manifold sighs, and earnest desire of the holy Fathers, and of all the just souls that where in Limbus: whose seionrning was prolonged, that they could not have the perfect and complete joys of Heaven. until the coming of Christ, who was to open Heaven gates for them. And they prayed earnestly and continually for it; Psal 39 as the holy King signifieth, saying, Expecting I expected our Lord, and he hath attended to me, etc. Thou art my help, Psal. 112. and my protection: my God be not slack. And in another place; Esa. 16. Unto thee I have lifted up mine eyes, from whence help shall come to me. And the Prophet Esay Send forth, o Lord the Lamb the Dominatour of the earth. The Priest having prepared himself to celebrate the mysteries of Christ's life and death, Gloria in excelsis Deo. and represented the state of the world before his coming, and the desires and prayers of the just for it, now declareth the grant of their desires celebrating his coming, with a loud and joyful voice, pronouncing, Gloria in excelsis Deo, etc. Glory in the Highest, Luc. 2. which are the words with which the Angels praised God, at the coming of Christ, singing in his birth, Glory in the Highest to God, and in earth peace to men of good will. An Angel was then sent to say to the Shepherds. Behold I evangelise to you great joy that shall be to all people: because this day is borne to you a Saviour which is Christ our Lord in the city of David. A Star was sent to illuminate the three Kings unto Bethleem, Simon was sent to welcome Christ into the Temple to receive him in his arms, and full of toy to bless him; Anne a Prophetess was then also sent unto the Temple, to speak of him to all that expected the redemption of Israel: and the Priest to represent this great joy spreadeth his arms, praiseth, blesseth, adoreth, glorifyeth, and giveth thanks to God for it. Then he turneth about to the people: Dominus vobiscum. and he turneth to the right hand, both for more decency and also because it is more mysterious: the right hand in the Scriptures signifying power, glory, and dignity: and the left hand on the contrary signifying imperfection, weakness and ignobility. Psal. 117. The right hand of our Lord hath wrought strength, (saith the Psalmist) the right hand of God hath exalied me: and the Apostle saith, On the right hand, and on the left, by honour and dishonour. At Orate fratres, he turneth round about on the left hand to the Altar, in token of his sins, and imperfections, for which he desireth the people to pray. Then he saith, Dominus vobiscum, our Lord be with you. Which is both a prayer that God will elevate their spirits to him, and a salutation inciting them to elevate their spirits to God by a seruerous attention tothose misteries. So the Angel saluted Gedeon, Iud 6. Ru●h. Our Lord be ●ith thee, o most valiant of men. So Booz saluted his harvest men, praying for them and inciting them to work, as we do when we say, God be with you, or God speed your work; and the Priest turneth often to the people with those words. They answer, & cum spiritu tuo, praying also for him that God may be with his Spirit. Then he turneth to the Altar again, The Collect. and going to the book he sayeth Oremus, Let us pray; because he prayeth in the name of all, and gathereth together the prayers of all, all praying with him: and therefore the prayer is called a Collect as the prayer of many, to wit of the whole Church: he lifteth up his hands at prayer to signify the elevation of the hart, Exod. 16. It is likely that our Saviour prayed so on Mount Olivet; for it was the custom of holy men so to pray. Moses' prayed so lifting up his hands whilst the israelites fought; and as long as he lifted up his hands they prevailed; Reg. 3.8. but his hands failing their enemies prevailed against them. So also Solomon prayed, lifting up his hands, and blessing the people with much devotion. And these two were the especial figures of our Saviour: Moses as the Redeemer of the Israelits, and Solomon by his infused wisdom, I will (saith the Apostle) that men pray in ewery place lifting up pure hands, Tim. 1.2. he prayeth with his hands open, as requiring of benefits. At the end of the prayer he joineth them to show the unity of nature in the blessed Trinity, to whom we pray, as to one divine power; and also to signify the union of our hearts, and of the Catholic Church. All prayers are concluded through our Lord jesus-christ; because all benefits are granted through him, Io. 16. who said, If you ask the Father any thing in my name he will give it you. The people answer Amen, Amen. to join prayer with the Priest: as when Gabelus at the sight of young Toby wept for joy, kissed him, and prayed heartily for him, all that were present answered Amen. After the Collects the Epistle is read, The Epistle. which is taken out of the Apostles Epistles, or of some of the Prophets; and signifieth the preaching, and writings of the Prophets, and of S. john Baptist before the Gospel of Christ, and that by the Apostles labours we receive the light of the Gospel. After the Epistle followeth the Gradual or Responsory; Gradual. which is a devout Canticle corresponding to the Epistle, as the last preparation, or step to the Gospel, and therefore it is called the Gradual; and signifieth the preaching of Saint john Baptist, as the last step, or degree of preparation to the Gospel of Christ. And because Saint john preached penance to the people, saying, Do penance, for the kingdom of Heaven is at hand. Therefore the Gradual which intimateth lamentation, and mourning of penance is not said in the days of Pentecost which is a time of joy. We are admonished by it, that as by the Prophet from time to time succeeding one another, and lastly by Saint john Baptist the world was prepared for the coming of Christ; so we may ascend from virtue to vettue and attain to the perfection of good Christians. Alleluya, Alleluyn. is added to signify, that after the mourning of penance cometh joy, and glory: for Alleluya, The tract. is a word of rejoicing as much as to say, Praise our Lord. The Tract which is a grave and dolesull mourning, is said in times of sorrow and austerity. Gospel. Then the Gospel is read the book being turned to the left hand, to signify the receiving of the Gospel by the Gentiles who are denoted by the left side of the Altar, as being in infidelity until the light of Christ's Gospel shined to them. Act. 13. To you (said S. Paul and S. Barnaby speaking ●o the jews) it behoved us first to speak the word of God: but because you repel it, and judge yourselves unworthy of eternal lise; ●●hold we turn to the Gentiles: and therefore the book of the Gospel is turned from the right hand which signifieth the jews to the left, which signifieth the Gentiles. The people stand at the Gospel, as also at the Creed, to signify the hearing of the Faith of Christ then preached. When Verbum caro factum est, or Homo factus est is said, we kneel down in reverence to the mystery of the Incarnation. The sign of the Cross is made upon the Gospel, because the doctrine of our Redemption is contained in it. And the Priest signeth his forehead, mouth, and heart, with that fig●● of our Redemption, that his thoughts, words and deeds may always redound to the honour of Christ crucified. He kisseth the book in the end, as the book of life, and of all happiness to us. Then the people answer, The Creed. laus tibi Christ, giving praise to Christ. The Creed is said aloud, to show that we must not be afraid; but boldly and cheerfully make profession of our Faith when need requireth: for if we be ashamed of Christ now, he will be ashamed of us afterwards, and with shame we shall be damned. The Creed being said, the first part of Mass is ended: then Ite missa est used to be sung, to dismiss the Catechumeni; who not being yet Christians by Baptism, where not to be present at the Christian Sacrifice; but were to departed now that the chief parts of Mass began; and therefore this part of Mass until the Offertory, was commonly called, Missa Catcchumenorum. The Mass of the Cathecumen. At the Offertory beginneth the second part in which the chief and essential parts of Mass are contained. Oslertory. The Offertory is a praise giving to God after the preaching of the Gospel; thatas faith cometh by hearing, and is received in the hart; so praise also may be given by the mouth. It is a devout and ancient custom to offer gifts at the Offortory; by which the people concurring then with the Priest, and consenting to that which he doth say as it were. I beleeut and profess that which is here professed, and I consent unto and combine with the Priest to offer that which he offereth to God. These offerings are justified by our Saviour himself, Mat. 5. saying, If thou offer thy gift at the Altar, etc. go first and be reconciled to thy brother, and then coming thou shalt offer thy gift. And God expressly commanded in the law of Moses, Deut. 16. that when they came to the solemnities of the Temple, There shall not appear before our Lord any empty: but every one shall offer according to that he hath, according to the blessing of our Lord his God which he shall give him. Then the Host and the Chalice are prepared and offered. The bread is then called an immaculate host, not for that it is then an host, but in respect of the future: for that it is to be a most immaculate Host, and perfect Sacrifice: as the tree of Paradise was called the tree of the knowledge of good and evil, in respect of the future; for that we were to have the knowledge of evil by it. This offering before consecration, signifieth the voluntary oblation by which Christ offered himself in mind before the oblation of the Cross. A little water is mixed to the wine, Chrysost. in Missa. according to the custom of the ancient Church, to signify the issuing out of blood, and water from the side of Christ, when one of the soldiers blindly but mysteriously opened it with a lance. The Host and the Chalice being devoutly prepared the Priest turneth about to the people and sayeth, Orate fratres to desire their prayers, Orare fratres. that the host may be pleasing to God and profitable to them and to the whole Church; and they pray accordingly. Then the Priest prayeth in secret, Secretary t● praycrs. to represent the time of Christ's retirement. For the Priests of the jews, and Pharisys, seeing the force of his doctrine and miracles, and that by no means they could prevail against them, procured an edict to be setforth to apprehend him, and laid in wait to have killed him. But what are the counsels of man to contest with God? sometimes he disappeared out of their sight, and past unseen through the midst of them, joan. 7. some time she rerired himself, and kept out of their hands, because his time was not yet come. But the Feast of the Pasch drawing near he returned from beyond the seas of Galily into jury again: Prasa●ion. for he chose for his Passion the Paschall time, when greatest refort of all nations might he at Jerusalem, as spectators and witnesses of his sufferings. Then he preached publicly amongst them, and with that applause of the people, that for all the power and malice of his enemies, they slocked nevertheless by multitudes unto him, and with great honour, and acclamations of joy, conducted him solemnly into Jerusalem; as the Church celebrateth in the office of Palm Sunday, and is now celebrated at the Praefation; and therefore the Priest spreadeth his hands intoken of joy, and inviteth all the Angelical quires to praise God with him, repeating the words which the people than cried, saying; Mat. 21. Blessed is he that cometh in the name of our Lord. Hosanna in the Highest, and the words of the Seraphims who cried, Sanctus, Sanctus. Sanctus, Holy, Holy, Holy, in the presence of God; Esa. 6. and he maketh the sign of the Cross before him to show how little Christ regarsted the glory of this world, that in all that prompe, he had nothing before his eyes, but the good of souls, weeping then for the sins, and desolation of that people. This part of the Mass is called the Praefation or preface, as an introduction to the Passion of Christ, which is represented at the consecration. His birth was celebrated at the Gloria in excelsis, his life until he began to preach is signified in that which followeth unto the gospel, his preaching in the gospel, and Creed, the beginning of his persecution in the secret prayers, his glorious entrance into Hie●tsalem in the preface, his last supper and death is commemorated in the consecration. After the preface followeth the Canon: Canon. that is to say the rule and order Which Christ, the Apostles, and their successors have instituted for the devout, and worthy offering of this Sacrifice. The Priest prayeth for his superiors spiritual and temporal, and for his benefactors and friends that are living, and for whom or whatsoever he intendeth to pray; professing all our hopes and confidence to be in this blessed Sacrifice: he prayeth in secret to signify the dolorous time of Christ's Passion: he maketh then a commemoration of our B. Lady, and of the Saints, mentioning none but martyrs, as witnesses of Christ's Passion in their blood. For although our B. Lady did not actually suffer death for Christ, yet she was a Martyr in that she actually suffered the pains of death; that is to say pains sufficient to have deprived her of life; according to the Prophecy of Simeon, that a sword should pierce her soul. The time of consecration drawing near, the Church prostrateth herself with all humility in prayer to God, Consecration. beseeching him that as there never was, nor ever can be any thing so dear, and pleasing to him, as jesus Christ his only son, and as the works which he did, and ordinances which he ordained; and as of all the ordinances which he left to the Church, this is the chief, and sum of all, in which he would bequeath his own body to remain for our continual Sacrifice amongst us; so he will vouchsafe to accept of that Sacrifice, and the love of him to be so grounded in us, that in all temptations and adversities of this world, we may cleave to him, and in the end be admitted into his blessed company in heaven. He taketh then the host into his hands, and blesseth it with the sign of the Cros. S. Augustine, Ser. 181. the temp. with the sign of the Cros we consecratethe body of our Lord, and whatsoever is consecrated in the name of Christ, is consecrated with this sign. The host is then consecrated; that manner of consecration being exactly observed which Christ commanded at the last supper. After consecration he kneeleth down to the blessed Sacrament, Elevation and never toucheth it, or uncovereth the Chalice without kneeling down of reverence to it: for if the Apostle requireth that every knee bow of the calestials terrestrials and insernals at the name of jesus, Phil. 2. how much more shall they bow unto himself? In like manner the Chalice is consecrated, and elevated, that all may adore our Saviour in it. And after the consecration, that the Priest hath touched the sacred host, he openeth not his singars to touch any other thing, until after the consummation that he purifieth them. The sons of Caath, who were also clergy men of the tribe of Levi, and were to carry the ark altar, and vessel theirof, at the removing of the camp, were not to touch them lest they die. Nu. 4. With what reverence then ought we to touch our sacred host, insinitly more perfect than any thing which they had. The reverence which God commanded them was but in figure to command more to us. The consecration is the chief part of Mass, and containeth indeed the essence of the whole Mass: for the death of Christ being then represented, the host is offered, and consummated also representatively; and so it hath even then the nature of a perfect representative, or commemorative Sacrifice, and is a true Sacrifice as I have showed. After consecration he maketh a commemoration for the dead. Memento frr the dead. Lib. de cura pro mortuis. Which is an institution of the Church highly commended by S. Augustine as most profitable for the souls of many poor people, who not having means to get themselves prayed for, nor friends to procure prayers to be said in particular for them, are not only partakers of all the suffrages of the Church, but also of charity prayed for in every Mass. The Pater Noster is said to profess that all our petitions are asked, hoped for, Pater Noster. and obtained through the merits of Christ's Passion, who commanded his Apostles, Mat. 2. ask and it shall be given you. It is not meet (saith S. Gregory) that at Mass when so many devout prayers are said which holy men have made, the Pater Noster should be omitted which Christ himself made, as the best of all prayers. The sacred host is divided to signify the separation of the body, and soul of our Saviour at his death. A particle of it is put into the chalice, to signify their meeting and reunion again at his Resurrection. For although both the body and soul of our Lord be really contained in the Chalice, as well as in the host; yet because the form of wine representeth the blood of our Saviour, it may more properly signify his soul; the Philosopher affirming, Agnus Dei. that the blood is the seat of the soul. Then Agnus Dei is said that is lamb of God that takest away the sins of the world, have mercy on us. To remember the patience, and mildness of Christ, who went as a lamb to the slaughter without resisting, or opening of his mouth; but permitted himself to be bound by his enemies, and if they would to nail him to the Cros and in the end as a lamb bowing his head he gave up the ghost? Io. 19 Esa. 16. Io. 1. Apoc. 5. Pax. And in the Scriptures he is often called a lamb, and S. john Baptist seeing him coming towards him said, behold the lamb of God. Behold him that taketh away the sins of the world. The Priest kisseth the Pax, and then the people kiss it, to commend charity, peace, and concord to Christians as the Disciples of Christ. I know not what other kiss the Apostle could mean when he admonished the Corinthians, Cor. 2.13. salute one another in the holy kiss; but to mutual charity by some such holy kiss as this, which was then used in the Catholic Church. Then the Priest prepareth himself with devour prayers to receive the Communion, Domine non sum dignus. and humbling himself with profound reverence before the sacred host, he sayeth, Domine non sum dignus etc. Lord I am not worthy etc. Professing himself unworthy to eat of that Sacrifice, in which our Lord and Saviour is received; as the humble Centurion who requiring of Christ that he would cure his servant, when he answered that he would come and cure him; he thought it too great an honour for him, to receive Christ into his house, and said Lord I am not worthy that thou shouldst enter under my roof: Mat. 8. but only say the word and my boy shall be healed. So the Priest going to receive Christ in the B. Sacrament sayeth Lord I am not worthy that thou shouldest enter under my roofe but only say the word and my soul shall be healed. Which words may be said by the people also when they are going to receive that divine guest. And they are commended also by S. john chrysostom in his Mass, as for that time. After Communion the Chalice being purified and all things decently composed about the altar, the book is turned to the right side again, Postcommunion. to show that in the end of the world after Antichrists persecution the gospel of Christ shall be received by the jews. Then followeth the Postcommunion which is the third part of the Mass; and containeth a devout thanksgiving to God for the mysteries that are celebrated; and representeth the time after the death of Christ, of his resurrection, until his Ascension. Then the Priest cometh into the midst of the altar and kisseth it is as it were in congratulation of both jews, and Gentiles receiving the faith of Christ, and turning again to the book he concludeth the last prayers: which being ended he turneth to the people, and dismisseth them saying Ite missa est. The word Missa which signifieth the Mass is an hebrew word, signifying a voluntary oblation, Deut. 16. as Deut. 16. thou shalt celebrate the festival day etc. A voluntary oblation of thy hand which thou thalt offer. Wherefor voluntary oblation the hebrew word is Missah. Hence may the Latin word Missa be probably derived, rather than from Mitto to send, which hath but little connexion with the Mass, as it is a Sacrifice. And it is most likely that the word Misia the Mass was brought first by S. Peter, and the other Apostles to the Latins, and that th●y received the use of it from them. Ite missa est is 〈◊〉 towards the people; because it is spoken to them ●●nedicamus Domino is said towards the Altar; because it is a praising of God; as also Requiescant in pace is said towards the Altar as a prayer to him. The people answer Deo gratias as giving thanks, or Amen, as joining prayer with the Priest. Lastly with profound humility and reverence he boweth down before the Altar to God, beseeching him that he will accept of his service, and the Sacrifice which he hath offered. Then turning to the people he blesseth them with the sign of the Cros: by which we are put in mind of the blessing which Christ gave to his Disciples at his departure from them; who according to the Evangelist lifting up his hands, he blessed them, and was carried into heaven. Luc. 24. And it is most likely that he then blessed them with the sign of the Cross: for now that the mystery of the Cross was accomplished, it was a most convenient form of blessing; Ezech. 9 and was used also by the Apostles in their benedictions; as Saint Denis hath recorded who lived with them: and it shall be set, as a mark of God's blessing, in the foreheads of his elect in latter times. Lastly Saint john's Gospel is said as the Planest, and highest expression of the mystery of the Incarnation. Thus much for the ceremonies commonly used in the Church. Christ was the first that said Mass. To wit at the last supper, when he consecrated and offered his sacred body as our continual Sacrifice; instituting the same manner of consecration and offering to be used afterwards by the Apostles. They said the very same Mass, that is to say, offered the very same Sacrifice, which he then offered, adding the Pater Noster, and other holy prayers, and rites of reverence to it: which are not of the substance, and essence of the Mass; but were left to the Church to be ordained, and practised according to convenient circumstances; and are therefore to be observed diligently, and minded at Mass, as the memorial of holy mysteries, Saint james Bishop of Jerusalem, commonly called the brother of our Lord, said Mass adding many things of devotion to it, so did Saint Peter say Mass at Rome, Saint Matthew in Aethiopia, Saint Barnaby at Milan, adding also more prayers, and holy ceremonies to it; and other holy Saints, as Saint Basil, Saint Ambrose, Saint john chrysostom composed certain devout forms of prayer, and rites which were used at Mass with approbation of the Church: and now the Church of God saith the same Mass which Christ, and they said, with such prayers, rites, and ceremonies, as you have seen declared; in which the mystery of the Incarnation, and the whole life and death of Christ is devoutly and decently represented, We ought therefore with great reverence, Meditations upon the Mass and devotion to be present at Mass, and to attend diligently and to meditate upon those mysteries, as though we were (as we are indeed) in the presence of Christ himself, and that we saw him visibly in all those passages, which are then celebrated: that we may be astonished with admiration, and burn with the love of him, who did and suffered those things for us. Until the Gloria in excelsis we will imagine that we saw the Saints who were before Christ rejoicing in the hopes of him, and that we heard their cries and prayers for his coming. At the Gloria in excelsis, we will awaken ourselves with the Angels voices to a higher joy imagining that we heard the Angel tell the news of his birth to the Shepherds, and the multitude of the celestial army singing those words with the Priest, and we will offer ourselves then to Christ, to be his servants all the days of our life. Until the Gospel we will think that we were following him, and our blessed Lady, behaving ourselves as his servants, ravished with the sanctity of his conversation. At the Gospel and Creed we will imagine that we heard him preach, and saw the power of God drawing the hearts of others to him. At the preface that we were at his glorious entrance into Jerusalem, and we will sing with his disciples, and with the people, Blessed is he that cometh in the name of our Lord. Hosanna in the Highest. Before the elevation we will consider his praying in the Garden sweeting that violent and strange sweat of blood and water for us, and how he was presently apprehended, and carried to his Passion, what bitter reproaches, and stinging blows they gave him, what shame and pain they devised to put him to more than can he imagined. At the consecration and elevation, we will think that we were present at his death, heard the cry which he gave, and saw him hang down his head and die: and that we heard the top of the temple and rooks about Jerusalem to rend in pieces, and perceived the earthquake and the rising of dead bodies, a formidable darkness then covering all things, and we may think how grievous our sins were, that were the cause of all this. After the consecration we will make acts of the love of God and purposes to serve him, and to mend our life, and some greater faults in particular. And we will prepare ourselves to receive the blessed Sacrament if not corporally, at least spiritually by an ardent desire of it. At the Postcommunion we will give thanks with the Priest, and calling to mind the resurrection of Christ, we will rise with alacrity to a better life. At the ite Missa est, and the Priest's benediction, we will imagine ourselves present at Christ's Ascension, and having with his disciples received his blessing, that we saw him ascend in glory to give us a scantling, and little sight of our future happiness, to animate us with that sight to the exercise of virtues, to suffer for Christ, and to contemn the pleasures and glory of this world. It is an ancient custom of the Catholic Church above a thousand and four hundred years standing, Holy Water. to hollow water mixed with salt: Which is commonly done on Sundays before Mass, to sanctify holy things to expel the power of our ghostly enemy, and to purge from venial sins, (as every good work doth which increaseth the divine grace in us.) The declaration of the Church is sufficient for the lawfulness of it. Yet as I have said of ceremonies, man being a corporal creature must honour God according to his nature, and use corporal creatures in his divine worship: and although God regardeth most the inward worship of our hearts, and the acts of our minds, he will have us notwithstanding to use corporal things to our sanctification; ja. 5. as the water in Baptism, and the oil in Extreme Unction, which according to saint james is used to the remission of sins: and he hath commanded divers corporal things unto supernatural ends and effects; Exod. 12. as the blood of a Lamb to be sprinkled on the door posts of the Israelits, Nu. 19 to save them from the destroying plague; as the ashes of a red cow mixed with water to be sprinkled, for the purging of legal uncleanness; Tob. 8. as young Toby was commanded to use the liver of a fish to expel the devil, as Elisaeus used salt with waters, Reg. 4.2. to give them spiritually sweetness and fruitfulness: by all which we see that corporal things may be used for spiritual effects. And if any object that God can command those things, but the Church can not. I answer first that it is true, God only appointeth the Sacraments which we are to use; But the Church can ordain holy ceremonies, rites and devout observations which are no Sacraments. God inspireth the Church in the use of this, as he did unto them the use of the former, and so they are both of God, (see disc 4. art. 9 & disc. 11. of the authority of the Church.) The Church useth such like observations and rites, not as Sacraments, to restore us to the divine grace, when we have lost it; but as holy actions to advance us further in the divine grace which we have; (and consequently to remit lesser sins, which are compatible with grace) sanctifying us more in the sight of God, Holy bread. or disposing us to more sanctity. So the Catechumen in the primitive Church, that received not the blessed Sacrament, received the holy bread: of which Saint Augustine, That which the Catechumen receive, although it be not the body of Christ, yet it is a holy thing and holier than other meats: which we eat. Theodorit, who lived about 1300. years since, Theod. cap. 21. relateth a passage admirable to this purpose. Marcellus Bishop of Apamaea, having in that city a temple of jupiter much offensive to the honour of God, used all means possible to demolish it; but the structure of it was so● strong, and firmly compacted with stone and iron, that two Captains who passed that way with their soldiers, about two thousand in number, could not all dissolve it. At last a simple and ignorant man promiseth to effect what he desired if that he will; but allow him the assistance of two only; which being granted, they undermined the pillars, and applying timber, and fuel to the foundation of them set fire on it. But there appeared a black and terrible fiend, that put out the fire as fast as they enkindled it. Then Marcellus hallowing water with the sign of the Cross, and throwing it into the fire, it made it to burn and flame as though oil had been thrown into it. One would think it strange that water should increase the flame of fire; but it is not strange that holy water should suppress the devil's power, Thus much by the way of holy water. Now let us see WHY THE MASS IS SAID in Latin. THE Mass is said in Latin for divers reasons. First, for that the Church is Catholic, that is to say universal, not of one nation, but of all; and therefore it is most convenient that she should praise God, and have her service in a language which is most general, and universally understood, and esteemed of by all nations: and this is the Latin tongue. An English Catholic may go into Italy, France, Spain, or into any place of the Catholic world even into the furthest Indys; and as he is united in the same faith and doctrine, and obeyeth the same authority of the Church with them; Gen. 11. so he shall see the very self same service of God, and hear the very same words which he heareth in his own country, and understand them, if he understandeth the Latin tongue. This is the comfort of Catholics, that they are the people of one tongue, and one speech; not only in faith and doctrine, but also in manner of utterance, as near as can be. Neither was it ever the practice of the Church to have her service in the vulgar languages of every nation. In the eastern parts of the world Mass was anciently said in Greek; because the Greek tongue was most universally understood, and esteemed of in those parts; although the common sort of people in all those places generally understood it not. In the Western parts of the world it was said in Latin, as Saint Augustine sayeth that the Scriptures were used in Africa in Latin; Bed. 1. hist. Ang. cap. 1. and Saint Bede saith that there being in England in S. Augustine's time four several languages, by his preaching, and saying service in the Latin tongue, it came commune to them all. For this reason the Mass is said all over in Latin, except perhaps in some places of Greece, or where the Latin tongue is but little studied. Secondly a higher and more esteemed language giveth more majesty, and reverence to the misteries of God, than a vulgar tongue; and therefore the holy Ghost speaking by the Scriptures, would use a most high and majestical manner of speech, for the most part above vulgar capacities: and the Catholic Church speaking in the person of the holy Ghost, it is meet, that she should use his manner of speech, Thirdly, if the Church service were to be said in every vulgar tongue, it would be subject to continual misconstructions abused by the proud and contentious, who being for the most part of the ignorant sort, as regarding more the show of knowledge, than the substance and good use of it, would pretend to understand all things, and contend without end. As now we see in England, where every old wife (to use S. Hieromes words) presumeth to teach that which she never learned, and thinketh that she hath brains enough to look down into that great depth of the Scriptures, which the Doctors of the Church have so much admired, and which S. Augustine was so afraid to look into, Confess. l. 12. c. 14. that he cried out; O wonderful profoundness of thy words: wonderful profoundness my God, wonderful profoundness, it maketh a man quake to look into it. Handy craft men, and silly women amongst the Protestants of Eagland have none of this fear: they can understand and interpret the holy Scriptures, they can correct their common prayer, and controling their Ministers, when they list they will step up into the pulpit before them. The Protestants Mivisters may now see and I know where some of them have confessed the original cause of this confusion amongst them, to have been the unlimitated reading of the Scriptures, and the having of their common service in the vulgar tongue, and that it was an error in their predecessors to put such knives into children's hands, that could not use them, The Catholic Church as a careful mother herself carveth for her children, instructing them in that which is necessary for them, not trusting them to their own carvings and misconstructions. S. Dion. eccls. hier. cap. 1. Basil. de Spirit. S. cap. 27. Denis and S. Basil therefore declare that the sacred mysteries in their times were kept of purpose from the vulgar. Fourthly, if the Church Lyturgy were to be said in every vulgar tongue few Priests could exercise their functions out of their countries. An Italian Priest could not say Mass in Spain, nor a Spaniard in Italy. And this is the reason why so few Protestant Ministers ever travail out of their countries, Although it be thither where their own Religion, as they prerende is professed: for their service being in a different language, which that people understandeth not, they must either be silent abroad or stay at home, If they will say service. Where as Catholic Priests may serve God after the same manner in all places, and all people may serve God by them. Fiftly, if the public service of the Church were said in every vulgar tongue, it must of necessity be subject to all those alterations, and corruptions, which all vulgar tongues are subject unto; and which the Latin tongue was subject unto, as long as it was vulgarly spoken, until in the end it banished itself quite out of the world, and was left as the common speech of no place: and then was kept in its integrity, and ancient purity by being kept from the vulgar, and chiefly as we may well think, by having the Mass so continually said in Laaine. Where as our adversaries object the authority of S. Paul, Cor. 1.14 who seemeth as they pretend to require that the Church service be in every common tongue, that all the people understanding it may answer Amen; the Apostle never so much as mentioneth the Church service in that place, nor meddleth with the language of it; but speaketh there of quite another thing; to wit the gift of strange tongues, and of the interpreting of them: which interpretation was a different gift and which the speaker himself sometimes had not. These and other like graces being given to some in those times, the people met together to hear them exercised. But by little and little they began to be abused, and fell into disorders: in so much that some would speak, that which could be interpreted by none; so that it had no sense that could require Amen to be answered to; but was as not spoken at all, none being inspired to interpret it. Now what connexion hath this with the public service of the Church? which is without any disorder at all, and in no such strange tongue, but in a known and the most honoured of all tongues, which is intelligible in itself, and most universally understood and interpreted by thousands, and which hath not only the authority of the Church allowing of it; but also commanding it; and therefore with all reason shall be answered with Amen. Which the other being fallen into disorders could not in reason be answered with; it being to the edification of none, as being understood by none; when the miracle should have consisted in understanding, and interpreting of it. I have heard of some who have been so bold, as to say, that the Priest praying in a tongue which the people understand not, may curse them for any thing they know, as well as bless them But this is a bold and irreverent speech. For if it were an irreverence to the Law, and to lawyers to talk of their cursing of their ignorant clients, when they plead for them in terms which they understand not; much more is it an irreverence to the Law of God, and to Priests that have the keeping of it, to talk of their cursing of the people when they pray for them in the language of the Church Besides it is a very weak speech, and unworthy of a wise man: for it is impossible to accommodate every word to the understanding of all men. And what should they say when they understood not? and what should deaf men say that heard nor? it were to banish all order quite out of the world, and the being of a Church to make it subject to every particular man's censure The Priest if he change nothing, but sayeth what the Church commandeth, can enrse none: and we cannot in reason and charity suspect him of changing any thing, except he be such an one as Luther or Caluin that durst take upon them to change what they listed in the Church, and to begin new Churches. Besi●●●s, it is not such a rare thing in Catholic countries, as it is here for lay people to understand Latin. I remember that I have met with a ploughman holding his plough, who directed me in my way describing it in very elegant Latin, and with poor beggars who have been very ready in the Latin tongue. Mechanike men, in some places understand it so frequently, that Mass can hardly be said amongst an indifferent number of people; but some that are present will understand Latin. Finally experience will answer all objections, in that the Mass being, as it is, in a high and honourable language, and with those devout caeremonies, is full of edification and much more moving to devotion then any thing which our enemies have. This those that are converted to the Catholic faith do presently find in themselves; and those that are perverted from it commonly show in the looseness of their lives, that there is no comparison betwixt the devotion and edification of the Mass, and the prayers of Protestants, but only such as is betwixt true and painted fire: the one of which warmeth indeed, the other warmeth not at all, but rather cooleth; as one should grow colder by holding his hands to a painted fire. Now it is fitting that we speak a word or two OF THE FRVITS, AND BENEFITS, which are gained by the denout hearing of Mass. THERE is not any means in the world, so efficacious for the obtaining of benefits at the hands of God, as the Mass is; both as it is a Sacrifice, the highest act of worship that can be given to God; and also as it is a Sacrifice so eminent, and excelling all other Sacrifices, that the dignity, efficacy, and value of it can not be expressed: all benefits being infinitely more worthy to be granted for it, then for any thing that we can do. But to speak more in particular, first our faith is confirmed, and our minds are elevated to a fervorous zeal of that, which all Christians profess, when we commemorate the Passion of Christ in that devout, and mysterious manner, as by the principal, and most express commemoration, which the Church hath of it. And we are excited to a firm and constant belief of that sacred verity, which the Catholic Church hath allwais believed, of the true, real, and substantial presence of the sacred body, and blood of our Lord, and of his whole humane nature united to the divine word in the B. Sacrament of Eucharist. Which as it is a mystery above the understanding of man, and not effected by any power of nature, but by the omnipotency of God; so by it we yield our understandings captius, as we ought unto the divine power, to the word of God, and to the doctrine of the Church. And by hearing of Mass we are not only confirmed in this mystery, but in all other points of the Christian faith. For what is the whole Mass, but a daily exercising, and training up of christians in the mysteries of Christ, and in all those things which he did and suffered for us? there is nothing there to be seen or heard, but the chief mysteries of our faith represented, the divine praises celebrated, his benefits acknowledged, and his goodness and mercy devoutly implored: all with relation to some passage of his life or death. Secondly at Mass we are comforted and encouraged to hope confiding in God that having left unto the world so dear a pledge, as his only Son he will grant us the remission of our sins, and will give us in the end his blessed and glorious sight, we purposing to use those means, which he hath procured for our obtaining of it. Thirdly at Mass we are inflamed unto acts of charity, and vehement love of God, having before our eyes such a testimony of his love towards us; that he would send his beloved son to take upon him the imperfections of our nature, and to be so unworthily treated and killed to redeem us that killed him. This should make the hart of a Christian to melt with the love of God: and without doubt it would do so, if we could rightly consider, and apprehend it: and the whole scope of the Mass tendeth to this, to imprint in our minds a lively apprehension of our Saviour's Passion. We then praise, and extol in the highest manner that we can his sacred merits: we set him in the sight of God, and propose him as our mediator before his eternal father, beseeching him that he will not look upon our sins, but upon his own dear Son, so handled for the love of us, to obtain our pardon, and to reconcile us to him. Fourthly the Mass is a thanks giving to God for the infinite and immense benefits which he bestoweth allwais upon us, and especially for the mystery of the Incarnation. If we give but a little alms, or do never so small a courtesy to our neighbour, we expect at least to hatie thanks returned presently for it. Why then shall not we be as thankful to God, as we would have our neighbour to be to us? and we having nothing of our own with which we could worthily gratify the benefits of God; Christ would leave to us the Sacrifice of his own body, that in it we might have a worthy offering, and a rich and precious gift by which our gratitude might be acceptable to him. Fiftly by being present at Mass we are disposed to repentance for our mortal sins, and to come to the state of grace by a good Confession. For as the Israelits that were stung by the fiery serpents were cured by beholding the brazen serpent erected; so we by meditating upon the Passion of our Saviour, and by beholding him elevated on the Cros, are cured of the wounds of the fiery serpents of hell: and those that hear Mass in the state of grace obtain a plentiful remission of their venial sins, much more than by any other good work. Sixtly the Mass is not only beneficial to the living, but also to the dead, and the most efficacious work of charity which can be done for them, by the general commemoration which is then made for the souls of purgatory; and they when they are released are not forgetful of those that helped them in misery. Seaventhly those that are present at Mass may receive the B. Sacrament with more devotion, at least spiritually in hart and mind, uniting themselves with an ardent desire to the life giving flesh of our Saviour; and no doubt but shall carry away the effect of that sacred food in their hearts. For as it were not fitting that those who wait at the tables of Princes, or at great feasts, should go away hungry for want of meat; so those that attend at this blessed feast shall not departed unsatiated with it; but even as one that entereth into a wine cellar of strong and precious wines is comforted, and strengthened with the strength, and smell of them, although he taste them not; so those that are present at this sacred banquet eaten spiritually refreshed, comforted, and filled with the virtue and strength of the B. Sacrament, although corporally they receive it not. Finally not only the Priest that saith Mass, but all that are present offering up that Mass with him, teceive spiritual distributions at the hands of God, who giveth something to every one of them, for the offering which they gave to him. And not only spiritual, but also temporal benefits are obtained by the Mass: because as it is a Sacrifice it may be offered up for the obtaining of any good, or the avoiding of any evil whatsoever. jacob offered Sacrifice for the good success of his journey. Melchisedech offered Sacrifice in thanksgiving for his victory. No in thanksgiving for his preservation in the deluge. job for his children. Sacrifices were offered for women before their delivery, and after their delivery for their purification, Chrys. ho. 21. in act, Aug. l. 22 cap. 1. de ciu. Dei. and for bodily health, and cleansing from leprosy, and other impurities. Saint chrysostom mentioneth how that Sacrifice was offered in his time for the fruits of the earth, and for temperateness of air. Saint Augustine relateth how that himself caused it to be offered in houses haunted with evil spirits, and that they were expelled by it. Saint Bede (as you have heard) of a gentleman that was miraculously delivered out of captivity by having Mass said for him. And Saint Anthony Archbishop of Florence, commonly called Saint Anthonine, relateth of the men, the one of which, who had not heard Mass on a holy day, was suddenly struck dead with thunder, and the other was saved by miracle for that he had heard Mass. By all which we may see that there is no kind of benefit, but it may be obtained by the Mass; and that there is nothing so efficacious for the obtaining of benefits as to procure Masses to be said for that end. And therefore it is a devotion very acceptable to God that which many pious people have of hearing Mass every day: and (a devotion which Saint Augustine hath commended in his mother Saint Monica, that she let no day pass without being present at the Sacrifice of the Church.) For as parents are pleased to see their children come every day to acknowledge their superiority, and to do their filial duty to them, so it is a thing very pleasing to God, to see us his children come every day as it were to ask his blessing by the holy Sacrifice as the worship due and proper to him from us: and as parents are moved with tenderness towards their children to pardon their faults, and to cherish and bestow gifts on them, when they see them continue this daily submission and duty to them; so the love and mercy of God must needs be moved towards us, to pardon our sins, and to bestow graces upon us, when he seethe us every day at Mass. We ought then to conceive a very great devotion to this holy Sacrifice, and with all modesty, silence and reverence, to be present at it. Always when we are going to Mass let us think, that we are then going to present ourselves before the divine Majesty to offer to him a very rich and precious offering, the greatest that is in the world: that which astonished heaven and earth, when it was offered on the Cross: and we may imagine that we were going to Mount Caluary, to see the very crucifying of Christ; and that joining ourselves to the company of our blessed Lady, and of Saint john Evangelist, we will mind their behaviour and learn of them how to behave ourselves at Mass. And it were good to get a custom always when we hear Mass, to make a purpose of amending some particular fault, or imperfection, which we know in ourselves, and to remember that purpose at the beginning, and at the end of every Mass, which we hear. THE ELEAVENTH DISCOURSE. OF THE PRECEPTS OF THE CHURCH. I Intend now to declare the Precepts of the Church; but first we will crave our blessed Lady's intercession. Hail Mary, etc. Quest. Say the five chief Precepts of the Church. Answer. To fast fasting days. To keep holy days. To confess our sins to our ordinary Pastor, or to another with his leave ot least once a year. To receive the Eucharist at Easter time. To pay tithes. There are divers other Precepts of the Church: as the prohibiting to celebrate marriage from the beginning of Aduent until after Twelfth day, and from the beginning of Lent until after Low Sunday. Also many things in several general counsels commanded: some in respect of the Clergy, and some of the lai●y ●or of particular states and conditions of men; which we omit as not of this place; and declare only the five above mentioned, which Authors commonly deliver as the chief and most necessary for the people to be instructed in. But before wce come to their particular declaration we will say something OF THE AUTHORITY OF THE Church, and of the obligation of her Precepts. Quest. How do the Praeceps of the Church oblige? Ans. The Precepts of the Church oblige under a mortal sin. The authority of the Church is declared in many places of holy Scriptures. Apoc. 1. Saint john saw in a vision the Church descending down from Heaven like to a glorious bride setforth with all her ornaments, to meet her bridegroom; God is the Bridegroom, the Church is the bride, the Precepts of the Church are her ornaments: for by the keeping of them the souls of the faithful are adorned graciously in the sight of God; and in the end become glorious in Heaven; and those that break the Precepts of the Church, break, tear, and abuse the ornaments of the celestial bride; and therefore commit a mortal sin. Christ hath compared the disobedient to the Church to Heathens, Mat. 18 and Publicans, saying; If he will not hear the Church let him be to thee as the Heathen and the Publican: but the eternal word of God, and his infinite wisdom, neither would nor could have so compared them, as to put them in the rank of the most odious, and infamous of all men, if they had not been guilty of mortal sin. Nay the authority of God in many places of the Scriptures is in plain words attributed to the Church. A question arising concerning the necessity of Circumcision, Saint Peter with some others met at Jerusalem about it: and having decided the controversy they imposed some precepts to be observed by the Church; and that in the name and authority of the Holy Ghost; saying, Act. 15. it hath seemed good to the Holy Ghost and to us to lay no further burden upon you, than these necessary things etc. And S. Paul, who had been an earnest aemulatour of the law of Moses, went up to Jerusalem to them, and without any murmuring at all was contented with that, which was there decreed, and which S. Peter then declared, submitting willingly all those rites which he had been brought up in, and which he had aemulated before, to the censure, Laws, and Precepts of the Church of Christ: and not only himself obeyed them; but also (as in the same chapter is declared) He walked through Syria and Cilicia confirming the Churches: and commanding them to keep the Precepts of the Apostles and Ancients. Ananias sold a piece of land, and defrauded of the price of it, bringing only part of it to the feet of the Apostles. Saint Peter, who by revelation understood his deceit, rebuked him, saying, Act. 5. Ananias why hath sathan tempted thy hart that thou shouldest lie to the holy Ghost, etc. Thou hast not lied to men but to God. And it cost him his life, forth with falling down dead in the place. And his wife Saphira who was privy to his fraud coming in about three hours after, and maintaining her husband's , Behold (said Saint Peter) their feet that have buried thy husband at the door, and they shall bear thee forth. And she fell down presently, and dying was carried out of doors, and buried with her husband. See here the divine authority attributed to the Church, Saint Peter declaring that Ananias then lied to the holy Ghost; and not to men, but to God, in that he lied to those who as the Praelats of the Church had the authority of God: and a terrible example of the divine justice ensuing to teach us reverence, and obedience to that authority. Our blessed Saviour speaking to his Apostles said, Luc. 10. He that heareth you heareth me, and he that despiseth you despiseth me, and Saint Paul writing to the Thessalonians concerning the Precepts, which he had delivered to them, Thess. 14. saith, He that despiseth these things, despiseth not man, but God, who also hath given his holy Spirit in us. By all which places we see that the Church hath divine authority, that to hear it is to hear God, and to be unheare to it is to be unheare to him; to dissemble with the Prelates of the Church, is to dissemble with God, and to despise them is to despise him. The reason of this is; Order. because the Superiors of the Church being ordained of God to govern the world in his divine service, their authority is to be obeyed, as the ordinance of God, and as the supreme authority upon earth above all temporal power: in that immediately and directly it tendeth not the temporal, but to spiritual peace, and order; and therefore those that deny obedience to it and resist it, resist the divine ordinance, and the supreme authority that is amongst men. If a father should set a School Master over his children, and command them to obey him; they denying obedience to him, and refusing to be taught by him, disobey their father, as well as their master. God setteth the Pastors of the Church as Masters over us, to instruct and command us in the divine worship, Mal. 2. The lips of the Priest shall preserve knowledge, and the law thou shalt require from his mouth: and the Apostle saith, Heb. 13. Obey your Prelates and be subject to them: for they watch as being to render account for your souls. The greatest Duke, King, or Emperor, if he hath a soul to be saved, he hath a Priest, and a Prelate to obey, as well as the meanest of his subjects: he is his master in spiritual things; and if he disobey him in the doctrine, and Precepts of the Church, he disobeyeth God who ordained him in that authority, he doth contrary to the divine word, breaketh his laws, and taketh away all order, and government quite out of the world: for all order includeth subordination, that is to say subjection of inferiors to superior powers; but take once away the authority of the Church, and absolve men in conscience from the obedience of it, to begin new doctrines, believing, teaching, and doing what they list themselves, and you take away all subordination of inferiors to superiors in the divine worship; therefore take away obedience to the Church, and you take away all order and government in Religion, quite out of the world, by making men subject to no authority; and consequently you destroy the world which without order in Religion can not consist. The ground therefore foundation, and first principle of all order is the divine authority of the continual Church, to believe as the Church teacheth, and to obey it. The Apostles have commanded obedience to temporal superiors, who then were infidels, and could have no authority in spiritual affairs. Petr. 1.2. Let every soul be subject to higher powers for there is no power but of God. Rom. 13. Therefore he that resisteth the po●er resisteth the ordinance of God. If infidel masters, Magistrates and Powers be to be obeyed in temporal things, as ordained of God, how much more are we to obey the higher powers of the Catholic Church? God hath ordained the Superiors of the Church to govern the world in his divine service; therefore they have the authority of God, Aug. count. adu. leg. lib. 1. c. 17. and their Precepts oblige under a mortal sin. There is no chain of iron, or adamant, saith S. Augustine, that can bind so hard as the Precepts of the Church. The like may be said of Ecclesiastical customs which by long continuance have obtained the force of laws. Ecclesiastical customs. Therefore S. Paul commendeth the Corinthians for keeping the Precepts which he had given them and alleging the custom of the Church, he thought it sufficient to stop the mouths of the contentious, to say we have no such custom nor the Church of God. Cor. 1.11. And if those customs of the Church could gain that authority so soon within twenty or thirty years that Christ founded it, certainly they shall have as much now, when it hath the addition of about sixteen hundreds of years. S. Augustine hath these words for customs. In those things of which the scriptures determine nothing for certain, Aug. ad Ca●ulan. the custom of the people is the custom of God, and the institutions of our ancestors are to be kept as laws: and as praevaricators against divine laws; so the infringers of Ecclesiastical customs are to be restrained; because the Church seeing those customs, and not forbidding them, by silence consenteth and alloweth of them; and God declareth by the practice of the Church that in those times, and places such customs oblige, as necessary then to be kept. Now let us declare the Precepts of the Church in particular. THE FIRST PRECEPT. TO fast fasting days. So great is the benefit of fasting, that the Catholic Church would have none of her people to be deprived of it, and would oblige all to divers fasts, which I shall presently declare; but first we will say something of fasting in general. Fasting is commended first in the old Testament; sometimes by examples of the Prophets and holy men, and sometimes by the admirable effects of it. Fasting was the first Precept that was commanded to man, and all our miseries began first by the unhappy breaking of that Precept. God might have chosen any other Commandment to have exercised our obedience in; but he would commend fasting to us. After that, in the Law of nature it was commanded again, some meats being then prohibited to be eaten, as unclean. Nu. 6. jud. 13. Hiere. 35. In the Law of Moses he himself fasted at the receiving of it. The Nazareits and Rechabeits, who were particularly dedicated to the service of God, were strict and austere in fasting. Holy judith armed with fasting went forth against all the Assyrian forces accompanied only with one maid servant; and full of zeal, and heavenly fortitude with her own hands slew their Prince, and put them all to slight. The sentence of death was given against all the Israelits, and a day appointed for their general massacre; Esther the Queen must venture her life for them, by going to the King to ask their pardon. She fasted and the people fasted for her good success, and she became so beautiful and gracious, that the hart of the King being enamoured with her, the lives of thousands were granted at her request. The Ninivers for their sins had deserved destruction, and God sent his Prophet to declare against them, and to cry as yet forty days and Ninive shall be subverted. jon. 3. The King hearing of it, commanded a solemn fast, and the city observing it, God was pacified, the sentence was suspended, and Ninive stood firm, repaired by the force of fasting. The three children armed with this virtue entered into the furnace of Babylon, and walked in the raging fire, as in a pleasant fresh air. Daniel by fasting was too strong for Lions, and greedy hunger urging them to devour, God stopped their mouths that they did him no hurt. Grave Eleazarus contemned death, to defend that fast which God had then commanded in the Church. And the seven brethren in the Maccabees, with their Mother above measure marvellous, passed through cruel torments in defence of the same fast. In the New Testament we have fasting much more commended unto us by the example of Christ himself, who blessedly began the Law of grace with his own fast of forty days. We have also that Anne the prophetess fasted, that S. john Baptist fasted, that the Apostles fasted, and that Christ did not only commend fasting by his example, but in plane words and by miracle. He would have a possessed person to be brought to the Apostles, that they labouring in vain to despossesse him, he might perform it himself, and then declare for fasting: saying, this kind can go out by nothing but by prayer and fasting. Marc. 9 Is it not now a shame for the enemies of the Catholic Church to pretend Scriptures, and yet to stand against the whole current both of though old and new Testament for some aequivocal sentence which they pick out to object against fasting? Christ to reprove the hypocrisy of the Pharisys, who used often to fast, and to wash themselves that they might seem holy before men, said, Mat. 15. not that which entereth into the mouth defileth a man: meaning that the end, intention, and circumstances of eating, and not the corporal meat was either good or hurtful to the soul of man: and they object this saying against fasting in general, or against the fasts of the Church, Gal. 4. and call them the observations of men and not of God. What more could an haeretike say to deny the doctrine of the whole world? and what more could thiefs, robbers and all wicked malefactor's desire, to exempt themselves from all humane laws, and obligation of conscience then to deny all observations as of the authority of man, and to refer all to the tribunal of God, which they know that they can not escape, but must stand to whether they will or Noah? You may see what reverence is here to the word of God, and how easily that sacred word is abused by those that will stand against the whole Church. First I tell them that they cannot but see those words to have the same force against fasting in general, which commonly they allow of, as against the fasts of the Church, which now they reject; but that is indeed no force at all, the circumstances being altered in which Christ spoke them, to reprove the fasts of vain, and hypocryticall men, who fasted without order and humility, for show only. Secondly I tell them that the authority of the Church is the authority of God, as I have sufficiently proved; and the Precepts of the Church are not only the observations of men, but the Commandments of God. Thirdly I tell them that God by his Church commanded fasting in the Law of Moses, and in the Law of grace, even in the Apostles times, the Council of Jerusalem prohibiting some meats, Act. 15. as is specified in the fifteenth of the acts. Fourthly I tell them that fasting as it is a Precept of the Church is used, as a corporal affliction to subdue the evil inclinations of our flesh; and corporal afflictions used with order, as the Church praescribeth them, are pleasing to God; fasting as it is a Precept of the Church is pleasing to God. Cor. 1.9. S. Paul saith I chastise my body, and bring it into servitude lest perhaps when. I have preached to others myself become reprobate. Fiftly I tell them that Aërius was condemned as an haeretike many hundreds of years since, Haer. 53. and S. Augustine hath taken the pains to put him into his catalogue of haeretiks, for this very doctrine, for that allowing of fasting in general, he disallowed of it as a Precept of the Church, and would have none to fast, but as they liked themselves. He that should read the second book of S. Hierome against jovinian the haeretike, that denied fasting, should find there much more than I have said, or can say in commendation of it. And it is admirable to read the sentences of Scriptures, and the erudition which this holy Doctor hath drawn there together for this purpose, showing by several authors how much this virtue was esteemed of even by heathens in the best ages of the world; who saw by reason, and found by experience the force of fasting, in the tempering of our bodies, in refreshing and quickening of our understandings, and by consequence in disposing us unto Moral virtues And writing to the Virgin Demetrias he hath this high expression that fasting is not only in itself a perfect virtue, but the foundation, sanctification, purity, and Prudence of the rest; without which none shall see God. Now for the particular fasts or abstinences which the holy Church commandeth. There are the forty days fast of Lent, the fast of Ember days, of Rogation days, of Vigils, of fridays of S. Mark, Lent. and of saturdays We have for the forty days fast of Lent the examples of Moses, of Elias, and of Christ himself. Moses' fasted forty days, and received the Law enjoying in that time the familiar conversation of God. Elias fasted forty days, and then wrought miracles, reviving the dead. Christ fasted forty days in the beginning of his miraculous preaching, so preparing himself to deliver his gospel, and to redeem the world. And although we can not fast so strictly and perfectly as our blessed Saviour did, eating nothing all that time; yet it is fitting that we should do our endeavour in honour and imitation of him. And it is not unlikely that Christ commended the fast of Lent as well by word and express command, as by example to his Apostles in those forty day's space betwixt his Resurrection and Ascension, in which he often appeared to them, and taught them concerning the Church; and the ancient and holy fathers commonly call it the institution of the Apostles by the Commandment of Christ. S. Ambrose that it was not invented by any earthly cogitation but commanded by the heavenly majesty. Amb. de quadrag. ser. 36. Igna. ep. 5. Aug. ser. 69. the temp. S. Ignatius who was the Disciple of S. john Evangelist saith contemn not Lent: for it containeth the imitation of our Lord's conversation and S. Augustine saith that by the due observation their of the wicked are separated from the good, Infidels from Christians, haeretiks from faithful Catholics. He than that honoureth the name of a Catholic and Christian, will honour Lent, and observe it. It is instituted to be kept against the Passion of Christ, that we, who profess ourselves his servants, and soldiers, may in some sort suffer with our master, and captain. It were a preposterous mirth and absurd in a servant to laugh, and make merry, when he saw his master full of pain; or for a soldier to take his ease in bed, when his captain were enduring hardness in the field. Good Urias coming out of the camp to the court, the King bad him to go home and rest himself; but he refused to do so, Reg. 2.11. saying the ark of God etc. And my Lord joah abide upon the face of the earth and shall I enter into my house to eat and drink? I will not do this thing. Neither did he it; but went out and slept before the gates of the King's house with the other servants of his Lord; because he would not pamper himself and lie within doors, when the ark, and his Lord laid without. Our blessed Lord the King of heaven and earth, the Saviour of the world is suffering many blows, he is bleeding upon the Cross, his meat, and drink is vinegar, and gall, and is it then a time for us to make merry, and to feast ourselves? is this like a servant and soldier of Christ? or is it not rather most unseasonable, preposterous, and spirefull, unworthy of the name and profession of a Christian? how preposterous then is the malice of those who choose the time of Lent of all the times of the year, and Good Friday of all the days in lent to make their feasts on? is this a good preparation to receive the benefit of Christ's Passion and Resurrection? if they were jews or professed enemies of Christ they might do so indeed in despite of him; but being Christians they should be ashamed of it. Saint Augustine commendeth the fast of Lent, as a preparation for Easter, and saith as you have heard, that the breaking of it is wicked, and proper to Infidels, and Haeretiks. This they may gloss with some pretence, and find some thing to say for it, as may be done for any absurdity whatsoever; but the common sense? and the first apprehension of all men conceiveth it most natural to sorrow with the sorrowful, and abhorreth the contrary as a disdain and affront: and Christ will disdain those that disdain him, and despise those that despise his Church. Baronius relateth of Saint Elphegus Bishop of Winchester how that exhorting of the people to observe Lent, a certain man derided him; but the Bishop foretold that he should die that night, and so it happened. Lent then is observed in imitation of our Lords fast, in honour of his Passion, and as a preparation for Easter. The Sundays in Lent are not of the number of the forty days fast, although we keep abstinence on them also; that the forty days may continue in some kind of fasting all together, and not be quite broken by eating of flesh within that time. Ember days. Ember days were fasted as a preparation for holy Orders, which at those times used to be given Saint Hierome writing to Marcelia sayeth that the Ember days, as well as lent were instituted by the Apostles. Act. 13. And it may be gathered out of their acts where it is said that fasting and praying they imposed hands, that is gave orders: and from this of the Apostles came the practice of the Church of fasting Ember days for the more worthy receiving of holy Orders, Leo ser. 7 as saint Leo declareth, who therefore calleth it an Apostolical tradition. They are observed in the beginning, of the four quarters of the year, of Spring, Summer, Autumn and Winter, to offer up to God as it were the first fruits of all times: the orders of the Church being then received. Rogations days. Rogation days are fasted for the fruits of the earth. Procession is made that the whole Church both Clergy and Laity may be represented as present to acknowledge the goodness of God, and his providence over us, and to pray for the continuance of it towards us. Vigils. Vigils are fasted inhonour of the day following, that it being a holy day dedicated to prayer, fasting and prayer may go both togother for the greater honour of God. They are called Vigils which is to say watch; because anciently the faithful used to watch all that night, attending in the Church to the Ecclesiastical office; but many inconveniences in process of time appearing in those watch, they were laid aside. Fridays fast or abstinence, Friday. according to custom of places, is in honour of our blessed Saviour's Passion. The feast and solemnity of Saint Mark was first instituted by occasion of a great pestilence, S. Mark which reigned so violently in Italy, and especially about Rome, that people suddenly fell down dead, as they sneized or yawned. And from thence saith Durandus came the custom of saying; God bless you, to those that sneize, as being then in danger of death. Saint Pelagius who was then Pope instituted the solemnity of Saint Mark against it, and himself died of it, as he was going in the Procession. Saint Gregory who succeeded him commanded it to be kept all over, and therefore it is called the great Litany, that is to say a greater supplication, (for Litany is as much as to say a supplication, or petitioning of God) and so the abstinence, Procession, and the whole solemnity may be understood as a supplication thus instituted. The solemnity of Rogation days is called the lesser Litany, because they were first begun more privately, and by a lesser authority; to wit of the Bishop of Vienna: Thus Durand. Saturdays abstinence is kept in honour of our blessed Lady, in remembrance of that Saturday, Saturday on which the sacred body of our Lord remained in the Sepulchre; for the Faith of Christ was then preserved especially by her, the Apostles at that time wavering in the belief of his Resurrection. This as all other Precepts of the Church obligeth according to the intention of the Church commanding it. How we are to fast For he that maketh laws is to interpret his meaning in them; who as he could give them power to oblige; so is he to determine the circumstances of their obligation. Hence it followeth first that sick folks, children, and youths before they come to a sufficient settled growth, aged and decayed persons, poor people that must eat often, as not having sufficient at once for an entire mail, and those that labour much in body or mind, are not bound to fasting. Because the Precepts of the Church are to be understood unto edification and not unto destruction: that is to say they are intended to raise the honour of God, by increasing of people's devotion; but they should pull it down and lessen it, if they obliged with any notable hurt. And therefore fasting and all such corporal afflictions are to be used with discretion, and moderation, and oblige not unto our hurt or notable damage. Saint Paul was a great lover of such afflictions, and no doubt but he was glad to see his disciple Timothy to follow him in them; yet when he saw that it was with excess, and to the impairing of his health, Tim. 1.5. he advised him, saying; Drink not yet water, but use a little wine for thy stomach, and thy often infirmities. Secondly, it followeth that our fast is broken with meat only, and not with drink; which the Church might also have forbidden, but did not: and therefore it is lawful to drink betwixt nails, either wine, beer, water, or any thing which is used as drink. Milk betwixt nails breaketh the fast; because it is rather meat then drink; and therefore we commonly call it, as the Scripture also doth, te cate milk. The Precept of fasting includeth two things, Two things in fasting. to wit to abstain from unlawful meats, and to eat but one mail of lawful meats The first bindeth all that are subject to the Precepts of the Church: that is all that are capable of reason. The second obligeth only those that are of perfect strength, and sufficient ability, and not such as are mentioned above, who may eat more nails than one so that they abstain from meats prohibited. It is a custom in some places to eat bread and drink on fasting days in the morning: which in servants, and others that are not bound to fast is allowable and very good; because their fasting is a voluntary obsequy in them, who not being able nor bound to oblerue strictly the fast of the Church, it is to be understood that of devotion they will abstain from a complete breakfast, and content themselves with only bread and drink; but in those that are bound to fast, I know not how to allow of it. It proceedeth also as I suppose out of ignorance in some, that they eat apples, and fruit out of mail time on fasting days. I tell th●se once again that they may drink on fasting days our of mail time, and take some thing to quench their thirst, because the Church hath not forbidden to drink; but it hath forbidden to eat all kind of meat; and therefore apley and fruit are not to be eaten out of nails. Fasting days begin at twelve a clock in the morning, and end at twelve a clock at night, containing four and twenty hours. Anciently they fasted from supper time on the day before; till supper time again, on the next day, without eating of any thing: but men's complexions growing weaker, and weaker, and perhaps their devotions also, they began to take their suppers sooner on fasting days, until by little and little, they brought supper to noon time: and custom hath now prevailed to take a little collation at night, as is observed in the Church. So that the mail which we have on fasting days is not properly a dinner, but a supper; and therefore it may lawfully be differred as late as we will; but it may not be taken before the time allowed of by custom. Which is at soon about noon time. Finally, Scandal. for the manner of fasting, the customs of places are to be observed, and we must be very careful that we give no scandal to others, especially to the enemies of the Catholic Church, who make always the worst of our actions: and therefore many things which are lawful are not always expedient to be done▪ It was in itself lawful for saint Paul to eat flesh, and of that flesh which was immolated to Idols; for the flesh was no worse; yet he would rather never eat flesh at all, Cor. 1. ●. then scandalise any by ●ating of it. If meal (saith he) scandalise my brother, It ill never eat flesh, lest I scandalise my brother. THE SECOND PRECEPT. TO keep Holy days. In the Law of Moses' divers holy days were commanded to be kept, joan. 10. and were then observed by precept of the Church; Apoc. 1. and our blessed Saviour hath allowed of them, honouring their solemnities by his own presence at them; as he did the feast of the Dedication of the Temple instituted by the Church in the time of judas Machabaeus. The Scriptures make mention of the Dominical day; that is to say, our Lord's day, or our Sunday to have been kept in the Apostles times. The Church then took away the Saturday Sabaoth which God first commanded in remembrance of the creation of the world, and instituted Sundays Sabaoth: or rather transferred Saturdays Sabaoth unto Sundays Sabaoth in honour of the Redemption of the world, as à greater mystery: and I do not hear of any Heretics now in the world that refuse to keep Sunday for Sabaoth: with what consequence then can they refuse to keep the other holy days, or any other precept of the Church, they all having the same authority that Sundayihath, and the same obligation? Yet Protestants allow the obligation of Sundays solemnity, and durst never attempt to alter it, or to deny the obligation of it, having no other warrant for it, but the authority of the Church which then governed the Christian world; and having the same for other holy days they reject them. The truth is that they have forsaken the Church that was alleys in the world, to begin a Church which then was not at all in the world; and therefore the holy Ghost hath forsaken them, and left them to such inconsequences of their own wits. Clem. l. 8. Apost. constit. Saint Clement who lived in the Apostles times, and was disciple unto Saint Peter, and coadjutor to Saint Paul, and who wrote as an eyewitness of those things which were then observed in the Catholic Church, delivereth that the Apostles gave order for the observing of the Feasts of their fellow Apostles: and in particular of Saint Steven, as also of some other Martyrs. Epiph. haer. 75. Saint Epiphanius denounceth Aërius for an Haeretike, in that he rejected the holy days of the Church. By all which it appeareth how weak that objection of Protestants is, which Aërius also objected out of the Apostles words, Gal. 4. Yoü observe days, months, times, and years. Where the Apostle speaketh against the superstitious observations of Heathens, from which young Christians at their first conversions were hardly weaned in those times; and therefore he rebuketh them; but I have said enough for this, and all other Precepts of the Church, when I shown that they are the Precepts of God, and have divine authority. This Precept includeth two things: to wit to abstain from servile works, and to heat Mass: for it is not sufficient not to work corporal works on holy days; but we must also sanctify them with some special good works, as days particularly dedicated to the service, and honour of God: and Mass being the chief, highest, and most eminent worship, which can be given to him, as his only true Sacrifice; therefore the Church hath commanded that every one be present to offer up at least one Mass every holy day. And this is as great an obligation, as to observe Lent or any other Precept of the Church obliging under a mortal sin. S. 2. Par. Chron. tit. 9 c. 10 §. 2. Anthony Archbishop of Florence relateth of two men who going out to fowl upon a holy day, they heard a voice that cried strike him, strike him: and the one of them that had not heard Mass was presently struck dead with a thunder bolt: and his astonished companion hearing the voice to continue still, was comforted with another, which answered I can not strike him for that he hath heard Verbum caro factum est, intimating that he had heard an entire Mass to the end. Amongst Holidays those are observed as most solemn in the Church that have more immediate relation to God himself. We keep also the feasts of our blessed Lady, and of the Angels, and Saints, to honour God by them; that as they help us, and rejoice at our good; so we may praise their virtues, and rejoice in their glory. Besides by celebrating their feasts we are incited to the imitation of their lives, and to aspire to that state of bless which they enjoy. THE THIRD PRECEPT. TO Confess our sins to our ordinary Pastor or to another with his leave at least once a year. By Precept of the Church we are boundnoe oftener to confession, than once in the year; but many circumstances may occur in which by divine Precept we are bound to confess oftener. First in all dangers of life, as when we are dangerously si●ke, and as those that are condemned to die. Soldier's also, tradesmen, and travellers, when they are to go upon any dangerous attempt or journeys; finally in all perils of life we are bound to prepare ourselves for death, and if ●e be conscious of any mortal sin, in such dangers we are bound to go to confession, as the ordinary means which God hath instituted for the remission of sins We are bound also to go to confession allwais before we receive any of theseaven Sacraments, if we be guilty of mortal sin; because mortal sin is as opposite to the divine grace as poison, wounds, and sickness are to health, and as darkness is to light, which can not be both together; and he that knoweth himself to be in mortal sin, and cleareth not his conscience before he receiveth any Sacrament, doth as a sick man that should desire health, and yet wilfully keep poison at his hart, or as one that should shut up the windows to let in light: and doth not only hinder the effect and fruit of the Sacrament which he receiveth, but committeth also a new mortal sin in so receiving; and there, for we are bound to clear ourselves by a good confession from mortal sin, before we receive either the Eucharist, Extreme-Vnction, Holy Orders, or any other Sacrament (baptism only excepted; because by it we must be made christians before we can receive any of the christian Sacraments) if we did but consider the benefits which we get by the Sacrament of Penance, we should not need to be commanded to it. First we ●ette the forgiveness of our sins, by which we are as it were in a moment freed from the most painful, and loathsome sickness that can be. We get the divine grace: the least degree of which is better than all this visible world, we get pardon from a horrible and everlasting ●ame for the future we get ourselves admitted into the Communion of Saints, and to the fellowship of the blessed, so as to have then a condignity through the merits of Christ to their everlasting reward. Lastly we exhilarate and make glad the whole court of heaven, and we contristate, and make sad the spirits of hell with our conversion to God. We are commanded to confess to our ordinary Pastor: and that with good reason, that our Pastors, who have the particular charge of us may have a more destinct, and particular knowledge of the state of our consciences. And this is intimated in the words of Christ, when he said that the good Pastor calleth his sheep by name, and leadeth them forth, that is knoweth them all in particular and hath a care of every one of them. Besides Pastors and people are thu● ●ngaged to each other to be good Pastors and good people. But because Pastors in their parishes have many employments, and can not allwais attend to hearing of confessions; the Church licenceth other Priests, and religious men who are not ordinary Pastors to hear confessions: and to such we may lawfully confess; because our Pastor's licence is supposed to confess to them. THE FOURTH PRECEPT. TO receive the Eucharist at Easter time. I have showed in its place how oftne of devotion we may receive this, the most blessed of all Sacraments. But that none may be deprived of the benefits, and graces of it, the Catholic Church hath commanded that all should receive once every year; and that about Easter time: because it was then instituted, and bequeathed as a legacy to the Apostles, to be delivered by them to the christian world, and to remain as an everlasting testimony of the love of Christ towards us, and as a memorial of the work of our redemption. And it is sitting that every christian should commemorate the mystery of it about that time, by humbly and thankfully receiving it. We are bound also to receive it against our deaths; because it is the most comfortable Vyande and strengthening bread, which God hath provided against that last, and irrevocable voyage. Of which we have a figure in the third book of Kings. When jesabel persecuted the Church, and killed so many Prophets that Elias in Israel was as it were left alone; and he also was threatened by a messenger that the next day his soul should follow them, he fled into the desert, committing himself to the divine providence in that barren and solitary place. And God who never faileth to provide for his friends, provided for him, sending him bread by an Angel; who bad him eat, for that he had a great way to go. Reg. 3.19 And eating of the Angel's bread he walked in the strength of that meat forty days and forty nights unto the mount of God Horeb. The Angel's bread was the blessed Sacrament in mystery, the Angel that brought it signifieth the Priest, though great way which Elias had to go, is the journey of death which all have to go, Horeb the mount of God representeth heaven, and thither we artaine by virtue, and strength of this comfortable bread. We are bound then to receive the Eucharist at Easter time, and at our deaths. THE FIFT PRECEPT. TO pay tithes. This Precept obligeth partly by Law of nature, and partly by the authority of the Church. By the Law of nature we are bound to allow a maintenance for our spiritual Pastors, and the Church hath determined that this allowance should be the tithes. In the holy Law of Moses God chose to himself the tribe of Levi, to attend upon his service, and to labour for the spiritual good of the people: and being so employed in that charge, that they could not attend to tilling of Land, nor to work for their own maintenance, he ordained that the people, whom they sustained spiritually, should sustain them corporally, and should pay to them the rithes of the fruits of the earth, as a competent allowance for them. By the same ●ty of God, and of nature we are bound as they were to maintain our spiritual Pastors: and Christ not having specified any allowance in particular, but having left it to the determination of the Church, what could the Church of Christ more reasonably determine, then that which God had determined before in the same case? to wit the tithes a● a competent maintenance for Pastors. Saint Paul indeed would receive nothing of the Corinthians, but would work with his hands on the night time to maintain his labour on the day, rather than he would be burder some to them: But although he would do this with the Corinthians, yet with others he did not so; but received a livelihood of those to whom he preached; and of the Corinthians also he challenged it as due; although for some reasons he would take nothing of them. Luc. 10. Our Saviour instructed his Apostles to take their maintenance of the people, and declared it as due to them, as wages are to workmen. For the workman (saith he) is worthy of his hire. Tim. 1.5. And Saint Paul alleging this sentence to that purpose, hath assured us of the sense of it, and of the authority of Christ in that sense. The same Apostle speaking of it, saith; Whoever playeth the soldier at his own charges? in the law of Moses those that served the Altar participated of the Altar. And so also our Lord ordained (in the Law of grace) for them that preach the Gospel to live of the Gospel. Thus doth S. Paul discourse upon th● By all which it doth appear that the tithes being appointed by the Church for the labours of the Clergy, they are as due to them as wages are to workmen. And we may speak by experience to them that know not the truth, that our labour is without comparison greater than the labour of day tale workmen. I have no more to say of the Precepts of the Church. You have seen first the authority of the Church to be divine, and her Precepts to oblige under amortall sin. Secondly, you have in particular the declaration of them. Let us keep them with devotion, and zeal of the honour of the Church that commandeth them. She is the immaculate spouse, and glorious Bride of God. She is our mother: and never was there any mother so disirous of her child's good, nor so efficaciously procuring their true preferment, as the Catholic Church doth ours. The mother of the Zebedoes was solicitous for her sons with Christ, ask to have them near him in his Kingdom; but she knew not what she asked. The Catholic Church asketh nothing for her children, but that which God will have her to ask, and which he inspireth her how to procure, and which they if they will obey her are sure to obtain▪ and that is the highest honour, and greatest felicity of all honours and felicities; to be made indeed the courtiers and favourites of Christ in his everlasting Kingdom. Let us then obey her. Eccli. 3. As he that gathereth treasure, so he that honoureth his mother. And then a little after he is cursed of God that doth exasperate his mother. How much then, ought we to honour the whole Catholic Church, and with what reverence to receive her Precepts. THE TWELFTH DISCOURSE. OF SIN. I Have now a most hideous, and fearful monster to set before your eyes; I mean to describe unto you the evil of sin; which is indeed the most hideous monster of the world: so deformed that neither men nor Angels can comprehend the deformity of it: none but God can rightly understand it; and he understanding it is moved with infinite detestation, and aversion from it, as from that which is most opposite of all things to his goodness, and most hurtful to his creatures. I would stir up in your hearts a vehement abhorring and utter renouncing of sin. This is all the fruit (saith the Prophet) that sin be taken away, Esa. 27. and this is all the fruit which I desire, and labour for in you, and which you ought to labour for in yourselves, to have your sins taken away: for this we preach, catechise and exhort, that we may detest all sin, and fly it as the most dreadful monster in the world. We may conceive something of the power and malice of sin by the vision which Saint john had in the twelfth of the Apocalypse. Apoc. 12. First, he saw a very glorious woman; so glorious that she was clothed with the Sun, and had the Moon under her feet, and upon her head a crown of twelve stars. Then there appeared another sign in the Heavens, a great dragon with seven heads and ten horns, and seven diadems on his head. And this dragon was so strong and powerful, that he drew down from Heaven the third part of the stars, and cast them to the earth; and assalting the glorious woman, for all her glory he put her to flight, and although she had given her the wings of an Eagle to fly into the desert; yet the dragon sending forth of his mouth a flood of waters, overtook her with them, and had swallowed her up, if she had not gotten help. By this dragon we may understand something of the power and malice of sin. Sin is the enemy of all glory: it ascended into the Heavens, and threw down from thence the celestial Angels, and made them who were as the stars of Heaven in natural beauty, to wander now upon the earth and under it, full of shame and pain. The Church fare more glorious in the sanctity of souls than the Sun is in corporal brightness, and which may well be signified by the glorious woman, i● sometimes so persecuted by the sins of Infidels, and evil Catholics, that although the true worship of God be never quite banished out of the world, yet in some places it is so obscured, that the Church in those places is driven into corners, as it were, into the desert. Sin is that monster which brought the flood of all humane miseries, and a real flood of waters upon the Church in the deluge, and had quite, swallowed her up, if God had not miraculously saved her. Sin hath brought plagues upon houses, cities, and Kingdoms, and taged in the end so violently destroying of souls, that the Son of God was incarnated to destroy it. It made the Sun to be eclipsed with a horrible darkness, the roof of the Temple of Jerusalem, and the rocks there abouts to be rend in pieces, the ground to tremble, graves to open, and dead bodies to rise again at the destruction of it. It made our Saviour to weep upon Jerusalem, and it made Jerusalem within a while to be as a stinking grave, that swollen up to an incredible height, with the multitude of dead carcases, which were in it. It made thousands of that people to languish away with famine, and hundreds of thousands to come into their enemies hands, and to become subject to their slavery and torments Sin hath brought haeresys into the Church of Christ, and by them cruel blood ●hed amongst Christians. It is the cause of all dissensions; and all the evils that ever were, were caused by sin. It maketh the proud to be contemned, the envious to be envied, the contentious to be killed, the covetous to be full of perplexity, the luxurious to despair, and all sinners to detest that in the end, which once they loved, and to be full of horror when they come to die. Wise and holy men have lived hard, and austere lives to keep themselves clear from sin, and have chosen to submit themselves rather to the cruelest deaths that sinners could devise to inflict, then to be sinners with them. These are the effects of sin: what monster could ever do the like? if those tall and strong men that terrified the Israelites were called monsters for their extraordinary strength and tallness; why may not we call sin a monster which hath such power? Num. 13. and if excess, or defects, or disorders of members, make monsters, How monstruous is sin that is the original cause of all the excesses, defects, and disorders that ever were? it perverteth the order of all our actions, it corrupteth our nature, and even as poison put into wine intoxicateth it quite, and changeth it all into poison; so sin corrupteth all that is good in our souls, and all our good works being poisoned with one mortal sin, go down with it into hell. What reason then have we to abhor and to fly from sin. If we looked behind us and saw a Lion, Beer, or terrible Serpent pursueing us at our heels, our hearts would faint presently, our whole bodies would tremble with fear, and our legs would scarce be able to bear us; and if we had any strength left we should employ it all in crying out, and in making haist to get away from it. So let us fear and fly from sin. Son hast thou sinned? Eccli. 21. do see no more, as from the face of a serpent flee from sins. The teeth of a lion the teeth thereof killing the souls of men. But let us keep order. First we will speak of the nature and malice of sin. Secondly of the author and cause of sin. Thirdly of the several kinds of sin. But first of all we will salute the blessed Mother of God, and pray for her intercession Hail Marry etc. OF THE NATURE, AND MALICE OF SIN. Quest. What is sin? Ans. Sin is that by which we depart from the divine Law, and are separated from God. THE Law of God is the line and rule by which all our actions are to be ruled: sin is the forsaking of that rule; and we forsaking it are presently separated from God so, that we are then cast out of his favour, and in the number of the graceless, and wicked souls that are to be damned. S. Augustine defineth sin to be a thought, Aug. l. ●2 cont. Faust. c. 17. word, or work contrary to the divine Law: and Divines commonly call it the deformity of a reasonable creature displeasing to God. All which is in substance the same: to wi● that sin is a deformity of thought, word, or work, by which we depart from the divine Law, and are divided and put away from the grace, and glory of God. Hence it followeth first that sin is voluntary, Free will. and that if we had not free will we could not sin. For God is not displeased without reason, and he had no reason to be displeased at our sins, if they were of necessity and naturally in us, and not of malice. The malice of sin is the malice of the will; as it proceedeth from the malicious will of him, that will not abstain from that which he knoweth, o● ought to know to be a sin. But of this we shall speak afterwards. Secondly it followeth that those things which are done ignorantly are no sins: except it be a culpable ignorance of that which we should, and might have known, but did not; for otherwise there is no malice in such actions. Sins against conscience. Thirdly it followeth that those things which are done against conscience are allwais sins. For our conscience is the judgement which we make of every particular action which we do: which judgement being given us of God as a guide to direct us in his divine Law, we are bound to follow it and to be directed by it. And if we err in our actions, when we follow our conscience we err not in that we follow them; for that we ought to do; but we err and offend in that we blindly resolve upon such actions before that we have informed ourselves sufficiently of the lawfulness of them, and in that we depose not, and lay aside not first the error of conscience which we have. Counsel. It is good not to be too wise in our own eyes, and conceited of our own knowledge; but to ask of those that are to direct us: and if we chance to be taken on a sudden tha● we have not time and opportunity to inform ourselves, let us commend it bre●fly to God, and then act resolutly according to our conscience; all ways judging that to be lawful which we intend to do; lest thinking or doubting it to be unlawful, we be condemned by our own conscience, and at the tribunal of God, for nor following the guide, which he gave us. Sin is a voluntary act of the will, by which we depart from the divine Law, and are separated from God. Hence we may gather the first evil of sin, The first evil of sin. and that it is an incomprehensible and infinite evil, in that it is contrary to God, and separating from him, an incomprehensible and infinite good. For what is God? but an infinite power, an infinite wisdom, an infinite goodness, beauty, and glory? nor can we say any thing of God, but by infinites. Then what is sin, as it is contrary to God, but an infinite of all evils contrary to that infinite good? he that could lay what God were and could declare the goodness of God, might say what sin were and declare the evil of it: but this none at all can do; and the evils of sin are unspeakable, and as the goodness of God so are they incomprehensible, in that they separate us from him. Think with yourselves sometimes of that supreme goodness, contemplate God and bless him whom you can neither speak not think. Hiero. l. 2. inc. 2. abac. ●as. ho. 13. ex varijs qua est de side. Aug. l. de Spiritu & anima tract. 4. Moses (saith S. Hierome) called himself alogoes & irrationalis without speech and without reason when he was to speak of God, and of divine things; and David (saith he) called himself iumentum a dumb ●reature in that respect. S. Basil. It is natural for all to love God, but to speak rightly of him is above the nature of men. Say, (saith S. Augustine) say my soul to God: who art thou O. Lord, and whom shall I conceive thee to be? truly thou only are what then art, and who thou art. That is to say that than which there is nothing to be thought, that is greater, or better, or more delightsome: the chief good. Ser. 1. de verb. Apost. to. 1. And in another place If thou desirest greatness he is greater, if beauty, he is more beautiful, if sweetness he is sweeter, if brightness he is brighter; if justice he is juster, if strength he is stronger, if piety he is more clement: for it is written he that made strong things himself is stronger, Sap. 13. and he that made the beautiful is more beautiful himself. What would S. Augustine say by this? for God to be the greatest, the sweetest, the most beautiful of all things, we easily understand it: but to be greater than greatness, sweeter than sweetness etc. We understand it not. That which S. Augustine said in this was, that God is a greatness, a sweetness, a glory, a goodness, which can not be understood. I tasted and became hungry, Aug. l. 10. Confess. c. 27. and thirsty, thou touchedst me and I burned with the love of thy peace. Saith he. God is a joy which none can understand, but which all do love, and hunger and thirst after by nature. A joy which is above all joys, and which containeth all joys, and is still desired by those that enjoy him. All that can be said of God is in brief but this, that he is the supreme goodness, and that infinite. How evil then is sin that separateth from him? A sort of robbers enter into Michas his house, and amongst other things they carry away his God: he followeth lamenting after them, and when they asked him what ailed him, My Gods (saith he) which I made you have taken away, and do you say what aileth thee? Thaul. l. de vit. & pas. Christi. and yet the God which they took from him was not God, but an Idol only which could not bless, and protect him. Let us think sometimes of the goodness of God which we lose by sin, and detest vehemently the evil and deformity of it which (saith Thaulerus) is so great, that if a man could rightly apprehend it, he would presently fall down dead with horror. Fr. Luis de Granada relateth out of Saint john Climacus of a certain Religious man, who having fallen into a great sin, became so penitent and afflicted at it, that procuring of his Superior to be cast into the prison of the Convent, within eight days with very grief he died. Saint Thomas of Aquin admireth how that a sinner can laugh, as long as he is in sin. Saint Luis King of France used to say that he would rather die then committee sin. S. Edmunde that he would rather be thrown into a burning furnace. Saint Anselme that he would rather suffer the pains of hell. There was not any thing in the world which the Saints of God have feared so much, nor indeed any other thing which they feared but sin. The Ambassadors of Eudoxia seeing that by no threats they could obtain of Saint john chrysostom some things which the Empress demanded obstinately of him, returned with this answer to her, that chrysostom was a man that feared none but God. The Emperor Theodosius being excommunicated by S. Ambrose, Ruffinus Praefect of the soldiery to comfort him, told him that he would effect that Ambrose of his own accord should take of the excommunication; no, no, replied the Emperor I know that will not be; Ambrose by no means will be brought to offend God. These were wise, and holy men, they esteemed of God as the supreme good, and they would lose their lives before they would lose him, knowing that by sin they were quite separated from him. Esa, 59 Your iniquities have divided between you, and your God, saith the Prophet? O that we could understand how terrible this division is! a branch is divided from the tree and presently it dyeth: our singar, or hand is cut of from the body, and not communicating with the hart, it dyeth presently and corrupteth: God is the hart, and root of our life, and if we are cut of from him, we die and corrupt without remedy. Think but that if thy hand, arm, or leg were to be cut of, how grievous would the very thought of it be to thee? we cannot but abhor to thinket hat a knife, or saw, or such like instrument should enter into this skin of ours, and divide betwixt flesh and flesh, and cut the sinews, and bone quite of, and leave it a deadhand, or arm: but farre more horrible aught we to conceive our division from God in whom all goodness consists, and to be separated from him on whom is grounded all true pleasure, and the profitable use of all our members. How grievous is the parting of dear friends? We read in the Scriptures of some who have presently fallen down dead at the loss of their friends: but much more grievous aught it to be to us, to lose the sweet and comfortable friendship of God. Hier. 2. Know thou and see that it is an evil and bitter thing, for thee to leave thy Lord thy God. And then God forsaking us, our blessed Lady, our good Angel, the Saint our Patron, and all the Angels and Saints of God forsake us with him; that in all dangers we are left destitute of all heavenly comfort, and have none to help us. For such is their friendship, and union with God, that they can love none but those whom he loyeth, and cannot but hate those that hate him. The Angels for the sins of Jerusalem forsook it their voices being heard in the air, joseph. de bello Iu●. l. 7. c. 18. as josephus recordeth, to say, let us part from hence; and presently such a desolation came upon it as the like is never read of. What then can they expect but desolation, who forsake and are forsaken of God? The second evil of sin is that it bringeth us into the devil's power, and the pains of hell; For God, our B. Lady and all the Court of Heaven forsaking us, the devils than take possession of our souls. Even as a Hair, or Dear forsaking her shelter, is pursued by the greedy hounds, and having no refuge to fly unto, is seized on and torn in pieces with their bloody mouths; so the soul when it forsaketh God is void of all comfort, and having no shelter to fly unto, is seized on by the devils, and becometh as it were all bloody in their hands. Ps. 70. They that watched my soul consulted together, saying: God hath forsaken him, ●pursue, and take him because there is none to deliver. The●e are the devils who having overcome he sinner by temptation, become then his masters, and seize upon him as their captive and slave: and according to the baseness and cruelty of such masters; so base and lamentable is the slavery of sinners in their power. It was the desolate condition of a soul in this captivity which God would have us to apprehend bosh by the captivity of Jerusalem; and by the words of the Prophet deploring it. Trens. 1. & 2. How doth the city full of people sit solitary? how is the Lady of Gentiles become as a widow? The Princess of Provinces is made tributary: weeping s●e hath wept in the night and her tears are on her checks: there is none to comforther of all her d●ere ones: all her friends have despised her, and are become her enemies, and from the daughter of Zion all her beauty is devarted. How hath our Lord in his fury covered the daughter of Zion with darkness. Thus would God inspire his Prophet figuratively to lament the stare of sinners, Rom. 6. as in a pitiful slavery And Saint Paul saith, An nescitis quoniam cui exhibetis vos seruos ad obediendum, serui estis cius cui obeditis? Know you not that to whom you exhibit yourselves s●ruants to obey, you are the servants of him whom y●u obey. And the word Servus, a servant in Latin is as much as to say a bond slave, that is bought, and sold. The Apostle then to show the miserable condition of sinnets would term them bondslaves to wit of sin and of the devils. Now what shall we say of that heavy bondage? there is no greater misery to be endured in this life, then for a man to fall into the slavery of a cruel, and hard hatred master, that can have no pity on him: and what master is there so cruel as the devil? When we read of the slavery of the israelites in Egypt, we cannot but pity, to see them loaden with huge burdens, toiling in mire and dirt, and performing every day a wearisome and almost impossible task of bricks; being forced unto it by the cruel Egyptians without any help or ease at all, only that straw was provided to their hands; and this also in the end was taken from them, that they must both spate men to go up and down Egypt to seek straw, and must perform their task too, or else they must be scourged. They complain to Pharaoh, Exod. 5. straw is not given us and bricks are commanded us: behold we thy servants are beaten with whips? but what remedy? all that they got of him was, You are idle, go and work straw shall not be given you: there shall not a whit be diminished of the bricks for every day. This wa● their remedy. Poor slaves! they must work and be beaten But this was nothing to compare with the devil's slavery. Pharaoh although cruel, yet he was a man, the devil is a devil of a higher nature of cruelty, and malice, which by our nature is not rightly conceived; yet we have in the Scriptures all kinds of miseries and torments threatened to make us conceive more lively of it: that as those who are made slaves by the Turks are put unto base, and slavish offices, of carrying heavy loads, grinding in mills, and the like; and when their masters will, they must he called to be beaten without remedy, or muttering a word; so would the holy Ghost describe the state of sinners. Come down sit in the dust, Esa. 47. o virgin daughter of Babylon. sit on in the ground. Take a mill and grind meal. I will take vengeance and no man shall resist me. Sit holding thy peace, and enter into darkness, o daughter of the Chaldees. O Christians think of these words before you sin, and think that it is God himself that speaketh them to you. Imagine that you heard him threaten, and think that this is not only an imagination of your own; or exaggeration of ours, but the real words of God in the Scriptures. We amplify nothing, we speak no allegories but su●h as God himself hath spoken, to terrify men from sin. Heavy burdens, and rods of iron are threatened to the devil's slaves; and more than so without comparison, Esa. 28. when it is said, We have strucken a league with death, and with hell we have made a covenant. There is no more can be said of miseries than death and hell. Death the greatest of temporal, and hell an eternal horror. By death we lose all the pleasures of this world, and by hell we lose the pleasures of Heaven, and begin an everlassing punishment of ragious pain: that look whatsoever we could have wished for in Heaven, we should have had it, and whatsoever we detest and abhor that shall be forced upon us in hell, and we shall never be pitied nor freed from it. Time shall begin, and end in this world, and begin and end again, as long as any time shall last, and after that their eternity is still, in which they are settled in that cursed state of continual roaring, rage, and struggling with pain, which shall never cease nor diminish: that as every thing is settled in its own nature and kind; Angels to be Angels; men to be men, and Lions to be Lions, and cannot change into another kind; so the damned souls are settled in that kind of being, and state of torments without hopes of any change from it, or easement for ever. And besides the eternity of these torments, the intention and vehemency of them is such, that all the pain which we can imagine, is but as a fly biteing as it were to compare with it. We read in the lives of the fathers of a certain holy man who being tempted to sin by an impudent woman burnt his fingers one after another, In vit. pat. l. 3. §. 107. bidding her to try how she could endure the fire of hell: and dying that night the holy man by his prayers teviued her to life again, hist. angl. l. 3. c. 19 in which she lived a more chaste and happy life, Saint Bede relateth of Saint Furseus that having seen one time in a vision the torments of hell, that sight was so terrtible allafterwards to him, that even in the midst of wintour, although he wore but one single garment, he would drop down with sweat when he thought of it. How great then may we imagine the pain itself to be, when the thought of it only was of such force with him? to show this, God, although his mercies be so great, and much commended in the Scriptures; yet nevertheless he is said to be in a fury against the damned souls: and therefore King David Prayed; Lord rebuke me not in thy fury. Psal. 6. That is with the pains of hell: for as a man in his fury putteth all his strength against those whom he is angry at; so God seemeth as it were to exhaust all his power and strength, against those whom he condemneth to hell. And as a master though never so merciful; yet when no warning, nor correction will mend his servant, he is incensed with just fury, and forgetting his mercy he thrusteth him out of doors for ever, and delivereth him to the torments, as the ungracious servants of the Gospel was; Mat. 18. so God although in himself he be infinitely pitiful; yet when it cometh to the pains of hell, he is justly incensed against the damned souls, and delivereth them without any pity at all to the devils to be tormented, Behold (saith the Prophet) the name of our Lord cometh from fare, Es. 30. his burning fury heavy to bear, his lips are filled with indignation, and his tongue as a devouring fire: his spirit as a torrent overflowing even to the midst of the neck. He shall dash to pieces in whirl wind, and in hailestone. Tophet is prepared since yesterday (that is to say hell was prepared of God in the day of his eternity before all days of time) prepared of the king deep and wide: the nourishments their of fire, and much wood. The breath of our Lord as a torrent of brimstone kindling it. Thus was the Prophet inspired to describe God in a fury against the damned, which next to the loss which they suffer of God himself, is the greatest of all evils. Thirdly by sin we incur many temporal afflictions in this world: which although they be neither in duration of time, nor in intentions, and violence of pain to compare with those of the soul, which are spiritual and eternal; yet in reason it should be a great motive, especially to worldly men, who seek after temporal felicities to fly sin, which is the loss and hindrance of them. A man committeth some great sin, and within a while he is strucken with sickness, griefs, or hurts, by which he remaineth wounded, lame, and miscrable, perhaps for many weeks, and months, and perhaps for all his life time: another sinneth, and is punished with the death of wife or children: another receiveth some affront, and pineth away with grief, and malice that he can not revenge himself: another hath his house burned, or rob: another hath his crop wasted, and destroyed. Another hath diseases, and losses in his cattles: and a thousand kinds of temporal punishments are justly inflicted upon men for their sins, and come not by chance, as some would persuade themselves. For God seeth the malice of all our actions; and because he will not publish them until the day of judgement, he punisheth them with such afflictions, as are common to all, to bring us to repentance. This doctrine is proved by that which Christ said to the man, whom he cured of eight and thirty year's infirmity. Io. 5. Behold thou art made whole, sinne no more lest some worse thing chance to thee. In which we see two things. First that sin is punished with temporal afflictions as corporal infirmities; and secondly that if they mend not with those, but sin again, they may expect some worse thing, even temporally. And what is that? a sudden and miserable death. For we are never so much in danger of our lives as when we are in mortal sin. Because the devil having then the possession of our souls, bringeth us as much as he can, upon perils of death, to secure his possession. And Balaam that wicked Prophet counselled King Balac to draw the israelites into sin that he might more one come, Ortg. ho. 20. in 25. nu. and kill them: as though he had said (saith Origen) This is a people which sighteth not by their own strength, but by the favour of their God: make them to offend him and the victory is thine own: and for this thou shalt endeavour to overthrew their chastity. Fight not with them by force of arms, bring not men to assault and resist them. Bring women to tempt them to sin sin will dull their weapons, weaken their strength, and ●ill them. A company of Madianite women are brought for that purpose; they draw the israelites to fornicate with them, and after that to adore their idols; then God forsaketh them, and they are overthrown in their sin. Thus doth Origen describe that passage. And in an other place he hath these words, Orig. in c. 31. nu, The israelites when they came against Madian were numbered six hundred thousands of sighting men: yet all these when th●y were in sin were overcome by the Madianites: and the Madianites again who had overcome six hundred thousands of Israelites when they were in sin, were overcome themselves by twelve thousand of them, when they were free from sin. It was to this purpose all that which Achior said to Holofernes, who leading an army with intention to subdue the whole world, and passing without resistance through many people's, to the borders of Israel: where as others at his approaching had presently sent messengers to yield to him, he seeth the Israelits to make preparations of war, and to fortify places against him; and calling his captains together, to inform himself of the nature and strength of that people. Achior captain of the Ammonites declared unto him the beginning and progress of the israelites; what strange victories they had gotten by the help of God, and how easily they had been defeated when they were in sin. And although he counselled not as Balaam did to draw them into sin; yet he advised him at least to inform himself well whether they were in sin or Noah, before he assaulted them. judith 5. Now my Lord search if there be any iniquity of theirs in the sight of their God: and let us, go up to them, because their God will deliver them to thee: but if there be no offence of this people before their God we can not resist them▪ because God will defend them. And it cost Holofernes his life, and the overthrow of his whole army; because he would not follow his counsel. For the israelites crying humbly to God and pleasing him, he fought himself so for them, that Holofernes was killed, and his huge army put to flight by one woman only To what purpose now shall the Potentates of this world build upon humane pollicies and strength to raise great Monarchys to themselves, and their children, when all their power is so easily confounded? They give themselves to sin and to neglect of their charge, and then God who supported them letteth them fall, and they being dashed to pieces, he raiseth another to stand as long as it pleaseth him. Esni. 14. I will destroy the name of Babylon and the remains and bu●de, and progeny. An● I will make it the possession of the hedge ●●gg. And I will sweep it with a besom wearing it saith the Lord of hosts. Upon which place S. Hierome hath these words. Hiero. in c. 14. Esa. Babylon was by the description of authors a city builded on a plane f●wers quare in form, and had from corner to corner sixteen miles; so that in compass it contained threescore and four miles. The tower or Capitol theirof is said to have been four miles in height. And for the marble temples, golden statuas, and streets shining with gold and precious stone, it is almost incredible that which is recorded of it. All this I say to show the wrath of God against sin. For now we see the ruins only left, and those become the possession of the hedgehogg; the words of the Prophet being truly fulfiled I will sweep it with a besom wearing it. It is the goodness of God to ight against his enemies, and to defend his friends; and it is the malice of sin to destroy those that commit it, and of the devil to seeks the death and destruction of those that serve him. Prosperity, Victory, and glory, are the rewards of virtue; adversity and death are the stipends of sin. And this is so certain and general in itself, that the holy Church saith, no adversity shall hurt where no iniquity reigneth. The fourth evil of sin is, that it bringeth miseries, not only upon the sinners themselves; but also upon their kindred and friends. It happeneth sometimes that a man, having committed some grievous sin; resteth himself with out punishment, living in prosperity perhaps all his life time; and after his death when he is in hell, than his children or alliance are strucken with temporal punishments, and become miserable in their bodies or goods, which prosper not with them through his sin. Thus many are punished here in their bodies with temporal afflictions directly for the sins of others, and indirectly also in their souls, for that they follow their evil footsteps, and commit sin by their example? I am the Lord thy God mighty, jealous, Exod. 20. visiting the iniquity of fathers upon the children, upon the third and fourth generation of those that hate me. I'm seeing the nakedness of his father No, when he was a sleep, derided him to his brethren: and his father awakening and by the will of God vnderstanding is, said not a word to Cham himself, but falleth upon his son, and curseth him. Gen. 3. Cursed be Canaan a servant of servants shall he be to his brethren. What meaneth it (saith S. Greg. l. 22. moral. c. 18. Gregory) that I'm sinning his son Canaan bore the sentence of revenge; but to teach that the sins of the reprobate prosper here, and are punished afterwards? I'm laughed (saith S. Hierome) at his father's nakedness, and Canaan bore the sentence; that thou mayst know that sins are punished in the branches, and not in the root. It hath happened sometimes that many thousands have lost their lives, for the sin of only one, or two persons. jud. 20. Two of the tribe of Benjamin sinning with another man's wife caused the ruin of thousands of their brethren. For the rest of the tribes rising up in revenge against them, overthrew them in battle, their city was taken and strucken with the sword from men even to beasts; and all the citties and villages of Benjamin were consumed with fire for the sin of two only Nay the whole people of Israel, after so many testimonies of the power of God protecting them, were brought into fear of utter ruin, by the sin of one only man. Achan had taken of the spo●les of jericho which God had forbidden, and presently three thousand choice men of Israel are put to flight, and some slain by a contemptible enemy. By which the people were so amazed that as the Scripture saith their hearts melted like water. Ios. 7. And joshua and the ancients prostrating themselves on the ground, and covering their heads with dust, in the end were given to understand that God punished them for the sin of one man, and imputed his sin to all Israel saying Israel hath sinned, and transgressed my covenant: and taken of the anathema, and stolen, and lied, when Achan only had done so. Seeing therefore that sin is punished not only in ourselves, but in many others of our kindred and alliance, and in successions of children for many generations afterwards, we ought to have some respect unto them: and not for a moment of pleasure to do that for which they shall be miserable, and shall curse us, when we are dead and gone. Fiftly the very pleasure of sin is a false and deceitful pleasure; not worthy of that name. And in this sinners are miserably deceived, that they take the way of virtue to be hard and painful, and the way of sin to be the soft and sweet way; where as indeed it is quite contrary by the general consent of all wisemen. For although our corrupted nature abhorreth restraint, and like the wild ass runneth after liberty by which it corrupteth more and more; but if we consider the help of the divine grace which is denied to none, and the comfort which God sends to his servants, their yoke is truly sweet, and their burden light and joyful; and we shall flood that their is no comparison betwixt the pleasures of sinners, and the inward satisfaction which the just enjoy; and the hard and stony way is expressly declared by holy Scripture to be the way of sin and not of virtue. Eccl. 21. The way of sinners is paved with stones, and in their end darkness and pains: And therefore the divine wisdom describeth them as tired, and afflicted travellers, crying out, We are wearied in the way of iniquity, Sap. 5. and perdition, and we have walked hard ways, but the way of our Lord we have not known. The true difference betwixt these two ways is, that the one of them seemeth broad and easy at first, and therefore many walk in it; but in the end it is hard and intolerable; the other seemeth hard in the beginning, but if we endeavour with ourselves, and make but a little resistance at the first, we finde case and comfort presently in it. This the wicked have not known, nor think upon: they say they will have pleasures for the present, and complain of God that his reward is long in coming: but they are deceived, the servants of God stay not for their wages, they are allwais receiving comfort in his service. He promiseth for the future an eternal reward in Heaven, and to show the truth of his promise, and to encourage to it, he sendeth such comfort after every good work, as though he would give them now a scantling of those heavenly joys. And that comfort is so great and full to them, that they would not change it for all that the world can give. What sinner ever enjoyed the like joy to that which S. Hierome describeth himself to have had after a violent conflict in which costantly resisting he got the victory. Ad Eustoch. ep. 22. I call God to witness, saith he, when after many tears, that my eyes stood settled and fixed up to heaven, I seemed then to be even amidst the troops of Angels, and joyfully to sing, We will run after thee in the odour of thy ointments. Cant. 1. This is the reward which God bestoweth out of hand upon his servants; and not only upon those whom we call great Saints, but in some measure upon all his servants presently after every good work, in a full satisfaction of conscience, which sinners in their pleasures never have. Again the pleasure of sin is so short in duration, that although it were never so great, it were nothing to compare with eternity, which is lost by it. For being that there is no constant pleasure, but in him who is the supreme good without any mixture of evil; therefore if one had all the power, honour, and wealth of this world, yet he should not allwais have content in them, except he allwais used them to the honour of God. job. 21. They lead their days in wealth, and in a moment (saith job) they go down to hell. Sinners may perhaps lead many days, and perhaps all their life time in wealth and riches, but not in pleasures: they shall scarce over enjoy one whole hour together of continual joy: but some vexation or other shall cross their delight, either for something which they want, and would have, or for something which they have, and would want: and many times they go down to hell for not one half quarter of an hour's pleasure. Lysimachus King of Macedonia waging war against the Scythians, was brought unto that extreme thirst, that for a cup of cold water he sold his Kingdom: and when he had drunk it of, he is recorded to have cried out; O God for how short a pleasure have I lost a Kingdom? The pleasure of sin is not always indeed so short as this was, although sometimes shorter; as when we curse, or swear, or blaspheme the name of God, and by many other sins in consent, and in word, and in many sinful acts, which last as it were but for a moment; but the kingdom which we lose by them is without comparison more to be valued then his was; and therefore are we much more to be blamed. Besides that which he did was partly constrained, perhaps to save his life, but we have no need of the sins which we commit, the pleasure which we take doth us no good: but much hurt; it saveth not our lives, but depriveth us of a fare sweeter life, than this is. job. 20. The praise of the impious is short, and the joy of the hypocrite as it were for a moment. It is also a base and contemptible delight bringing shame and reproach even in this world: and therefore we see sinners to device sleights and shifts, to conceal their sins and to hid them from others Every one that doth evil hateth the light, joan. 3. saith Christ King David having filthily adulterated with Vtias his wife, as soon as he perceived her to be with child in the absence of her husband, he sends presently for him to come home that he might father it: and he coming out of the camp to him, he wished him to go to his house and to rest himself; but the goodman (although he suspected nothing of his wife's disloyalty) refused to go home but as a soldier would lie before the King's gates. Then the King made him drunk, that he might desire more the company of his wife: and when he saw that by no means he could get him to go to her, he dispatched him away with letters to the general, in which he commanded him to be put into some place of danger; that the husband being killed he might marry the adulteress to legitimate the child. All these shifts did King David use to hid his sinne●, which then shamed and troubled him: and when he could not hid it, to lessen it in the sight of the world. Adam clothed with innocency, although naked, was ashamed of nothing; for than he had no cause of shame▪ but falling into sin he fell into shame, and had reason to be ashamed; and to hid his nakedness he covered himself with the leaves of a tree By which we may see how base and ungrateful we are to God, that as deceitful, short, and sordid as the pleasure of sin is, we prefer it notwithstanding before his divine goodness, and forsake him, to choose it. This the holy Ghost complained of in sinners, when he said; They violated me to my people for a handful of barley: Ezec. 13 that is to say for a thing of no worth. The sixth evil of sin is, that it bringeth remorse, and terrors of conscience, and must cause at the best the sorrow of repentance, before that it can be forgiven; and this remorse and terror of conscience cannot be avoided by sinners: for as long as men are reasonable creatures they must hate that, which is contrary to reason, and have a natural feeling and fear of God; and when they have offended him, presently without disputing of it, they condemn themselves, as guilty of punishment; and not knowing how, nor when their punishment shall be, they are always in fear; that the Scripture saith; Leu. 26. The sound of a flying leaf shall terrify them. So when Cain had slain his brother, he ran away out of the company of men, and went hanging down his head, like a desperate vagabond, thinking that every man whom he met with would murder him, and cried out to God; Gen. 4. Lo now thou dost cast me out this day from the face of the earth, and from thy face I shall be hid and I shall be a vagabond and fugitive on the earth. Every one therefore that findeth me shall kill me. A secure mind (saith the holy Proverb) is as it were a continual feast. Prou. 15. And we may say on the contrary that a guilty conscience is a continual worm, and thorn at the heart, or as a poisoned arrow that sticketh in the flesh, vexing with pain and fear of death. Psal. 37. Thy arrows are fast sticked in me; there is no health in my flesh at the face of thy wrath: My bones have no peace at the face of my sins: because mine iniquities have gone over my head, and as a heavy burden are become heavy upon me. saith King David: And so great was the sorrow which he conceived for his sins, that he saith his jaws were made hoarse with crying. As a man that were fallen from some high precipice lieth wounded, and cryeth our with all his force for some to come to him; so David fallen into sin doubled and redoubled his cries to God for pardon: and the words of the Prophet were true in him, Prou. 5. The lips of an harlot as a honey comb distilling, but her later ends are bitter as worm wood, and sharp as a two edged sword: and so are all the pleasures of sin, sweet for a moment, but in the end bitter, and sharp: that we find it by experience to be true in all sins, Laughter shall be mingled with sorrow, Prou. 14. and mourning occupeth the latter ends of joy. And that man, that shall purpose with himself to put away this remorse of conscience and thought of repentance, The ●. evil of sin. is in the most desperate condition of all men, as being least sensible of the danger which he is in. And this is the last evil which I will mention of sin; that every sin containing so many, and great evils as it doth, one sin is the cause of another, and draweth on to another worse than itself in punishment of it: and the last and greatest punishment of sin in this world is, when a sinner by much sinning hath his hart so hardened against God, and against his own salvation, that he contemneth all, and resolveth to live like a beast without regard of conscience or future life. Sin (saith Saint Gregory) by its own weight draweth into another sin; Super Ezech. if it be not presently blotted out with repentance. This is the depth and contour of all evils, and the extreme evil of sin, that as heavy weights draw downwards, and the lower they go, the more force they have, and draw more; so sin draweth on from sin to sin, and the deeper that we descend into sin, with more inclination and violence we are drawn into it; until we come in the end to an absolute contempt of all goodness. And therefore the Prophet Zachary calleth sin, talentum plumbi, Zac. 5. a talon that is a huge weight of lead. Thus the Heathen Philosophers according to Saint Paul were replenished with all iniquity, because they wilfully blinded themselves, and would not seek after true knowledge (which is the case of many amongst us) as they liked not (saith he) to have God in knowledge; God delivered them to a reprobate sense, Rom. 1. to do those things that are not convenient: replenished with all iniquity. And therefore (saith S. chrysostom) some are said to have had their hearts hardened in this world; because continuing in sin without repentance, they fell still into more and more sins until at last their consciences were as it were seared up, and heardened against God, and even as it were quite dead. As one in an apoplexy, or strucken with some violent passion becometh pale, void of sense, and suddenly dyeth; that if you take him up and turn him from side to side, or call upon him all is in vain, he is dead, and gone; and his body is then no better than the body of a dead dog, or swine; so great sinners having hardoned themselves against God they hear not his callings, nor feel his inspirations, but are quite senseless and void of spiritual life, living only as beasts, that had no soul to be saved. This I say again is the depth and centour of all eu●●●s, when a man will resolve to continue still in sin, and laboureth against himself to blot out the remorse and aversion from it, which he hath by nature; that so he may sinne without fear, Prou. 18. and with contempt of God. The impious when he cometh to the depth of sins contemneth, saith the holy Proverb. This is indeed as deep as a sinner can go in this world; for it is to bring a hell upon earth, and for men to become little devils: something less than devils, in that they are not so obfirmed in sin as the devils are, that are settled in an eternal duration of malice and pain; which sinners in this world can not be; but are in state of repentance: but they come as near as man can come to a diabolical obstinacy, resolving with themselves to sin against the Holy Ghost by final impenitency. These then in sum are the evils of sin. To separate us from God and from all celestial comfort, to put us into the devil's power, and into the state of the damned in hell, to bring miseries and adversities even in this life; and those not only upon the sinners themselves, but also upon their kindred and friends after them, to yield but a false, short and base pleasure, and then affrightments of conscience, and sorrows; and finally to harden our hearts to the utter contempt of God, and of our own souls. Now what can the sinner answer to all this? why will he for the base pleasure of sin forsake God and incur all these evils? Against presumption. he presumeth perhaps upon the divine mercy, and saith that in the end God will pardon him: but this is a most vain presumption; as though one should resolve upon a wicked course of life, to perpetrate all the mischiefs that he could device, presuming of mercy, that in the end the King would pardon him. It were to destroy all orders and to make God the cause of disordering the whole world, if men might do what they would in hopes of pardon. It is true the mercy of God is above all his works, and more than his justice in this, that he showeth it more, pardoning often, before he once condemn: but his justice also shall be fulfiled. His mercies are commended to make us to seek for pardon; but not to bring us into presumption. How many examples have we of the terrible judgements of God against sin. First, upon all mankind for the sin of one. Secondly, upon all but eight persons drowned in the deluge. Thirdly, upon Kingdoms as the astonishing plagues that came upon Egypt, and the swallowing up of their King, and his whole army in the sea. Fourthly, upon cities, as Sodom and Gomorra. Fifthly, upon particular houses and families as Dathan And Abyron, who with their wines and families were suddenly devoured up by the earth. And upon particular persons without number. What an example was that in Ananias who for dissembling and lying to S. Peter, and the Apostles, was presently struck dead? and his wife coming in a little after, and maintaining her husband's . Behold (saith S. Act. 5. Peter) there feet that have buried thy husband at the door and they shall bear thee forth. Forth with she fell before his feet and gave up the ghost. And sometimes for that, which to us would seem no great sin. What great offence should we think it to have been in Lotts' wife to look bacl to see Sodom, and Gomorra on fire; yet presently it cost her her life. What an example of the justice of God was that upon Moses so holy a man, and of all men that ever were the special figure of Christ our Redeemer; yet for an offence so small, that authors hardly distinguish in what it consisted he was deprived of that which above all things in this world, he had most reason to desire: to wit to see the Land of promise in the possession of the Israelites, and the true worship of God flourishing in it; even as good Catholics commonly desire to see the conversion of England to the Catholic faith, and God truly worshipped in it; but that as his zeal was greater than ours, so was the desire: which he had of that, greater than ours is of this: yet he never obtained it; but even then when it seemed to be so near, that he had brought the people unto the borders of the Land, and as it were to the very last step into it, they were drawn bacl again, and he must never have the happiness to see them in it. When (saith S. Basil) I behold Moses so great a man that it was said unto him, Thou hast found grace before me, Bas. proe. in lib. eth. to. 2. Exod. 33. and thyself I have known by name; yet because he said can we out of this rock bring you forth water? it was presently denounced against him that he should not bring the Israelites into the Land of promise. And when I see him so often praying, and still praying in vain; and when I consider that all those great works which he did could not avail to procure his pardon, for so short a word. Then I begin to think of that rigid severity of God, of which the Apostle speaketh, and how true the words of S. Peter are, that if the just man shall scarce be saved, where shall the impious and wicked appear? Now who shall dare to presume upon God's mercy? But he saith that he intendeth to repent presently after sin. That is a good intention indeed, and God forbid but he should have that intention. But how doth he know that he shall perform it, seeing that he can not assure himself of a moment of life after sin to repent in? How many chances is this life of ours subject unto, slender and easily broken, as a spider's web? how many die suddenly, and (if they be in sin) without repentance? some by sudden diseases, some murdered, some drowned, some killed accidentally by chances, which we hear of every day. And how many especially in England have desired at their deaths the assistance of a Priest, and could not obtain it? All these hazards doth the sinner undergo, and one greater than them all, to wit that suppose he hath time of repentance granted, whether he shall make good use of it or nee? and if he repent for that time, whether he shall not fall again into the same sin? for one sin disposeth to another, and if it be forgiven the first time, we are not sure of pardon the second or third time which we commit it. One sin damned all mankind to death, and to lose the glory of God for ever. The devil told Eve that she should not die if she sinned; but it was a delusion of the devil, and so it proved. God had said in what day soever thou shalt eat thou shalt dy● and eating she sinned, Gen. 2. and died It is a delusion of the devil to take from us the fear of death after sin, and for any man to think that he shall not die before he repent; he being then subject every moment to death S. Hom. 22. in 2. ad Cor. c. 10. john chrysostom, they say to themselves God hath granted the benefit of repentance to some, even in their last old age. What thou (saith he) shalt thou also have it? perhaps I shall (saith the sinner.) O why dost thou say perhaps I shall? Say rather perhaps I shall not: and then what will become of me? I shall be damned Think that it is thy soul which thou dost deliberate on. If thou wert to go to the wars, wouldst thou say I will not dispose of my affairs first, perhaps I shall return again, many have done so. Or if thou wert thinking to marty, wouldst thou say I will marry a poor woman; perhaps I shall grow rich: many have done so. Or if thou wert to build a house wouldst thou lay rotten foundations, and say perhaps my house will stand? why wilt thou then upon rotten and uncertain grounds build the salvation of thy soul? all these are uncertainties, and so is thy life and thy repentance. Death cometh as a thelfe; and we know not at what hour the thief will come. The rich man was glorying in his riches, and presently he heard a voice from God saying, Luc. 12. this night they require thy soul of thee. Absalon was domineering with a glorious army of rebels; and presently his army is lost, and himself riding away is hung by the hair in a tree; and there cometh loab with three lances, and sticketh them all in his hart. Our lives are as the turn of a die, subject to many uncertainties, and so is our repentance. If we are truly wise we will take the safest way; and that is to fly sin and to be allwais prepared for death. He that were to pass through a dangerous wilderness, in which many had been killed, would he not choose the safest way that he could? The way of virtue is a safe way, the way of sin is full of danger; thousands have perished in it, and none can perish but in it: some indeed have turned bacl, and forsaken that way again, but that is a hazard. Fly grom drunkenness, Amb. exhort. ad poenit. (saith S. Ambrose) from concupiscence, and from evil talk. Man ought not only after his sin to refrain these things, but also when he is sound and in good health: because he knoweth not whether he shall repent and Confess his sin to God and to the Priest, There are two things: either he shall repent or he shall not. Which of them shall come to pass I know not; but that which I counsel is to leave the uncertain and to choose the certain. All that can be said is, that he may repent, but this is uncertain. Certain it is that if he hath sinned, he hath deserved hell; and that if he repent not, he shall be damned. Let not the sinner then flatter himself with presumption of the divine mercy, and of repentance. It is a flattery of the devil to delude and to draw him into hell. Consider sin as it is in itself, and the evils that of themselves follow it. Behold it as a monster that cometh to kill thee, and to deliver thee into the devil's power. Think the most horrible spectacle that thou canst device to think, and know that thy soul in sin is more horrible, and deformed than it. Our souls (saith S. chrysostom) in possession of the devil is in worse state than our bodies possessed by him. For although sinners, saith he, foam not at the mouth, roar not with their voices, nor writh their heads, and eyes, as possessed persons do; yet they are much more deformed inwardly, and in the sight of God. And in another place declaring how all things are confounded by sin. He affirmeth that it maketh men in some respects worse than devils: for the devils (saith he) hurt not those of their own kind, but men by sin care not what hurt they do to one another; and of malice will kill even their nearest friends and kindred. Thus much of the malice of sin. Now, OF THE AUTHOR OF SIN. SUCH being the malice of sin as is declared; so contrary to reason and to the goodness of God; it cannot stand with his divine goodness to impute the malice of it to him, and to make not him the author of it. Some things there are so manifest in themselves, that even at the first apprehension without disputing, we assent unto them: and although strong and difficult arguments may seem sometimes to arise against them (as they may against all verities whatsoever;) yet they are allwais to be granted, and to be kept as firm and undeniable principles. Now if there be any thing manifest in itself, and to be kept as a firm and certain principle, it is that God is infinite in goodness, infinitely hating sin; and can not be the author of the evil which it contains: but it must proceed from some cause, which is quite opposite to the goodness of God. And although some arguments might be objected against this; yet it is an extreme boldness, and profaneness in any man to question the truth of it: but even as all Philosophers agree to the Axiom, that the whole is greater than any of its parts, although arguments are often objected against it; so ought we allwais to agree, and much more firmly to ground ourselves upon this verity, that all goodness is of God, and that the evil which we do is of ourselves: according to that of the Prophet, Perdition is thine O Israel: Ose. 13. only in me thy help. But heretics contemning all authority, and denying the principles which the whole Catholic world receiveth, to follow their own fancies and conceits, make the mysteries of faith to be more uncertain; then the principles of Philosophy. They would be ashamed to be brought to deny that, which all Philosophers had settled; and are ashamed to deny that which Christ, and the Holy Ghost, and all the Doctors of the Catholic Church have taught and established in faith: but one arch haeretike will contradict them all, and get followers to maintain his singularity against them. Thus did Simon Magus begin first to teach that God is the author of sin: not that he was the immediate causer of it; but in that he had given us such a nature, as that we sinned of necessity, and could not but sin. Which cometh to be the same as to deny freewill. Cerdon and Cerinthus followed him in this blasphemy, that God is the author of sin. Yet it had so ill a sound in their ears to impute sin unto God, who is infinitely good; that they would imagine another God, whom they called the evil God; and to him they imputed the evil of sin. The like doctrine hath been avouched by latter haeretiks, who amongst other old h●●●ys have renewed this, (as may be seen in Catholic authors who have confuted them) but we will ground ourselves upon this firm and easy principle established by the Church, that God is good and infinitely hating the way of iniquity, and infinitely just, that he could not punish us for sin, if he himself were the cause of it; God is not the cause, and author of sin. The inordinate affection of creatures is the cause of sin, and men are the authors of the sins which they commit. God hath ordained all creatures to a good end, and to reasonable creatures he hath given reason, and offereth grace, to order their actions according to it; they abusing the gift of God, and breaking his ordinance commit sin. God permitteth his Law to be broken; but is so fare from breaking it himself, or being the cause of breaking it, that he allwais useth sufficient means to hinder the breaking of it: he calleth us bacl from sin before we commit it, inspiring and exciting us to the contrary, and giveth grace to resist temptations, and to abstain from sin if we will. And when we have sinned he rewardeth it not; but punisheth it, and rewardeth the contrary; and by no means can be said to be the cause of sin. He useth sin to a good end, manifesting his goodness in rewarding the good, and punishing the wicked, who of their own wills commit it, being no way moved by him to it. S. Aug. l. de Gen. ad lit. to. 31. Augustine expresseth this by a very fit similitude. As ●ests in music (saith he) which are no music, and as discords of notes which are contrary to music, are so placed by skilful musicians, and composed with concord's, that they make a more sweet and grateful harmony: and as dark colours are intermingled with lightsome, to give more beauty, and grace to pictures; sic vitiorum nostrorum non est author Deus, sed tamen ordinat, & ea perpeti cogit quae maerentur. So God is not the author of our vices, but he ordaineth and forceth that which they deserve. And as the notes of discord are not discord but concord in effect, as the musician ordereth them, making of their discord a perfect harmony; soc sins are not evil as God permitteth them, or as he createth creatures that commit them, of as they are ordained to a good end by him; but they are in themselves acts of discord from the Divine Law, and are put into order, and concord by him. And as we cannot say that the musician causeth discord, or is the author of discord, for using of discord to perfect his harmony; because he maketh concord with it; so we cannot say that God is the cause or author of sin; because it hath no evil, but good as he ordereth and useth it. And good Divines say that God is the cause of the material of the act of sin, but not of the malice or evil of sin; as the musician putteth together notes of discord, but maketh no sound of discord by them. Those that impute their sins to God (saith S. Hierome) have that shield of hart which the Prophet speaketh of saying, Thren. 3. thou shalt give them a shield of hart thy labour. They stand as it were face to face against God, and retort their sins upon him; as though he were to blame in permitting them to sin, and not they in sinning. Hence it followeth that we have freewill to sin or to abstain from it. Freewill. For otherwise sin proceeding naturally, and necessarily from us, the evil and malice of it could not be imputed to us, but to God the author of our nature. Neither is that distinction which some would make, to any purpose, saying, that we have free will to do evil, but not to do good. For to be free is to have power to the act, or to the contrary, and if the act be evil the contrary is good. It is true we have no power to do good of ourselves without God's grace; but we can concur or not concur with it. It is a thing so manifest (saith S. Aug. ep. 11. l. de duab. animabus. Augustine) that man hath freewill, and that he is not to be punished for that which is not in his power, that shepherds sing it on the mountains, poets on stages, the unlearned in circles, the learned in libraries, masters in schools, bishops in sacred places, and mankind through out the world. Yet this which is so manifest was denied by the Manichaeans the disciples of Manes, who sometimes feigning himself to be the Holy Ghost, and sometimes to be Christ, chose twelve disciples to follow him, and went up and down Africa preaching against freewill, and deceiving many with such absurdities; as are almost incredible to have been believed. After a thousand years and more, the same doctrine was revived again by Luther, and is still maintained by his followers, and by other sects that have sprung out of him. Pelagius an ancient and very learned author but a proud and obstinate haeretike, was so fare contrary to this doctrine, that where as they deny free power to man to do good works with God's grace, he affirmed that we have not only free power to do good with God's grace; but also of ourselves without it. But S. Augustine hath briefly confuted them both in these words. If there be no free will, Aug. ep. 46. how doth God judge the world? and if there be not divine grace, how doth he save the world? how can God judge men to rewards or punishments, if they have not freewill? and how doth he save us but by his grace strengthening, and elevating us to good works? So that we have free will to do good contrary to Luther; but not to do good of our own freewill only, but by the divine grace: which is contrary to Pelagius. The Manichaeans, Lutherans, and those that deny freewill make voide the seaventh article of the Creed, that Christ is our judge, and the Pelagions make him no Saviour. The Catholic Church hath allwais taught that man hath freewill to do well by cooperating with God's grace; or to do ill by rejecting it. And so our good works are chiefly attributed to God, as proceeding chiefly from his grace: and secondarily, and instrumentally, to ourselves, because we freely cooperate with it. For as God would make use of Moses his rod to the working of miracles saying, Exod. 4. What is it that thou holdest in thy hand, and then began to work miracles by it: and as Elizeus asked the widow what hast that in thy house? Reg. 4.4. and used her oil to the enriching of her: Io. 1. and as Christ would use water to the procuring of wine; so God useth us as instruments to the effecting of good works; and in the Scriptures they are attributed sometimes to God, and sometimes to ourselves. To God as to the principal and chief cause, to us as to an inferior and instrumental cause. Exod. 31. As I am the Lord that sanctify you. To wit chiefly and principally: and man also is said to sanctify himself as in S. Io. 1. john every one that hath this hope sanctifyeth himself. That is instrumentally and after an inferior manner, by cooperating with God's grace. Ezech 36 Ezech 8 Cor. 1.5. So also Ezech. I will give you a new hart. And in another place, make to yourselves a new hart. And S. Paul saith we are Gods Coadjutors but if we had not freewill, the goodness of the work were by no means to be attributed to us: and we could not be said to sanctify ourselves nor to make to ourselves new hearts Furthermore we see that we can deliberate, and consult of our actions: but we can deliberate and consult of nothing but that which we have freedom to do, or not to do; our actions are free in us. When an enemy pursueth us we deliberate not whether we shall fly in the air or no; because it is not in our freedom Laws are commanded us, rewards and punishments are proposed to us, we exhort to good works, and praise, and honour those that do well: which we would not do if they did so of necessity, and had not freedom to the contrary. Clem. Alex. l. 1. storm. Neither praise, nor dispraise, nor honours, nor punishments were just, if man had not freewill. And this which is so manifest to reason is as plainly declared in the Scriptures. Eccli. 15. God from the beginning made man and left him in the hands of his own counsel. Holy joshua at his death exhorting the Israelites, and drawing near to the end of his speech, to engage them the more to the service of God, he biddeth them to choose what they would do. Ios. 24. Now fear our Lord and serve him with a perfect and very true hart. But if it like you not to serve our Lord choice is given you. Choose this day that which pleaseth you So that it is in our choice to do well or ill. But I end this and all controversies of religion in this book with the authority of the Church. This was the doctrine of the Catholic Church above a thousand and four hundred years since, when Manes began to oppose it, and he was then, and hath ever since been esteemed an haeretike for opposing it; there being then no Church of Christians in all the world that denied it; this is the true Catholic doctrine. This was the doctrine of the Church a few years since when Luther began to oppose it; Ses. 7. c. 16. can. 14. and the Council of Trent of above two hundred and fifty prelate's with the authority of the supreme pastor, that then was of the Church declared for this doctrine; this is the true Catholic doctrine. Let now the enemies of the Catholic Church object what they can, either out of Scriptures or reason against it, all is in vain: the Church is to judge of the sense of Scriptures, and of reason, and not every private man to understand them as he will, and to get followers to himself against the Church. Whatsoever is objected contrary to the authority of the universal Church although it seem never so plane, is wrong and falsely applied, and we must take them for haeretikes that will stand obstinate in any such doctrine. S. Augustine must that which is clear be denied, Aug. l. de nat. & great. c. 38 because that which is done can not be understood? and what is so clear as that which is once declared by all the Doctors of the Catholic Church. We may dispute about the sense of Scriptures, or any point of doctrine until the Church have declared concerning it: as Lawyers dispute about applying the sense of the Law to particular cases, until the judge give sentence in it; but when that is done, than all argument must cease; because than it is clear, and so clear that it can be no clearer, then to be declared viva voce with the lively voice of the judge who hath lawful authority. So that which the Church hath once declared is so clear that it can be no clearer, because it is declared by the lively voice of all the Pastors of the Church: all who must either have lawful authority to decide all controversies concerning Scriptures, and all other points of faith, or else there is no lawful authority in the world to decide them; but every man might hold and teach what he listed; which were to destroy the world. Therefore we need no more for the proof of freewill but the authority of the Church; and all arguments that can be objected against it are but delusions. Yet the true sense of those places which they object may be understood by that which hath been said. I know Lord that man's way is not his own; jer. 10. neither is it in a man to walk and to direct his steps. It is not in man by himself without the grace of God; But with it it is. Io. 6. No man can come to me unless the father that sent me draw him. God draweth not by force necessitating whether we will or Noah; but as the spouse said draw me, Can. 1. we will run after thee in the odour of thine ointments; that is sweetly, and by fair means, moving and exciting our wills. Nay although he had said unless my father compel them, we might have understood it of a sweet kind of violence, by which God inviteth us to him: as the master in the gospel seeing the slowness of those that were invited in coming to him, sent to bid others saying Compel them to enter which was no more, Luc. 14. but earnestly to entreat and invite them. Such is the love of God to us, and his desire of our salvation, and so powerful is the grace by which he inviteth, and exciteth us to virtue, that he may very well be said to draw us as a very loving father doth his children unto goodness. Will you see this plainly? Apoc. 3. Behold I stand at the door and knock. If any man shall hear my voice and open the gate I will en●er into him, and sup with him and he with me. See here O Christian the love of God towards thee; what he doth for thy salvation, and what he requireth to be done by thee. He standeth at the door of thy hart, and desiring to enter he knocketh, enlightening thy understanding, and inspiring thy will to open to him, that is to consent to the good work, to the which he moveth thee; and if thou wilt open it, he entereth with his sanctifying grace, and blesseth thee. But he doth not enter whether thou wilt or Noah; he craveth entrance and giveth thee power to open unto him; and if thou wilt not open thy hart, and have blessing, blame none but thyself. Say Peccavi I have sinned. So did David, Manasses, job, and all true repenters ever say, and never said Peccasti, thou hast sinned to God: but if thou makest God the author of thy sin, and not thy own freewill, thou blamest him, and sayest Peccasti, thou hast sinned to him. Which were no humility in thyself, nor repentance at all: no man repenting but for his own sins. There remaineth now to speak OF THE SEVERAL KINDS OF SIN. Quest. How many kinds of sin are there? Ans. There are two kinds of sin: Original sin and Actual sin. Quest What is the difference betwixt Original and Actual sin? Ans. Original sin is that Which we are borne in: Actual sin is that which we commit. THE first division of sin may be into Original and Actual. And although Original sin were Actual as it was acted, and committed by Adam: and were Mortal in that it brought death both to him, and us: yet for more clearness we will distinguish first Original, and Actual; and then Mortal, and Venial sin. Original sin is that which we contract from Adam our Origen, and which we commit not ourselves; but bring into the world with us. Adam was placed in paradise, his soul endowed with Original justice, and in his body he was immortal. He had the command of all earthly creatures, enjoying freely the pleasures of them; and without dying should have been transferred after a time to the pleasures of heaven. These gifts were given to him and his posterity; and they successively had obtained them, if they had not sinned: but he sinning, we are deprived of that original justice, and other gifts: and the wart and privation of them is called Original sin in us. We have no wrong done us in this that we are borne deprived of our father's gifts; because they were given to him, and his posterity only upon condition that they sinned not. As though a King of his own freewill should bestow some place of honour, and benefit, upon a subject, for himself, and his posterity to enjoy after him, upon condition that they allwais kept themselves obedient, and loyal to him; but if he or any of them should be found guilty of treason, than they should lose that place and benefit. Now he or some of them breaking the condition by disobeying the King, they are justly deprived of that place. So the gifts and graces which God gave to Adam for himself, and for us, were no way due, but of the goodness, and liberality of God, and granted conditionally, if we remained loyal to him; we committing treason are justly deprived of those gifts, which he had, and are borne without them. The reason of this is, because the father and children in this case are as it were all one man, and have as it were all one will: and as that which is done by one only part of man, to wit by his will is attributed to the whole man, and punished in all the rest of his parts; so the sin which was committed by Adam is justly punished in all men; because all men were his children, and as it were one man in him. A spend thrift father wasteth his estate not only from himself, but also from his children; because they are supposed, and are indeed in riches one body, and one mind with him, and can blame none but him who consumed those riches which they should have had. So all men in Adam were one man, his will was the will of all, he consumed the riches which we should have had, and we are justly deprived of them. Actual sin is that which we commit: Actual sin. and is called Actual, because we act it ourselves, and bring it not originally into the world with us. And so the sin which Adam committed and which is original in us, was Actual in him; because he acted it, and had it not by infection from another, as we have from him. Quest. How many kinds of Actual sin are there? Ans. There are two kinds of Actual sin. Mortal sin, and Venial sin. Quest. What is the difference betwixt Mortal and venial sin? Ans. Mortal sin quite depriveth us of God's grace. Venial sin only lesseneth and diminisheth the fervour of the love of God in us. MORTAL sin is as much as to say Deadly sin. It is a mortal, and deadly wound bringing death to our souls, in that it taketh quite away the divine grace from them, which is their spiritual life. Rom. 6. The stipends of sin (saith the Apostle) are death. That is the reward of mortal sin. This is the sin which is allwais understood when we read or name sin in general, and speak of the malice of it. A monster so deformed that if we could see the deformity of it we should think truly; that all the torments of this world were rather to be suffered then one mortal sin to be committed▪ It divideth us from God, it putteth us into the devil's power, it bringeth eternal punishments, and temporal; to the ruin of Kingdoms, citties, and many noble families: it causeth fears and terrors of conscience, and leaveth our soul's hateful and most horrible in the sight of God. We can not express nor conceive with sufficient horror the state of our souls, when they are in mortal sin. Our bodies when they are dead become pale, cold and ghastly, but much more our souls in deadly sin. We behold with horror the body of one that had killed, drowned, or hanged himself: and it is not a horror to kill our own souls. If any of this company should now suddenly fall down, and die before us, we should all be terrified and affrighted at it: then how should we fear to fall into mortal sin, by which we are instantly killed and dead? Ber. ad Eug. l 4. c. 6. Esa. 57 An ass falleth and there is allwais some to help her up again. A soul perisheth and none regardeth it. Saith S. Bernard. so the Prophet, the just perisheth and there is none that considereth in his hart. If our head, our breast, or any other part pain us, we complain and cry O my head, my breast etc. And we wound our souls unto death, and never think, nor say, O my soul. How greatly have the Saints of God detested mortal sin? how greatly have they bewailed it in themselves, and in others? what penance have they undergone to satisfy for it? what pains have they taken to draw others out of it? It is the doctrine of Catholic Divines that all the evils of this world, Noah not the eternal torments of all the damned spirits put together, is equal to the evil of one mortal sin. I will rather be sent into hell. Mach. 2.6. saith Elcazarus when they persuaded him to dissemble against his conscience. For although at this present time I be delivered from the punishments of men, yet neither alive nor dead shall I escape the hand of the almighty. Greg. h●. 34. in Euang. Victorinus whilst he lived in the wilderness being drawn into the sin of fornication by a wicked delusion of the devil, was so vexed in conscience afterwards, that fastening his hands into a piece of cloven wood, he lived three years with only raw herbs and water. After that he wrought miracles, became a bishop and at last a glorious martyr. The Magdalen moved to repentance came presently into the Pharisys house, Luc. 7. and was not ashamed to weep in public so many tears, that she washed the feet of Christ with them. S. Peter after his sin went out presently and wept bitterly. And so great was his sorrow ever after, that he is recorded by S. Clement, who lived with him, Clem. in recognit. to have carried allwais in his hand a little linen napkin to dry his face from tears. But the example of our Saviour weeping for the sins of others should move us more, than these who wept for their own sins. Christ as he came down Mount Olivet having before his eyes a full view of the city of Jerusalem, was strucken with such an apprehension of the sins of that people, that beginning to speak he was interrupted with tears, and could not go on for weeping. And he wept also for Lazarus long dead and putrified, that was to signify the sinner dead and putrified in long continued sins, that we might see how much he loved our souls; and how he lamenteth at their spiritual death. Mat. 16. What doth it profit a man if he gain the whole world and sustain the damage of his soul. My soul is all the world to me, and when I come to die I shall find it so. Grant us O Lord that we may save our souls, the whole world beside we will lose it willingly. And this is the effect of mortal sin, that he that committeth but one, and dyeth in it, is as sure to suffer shippwracke of his soul, and to be damned into hell, as though he were guilty of all the mortal sins in the world, ja. 5. according to that of S james whosoever but offendeth in one is made guilty of all. To wit so fare as to the guilt and punishment of hell. I have been desired by some to give them some such distinction betwixt Mortal and Venial sin, as that they might allwais know by it, when the sin which they commit is mortal. But this is impossible; for that the circumstances are infinite which may aggravate, or lessen the malice of sin so, that little sins may become great, and great sins little ones, and sometimes no sins at all. Besides God will not have us to know for certain whether we be in state of grace or no: according to that of Ecclesiastes, Man knoweth not whether he be worthy of love or hatred and job, although I shall be simple, Eccl. 9 job. 9 the same shall my soul be ignorant of. Yet thus much may be said for their satisfaction; that sins against any of the ten Commandments, or against any of the Precepts of the Church, when they come to a notable degree of malice or deformity; or if they be intended, thought, or doubted to be so; they are Mortal. Venial is as much as to say easily pardonable: and so a Venial sin is a sin which easily obtaineth pardon. A little sin which diminisheth the fervour of divine grace in us; but taketh not the grace of God from us so as to put us in state of damnation. It maketh us to grow colder, and colder in devotion, and disposeth by little and little to some mortal sin, and then by that we lose quite the divine grace, and are in state of damnation. So that Mortal sin is quite opposite and incompatible with the divine grace: Venial sin is compatible and may stand with it. Authors commonly declare this by the similitude of a traveler going out of his way. He may either go a quite contrary way, or he may go wrong, yet not quite contrary to the right way. By Mortal sin we go the quite contrary way from heaven, to wit to hell: by Venial sin we go not to hell, yet we go wrong and out of the way to heaven. S. Augustine compareth Venial sins to scabs that deform and disfigure the body, but kill it not; so Venial sin deformeth and deminisheth the beauty of our souls; but leaveth them still with spiritual life. And declaring some Venial sins in particular, he saith that it is a Venial sin to laugh immoderately, Aug. l. de Nat & gra. c 38. to jest too much, to desire something intemperately, to pluck fruit over greedily and the like Finally whatsoever we think that we do not well in, we may accuse ourselves of it, as at least of a Venial sin. That all sins are not damnable to hell; but that there are some such lesser sins which we call Venial, it is manifest by divers places of the holy Scriptures. Prou. 24. Seven times shall the just fall, and shall rise again: but the impious shall fall into evil. Where we see that a man may fall into some sins and yet be just. He that contemneth small things shall fall by little and little. Eccl. 19 By which we see that one may sinne by small things, and by little and little, before that he fall from the divine grace. ja 3. S. james saith that in many things we offend all. And he cannot be thought to speak of mortal sins. S. john having declared that by the blood of Christ we are cleansed from sin, add h presently. Io. 1.1. If we shall say that we have no sin we seduce ourselves, and the truth is not in us. By which it appeareth that we may be so purged from sin, as to be in state of grace by the merits of Christ's Passion, and yet to have some sins. This is also most congruous to reason, and agreeable with the divine goodness and mercy. For if it be an unreasonable severity for Kings and Common wealths to punish every little fault with the sentence of death; fare must it be from the mercy of God to punish every little excess, or defect, every little anger, neglect, distraction in our prayers, and the like, with the eternal death of hell. Mortal sins are never taken away but by the Sacraments, in deed, or in desire: Venial sins are blotted out by every good work which we do. For as every Venial sin deminisheth the fervour of the love of God in us, and subiecteth us as liable to some punishment; so every good work which we do in the state of grace advanceth us in the divine grace, and taketh away some of our due punishment. But although Venial sins deprive us no● of the divine grace, nor make us as the enemies of God guilty of eternal damnation; yet we ought to beware of them, and to be careful especially that we get no evil habit, nor affection to any Venial sin: for that is very dangerous; and if we get not also a habit of repenting presently for it, it will without doubt draw us in the end into some Mortal sin. And in this sense we may say of Venial sins that they deprive us of God's grace, and even kill our souls dispositively: that is they dispose us to Mortal sins, b● which our souls are immediately killed; even as a little hole, or leck in a ship neglected causeth a greater breach, by which she is suddenly over charged and sinketh down to the bottom; so little faults neglected bring great sins, and are sometimes bewailed with everlasting tears in hell. And therefore to prevent great sins we must have an eye over our lesser faults to mend them by times. Besides a good and loving servant will fear to offend in any thing, lest by committing that by which his master's affection should bellessened towards him, he might come in the end quite to lose his favour. This is that (saith S. Hiero to. 7. instruens amicum quemdam. Hierome) which the Apocalypse reproveth in the bishop of Ephesus, who is called an Angel, for that he had in his conscience the merits of many good works, much labour, and sufferings for Christ's sake. But because the edge of his former piety was something dulled, and the heat of his love began to abate, he is called and stirred up to repentance. Apoc. 2. I know thy works, and labour, and patience, that thou canst not bear evil men, and hast tried them that say themselves to be Apostles and are not, and hast found them liars. And thou hast borne for my name and hast not sainted. But I have against thee a few things, because thou hast left thy first charity. Be mindful from whence thou art fallen and do penance. And what penance may we read that the Saints of God have done even for little Venial sins? because they knew that by all such sins the grace of God was endangered, and that the least degree of his grace was better to them, and in itself more precious, than all this world: S. Theresa conceived so greatly against the least o● her sins, that she spoke of them as heinous offences: and if it happened that in singing in the choir she miss in any thing, presently in the sigh● of all she prostrated herself to the ground, with such true shame, and sorrow, that the rest of th● Nuns were interrupted from singing, and could not go on for tears. Grant us O Lord by the merits of thy Passion, and by the prayers of thy blessed Mother, and of the whole court of heaven that we may never lose thy grace by mortal sin, and may allwais fear to offend by venial. I have done now my dear Reader that which I intended in this book: I have given thee for thy instruction a brief Sum of the whole Christian Doctrine in a few short answers to be gotten without book, and the declaration of them at large in their places. I have set before thee in the Apostles Creed one supreme, eternal, and omnipotent Power, God the beginner and conserver of all creatures, to be worshipped by thee. And for thy comfort and Confirmation in the Catholic faith, I have showed that there is no true worship of God; but in the Catholic Church of Christ. The Catholic Church reacheth that an eternal retribution ofteward, or punishment remaineth according to our works, good or evil. Good works by God's grace are in our own hands if we will. What now remaineth but to excite our wills? This also I have done according to my ability, exhorting thee to virtue, and holiness of life. And now at last I entreat and conjure thee by the omnipotent power and infinite goodness of God that made thee, by his justice and mercy which one day thou must try, by the torments of the damned and joys of the blessed souls, by all which thou canst imagine to be feared or desired, that thou fear 〈…〉 love him. Look down to hell, and fear him in that horrible eternity: Look up to heaven; and love him, seek him, and enjoy him in that happy state. Resolve from this very instant upon a virtuous life. Begin now a new, and persever to the gaining of that everlasting life, which is the end of the Creed and of all Instruction. Live sweet jesus King of eternal glory. Live, Live, and reign in our souls; here and in heaven for ever, and ever. Amen. Laus Deo & Dei genitrici, Virgini Maria. A TABLE. A ACTVALL sin. 715 Altar. 603. Altars towards the east. 603. Alms deeds. 473 Amen. 505 Angel Gabriel. 510. 532. The time and place of the Angel Gabriel his apparition to the blessed Virgin. 533. etc. Anger. 415. Remedys against anger. 420 The Apostles preaching. 137 The Ascension of our Saviour. 164 Atheism and Atheists. 78. 79. 80. etc. Attributes of the divine Persons in the Blessed Trinity. 142 B Baptism. The necessity of Baptism. 283. Baptism a Sacrament. 284 The effect of Baptism. 285. The Baptism of S. john 286. The caeremonies of Baptism. 287 Beads. 555. blessings of Beads. 572 Aue Mary Bell. 564 Bloody sins horrible to nature. 416 C Carnal sins. 412. severely punished of God. 422. the causes and roots of Carnality. 428. Remedys against Carnal sins. 428 The Catholic Church proved by induction from all other religions that are in the world. 250. Catholics according to their grounds can not with reason seek unto any other Church, not doubt of their faith; but all other Churches even according to their own grounds ought to doubt allwais, and can never be satisfied till they come to the Catholic Church. 35. Character. Vide Sacraments. 275 Charity towards God and our neighbour. 409.491. amongst the primitive Christians. 418 Ceremonies. 287.598. Two kinds of Ceremonies. 290. children's education. 1 Christ. 109. The faith of Christ ever from the beginning of the world. 113. Christ the Messiah was to be true God. 120. jesus Christ our Saviour was the true Messiah foretold by the Prophets. 122. Christianity demonstrated by holy Scriptures and miracles. 113. unto 140. Christ was more sensible of pain than others. 151. Christ prophesied of his Passion. 153. Christ's Passion was voluntary. 154. Christ the anointed as he was Prophet Priest and King. 112. Christmas day. 148 Church. The Church must try the private spirits of all men. 24.184.641. No order in religion but by the authority of the Church ibid. The Church can not err. 35. The authority of the Church. 184.641. The Church is holy 177. It is Catholic. 178. It is One. 180. The honourable titles of the Church. 181. The Church Triumphant and Militant. 181. The government of the Church. 195. S. Peter was the head of the Church by the institution of Christ. 196. etc. The true Catholic Church is destinguished from all false Churches. 214. The beginning of all false Churches. 215.235. The Church proposeth pious objects to our minds to move us to pious considerations. 564. The Church must decide all controversies in religion. 184.641.711. Commandments. The ten Commandments oblige by the Law of nature. 379. God the author of the ten Commandments. 381. Priest's must see that the Commandments be kept. 379. The Commandments possible to be kept 383. How the Commandments are to be divided. 387 Communion of Saints. 182. Of devout Communion. 308. Under one kind. 316. Communion at Easter time. 664 Concupiscence. 441. Degrees of Concupiscence. 442. Confession. 253.322. & 662. of entire confessions 337. Clearness in confession. 344. Confession once a year and in divers circumstances is of obligation, 662. The benefits of confession. 663 Confirmation. 296. The ceremonies of Confirmation. 297. The effect of Confirmation. 297 Conscience. Sins against Conscience. 674. Remorse and terror of Conscience. 695. Examine of Conscience. 329. etc. Continuance in sin. 359. 696 Contrition. 329 Covetousness. 443. Remedys against Covetousness. 445. Counsels. General Counsels. 205. General Counsels consist of bishops. 209 Counsel. Good to ask Counsel. 674 Creed. The authority of the Apostles Creed. 76 Cros. The sign of the Cros. 49. How the sign of the Cros is to be made. 4●. What is signified in the sign of the Cros. 51. The Cros is to be honoured and worshipped by Christians. 60. The power and virtue of the Cros. 63 Crowns shaved. 368 Curiosity in points of faith is dangerous and groundless. 10.16.17.18. etc. Customs of the Church. 64● D DEtraction. 434. Remedys against Detraction 439 Devil. The devil is bound in the Law of Christ. 498 Distractions in prayer. 473.506 Doctrine. Obligation to learn the christian Doctrine. 7 Duel, 417 E. EAst. Altars towards the East. 603 Education of children. 1 Ember days. 654 Eucharist. 298. 664. The Eucharist excelleth all the Sacraments. 299. What is contained in the Eucharist. 100LS. &c, The Eucharist a Sacrament. 305. The effects of the Eucharist. 321 Examine of conscience. 329 Exorcisms. 139.293.364.534 Extreme-Vnction. 360. Extreme-Vnction a Sacrament. 361. The effect of Extreme-Vnction, 361. F FAith is supernatural: and not to be sought into by natural reason. 12.13. etc. 19 Faith accordeth with reason. 21. Faith is allwais with obedience to the Church. 25. How the true faith in the obedience to the true Church is to be prayed for. 34. etc. Faith alone iustifyeth not. 482 Fasting commended in the Scriptures. 646. Fasting includeth two things 657. Fasting days are to be observed according to the intention of the Church. 656 Father vide Parents. God a Father. 77.477 Font consecrated. 291 Freewill. 673.708 fridays fast. 655 G GHost. The Holy Ghost. 56.142.173 Glory. The state of glory. 259. & 480.481 God a Father. 77.477. Plenty to the servants of God. 487. Angels and men give testimony of God. 84. Natural feeling of God. 91. Natural reason doth demonstrate the supreme power of God. 96. Creatures sometimes called Gods in the Scriptures. 108. God in all places but especially in heaven. 479. God not the author of sin. 704. God the supreme and principal, we the inferior and instrumental causes of our own good. 710. God a spiritual substance infinite in perfection. 105.108.675. God fathers. 3.292 Government of the Church. 195 Grace. What Grace is. 268 H Heaven. Vide Glory. Hell. 160.682. etc. Head. The Head of the Church. 196.215. etc. No Secular Prince as such is the head of the Church of Christ. 234 Hail Marry etc. 508. The Hail Mary next unto the Pater Noster is the best of all prayers. 555 Hardness of hart by much sinning. 696. etc. Heresy leadeth to atheism. 79.80.81. etc. Heresy is a perversednes and obstinacy of mind by which one will maintain some doctrine contrary to the whole Church. 216. etc. Heretics make the grounds of divine faith to be as uncertain, as the grounds of Philosophy. 705 Holidays. 404.659 Holy bread. 656.625 Holy Ghost. 56.142.173 Holy water. 624 Honour. The Honour of God first to be sought, and prayed for. 479.503. The honour of this world is vain and uncertain, lost by sin. 687.690. I JESUS. 111 Ignorance invincible. 674 Images to be worshipped. 389. etc. Immortality of the soul, and the Resurrection of the body understood sometimes as the same thing. 257 Incarnation. 57.142.532.556. The mystery of the Incarnation often commemorated in the Catholic Church. 150 Iniurys to be pardoned. 420.490. etc. Invocation of Saints. 460. etc. judaisme, and Turkism rejected. 112.113. etc. 250 judgement. 169 K Kingdom of heaven. 480. vid. Glory. The Kingdom of God diversely understood. 482. Knowledge. Too much desire of knowledge 10.53 Knowledge of the christian doctrine necessary to be had by all. 7 L LAdy. The Angelical Salutation of our blessed Lady. 509. &c Our blessed ●ady was full of grace 510.515. The promises made unto the Patriarches of Christ's coming of their seed were fulfiled in our blessed Lady. 513. The ancient fathers of the Catholic Church sing the praises of out blessed Lady. 517. Protestants dishonour our blessed Lady. 524. The Assumption of our blessed Lady. 518. The sum of our blessed Lady's praises out of the fathers. 529. Our blessed Lady blessed among women. 530.531. Our blessed Lady the Mother of God, and to be honoured as such. 538. etc. It was meet and convenient that our blessed Lady should excel all creatures in sanctity. 541. The power of our blessed Lady in favour of her friends. 544. etc. and against her enemies. 548. Our blessed Lady present at our deaths. 553 Latin tongue used in the Church service. 627 Lent. 651 Luxury vid. Carnal. M MArke. S. Marks solemnity. 655 Marry vid. Lady. Mass. 575. The Mass is the Christian Sacrifice. 576. etc. 582. The Sacrifice of Mass continueth for ever. 584. Mass a commemorative sacrifice, yet a true sacrifice. 594. The caeremonies of the Mass. 598. The division of the Mass. 604. Meditations upon the Mass. 622. The author of the Mass. 621. Mass in Latin 626. The fruits and benefits of the Mass. 633. And those not only spiritual but also temporal. 637. A commendable devotion to hear Mass every day 638. All are bound to hear Mass on holidays. 660 Matter. the Matter and form of the Sacraments, and intention of him that administereth them. 27●. Matrimony a Sacrament. 369. The love and duty of married folks. 369. etc. The tribulations of marriage must be considered before hand. 373. etc. Those that marry must declare concerning three things. 374 The use of matrimony not convenient at all times. 375. Marriage forbidden to be celebrated in some times. 640. Merits. The Merits of Christ must be applied unto us by ourselves. 155.156. etc. 593 Messiah. 111 Christ the Messiah true God. 116.121 etc. jesus Christ the true Messiah. 122. etc. Miracles prove obedience to that Church in which they are wrought. 28. The faith of Christ confirmed by miracles. 130 Moderate affection of parents towards their children. 411 Mortal sin. 717 N NAme. The Name of God. 398. Fantastical Names reproved in baptism. 295 Neighbour. Who is our Neighbour. 409. Charity towards our Neighbour. v. Charity. O Oil used in the consecration of holy things. 291.603. Order. 30.79.644.609. Orders a Sacrament. 663 Several degrees of orders in the Church. 364 Original sin. 715 Oaths require three conditions to be lawful. 398 Oaths imposed upon Catholics by Heretics, or any Infidels are allwais to be suspected. 399 P Paganism refuted. 117. The Pagan Philosophers confounded themselves. 15. They were replenished with sin. 697 Parents to be honoured and obeyed. 409. Parents must love their children, and provide for them; yet with discretion and moderation. 411. &c. Superiors are Parents. 410. The good example of parents to their children. 414. Parents have a double obligation to instruct their children. 2 Pastor. The Pastors of the Church gathered together have the authority of the whole Church, and all false Churches begin by disobedience to them. 205.215 Patience the proper virtue of Christians. 418 Penance a Sacrament. 322. The essential parts of Penance. 328. The effect of Penance. 328 Pleasure in sin is false, base, and short. 690 Poor. The Poor to be relieved. 473 Prayer. The fruit and force of prayer. 450. Preparation to prayer. 455. What we are to pray for. 457. Prayer to Saints. 459. etc. Prayer to particular Saints for particular benefits. 470. Hindrances of obtaining our prayers. 471. Attention in prayer. 473. Prayer and good life must go together. 479. Sentences of holy Scriptures virtually Prayers. 567. Perseverance in Prayer. 569 Precepts of the Church. 640. They oblige under a mortal sin. 641 Presumption of God's mercy. 699 Pretences. All Pretences of haeretiks obstructed. 247. etc. Priest's must be called of God. 210.367. Several degrees of Priests. 366. Chastity annexed to Priesthood, 367. Priest's judges. 254. And they do not only declare sins to be forgiven, but do truly forgive sins. 324. Priest's must be able to give satisfaction to the people in things necessary for them to know. 54. The office of Priests to instruct, and to see that the Commandments of God be kept. 378 Purgatory. 349. etc. R REcreation. Lawful and modest Recreations are to be allowed of in seasonable times. 406. Relics and holy things to be worshipped. 396 Remission of sins in confession. 253.323. etc. Remorse of conscience. 495.695 Restitution. 430.432. Resurrection of Christ. 131. etc. 162. The Resurrection of the body, and the immortality of the soul were anciently understood as the same. 257 Reverence to the Sacraments. 277. to holy things vide Images. Rogation days. 654 Roman. The Roman Church proved by induction from all other religions in the world. 250 Rosary. vid. Beads. S SAbaoth. vide Holidays. Sacrament. What a Sacrament is. 266. The difference betwixt our Sacraments in the Law of grace, and all former Sacraments. 267. The necessity of Sacraments. 271. The author of the Sacraments. 272. The Matter and form of the Sacraments. 272. The minister of the Sacraments. 274. The Character of the Sacraments. 275. Reverence to the Sacraments. 277 The number of the Sacraments. 280 Sacrifice. v. Mass. Saints to be prayed unto. 459. etc. Saints are present in spirit at our prayers. 467.568 Satisfaction. 346 Scandal. 658 Sinne. The evils of sin. 495.675. etc. None free from sin. 490. Sin a monster. 669. Sins by ignorance, and sins against conscience 674. The miserable condition of sinners, as slaves. 679. Sin the cause of temporal afflictions. 684. Sin punished in the friends, and alliance of sinners. 688. The author and cause of sin. 704. Divers kinds of sin. 715. Sin by thought. 441 Scruples in faith proceed from the weakness of our reason. 20 Soul two powers: Superior and Inferior. 152 Spirit. The Spirit of God inspiring to the true faith is allwais with obedience to the Church. 24.25. etc. Not every spirit is to be believed. 25.26.27 etc. Not every one that prayeth hath the true spirit. 31. How the good spirit is to be prayed for. 34.35. etc. 40 Superstition. No Superstition to observe a certain number of prayers in relation to some pious mystery. 571 Swear. vid. Oth. T Temporal prosperity proceedeth from God and is lost by sin. 414.684 Temptations common to all. 497. How God is said to Tempt. 498 Theft. Divers kinds of Theft. 430 Thought. Sin by Thought. 441 Traditions. 73.74. etc. Transubstantiation. 305 Trinity. The blessed Trinity. 53.142.174 The B. Trinity hath appeared in corporal shapes 144. V Venial sin. 721 Virtue yields satiety of true pleasures, and of temporal felicities. 480 Some prayers ask nothing expressly; but they ask Virtually, and in effect. 567 Vigils. 654 Vyande, or Voyage bread, the Eucharist. 664 W WAges. 4●1 Will. Our own Wills are our greatest enemies. 483. Conformity to the Will of God. 484 Witness. False Witness. 434 Worldly care in excess. 444.