A CATECHISM OF CHRISTIAN doctrine.  
By THO. WHITE, Gent.  
Second Edition, Corrected and enlarged.  
Una fides vigeat, prisco quae condita templo est;  
Quam Paulus retinet, quámque Cathedra Petri.  Prudent. 
PRINTED AT PARIS. 1659.   

TO THE READER.  
THis Catechism having luckily arrived into my hands, I thought it became me (and would be a service to the public) to be a means that others should have the like contentment and profit by the view of it, as I had. It would have been a sin to let this talon lie buried in the earth without multiplying. This advantage spiritual goods have of corporeal ones; that one grows not the poorer by communicating them. Receive then out of my hand this worthy Treatise, which (if I be not much deceived) is as useful a piece as any this age hath brought forth. The Author's name alone is enough to justify thus much: who, for profoundness of science, and consummateness in all parts of literature, both divine and human, is the honour of our times, and may be the envy of the happiest: though himsel● be as far from the vanity of delighting in the reputation got by others praises, as his excellent worth is from needing such weak supports. The composition of this, was but an entertainment of divertisement to him, in a time when he had strong and solicitous thoughts for the good of others: which so fully possessed him, as he would have even his recreations contribute to that end. And this he did so dexterously, and unveiled the deepest mysteries of our faith so knowingly, and delivered them so familiarly and plainly, and made them appear so reasonable, as they of tenderest years (for whom he made it) with delight applied themselves to learn the weightiest and abst●usest points of what Christians are bound to believe; and easily framed right apprehensions of what he taught them; And yet the most versed in theological speculations, found matter to busy their most vigorous thoughts upon, and learned the Reasons & Causes of those things of which before they had no more but a bare knowledge that they were true. The consideration of them for whom he composed it, hath made him sweeten his conceptions by using the gentlest style and famil●arest examples to illustrate them by, that he could: But, under this humble and plain habit, you shall find rich and excellent productions of a most learned, strong, & pious soul; so you apply requisite attention to follow the thread of doctrine which he hath here so masterlike spun out and woven into a complete piece: Or rather, he hath proposed his questions with such artifice and judgement (as Socrates did, when he made an unlettered child give account of most subtle speculations) that one must be notably weak in the power of reasoning, not to fall of one's self upon the true and solid answers to most of them, without further instruction. By which means, the Caterechumen will learn knowingly what he is to believe; and not pay himself with the sound of words, often times misunderstood; which begets yet greater errors in the collections and inferences drawn out of those mistaken grounds. But I do amiss in offering to forestall any man's judgement with my weak and faint commendations▪ When you have read the following discourse, you will think I have said too little. I am sure, I do.   

A CATECHISM OF CHRISTIAN doctrine.  
Divided into fifteen Conferences.  

FIRST Conference.  MASTER. 
COme hither child, how old are you?  Scholar. 
About thirteen, Sir.  M. 
And what do you remember you did some twenty years since?  S. 
I did nothing, nor can remember 
What is not can do nothing.  any thing so long ago; for than I was nothing, and so could do nothing. 
Therefore nothing th●t is, made itself but was made by others of its own kind.   M. 
Who then made you be, when you were nothing?  S. 
My Father and my Mother.  M. 
And who made them be?  S. 
Their Fathers, and Mothers, my Grandfathers, and Grandmothers; who likewise were made be by other fathers, and mothers, and so upwards till Adam, and Eve, the first 
and those, finally, by God.  man and woman that ever were.  M. 
And who made Adam & Eve be?  S. 
God Almighty, who made all things; and after all the rest, made Adam of earth, and Eve 
wherefore  of a rib of Adam's side.  M. 
And who made God Almighty 
God was not made,  to be?  S. 
God always was, and so cannot be made; for, nothing 
but  can be made unless it once were not, that so it might be made. 
was ever   M. 
How do you know that God was always?  S. 
I was told so, but I cannot give a reason for it.  M. 
Yes, but you can; for, did you not tell me, that what is not, 
else  can do nothing? if than once there was nothing, nothing could 
Nothing could have been.  have been made: and there would now have been nothing. Now you know therefore, that seeing now there is some thing, 
He is then eternal.  there was always somewhat, and that which always was, is GOD. But what, did God make nothing but Adam and Eve?  S. 
Yes, Sir, he made all other things besides, but I can give no account how I know it, no more than that I have been taught so, unless you can show me again that I know it. 
A●am.   M. 
Well, think you it not as clear that God made the first 
The first of ●ach kinds  Horse, and the first lion, and so of every kind which we see go from sire and dam to young ones; as that he made the first Man, and Woman?  S. 
Yes Sir, for I see the same reason for all, since every kind 
being, finally, m●de by God,  must have a first, which could not come of itself; and therefore must have a maker of an other kind till it come to something that always was, which is God. 
and   M. 
And to what purpose would the Earth ●ee, if none of these 
the Earth  things we●e in it? No beasts, no trees, no fishes? for all these we see propagated by generation, 
being  and therefore had a first, and so are brought up by degrees to their original Author, God. 
to no purpose with●ut t●ese I● (and the ot●er Elements) were made too, and so God made all things.   S. 
I cannot see to what purpose the Earth (and the same is of the other Elements) should be an infi●it time without any of these things in it, for whom and whose su●●enance it seems wholly to serve; & so easily believe it was not long before them, and that God made it, and all that either belong to, or are of like nature with it; which is, as I think, what you aim at: That God made all things.  M. 
You are in the right, and 
But God can do all that (himself or) his Creatures can do;  that is it, which I would bring you to. But now tell me; he that makes a thing, is he not able to do as much as the thing he makes?  S. 
Yes Sir, for seeing whatever the thing made does, is done by somewhat that thing has in it 
He is than  self; and all that thing has, was made, or given by the maker; and nothing can give what itself has not; the Maker must have in himself all that by which the the thing made had power to do such a thing; that is, hi●self has power to do the same.  M. 
Thus you see you have plainly shown God to be Almighty; for, nothing can be done, but what's done by something; and that something, is made by God; therefore, seeing God can do whatever any thing made by him; 'tis clear he can 
Almighty.  do all things; which is, to be Almighty. But tell me now; do 
and Knows all that Himself  you think when God does a thing, he knows what he does?  S. 
It were a shame to doubt of that, since we account him a fool who knows not what he does; besides, since God makes us know what we do; and is 
or  himself perfecter than we, he must needs know what he does even better than we.  M. 
And he that knows a 
His Creatures can do;  thing, does not he know what that thing can do; for example, can a man know a knife or a clock, without knowing, that 
and so is  the one can cut, and the other tell the hour of the day?  S. 
That's impossible; as also that God should not know what any work of his can do.  M. 
See again how you show 
Allknowing.  that God knows all things: for, since he knows what himself made, and what all the things he made can do, and nothing is or can be done but what himself and they do; it follows that God knows all, and every thing that is done, great and little, to the number of the thoughts of men and angels, to the division of dust and sands, and whatever else is done; nay and 
Wherefore  what can be done, though it neither be nor ever will be done. But now tell me, do you know by your body, or by your soul?  S. 
By my soul.  M. 
And wherein differs your 
Knowledge belonging to Spirits▪  soul from your body? is't not in this, that your body has many parts & takes up room or place; your soul on the contrary is indivisible, and wants no place, nor has any parts, but is a Spirit.  S. 
All this I remember to have learned, now you put me in mind of it.  M. 
Then, seeing you sinned that God knows all things, what do judge him to be?  S. 
Certainly a Spirit; but yet 
God is a Spirit.  I know not well what a Spirit is, nor what conceit or apprehension to make of it.  M. 
Do you conceive what's meant by these words Mind, Understanding, Wit, Thought Knowledge &c. If you do, you have made some apprehension of a spirit. It suffices then at present to conceive God to be 
and,  such a thing that he is a Knowledge and works by it. But tell me, is God a Spirit joined with a body, as our soul is, or a pure Spirit without anybody?  S. 
Methinks if God were made 
His Existence being necessary,  up of Spirit and body, there were no impossibility i● him▪ but his Spirit might be without his Body, and so God might die or not be, which makes against the necessity 
A pure Spirit  of his being always, formerly proved.  M. 
But yet this Mind or Spirit must have the perfection of all Bodies in it▪ since as is already shown) It can do whatever all Bodies can.  S. 
This is very clear in my mind.  M. 
Then you see that God is 
Yet containing All kinds of perfection imaginable.  a pure Spirit or mind containing in itself the natures, and perfections of all things (that is) all Being and all Goodness.  
Here the Catechist aught to exhart the Cathecumen (or person he catechizes) to the admiration and reverence of God, out of his plenitude of Perfection: To the fear of God, out of his Omniscience and Omnipotence: And to the love of him, out of his All-goodness.   

SECOND CONFERENCE.  M. 
YOU remember you told me that God Almighty 
Therefore  made Adam. Can you tell me why he made him? and first, 
He wanted not Adam  whether he wanted him?  S. 
No, Sir, he could not want him; for seeing he's All-goodness, he could want no good thing; and for what's bad or 
nor  nought, there can be no want or need of that.  M. 
At least, did he get any thing by him? or was he richer 
could get  after, than before?  S. 
No, Sir, he that hath all, 
profit  can get nothing.  M. 
At least, as you have pleasure when your hair yourself commended, or see yourself honoured and served, so did God get any new content?  S. 
Sir, without doubt it could not but please him. For so I am taught that my good works please God, and my sins displease 
or  him.  M. 
'Tis very true that he is pleased with our good works, and displeased with our bad. But not so that he conceives new pleasure, or displeasure; but with 
pleasure by him,  the pleasure of good, which he had for ever, and the displeasure of bad likewise he had for ever. For, if he could receive new pleasure, or displeasure, he would get some thing he had not before, which you told me he could not. But now, if he got neither profit, nor content by making Adam, why did he make him?  S. 
Sir, I cannot tell you that, for I never do good but I get something that contents me.  M. 
If you should find a poor wretch in a wilderness, ready 
but made him  to starve, and you had store of victuals, would you not give him some?  S. 
Yes sir; and should think myself unworthy to live unless I did.  M. 
And why? for you should neither have honour, nor profit, neither (though peradventure afterwards you would have pleasure) would you think of that when you did it.  S. 
I know not, Sir, why; but good nature would make me do 
out of pure Goodness;  it.  M. 
And now you have told me why. For 'tis the nature of Goodness to do good, as of heat to heat, and of cold to cool. And so, God being all Goodness, needs no other cause why to do good, then that himself by nature is Goodness, or as you call it, of a good nature. But, tell me again did 
and,  God Almighty make you?  S. 
No Sir, my Father and my Mother made me.  M. 
Think you so? and I pray, if your Master should whip you, or make the Stationer give you a fine new book would you thank the Stationer, or be angry at the rod? or rather be thankful or displeased towards your Master?  S. 
Towards my Master, Sir. But I do not see that God Almighty either bade my Father, or Mother make me: or used them to that end.  M. 
No? Did you not tell me 
by means of him,  that God made Adam, Adam his Son? and so till it came to your father, and mother?  S. 
Yes Sir, but this is a great way off from God's making me.  M. 
It will come nearer: You told me also that God knew all 
and causes  that was to be done, or could be done by the things he made: And again, that what he did, he did out of his Goodness: you see 
put by God and contin●'d from him,  then, that he knew your Father and Mother would make you, and would have it so; and, out of his Goodness, put the causes which should make you. What does your Master more when he either rewards or punishes you, but only puts the 
Us;  causes out of which he intends, and knows your good, or harm will follow. Well, if this be agreed on that God made you, tell me now whether you have any thing that God did not bestow upon you?  S. 
No, Sir; for, what ever I should say I had from myself, 
even to the least thing we have.  or from any other, you will in the same manner show that the causes coming from God, he uses them to make me have those things, and so bestowed them on me.  M. 
'Tis well said. But to whether are you more beholding for the thing you have? to God▪ or to him that immediately gives it you? for example, for your life, and being, to God, or your parents? for your learning, to God, or your master?  S. 
Hitherto, S●r, I am sure I have given more thanks to my Parents, and Masters; but now I know not what I ought to do.  M. 
How soon have you forgot you own saying? did you not tell me that your affection was not at all towards the Stationer, 
Wherefore  or rod (to which your father, and master are compared) but only to your Master that rewarded or corrected you? how then are you so soon ignorant, whom you are most to thank; God, or the next causes of your good?  S. 
By that rule I should owe nothing to my parents and master but only to God.  M. 
Not so neither, but to every one according to the good will he bears you, and the share he has in the good deed. Now, as 
all possible thanks  for God Almighty, you know there is no cause concurring, nor any least part of the work which belongs not totally to him, on all sides, and from the very beginning: Therefore, how much the 
are  good is, 'tis wholly and entirely due unto him; but your Parents, and Master are not the thousandth part of the Causes; and, therefore, though thanks be due to them in respect they are the immediate causes, yet in comparison of what's due 
totally due to him.  to God, you are not one thousandth part beholding to them. Again, you told me God knew perfectly all things belonging to this good you possess, and the best owing of it; But, the next cause understands not perfectly what himself does, but is bent to his work beyond his own understanding: as you may easily see by this, that yourself when you walk know not how you do it, and we may be posed in twenty things which belong to walking, which nevertheless ourselves do. 
nay▪  But, amongst all things you have, are not works some? as singing, playing, understanding, 
Every least Action we do comes fr●m God▪  eating, and the rest, and therefore also whatsoever you do, comes likewise from A●mighty God.  S. 
Yes, Sir, I see well enough, that because myself, and all other causes of my action come from God, it must needs follow that my actions come from him. But I dare not say so, for fear I should make him author of my 
(yet not sin,  sins, which I have been taught he is not.  M. 
'Tis well thought on. But if you knew that S●n were but want of doing, or not-doing, you would not fear that consequence. For, as you see when a 
it being only  man takes a knife to cut with, the cutting p●oceed, from the man, but, that it cuts not so well as it should, proceeds from the bluntness or want of edge in the knife: and likewise, the writing proceeds from the Scrivener; but, that the pen gives not ink well, or blots, comes from the evil fashioning, or slitting of the pen: so, what a man does is from God, but that he does not so well as he ought (which is to sin) proceeds 
Defect of action)  from some defect in the man. For, as from fire cold cannot proceed, nor from water dryness; so from the Fountain of Being and Goodness, the want of goodness and being cannot spring. 
Hence   
By this you easily gather that God is the governor of this 
God is universal governor of the World.  world, seeing all things are done by his disposition and government.  
Here the Catechist aught to exhort his Catechumen to remember and perform his duty towards God; who as he gives us all things freely, so he deserves that we offer, independently from reward, all our works and wills to him. As he made us, so, as creatures, we are his slaves. As he gave us every thing we have, all our goods are his. As he is more cause than the next causes, so is he to be preferred before all. As he does all our works in us, so requires he the honour of all be attributed to him. As he is not author of sin, so is he not to be charged with any fault or want on his side. And, as he's governor of the world, so is he to be prayed to, feared, and respected.   

THIRD CONFERENCE.  M. 
Well; now Adam's made, what did God give him?  S. 
Sir, I know not that, for I have not read the Scripture, 
God being a perfect Agen●  whence that is co be known.  M. 
But you know what things make a man, and doubt not but God gave them perfectly to Adam; for a good workman 
made his immediate wo●k, (Adam) perfect in Endowments  makes his work good, and would be ashamed, if it should come out of his hands otherw●se than perfect; according to that saying, that a good tree cannot breed ill fruit.  S. 
I know a man is made of Body and Soul, and so Adam had those.  M. 
What are the perfections of the B●dy? are they not Health, 
of Body▪  which consists in the integrity of all parts of our body, and ability to use them well? Strength, to carry, heave, draw, push; and and the like? Nimbleness, or agility? by which we do our actions with life, and quickness; and, lastly, Beauty which graces both body, and actions? Likewise in the Soul we see Understanding 
and mind▪  and Will; Understanding comprehends Memory of things past: judgement of the present: and Forecast of things to come. Can you doubt whether these things were given to Adam?  S. 
No, Sir, for seeing we have them from Adam, sure Adam could not fail to have had them, and to have received them from God.  M. 
But do you think Adam had no more than we have either 
Also▪  in body or soul in our birth?  S. 
Yes sir; yet I am not well able to imagine what 'tis.  M. 
Do you think he knew and loved God above all things?  S. 
Yes sure; for, knowing 
His Maker  he was not from himself, but had received all from God, he could not choose but love him above all things.  M. 
True: and God disposed all things fit for this: for, having framed his body ●f red clay, he 
being his first object,  stood in a visible shape before him, that when he first looked up, the first thing he saw was Almighty God finishing the creation of all things in him; so 
in Knowledge and Love of of him above all things.  that his heart being rightly set for this purpose, free from all other affections, most passive by the daintiness of the mould as yet not mingled with any others: it could not be but that this sight should make a most deep apprehension, which must needs carry the whole powers of the soul with it, and totally subject it to Almighty God. But do you think this wrought any thing in 
which must work  the Body.  S. 
I know not Sir.  M. 
Do you not find that good news makes your body light, and jocund? have you not seen boys rid of the hiccock by an apprehension of fear; nay, some speak of those that have been freed from agues by fears, or angers; and does not in all this the soul work upon the body? 
in his body too  why then should you doubt but so strong a love as Adam had, must needs have it's effects in the Body also, as indeed it had. And, as we see the practice of memory makes men easy to learn without book, the practice of discoursing fit to discourse, and so 
Dispositions  in all actions, and this by nothing but by the fitting of the bodily instruments, and organs: So, this love did either fit the very 
conformable to tha● Love,  corporeal disposition to such love, or increase that fitness it found there already: by this means making the very corporeal desires subject to Reason, that this body 
or  being prevented with reason, could not incline to any thing 
subject to Reason.  before Reason gave it leave and order. But tell me farther, have you not heard that children be like their fathers?  S. 
Yes, Sir, I know well 'tis the 
which would descend  ordinary compliment of Gossips to say the child is like the father, which shows that ordinarily 'tis so.  M. 
And this likeness, is it in 
to the Bodies of his posterity;  the body only, or also in the Soul?  S. 
I cannot tell how one should be like another in the soul, which has no parts.  M. 
Did you not say the Soul 
and  works upon the body? if than you see those works which come from the soul to be alike in two, can you think but that their souls be alike als●? ●s▪ if they discourse alike, love like things, je●t, write a poem, or oration alike, would you not judge their Souls alike? So than 'tis not ill conjectured that when the body of the Son is 
●the Soul  like the body of the Father; also the Soul of the Son is like the Soul of the Father. And I remember to have heard judicious men say of some persons, that when they saw them jest or discourse, they thought they saw their fathers.  S. 
How should the Soul which is made by God come to be like the Soul of the Father which had nothing to do with it?  M. 
If there were several kinds 
being fitted  of matter of divers● dispositions, as wax, wood, aq a vit ●, stu●ble, brimstone, &c. of which you intended to make Fi●e, or (as we say in the schools) to introd ●cethe Form of Fire into them: Though each would become indeed a thing able to burn, or Fire; yet, would you expect in reason that this active Principle, or power of burning called the Form of Fire, should be equally in each of them?  S. 
No, Sir, I see plainly by experience 'tis not to be expected; each would have power to burn on a different fashion, and in a different degree. But I am not so wise as to see whence this difference s●rings.  M. 
You see it springs not from the Form of Fire in each, for that has nothing else to do but to make it Fire or a thing able to burn.  S. 
True, Sir, for 'tis one thing to be apt to burn, another to be apt to burn differently. I conceive therefore this difference arises from the several dispositions in the Matter, or several Fuells you spoke of.  M. 
You see then 'tis the way the All-wise orderer of Nature takes, that a diversity in the disposition of the matter determines to a diversity in the active Principle or Form, according to certain degrees within the same species or kind. The Rational soul then being the Form of man's Body or that which makes him man; you see 'tis God's method to put like Souls into like bodies? therefore the father making the body 
to the Body)  of the son like his own, will not his soul also be made by God like to the father's soul? and so the souls of like bodies be like? of unlike bodies, unlike?  S. 
Yes sure, sir, that must be so, seeing the soul doth fit the body.  M. 
Then, if the soul of Adam had that operation on its body as to make a special disposition in it by which it was subject to reason, 
to their Souls also.  and this disposition proceeded from the strong love of Almighty God: as on the one side Adam would make a son like himself in that subjection to reason, so God Almighty would give his son a soul fit to love God above all things, the disposition of the soul proceeding from such a disposition of the body.  S. 
Yes, Sir, 'tis evident he 
that is  would, or else he should not put a fitting soul into the Son's body.  M. 
This proved, you must know that our forefathers call 
they would have had  the Love of God above all things, Justice, and Sanctity; which, because it was so given to Adam, as to descend unto his heirs, it was called original justice, and said to be a natural 
original Justice.  gift, and to come unto them by nature who were to be born with it.  
Besides this gift, God Almighty 
and  fi●ted the place to the man that there should be no evil● air, or other occasion of harm unto him; whence, because wisdom kept him from mischance, and the place from 
Immortatality.  infection, he could not die but of Age; for remedy against which God had provided the tree of l●fe; and so, he would have lived for ever.  
But, to proceed yet a little farther. 
But, losing the Love of God,  If Adam left lovin● God, would he have this disposition in his body?  S. 
No, Sir, for if the Love of God were the cause of this disposition, 
contrary or passionate dispositions  the contrary would cause the loss of it,  M. 
You say well, specially if you add that he could not leave off loving God, but because he 
would immediately succeed in ●im;  loved some other thing better; which love having its effect in the body, must needs cross the o their disposition left before, and if this be so that he left off loving 
and be derived  God, how would it fare with his children?  S. 
How, but that they would be born subject to such dispositions 
to all his from their birth  as the love of other things b●ed in them? But, Sir, I have heard that Adam after his fall did penance, and began to love God a new; wherefore methinks he should again recover the disposition of loving God, for himself and his posterity.  M. 
What you have heard is true, but not the good effect you gather. For his second love finding dispositions in the 
●recoverably,  body contrary to its proper nature, cannot on the sudden extirpa●e them, but with a great deal of pain, and labour: and, as we experience in ourselves, never wholly, because these Affections are before Reason, and alter the temperament of the Body due and req ●sit to original Justice, which it lies not in the power of Reason nor of other Bodies, being of a different temper, exactly to repair. Whence it never comes to pass, that the father can communicate his whole virtuous disposition 
that is,  to his child, though we see the likeness of a well practised 
they must all have  father to be naturally in the son. And this is that which Christians call original Sin, 
original Sin.  the missing of Grace or original justice in the child, through the fault of our first father; so that the want or privation is particular to every one; the cause or actual guilt, only in Adam.   

FOURTH CONFERENCE  M. 
THus far we have declared the nature of original Sin in itself, can you tell me the effects it works in us who are the posterity of Adam.  S. 
I have heard that sins, and ignorance, and also death and infirmities, have their origin from it.  M. 
Can you show these things of it.  S. 
No indeed Sir, for any 
Experience teaches that Sense governs in a child  thing I know as ye●, but I expect you will make me know it.  M. 
Then tell me, in a child three or four years old, which is stronger, Sense or Reason?  S. 
Sense without question. For, give him an apple & tell him it will offend God to eat it, I make no question but as soon as you have turned your back he'll eat the apple without regarding the offence of God, so that I see Sense in him is stronger than Reason.  M. 
Right; for he understands not what is the offence of God, as yet: nay, accor●●ng to the 
and p●rverts  ordinary judgement of Divines, not till seven years of age: So 
the  long therefore, sense has the whole government of a child; 
right working of reason in all till years of ripe judgement;  and after seven, reason by little and little overcomes till the age of thirty. The Philosophers not admitting maturity of wisdom and constant judgement, till the standing part of our age, which is, when we leave growing; so that, till then, we are on the losing side. Now, what think you? 
therefore  is't easy to conquer and root out a thing that's grown in and with us for thirty years together?  S. 
It must needs be very hard. 
these Impressions from sense   M. 
Do you think that hard which ev●●y man does?  S. 
No Sir, that's easy which 
are  all can do, and the harder a thing is, so much the fewer can do it. 
●ard to be overcome perfectly, and are subdued by sew or none; Hence Mankind is Slave to Sin; and original Sin causing motions of sense not subject ●o reason, all Actual Sin   M. 
Th●n, seeing to overcome Sense perfectly is very hard, and very few can do it, and most men do it not, Mankind is subject or slave to sin, as being for the most part conquered ●y it?  S. 
This is very well; but you do not show, that this comes from original sin.  M. 
So that it seems you have forgot, that by original sin it first came, that Sense has its proper motion not subject to Reason; which if it had not, the more it should grow, the more virtuous it would make the man, because he would still become more subject to God and Reason.  S. 
Sir, I see now that all our Sins come from original sin; and indeed 'tis no wonder that one sin should proceed from an other. But 
springs from original.  I expect how you wil● show that Ignorance & infirmity proceed from the same. For if they were then to be born (as we are now) children, and grow to be men, I think they must needs also be children in knowledge, and so have ignorance: so that this cannot be the offspring of original sin: and likewise, if then they had eaten to grow and keep themselves a live as we do now, they would not avoid, but meats should have their effect, and so 
Also,  breed diseases, when out of season.  M. 
You are not well acquainted 
Ignorance being  with the difference of not knowing, and being ignorant: for, not every one is ignorant who does not know, but he who knows not what he ought, or what's fitting for him to know. 
the not knowing what's sit to know  For example, what Master either of Divinity, or Philosophy, or any other Art knows all which may be known in his Art? yet are they not therefore to be termed Ignorant. So likewise, any 
and  man who knows what's fitting, is not ignorant. Now I pray, 
the state of Innocence  if any one in that estate, knew not what was fitting to know, it was either because he could not, or would not?  S. 
True; for whosoever can and will do any thing, 'tis most 
giving  clear he does it.  M. 
Then what think you in 
both power, and will  that state could he not, or would he not know what was fitting? If he could not, it was want in himself, or in his teacher; But Adam was perfect in knowledge & could teach him. If himself were not capable, the 
to know what's fi●,  knowledge was above him, and so not such as was fitting, or such as the want thereof induces Ignorance. If there was want of will, it was because he loved some other thing better, and that he 
Ignorance  was not wholly subject to reason: which cannot be without original sin, and so original sin is cause of Ignorance. Now, if ignorance be cause of sickness and death, you have no more to reply. 
and   S. 
No indeed. But I hear learned men say that 'tis not in the power of nature to keep a man from death, and therefore I fear not ignorance should be the cause thereof. 
by cons●quence   M. 
But, what if ignorance or sin be the cause why nature cannot keep a man from death? let's see: death comes either by violence or sickness; violence 
Infirmi●ties  from man, or beast, or some dead thing. But, if men had not sinned they would neither have fal● out▪ nor have been surprised by chance, which proceeds from not foreseeing; so that from Man no hurt could have proceeded. 
and  Beasts would all have been tame, and in fear of man, as we 
Dea●● spring th●nce 〈◊〉.  see those be which use mens' company, or as others might be made. And, for Accidents, unless a man puts himself in danger, they would not arrive▪ likewise, if we look into the cause of sickness in Physicians books, we 
therefore  shall see it proceeds from some excess or defect, which in that state would not have been, when 
the State of Paradise  man had wit and will to prov●de against both.  S. 
Sir, that was an happy age, 
Happy▪  or rather would have been, if man had kept his honour in which God had placed him.  M. 
True; but yet, this we 
yet ours not unhappy  have would not be miserable, if ourselves did not make it so by our own fault; not seeing what's before our eyes. For, consider, 
but through our own fault; For Sin only causes ve●●●ion, 〈◊〉  if you please, what's more cause of fin unto us than pleasure? yet no Sin can be without displeasure.  S. 
Sir, that were hard to persuade; since we see men daily think nothing sweet but it; which could not be, did they experience continual▪ displeasure in it.  M. 
Can you doubt but that must needs grieve a man which is 
unnatural.  against his inclination, and nature? then, if Reason be the nature of man, how can he see himself do against reason (which nevertheless every sin does) without grief and pain. Again, does not sin set our hearts upon goods, which may be taken from 
fixing our affections on perish●ble goods.  us, as money, meat, play, and the like: it puts us then in perpetual danger of vexation & grief; for who loses what he's in love with, must needs be grieved according to the measure of his love. Again, if Reason have forecast of what's to come, and memory of what's past; Sense 
and  (which is the cause of sin) only consideration of the present; is't not manifest that sin by sense 
precipitating us into inconveniency.  precipitates us into future inconveniencies, which Reason keeps us out of? Again, Reason has one conduct and government through all occurrences; But Sense as many several motions as the things desired are different; 
distractive,  which, because they are not ever had together, make the vicious man now follow one, now another; and sometimes miss both. 
suspensive  Sometimes also be unquiet and uncertain, not knowing what he would have. And so we see a man given impotently either to 
and  wealth, or pleasure, never to be at rest, but continually in a painful 
wearisome.  pursuit of what he never enjoys. You have told me that all mankind was subject to sin and the Devil, and by them, to other mischiefs; But, are you so good an historian, as to show me this to have indeed passed according 
The History  as is declared.  S. 
No truly Sir; for, although peradventure in sermons I have heard much thereof, yet I carry away but little. 
of   M. 
Well, I am sure you have heard how God was obliged in 
mankind's Slavery to Sin laid out in some remarkable instances  Justice (through the wickedness of mankind) to destroy all but Noah & his family, eight persons only, by the great flood. And I may add, that Noah might have talked with some who knew Adam, so that the fresh memory of our loss of Paradise could not hinder the increase of sin. Peradventure men's lives, being so long, the fear of death, & hope of future life was cold in them, & therefore God shortened our days for our greater good. Soon after, our forefathers grew into the vanity of building Babel tower; and not long after, into that prodigious luxury, which drew fire from heaven upon the five cities, whereof Sodom, and Gomorrah were the chief. Wherefore, God seeing all mankind could not be kept in good order, without an universal miracle destroying quite the present state of nature (and not perfecting it according as the particular natures required) which therefore God saw incongruous for the wi●e administration of the wo●ld, hereupon he chose one family for his elected people, plied them with perpetual apparitions, prophecies, rewards and punishments; gave them a law in force of miracles, and astonishing greatness. Yet the books of scripture teach that they were perpetually straying from God's law, till he was provoked to transport them to Babylon, whence they came after long and severe punishment little amended, and therefore still subject to oppositions and oppressions by Greeks, and Latins. So that with all the means which man could invent, it was not possible to keep mankind out of Sin. Can you tell me the 
The cause of this  reason of it?  S. 
Sir, you have told it already; that it was original sin, 
is Sense making man prone to follow t●e present and s●up●d to conceit aright his future true Good.  which giving our Sense power to work without the command of Reason, caused all this mischief.  M. 
Right. But I desire to know what 'tis that it works, which makes mankind so backward to its own good; Is't not that man makes no apprehension of God's law, and the good of it?  S. 
Yes, Sir, the Sense following the present good, hinders the consideration of the future.  M. 
You see then the remedy ought to be, to make them believe, and deeply apprehend the good of the next world; whereto 
therefore  men being not able to attain either by Sense or discourse, 'tis necessary to give them a Teacher 
to be remedy' by a Teacher.  of whom they are assured that he knows what he teaches, and will not tell them other than truth. But what must such a one do to persuade the world?  S. 
He must teach them? but 
who ●ught to be  seeing you say the matter is above reason, I k●ow not how he should persuade them that things are so as he teaches them.  M. 
Will you not believe a man in things whose truth you see not if he work strange and miraculous effects in proof of his savings? 
miraculous,   S. 
Yes, Sir, or else I were very unreasonable.  M. 
If then this Teacher works 
most knowing and most true;  wonders, which we call Miracles, he will deserve credit at your hands.  S. 
Yes; for none can do miracles 
therefore God:  but Almighty God.  M. 
Neither is there any, who may not be suspected ignorant of 
also, most convinient to teach our nature  such high matters, or safely held incapable of deceiving, but only God: Nor can any one show the way or be a convenient Teacher for us but only Man: so that you see our necessity forced God to become man, or else our whole kind hath been damned. 
& excite love of him; therefore Man. 〈◊〉 hich rendering our way to Beatitude connatural and plain. and so being most ●itting; Therefore God was made Man.  To which if you add, that we see and converse familiarly with man, and easily incline to love him: God, we cannot apprehend what he is; so that, by by God's becoming man the way and means of loving Him, which is our high path to salvation, being infinitely plained, & mankind made infinitely more capable of salvation than before, you will easily collect hence that it could not stand with the Goodness of God to let us●ly in misery, since he could remedy it by a way so connatural to mankind, as was his assuming human nature, God therefore was made Man.   

FIFTH CONFERENCE.  M. 
We have discoursed already of God as our Maker, governor, Redeemer; as eternal, Almighty, all-knowing, all-perfect. But have you no other Attribute of God which bears an eminent place in our belief?.  S. 
Yes, Sir, that God is one & three, or that there is a Trinity; but I despair of understanding in any measure so high a point; so that 'tis enough to believe 'tis so, and this I do already.  M. 
Doubt not God's Goodness, if yourself be not wanting to yourself. And, first, tell me▪ 
Notions or apprehensions of things as in themselves are got by our senses▪  have you any apprehension of God as he is in himself?  S. 
I know not that; but I observe that generally I make no apprehension of any thing as 'tis in itself, which I never heard, nor saw, nor perceived by some sense.  M. 
Your observation is good; tell me next, what do you apprehend 
and so  o● mean by the words Good, just, merciful, and such like? mean you not such perfections 
from creatures;  by them as you observed in Creatures?  S. 
Yes, Sir, I know not else what I could mean by them, for I never conversed with any thing else. Besides, I am persuaded, one that never heard of God means the same by those words as I do▪ which shows the meanings 
and those  of them is taken from creatures. But than methinks 'tis an injury to God to attribute 
transfered to God,  such low perfections▪ to him which fall infinitely short of his dignity.  M. 
No harm, by the grace of God, as long as we hold fast this intention to attribute them to him only so far as they signify▪ perfection, and not as they include 
which mean Perfectiin●  imperfection. In the mean time you see we cannot speak of God, as in himself, but by means of those low conceits borrowed from Creatures.  S. 
By this account we must not s●y he is one and three, for no Creature is such.  M. 
You object shewdly; but, since you have already proved 
therefore chiefly to Know and Will, which are proper to Spi●its.  God is a Spirit, and seen that a Spirit can Know and Will, if out of these it be made as plainly follow that God is one and three as out of other considerations that he is Good, just, &c. will it not be a degree of satisfaction above what you could hitherto hope for?  S. 
I confess it will; and I expect with longing you would lead me to this apprehension of so sublime a mystery, which hitherto I knew nothing of.  M. 
Answer me then first, what means this word to know?  S. 
I am sure I understand what it means, for I understand well 
Knowledge then  enough the meaning of my own words when I say, I know you are reaching me. But yet I cannot explain myself nor give account of it.  M. 
You need not wonder you cannot give account of all that's 
importing some Likeness of the thing known;  really in you, for this belongs to Study and reflection: But do not you conceive when you know a thing that you have some likeness of that thing in your Mind?  S. 
Yes, sure, for otherwise that Knowledge would be indifferently a knowledge of any other thing or all things as well as this; if, when I knew this, there were in my Mind no special representation or Likeness of this.  M. 
You discourse well. What judge you then of a perfect Knowledge of a thing according 
and, so, perfect Knowledge,  to all respects imaginable? Must not the perfect Knower of that thing, as he is the Knower of it, have in himself the perfect Likeness of it?  S. 
Yes, certainly; for, if every slight Knowledge argue some Likeness, a Knowledge every way perfect argues by consequence 
perfect Likeness, that is no Unlikeness,  an every way perfect Likeness.  M. 
And those things which are every way alike are no way unlike, are they?  S. 
'Tis impossible they should.  M. 
And, if no way unlike, they 
that is no Diversity, that is, Unity or Identity.  can never be diverse or two.  S. 
No, Sir, for that Diversity whatever 'tis, would be an Unlikeness.  M. 
And those things that are not diverse or two, are they not the same and one.  S. 
Questionless they are.  M. 
The thing then known 
the nature of the thing known perfectly  perfectly, as in the Knower, is the self same as 'tis in itself.  S. 
This seems to me a riddle & strange; yet I see not how I can go back with credit, or answer 
is the same in the Knower,  better than I have done, though I were to begin again.  M. 
'Tis backwardness and grossness of Fancy and not verdict of pure Reason which makes you fly from unexpected consequences without seeing a fault in the Discourse. Let's proceed; and tell me, what makes a thing be what it is, for example, 
therefore  Peter be a man? is it not because 
the Knower▪  he has man's Nature in him?  S. 
Yes, without doubt.  M. 
If then the very nature of 
as such, is it.  the thing known be in the Knower, the Knower as such, is a thing of that nature; that is, that very thing.  
I feel myself loath to grant i●▪ but I needs must.  M. 
Tell me yet further, is not the thing known as such, distinct, and opposite to the Knower taken precisely as a Knower.  S. 
You seem to ask me whether 
●ut as known  not-knowing be opposite to knowing; for the Thing known considered barely as known, is, as such, not-knowing; which is no hard question.  M. 
'Tis easilier answered then; 
'tis opposite to, and distinct from the Knower, therefre To know is to be another as another.  but perhaps there's a further meaning in it; for, when you know a man, that man leaves not to be what he was in the least for your knowing him; but stand● aloof from, is independent of, & totally unconcerned by your knowing him; that is, he as the thing known is out of you and no ways appertaining to you. The Thing known then, as such, is in some sense another or distinct from the Knower: And so to knoworth is to have the nature of another thing in it, or be that other thing as 'tis another. Tell me next; does God know himself? 
God then knowing himse●f is in himself as in another; that is, There is Distinction in God; yet, (the Object in the Knower being the same,) without prejudicing his Unity;   S. 
How can one doubt of this, since we account him a fool that does not?  M. 
You see then you have shown that God by knowing himself, is in himself as in another, that is, there is distinction in God.  S. 
This may advance to show God three, but will it not destroy his being one?  M. 
Have you forgot so soon what even now you were forced to grant, that perfect Knowledge was a perfect Likeness, & so the thing Known is the same in the Knower, taken as such, as 'tis in its self? God, therefore, notwithstanding this distinction, is more one with himself, if possible, by knowing himself than other wise he would be. 
which he has   S. 
This puzzles me, but does not satisfy me; for still you show not how he is one and how three.  M. 
I have already shown you▪ 
according to his Nature,  but you did not observe it: what knows God when he knows himself, is it not his own Nature, Essence, Substance, Properties, &c.  S. 
Yes sure, Sir, the word Himself can mean nothing else.  M. 
Well then; add this consideration 
Being,  that the very selfsame Nature of the Thing known is 
or  in the Knower, it follows that 
Substance  God is one with himself in nature, Substance, Essence or Being, (for those words import the same;) which is what Christians profess, that there is but one God, 
notwithstanding  or one thing of a Divine Nature.  
How did we agree God had 
His Distincttion  distinction or opposition in him?  S. 
As knower and thing known.  M. 
And do you find that these words import substance or Being, as did the former words, God, 
according to the notions of Knowing and being Known▪  himself, Divine Nature, Essence, etc  S. 
No, Sir, Knowing and Known mean not so amongst us.  M. 
That therefore being the meaning of words which is used amongst us whence they are 
which are  transferred to God, they retain the same manner of meaning there too: that is, of a Relation or respect; 
Relations.  for, you see plainly a Knower as precisely such, only respects the thing Known, and the thing Known, as purely such, only respects the Knower. which amounts to this in the 
and  phrase of Logicians that God is one according to the notion or predicament of substance; three 
which  according to the Predicament or notion of Relation. Learned men would also tell you that Relations, out of our understanding are nothing but the things related (as that, two yards 
(God having  to be equal is nothing but to be each a yard; Peter and Paul to be the same in nature is nothing but to be what they are, thatis, men) whence God being unchangeable, and so no Accidents 
〈◊〉 Accidents,▪ relate, and so distinguish the Substance; yet not substantially.  in himto be related, his very substance must be the thing related, & have distinction & opposition in it, yet not substantially, but relatively. But, I fear these terms may prove too subtle for your speculation, at least would need a longer time to explicate than the intent of so short a Catechism permits.  S. 
I have been taught that there is in God Father, Son and Holy Ghost, but Knowledge of the Divine Nature and the same nature Known look nothing like any of these.  M. 
Think you so, tell me then what is it to be a Father?  S. 
'Tis to have a Son.  M. 
We are still as far to 
And.  seek as formerly; for when I come to ask what 'tis to be a Son, you may as well answer 'tis 
a Son  to have a Father, which word remaining yet unexplicated we are still at a loss▪ But, to go your way, because either of those words explained tell the meaning of the other, tell me what do you observe to be that which makes one called a Son?  S. 
I see he comes or has his being from one of the same Nature, 
being  as I have from my Father and Mother, whence also I am called their Son.  M. 
Is this enough? so, one 
a Living thing proceeding from a Living thing of the same nature as from a Principle remaining in it,  Fire springs from another, yet the new Fire is not called the other Fire's Son.  S. 
I see now they must both at least be Living Things, else they cannot well be called Father and Son.  M. 
I doubt this is not yet enough. Think you not likewise that the Father remains in the Son according to some part of him, of which the Son is made.  S. 
I imagine so, Sir, else I know not how I came by this matter I have, for I am told God creates none a new.  M. 
Sum up than what has been said, and you'll find that a Son is a living thing proceeding from a living thing of like nature as from a Principle remaining in it; This being settled: tell me next, what think you of God (or the Divine nature) is he not a living thing.  S. 
Yes, without doubt, he that gives life to all things must needs 
and Knowledge in God  himself have life or be living.  M. 
And, in God whence proceeds this Knowledge of himself we spoke of.  S. 
Certainly, from Himself or God as know; for, I observe that when I get any Knowledge, though my soul knows, yet the object or thing Known makes me know, or makes that Knowledge. 
being   M. 
Add then to these, that perfect Knowing is a perfect resembling another, that is, a being perfectly It or of like nature with 〈◊〉, (as was shown) and that this Nature, in our case, is in both Knower and Thing known, Living; and, that Knowledge of God proceeds from God as an 
such in respect of he Divine Essence known,  object or thing known; lastly, that the Divine Essence known remains in the Knowledge that proceeds from it; is't not plain that Knowledge of himself in God proceeds as a living thing 
That is truly called Son;  from a living of the same nature as from a Principle remaining in it; that is, as we showed, that this Knowledge is properly a Son, 
This,  the Divine Nature known properly a Father; and so, that There is in God Father and Son. 
Father.   S. 
Me thinks, Sir, I now begin to see some glimpse how the Eternal Son is begotten of his Father, which before sounded strangely to me; how he is God of God, only begotten, the wisdom and Image of his Eternal Father, and such like expressions which I have read in the Crreds and Prayer-books, but never could frame any conceit of them, which made my devotion very dull and dry. But 
Likewise,  still you have told me nothing of the Holy Ghost.  M. 
Did you not tell me that 
God loving Himself, the same thing  a Spirit has Will as well as Understanding or Knowledge? If then the proper Act of the Will be Love, and that you grant God loves himself, that is, be the thing loving & thing loved, that is, the same nature, or God 
is  in both; yet, as loving and loved, importing distinction as well as Knowledge and thing Known, you will easily gather by a Dsicourse 
Loving and Loved; yet, as such, distinct; therefore there is besides in God, a a third, called Divine Love  parallel to the former that there must be in God, besides Father and Son a third, that is, Love; One in Nature, yet distinct in Relation, which is that we call the Holy Ghost.  S. 
I apprehend in some degree how the Discourse goes, but I see not why the Holy Ghost is said to proceed from the Father, and the Son.  M. 
Remember well that the 
Also▪  Holy Ghost is Love, and then tell me what is that whence Love proceeds in rational things, or that which rational things love. 
Love intelligent things proceeding from their proper Good▪   S. 
That which is their Good.  M. 
And what judge you to be the the proper Good of an Intellectual Nature? Is it not Truth?  S. 
I think you mean by Intellectual, capable of knowing; and, 
which is Truth,  then, 'tis plain nothing is so opposite and destructive to it as error, (for they who have this perfectly, know nothing) wherefore 
consisting in this  also Truth must by consequence be the perfection and proper Good of an intellectual nature.  M. 
You answer learnedly, but 
that the Object be in the Knowledge▪  I fear 'tis only repeating by rote what I have so oft told you. Well; And in what consists Truth? Is it not in this that the Object is in the Knowledge?  S. 
I conceive so, Sir.  M. 
And what Object can be 
Divine Love proceeds from the Divine Essence, as Object, in the Divine Knowledge,  worthy God's Understanding, or proportioned to it?  S. 
None, sure, but himself or his own essence.  M. 
You see then that the Good proper to him and consequently the source of Divine Love, is that the Divine Essence as Object or 
that is, from Father and Son.  Known, be in the Divine Knowledge, which includes (as was shown) Father and Son▪ From both therefore conjointly Divine Love or the Holy Ghost proceeds.  S. 
I am much pleased with this; 
Whi●h Love  but why is he called Holy? Are not the Father and the Son as Holy as he?  M. 
Yes; but you must conceive 
is called  that some sorts of actions are appropriated to each of those three, and so, as nothing can be 
Holy Spirit, because He makes us Holy,  so proper to teach us knowledge of God, as that which is essentially Divine knowledge or the Son (for which reason 'twas he came to be our Master) so nothing is so proper to cause Love of God in us as that which is essentially Divine Love; Wherefore, since our Sanctity or holiness consists in loving God, and to cause this is particularly attributed to him, he is from this proper effect of his called Holy, or 
by  sometimes our Sanctifier. In like manner he particularly is styled Spirit, because 'tis his office to 
inspiring us  inspire or breath into our Hearts those motions of Love of God, and such good Thoughts as excite 
with Love of God or Charity, as also Comforter▪  them. Also he is called our Comforter or Paraclite; because nothing more heartens and comforts one in the pursuit of Heaven than ardent Love of it.  S. 
You have shown me, Sir, a Trinity in God, but I know not what those three are, nor how to call them. You forbid me to call them three Gods; and I cannot imagine what they should be else. Common Catechisms and our 
Again▪  Creed tell us they are three persons, but this leaves me as wise as I was, unless I understood what the word means.  M. 
Why, do not you understand what a person is?  S. 
No, Sir, not I.  M. 
No Sir, not you? and if I should send you to the Church 
● Person  where men, and women, and other things were, and when you came back, ask you how many persons were there, what would you answer me?  S. 
I would tell you how many men and women were there.  M. 
And not how many benches, and forms and candlesticks, 
being  or Altars withal?  S. 
No, Sir; we do not call those persons, but things.  M. 
You see then that what in others you call a thing, that in men you call a person. For if 
an individual or One Intelligent substance, and God having no Accidents The distinction in him must be▪ of Persons There are then in One God three Persons  you were asked how many things were in the Church, you would countpictures, & forms, & other Animals if any such were there, and as many things as you could see; but being asked of persons, you would count only men and women: so that 'tis no more to be a person then to be a rational or intelligent thing. Add then to this, that (as was said) there are no Accidents in God, (because he is unchangeable) and it follows his Substance must be three some way or other; and three in an intelligent substance make three persons.  S. 
Me thinks, Sir, if a person be a thing, there being in God three persons there must also be three things; and then I see not how there are not three Gods.  M. 
The Mystery is very hard, as being the mystery of Mysteries; yet your objection may be answered. For, though every person be a thing, it does not follow that every two persons be 
yet  two things; since you see that every thing is not a person, so that there is difference betwixt the being a thing and being a person; neither is it necessary that whatsoever makes difference in being a person, should make also difference in being a thing. And so it may happen that the same thing may be different 
not necessarily,  persons. Let this example help your imagination: you see this three-square Table; is it not one thing?  S. 
It is.  M. 
And is not every corner of of it one corner? and to be a corner is not nothing.  S. 
That's likewise true.  M. 
Then as you see that 
Three Things  though a corner be in some sense a Thing, yet three corners may be but one Thing; So conceive, that though a person be a thing, yet three persons may be but one Thing.  S. 
If we might understand parts in God, as we do in the table this were well: but God's a Spirit.  M. 
What then? does the tables having parts hinder that three parts be not one thing? and truly one, not many tide together? in which lies the whole knot of difficulty. If then, you are content to admit, and can do no otherwise, that three corners may be one thing, and one corner not the other, and yet the whole thing taken by every corner; I do not see why in intelligible things and so high above our capacity as God himself, we should be troubled to conceive the same. Which of the three persons was it that took flesh, or man's nature upon him?  S. 
The second Person, Sir, or 
Of these, the Second took our Nature,  the Son.  M. 
How was this done? was God turned to man, or man turned into God, or both turned into a third thing, when God became man?  S. 
God cannot be changed, and, so none of these three mutations could be made: but man was joined to God, and so God became 
not by charging God,  man.  M. 
Was he joined equally to God so that the thing made was equally God and man, or no?  S. 
No sure, Sir, if God and man be in one thing, the main thing 
but by joining Man  must needs be God; and man but a small portion of it. As we see if a little water be cast into a great deal of wine, it remains still wine; so, since God is infinitely greater than man, the thing made remains principally God?  M. 
It remains then both God, and man: and seeing what hath not the nature of man is not man, and much more what has not the nature of God is not God; in Christ remain two natures, the 
to God's  nature of God, and the Nature of man. How can two natures remain in one thing?  S. 
Sir, I cannot tell how, but I see it happens so sometimes, as when a young scion is grafted in a Tree of another nature: the same tree hath two natures.  M. 
You have said well; and in men, and things better than men, 
Person:  as was shown, we call this to be joined in Person. Know you 
And,  now why the second person took man's nature upon him rather than any other?  S. 
You touched the reason of it on the by, but it was very short; and I have, I fear, forgot it.  M. 
Do you not know that 
therefore the Second,  God came to make us Sons of God? therefore was it fitting that amongst the three persons, the son 
because 'tis proper to Knowledge or wisdom to teach us or be our Master.  should be chosen to be our pattern, and example, and as it were elder Brother. Besides, Divines say that wisdom is appropriated to the Son; So then, he coming to be our Master, and Teacher, it was fit the wisdom of God should be chosen for that effect; that is, the Son and second person. But how this was done, and the whole history 
A shore History of some signal passages belonging to our Saviour.  of his economy, or dispensation in this world, you may find in the Gospels. Yet will I briefly deliver it unto you. It was (as is generally thought) the 25. of March upon which the archangel Gabriel being sent from God, brought the Message of this great work unto the B. Virgin; and, having got her happy consent, by the power of the Holy Ghost wrought the frame of this glorious child in her entrails without the help of man; into which body, God, as into Adam, breathed the breath of life in the womb of his Mother. Where having laid nine months he was brought forth in a stable upon the 25. of December, swaddled in clouts, laid upon straw, began to feel hunger and cold, and such like extremities, as we see it fares with other Infants. After eight days he was circumcised, and his tender body painfully wounded. And these three Mysteries the Church celebrates on three several days. His Conception on the day we call our Lady's of Lent: his Birth at Christmas, and his Circumcision on new-year's day. After this he is thought to have been kept in Bethlem till the three Kings came out of east to adore him; whereupon King Herod growing jealous, he ●led into Egypt, and Herod executed his tyranny upon all the children under two years old in all the confines of Bethlem. In Egypt you must imagine he was provided as poor people are wont to be in strange countries; Yet there remains for some years till the death of Herod. After which being returned (for fear of Herod's Son) he returned into Nazareth. Whence he every year went to Jerusalem at the solemn feasts, and there was lost by his parents at 12. years of age; and, after three days seeking, found in the midst of the Doctors in the Temple astonishing them with with his wise and learned answers; so he lived, helping his Father to work, and being obedient both to Father and Mother (for Father we may lawfully call him who was married to his Mother, and had paternal jurisdiction over him; as also his Mother called him) till the trumpet of the Angel from the desert, summoning mankind to penance, sounded the march for him towards his Eternal father's work, for which he was sent. Wherefore, baptised by S. John, and receiving the visible testimony of the Holy Ghost, he made his trial in the desert by a fast of 40. days, and 40. nights, and by the temptation of the Devil. His Baptism the Church celebrates on twelve day, the Temptation on the first Sunday of Lent. Then, he began his preaching, & gathering of disciples, and working of miracles: beginning from the changing of water into wine, which is likewise commemorated upon twelve day. So he proceeded through great contradictions, and dangers, till the raising of Lazarus. Upon which he entered in triumph into Jerusalem, which we solemnize on Palmsunday. Four days after he celebrated his last Supper, and the next day, his bitter Passion: and, within three days, having set free our Forefathers (who never till then were admitted unto the sight of God) he rose, and instructing his Church 40. days, in its sight ascended into heaven, whence after ten days, he sent the Holy Ghost, himself remaining there till the day of judgement: when he will return to take account of his benefits he hath bestowed upon us.  
The Catechist aught to note out of the discourses passed, of how sublime and unparalleled an essence our God is, who by his Nature, which is purest & most refined Quintessence of Substance or Being, added to his perfections of Knowing and Loving himself, obliges us to affirm truly of him, that he has in one Nature three Persons, which is highest contradiction in the perfect est of all Creatures existent or even possible. Also, how God was so good as (our nature being imperfect of itself) supernaturally to help it with incomparable graces and gifts. Secondly, how death, Sickness, and all other mischiefs being excluded by God, crept in by man's own fault, and the procuring of the Devil. How quickly our nature grew to that extremity, that of the whole world hardly eight men were found righteous; And, presently again not five men in five Cities. What a perpetual care God ●●d of the family of Abraham by promises, miracles, punishments, rewards; yet could not by those means keep them from sin, and damnation. What 'tis, for God to be made Man; the eternal, impassible, essentially-blissful, to become a child, the most tender & passive of all creatures, and franght with miseries, and griefs. See his life nothing different from ours, unless that it was more stuffed with woes; from one end to the other in poverty, subjection, contradiction, affliction, and in the end and last act, the example of all indignity, that human wit could invent, and the shape of man endure: think how all this was suffered for our sakes, he knowing every one for whom he suffered, and of so great a number excluding none for whom he did not undertake these pains as if there were no other: as freely as the Sun shone on Adam when he was alone, no less than upon the millions that now be. And, out of all these considerations let him strive to raise the Catechumen to admiration and love of so great Goodness, & a full resolution to make use of so many and so powerful means to advance himself in virtue, which is the fruit of all that went before.   

SIXTH CONFERENCE  M. 
HAving now learned that there is a God; his properties; 
God● being made Man  how he created man; how he conducted him through so many ages, till the coming of himself into the world, in the second Person of his blessed Deity; Having also understood the economy of his sacred Humanity, till his bitter passion, glorious resurrection, wonderful ascension and gracious sending of the Holy Ghost; which was the first effect, and chiefest of his whole peregrination. It follows to consider the End of all, which was the stating of mankind in that 
to redeem Mankind  perfection, to which he intended to conduct him. Now then Child, can you tell me what was the intention of Christ's coming?  S. 
Sir, you have told me already, that 'twas to redeem Mankind 
from Sin,  from the deluge of sin, wherein he was drowned by the fall of Adam, and give him a state 
and put him in the way to Heaven,  by which he might attain to Paradise.  M. 
I but, what is the immediate step by which a man comes to Heaven?  S. 
That also methinks I have learned to be the Love of God above all things. For, you told me this was Sanctity: and I know we call those Saints, who either are in Heaven, or in the right way to it.  M. 
Well said. But I would have you show me, that the Love of God makes a man go to heaven; and, because you cannot without help, harken a little unto me. The Good of Heaven 
which consists see in seeing God;  consists in seeing God Almighty, not with the eyes by which you walls, and trees, and sun, and stars, but with the eyes by which you know you are this day, and neither yesterday nor tomorrow: & by which you know you must have been yesterday, yet it may happen you may nor be tomorrow; and other Truths or things of this quality, which the least 
and  of you is capable of. Now, he that loves God above all things 
Love of God  (especially if he have done it long) cannot choose but desire to know and see him whom he loves so much. Wherefore, when he dies and has no more any distraction 
disposing  by his senses, he is wholly set upon that object; and, so, extremely miserable unless he 
and  can obtain it: wherefore, if God be not hard-hearted (as Goodness itself cannot be) what remains but that he must needs let 
determining necessarily to this,  himself be seen by him? which is, to be in heaven. And, this a Divine would tell you, were to determine God of necessity to the giving of Bliss: as the putting of all second causes requisite to the making a man, determines him to the infusion of the rational soul. But we must not be so learned. Do you know how the Divines or rather all Christians do ordinarily term this Love of God.  S. 
Yes, Sir, I think this is the virtue they call Charity, by 
Man is to love God,  which we love God for himself, our neighbours for him: and for both their sakes, do all the rest of our actions, and so order our whole lives to the service of God.  M. 
'Tis well said; but can you tell what reason you have to love 
as being  God?  S. 
Yes. For, seeing we naturally love that, which is good, as good meat, good drink, good 
All-Good,  clothes, &c. and God is Algodness: there can be no doubt but we have great reason to love God. Besides, he hath done us many singular benefits, or rather 
Our most bountiful benefactor  hath given us all we have; by which we know he loves us, and for both these causes, is to be loved by us. 
and   M. 
Very well; and, you may add that we are like him, being 
whose Likeness or Image we bear.  made wholly to his Image; and things that are like one another, are apt to love one another, as we see all creatures love their own kind. But, seeing you call 
And,  this, Charity, and know there's a second part thereof, which is to love your Neighbour (or all 
our Neighbour  other men) as yourself, know you why you are to do so?  S. 
Sir, not well.  M. 
Why? do you not see that all knives are to cut? hammers 
being made for the same End we are, that is, for God;  to knock? and, therefore, who would have a hammer to cut, or knife to knock, were out of ●●ason. So, likewise, all men being of one Nature, are for one ●nd, and fit for the same things. He therefore that would wish one thing for himself because 'tis fit 
we ought to wish him that End and means to it, that is, love him as ourselves. Also, Love of God necessarily disposing to see ●●m, who loves God has great reason to hope to see him; grounded in his Goodness and faithfulness to his promise.  for him, and not wish the like to his neighbour were very unreasonable. And, if he wishes the like to his Neighbour as to himself, he loves him as himself. But tell me now, he that loves God, has he not reason to hope he shall see God?  S. 
Yes, Sir; since 'tis necessary that who loves God shall see God, no doubt but he has reason, not only to hope, but to be confident of it, if he die with this love of God.  M. 
And, what considerations make him confident?  S. 
The considerations of the Goodness of God, his love towards mankind, and his immutable constancy, who hath promised happiness to those that love him.  M. 
Ay, but, what if a man does not love God?  S. 
He can have little hope of ever seeing God.  M. 
True: his Hope must be dead, and a far of: seeing God gives not Bliss but to those that love him; yet, if he has an intention to labour for the Love of God, he may have some; otherwise 'tis Presumption, not Hope.  M. 
Now you are arrived to 
put,  Hope and Charity; see if there 
none can love or hope, unless knowing the things which, & motives why, taught by Faith; which secure relies On God's Truth, saying such things; and  were not a step before, which you thought not of. For, unless a man know thus, as you have said, of God, how can he love him, or hope for any thing at his hands? by what means or virtue do you come to know these things?  S. 
By Faith Sir; for, Almighty God having told us that he is such as you have declared, either in his own person by Jesus Christ, or by his Messengers, Angels, and Prophets: we can no more doubt whether it be so or no; seeing God is all Truth, and a falsehood cannot spring from Truth.  M. 
So far well: but how do you know God spoke it? for I am sure yourself heard him not?  S. 
Those told me who told me all the rest, and so I have no more reason to doubt of this, than of all the rest.  
You answer according to your pitch; but a wise man would ask better testimony for things above nature, and which be hard to believe, than for other ordinary things. Can you then tell me, what warrant God hath given us to believe that this our doctrine comes from him.  S. 
Sir, I have heard talk, that 
Tradition or  we must believe what the Church believes; according to the collier's Faith; but I know not why.  M. 
Why? do you not see that 
the Infallible Attestation of the Church  the Church is the congregation of Christians, which is dispersed through the whole world, and therefore cannot come together to frame a lie? If then they consent 
that he 〈◊〉 them  together that such a thing was delivered to them for the doctrine of Christ, it cannot choose but be so. And this is that which Divines call Tradition; to which no Heresy lays claim: and upon which, Religion is so grounded, that even all heretics must acknowledge this same Authority for the receiving Scripture. So that you see your warrant is the Universality of the Church; which cannot be universal in time, if she hath once corrupted the former faith. For a wrong faith makes a wrong, or 
There are then three virtues call'-theological (or immedily respecting God) necessary to mankind's salvation▪  rather no Church. Nor can she be universal in place if she maintain a lie. For so many countries as are necessary to make Universality cannot agree to make a lie. And, so, casting your accounts, you see you have found three virtues, Faith, Hope, and Charity; which Divines call theological; that is conversant, or employed about God; because you see in Faith we rely upon God's Truth, in 
Faith, Hope and Charity.  Hope upon his Liberality, Charity likewise we ground on this that he is all Perfection, and Goodness.   

SEVENTH CONFERENCE.  M. 
IT follows, seeing we know Christian life, and perfection consists in these three virtues, to seek now the means to attain to them. Can you tell me what those means be?  S. 
Sir, how should I of myself be able, who knew not whither we were to go unless you had 
Faith  directed me?  M. 
See you not that Faith is a 
being a Knowledge of supernatural things, the way to advance Faith  knowledge by which you understand what's necessary for your salvation? your profession then being to get knowledge, and learning, how can you be ignorant by what means you are to obtain, and increase Faith? Nay, if you look into it, your Learning is but Faith. For do you not trust your Grammars, and Syntaxes that this Verb is of such a conjugation, this noun of such a Declension, or Gender; or hath thus, or thus in the genitive case, or plural number; that it must have such a case or construction: that such a syllable is long, suchshort; that such, and such customs, and places were among the Romans, or Grecians, and the like. As than you get 
is  Learning, so▪ you must get Faith.  S. 
Sir, we get learning by study. But I have heard that we 
to increase that Knowledge by Study of such things, that is, by Prayer: of which mental has three parts  must get virtue by praying. And so we get play, not learning.  M. 
I child, but there's this difference betwixt your prayer for virtue, and your prayer for play; that the one is a Study, the other not. And, not to detain you long, you have heard perhaps, that some Prayer is mental, some vocal. And, first, to tell you what mental prayer is, know there be three parts of it. The first is to know, and be sure of the truth 
To Know the truth of the point,  you are to consider: and this rather belongs to him who prescribes the meditation in our present purpose; for 'tis his part to give a strong and plain consideration, that he who comes to prayer, need not much ado to be 
To resolve according to that Knowledge  convinced of the truth. The next part is to make a resolution according to the knowledge proposed, by exhorting himself out of the weightiness of the consideration: and this is properly Meditation: for meditor signifies to think on oft, con, or exercise something: this part 
and  then being frequent beating upon good life, & the rectifying 
To raise the heart to God, expecting a Blessing,  of our heart and will, is properly meditation. The third is to turn our heart to God for whose sake we are to do all things, and from whom we are to expect the increase of our labours. For, as all the husbandman's labour is to little purpose unless God send rain, heat and fair weather at due seasons: so likewise, unless God direct our lives, 'tis to little purpose what ever our endeavours go about.  
Touching the Preparation to prayer, what's substantial, is, that your thoughts be not preoccupated by any other care either of play, or study; or any other such matter, which may draw you away: and therefore it ought to be the first thing you do after you are risen. Then shortly to remember that all other business be babbles, and things not concerning you in respect of this: and this the only thing which can do you good in this life and the next. Thus much is enough for a Catechism, the rest you are to seek-in treatises made purposely of this subject; amongst the rest I recommend to you a little one of Antonius Molina a Carthusian. As concerning vocal prayer, I hope you can tell me what that is.  S. 
Yes, Sir, vocal prayer is 
vocal Prayer is  that we say in our Primers, and beads, and other books.  M. 
How does this differ from the other, and in what is it better or worse, than mental prayer?  S. 
It differs because we have 
better than mental,  set words in our books, which those who meditate have not. But, sure, mental prayer is better, because the greater sort use it. Yet vocal is better for me, for I know not how to m●d●tate.  M. 
'Tis well answered, though 
as being composed by able men,  not so fully as I desired: Know then that Vocal prayer has two excellency over mental. The first is that 'tis made by some who have more skill than we 
and  have, and therefore is more perfect 
less distractive;  for the most part then one of our mental prayers. Secondly, it keeps from distraction much; because by our eyes, if we read them, or our memories if we say them without book, it holds our 
But, worse as ●ess satiating the Soul, Less proportioned to it, and Desective the two first parts mentioned. Hence, of Mental, the written are b●st for beginners: of vocal, Those which are best understood,  understanding to the matter better than when we have no such determination. But, likewise, on the other side it has two disadvantages: one, that it does not so we●l fill our souls, being neither so much laboured as what we make ourselves, nor so naturally proportionable to us as what we do ourselves. Thirdly, for the most part it wants some of the three parts mentioned or rather wholly demurs upon the last, neglecting the two former. But, those which are called written meditations, if they be well done are very good for beginners, that practice themselves. sell me now which prayers you think the best?  S. 
I must needs say, the beads, and the Primer, or manual, for I have no other.  M. 
If you do those well you are well sped. But what I would counsel you is, to choose such prayers as you understand rather than those you do not: As I fear 
and▪  you understand but few in your Primer. So that, though that be best in itself, yet those more befit you which you better understand. And, as for your beads, I fear you attend but little when you say them; you should therefore have some mystery of our Saviour's, 
Well attended to.  or our Lady's life, to thank God for, in every two or three Ave Mary's; which might make you think of what you did. Two tens thus feelingly said, 
Lastly▪ ●▪  were better than three payr of beads tumbled over, with your mind upon your breakfast.  S. 
Sir, I will endeavour to get them as you say.  M. 
But, in the mean time, tell 
Prayer▪  me, what's the necessity or profit of prayer?  S. 
Sir, it pleases God, spends our time well, obtains all benefits of him, and fulfils his commandments.  M. 
This is very true: but I look yet for another at your hands; which is, that 'tis the very 
being  way or walk to Heaven.  S. 
Sir, you said that Clarity was the way to Heaven.  M. 
And is not Prayer the consideration 
the use of Considerations ●●●i ca●io●sly moving to ●ove of God, The fruit of Prayer is to advance Charity; that i●, Prayer is the high way to Heaven:  of things necessary to our salvation? and not a dry consideration, but a moving of our will out of them; and lastly the excercising of our Affections towards God Almighty, procured by the said consideration? Now, how do you think we journey to heaven but by our affections? or come to affections but by consideration? so that you see Meditation is nothing but the right way to Heaven, in which other men are lead by sermons, reading good books, and the like: but the meditator goes of himself, by his own pains and industry. Moreover, the use of mental praver being the thinking 
wheresore  on, or considering that which is the chiefest good we have; also, our soul being ever carried backward, unless by due 
without I●,  consideration it be forced against the stream of our natural inclinations; hence we must needs 
Retreat in virtue is inevitable.  live blindly, and go two steps back for one towards heaven without the use of Prayer, or something equivalent to it. And thus much may 〈◊〉 for the Utility and Necessity of Prayer.   

EIGHTH CONFERENCE.  M. 
TO go on; do you think he loves you that beats you without a cause, or keeps 
Moreover, Charity, or ●ove, obliging us to give what's due to those we love, 'twill make us render To God,  your own from you?  S. 
No Sir; perhaps, indeed, a friend may beat one he loves when there's some reason for it; but, otherwise, he's no friend and shows little love.  M. 
Therefore if you love God, yourself, and your Neighbour you must not hurt them; but do them all the good you can; especially if it be due unto them. What can you do to God?  S. 
Good I can do none to him; but my duty is to be careful in such things as concern his honour, such as be all things which 
Service:  belong to prayers & the Church.  M. 
You say well, and in Latin the rites of serving God are called Religiones; whence this virtue is by Divines called Religion; Priests, specially Bishops and curates, and such as have care of the public ceremonies of the Church, entitled Religiosi: as also such men as bind themselves to certain pious observations, are called Religiosi or Religions for the same reason. Well; tell me first what do you owe to yourself?  S. 
Nothing Sir; for I can forgive 
To ourselves,  myself if I did owe any thing to myself; and so it would be no debt or duty.  M. 
Now you speak beyond your skill; for seeing you are made by God of a determinate nature, in so making you he has directed you to some actions, which you by your own freewill must 
what's best for us, that is, 'twill make us prefer a greater good before a less, which is performed by Temperance; and avoid a greater harm before a less, which is done by Fortitude: To our Neighbour, If Infeiour or equal, Love & Good will; If superior, Obedience and Respect;  not transgress but second; and; so you are bound to the conservation of yourself, and owe to yourself the endeavours conformable to such actions: and the principles of these actions are, not to prefer a lesser good before a greater, nor to choose a greater harm before a lesser. And this is done by two virtues; Temperance, by which you abstain from a less good to get the greater; and Fortitude or Valour, by which you undergo the less harm, that you may avoid the greater. What do you owe your Neighbour?  S. 
I have borrowed nothing; but those who have, owe what they have borrowed, or taken otherways from him.  M. 
Do you not know, your Neighbours are either your equals, your Betters, or your Inferioors? To your inferiors you owe love, and to be ready to do them any good you can; as others your betters have done, and daily are ready to do for you. To your equals the same in substance, although in an other degree. To your superiors and Betters, Duty or Obedience and Respect. All this you owe to your Neighbours; the virtue whe●eof is ordinarily called Justice. So 
which belong to Justice. Yet, these three Virtues, unexcited by Love of Heaven,  have you found three virtues called moral, or Cardinal Concerning which you are to know two things; The first, that we ought to exercise them for the Love of God, if we will have them profit us for going to heaven: although they have in themselves a kind of good. For as you see in a fair picture, garden, or 
avail not to It,  castle or any such thing an impression of Reason (Called Art) which is delightsome, and conformable 
though in some sort conformable to Nature.  to our nature; so also in the moral actions of man, there is a decorum, or honestas, which gives content both to the doer, and the spectator; which entices moral men to do such actions. The other is that every 
They become  one of these is divided into diverse sorts, and kinds, according to several matters in which they are employed: For example, Fortitude in an action full of difficulty is 
several particular Virtues  called Courage; in suffering, Patience; in length, Perseverance; in war, Valour; &c. Temperance towards women is called 
as respecting  Chastity; in drink, Sobriety; in action Modesty, &c. justice towards God, Religion, or devotion; towards your Country & Parents, Piety, towards Laws, 
several Objects.  and superiors, Obedience; towards your equals, and inferiors, in honour, Courtesy; in words, Affability. But I believe you have heard that the Moral 
Also,  or Cardinal Virtues are four: Therefore let me have your help. Can you tell me what 'tis to be Discreet.  S. 
I think it is to be wise.  M. 
Well guessed, although you miss a little: for true 'tis, every 
Discretion  wise man is discreet, yet not every discreet man, wise. For if you look upon mens' conversation, you shall observe some have good skill in human actions, yet for passion or other desires, follow not their knowledge. Others have their desires so as they should be, but little skill. Others 
being  have both skill, and will good; others both bad. And these last are both fools, and knaves for the most part. The foremost of the other three, are Understanding men, but not Discreet; the others be discreet, but not understanding: The third are both: that is, Wise. Now I hope you will not fail to tell me what makes a discreet 
The right see 〈…〉 of ou● Affecti●●● in o●d●r to Act on, and  man.  S. 
Since a discreet man is h●● who hath his affect on's right i● human action; and the three virtues above named make a man's affections such; those three virtues make a man discreet.  M. 
'Tis very well said. For, 
the three fore and Virtues giving this, who has th●m, has also Dscretion, or, Prudence.  if you note, he who has these three virtues will use the skill he has to the utter most. And him we call discreet, who, according to his understanding, carries things well. Which virtue by Divines is called Prudence. its office is to judge a right what is to be done, by him that has it, according to the proportion of the man's knowledge; and so you have 
There are then ●our (moral or) Cardinal Virtues,  your 4. Virtues called moral, or Cardinal. But, before I leave, you must answer me one question farther; which is, whether you think that he who performs his action according to these Virtues, need have any scruple of the work done?  S. 
No Sir, certainly; for, if 
according to which who acts,  his action be virtuous, as proceeding from a mind which has these virtues, it must needs be good.  M. 
And what? (though he has an affection to do well) yet if he has not skill, can the deed be good?  S. 
I did not think of that. Then, indeed, it must be nought.  M. 
True 'tis, the action is not 
since not biased by ill affections, needs not scruple his action, though it hap to be imperfect in some other respect.  good. Yet he need not make scruple of what is passed: because he did his endeavour. But before the action be performed what is he to do, if he cannot tell whether part is to be done?  S. 
He ought to ask some body that knows.  M. 
You say well; if he cannot, or when he has asked find nobody that can tell, he may do whither he lists. And whither he miss or no, never make scruple of it, as long as h●●'s sure that no ●ll affection was guide in his choice, 〈◊〉 that he proceeded out of the Love of God, and a good conscience.  
In these three Conferences, the motives of virtue and good life frequently occurring, advertise the Catechist to make his Cathecumen reflect, and move himself unto them. They be plain of themselves.   

NINTH CONFERENCE  M. 
YOu know by what is said, 
Christian Life is a Practice of the three theological and four moral virtues, for God's sake;  what Christian life is, viz. the practice chieftly of the three theological virtues; and in consequence of the four Cardinal ones; that is, of all virtues. But can you tell me what 'tis that gives life to all the rest?  S. 
I imagine, Sir, 'tis Charity, because you said that it gave life to Hope, and that all Cardinal virtues were to be practised for God's sake. But I reach not unto the reason unless you help me.  M. 
You know not your own strength. For tell me if you should see a dog, or a horse new killed how would you know whether it were dead or no?  S. 
By the stirring. For as long as it stirs I should think some life were yet in it. When I saw 
which is done by Chari●y,  it stir no more, than I should take it for dead.  M. 
Very well; so far then is agreeed, that, to live is to have a 
Wh●r fore since the Life of a Christian is to move towards God  power in itself to move or stir itself. Now can you tell me what is the first principle of stirring in you, and other men, as they are men. Do not you see the more in love they are with any thing, the more they stir to obtain it? so that you see love is that which 
and  stirs a man & makes him move, towards the thing beloved. 
Love of God, or Charity, makes us do so,  Wherefore, the Love of God or Charity is the thing which first moves the Christian to walk towards him: that is, to exercise all virtue. You see likewise that 
It only is a Christians Life  what takes away from us the love of God, brings us death in lieu of life, as we are Christians. What is that?  S. 
That is, as I perceive now, 
and he dead without It. Wherefore what causes ibis death is mortal Sin.  mortal Sin; for I imagine 'tis called mortal or deadly, because it takes away l●fe, and life is Charity. Therefore that sin is mortal which deprives our soul of the Love of God.  M. 
You are a great Divine; but what is't that takes away the Love of God or of any thing else from us?  S. 
I think 'tis hate; for hate is contrary to love; yet methinks nobody can hate God, and so there would be no mortal sin if that were true.  M. 
You say well: but do you not remember, that who so loves, must (as you told me) do good 
which springs  for him whom he loves if he can; whence it comes that the row of all other virtues follow Charity? he then who will not 
from love of Creatures above all things.  do any of those things which necessarily follow upon Love, loses his love. But no man would neglect those things unless he loved some other thing, whose love hindered him from performance thereof: So that you see, how not only hate of God, but Love of such things as hinder you to do what you ought in love to him, takes away Charity. Can you now tell me what Sin is mortal?  S. 
Why, Sir, whoever lovesany thing in such sort that it causes 
bringing neglect of our Duties;  him not to perform to God, himself, and his neighbour, all he owes them (that is, all which the four Cardinal virtues command) sins mortally; for he loses Charity, which is, the substance of Christian life.  M. 
You say well if you understand what you say. For what 
yet,  think you? is not stealing against Justice, one of the Cardinal virtues? and yet you will not say that whosoever steals a pin commits a mortal Sin.  S. 
No indeed, Sir, but truly I know not why.  M. 
Did you not say that he who 
not every such neglect, mortal: but, In those to our Neighbour, such as would absolutely break Friendship;  commits a mortal sin loses Charity by it: & Charity you know is the Love of your Neighbour: if then not every thing, as the taking a pin, is sufficient cause for your Neighbour to fall out with you, you lose not his Love for taking a pin. Such a breach of justice then, as is a sufficient cause for ordinary wise men to break of conversation and friendship with you, is a mortal sin. But what is less than that, is not?  S. 
This is well, Sir, for a man's Neighbour; but towards God 
In those to our selves, such as done us by another  Almighty, I think this measure will not hold. For no man that is in his wits will fall out with himself, neither is God subject to falling out as men are. Therefore I know not what to say concerning them.  M. 
Do you not remember that a man owes certain duties to himself, whereof the neglect may come to be such as if another man should do it unto you, you 
would make us fall out with him;  would fall out with him. Do you not see then that if you do not fall out with yourself for the like occasion 'tis not for want of cause: And, as for God Almighty, 
In those towards God, such misrespect as to our Neighbour were want of ●ove.  see you not, that if you bore the respect to him you do to your neighbour, you would be as fearful to do such an indignity towards him, as you are to do it towards your neighbour? Now the sin is in your soul; if then you see in your soul misrespect towards God Almighty, such as towards your neighbour were want of love, it follows there wants Love towards Almighty 
Other Neglects  God. Can you tell me how many sorts of sins they be, which are not mortal, and how they are called. 
are Venial,   S. 
They be called venial but how many sorts there be of them I cannot tell.  M. 
They are indeed called venial (that is, easily forgiven) by a name answering to Mortal in sense, but not in the word; and means a slight offence, and such as makes no breach of friendship. Of those Divines put three sorts, either because 'tis of a kind that generally men slightly respect, as being not worthy of much consideration; or because 'tis slight in it's kind, or because 'tis performed by oversight, or without deliberation.  
Having seen the nature of the 
From what's said follows  two lives (I mean of good, and bad) can you resolve me, which of the two is the pleasanter? I speak of that pleasure for which you prefer a good dinner before your ordinary fare, a play day before a study day, and the like?  S. 
There can be no doubt, but, considering that pleasure, sinful life is the pleasanter. For virtuous life hath its fruit after death.  M. 
Think▪ you so? I pray tell me then, which do you think has the pleasanter life, he that has greater harms, or he who 
is  has less?  S. 
He that has less.  M. 
Then, if Fortitude be the choosing of lesser harms before greater, he that uses that virtue, has the more pleasant life, even 
most full  worldly. Again, who has the pleasanter life? he that has more, or fewer pleasures; greater, or lesser?  S. 
Sir, now I see what you 
of  mean, and that 'tis very true that who lives virtuously has a more pleasant life, than who does not, 
Pleasure,  if all were alike. For he by the virtue of Temperance chooseth to abstain from a less pleasure to have a greater. But, Sir, I hear it said that a vi●tuous man cannot easily come to wealth, and without riches he cannot have pleasure.  M. 
What do Riches serve for▪  S. 
To have his content of mind.  M. 
Then, if he has content of mind, what need he care for Riches? consider the difference betwixt the merry cobbler, and the careful Usurer, and you will see 'tis not Riches, but the disposition of the mind which gives content. But tell me farther, is not the way to get Riches, to have much trading? that is, in great sums, and withmany men? and is not Credit the greatest stroke and power of a merchant.  S. 
Yes, Sir, but credit comes by opinion of wealth. 
and   M. 
I Think you are a little mistaken: look well and you will see it comes by opinion of honesty, and fair dealing in poor men; for who has the opinion of being Rich, is already rich, ordinarily speaking, and so is not now to come to wealth. 'Tis this opinion of honesty which makes that your word will go farther than another man's bond, that because of your plain dealing, every man hopes to have no quarrelling with you; and the like; 
Credit,  which are the things principally give Credit, especially that credit which is the way to and goes before Riches; And are not all these caused by the virtue of justice? 'Tis virtue then, not Riches which gives all needful Credit.   

TENTH CONFERENCE.  M. 
PEradventure I need not ask you which of these lives is 
Also  fitter for the next life, since one 
It fits us for the next world▪  is made for the world to come, the other not. Nevertheless I may ask a reason why, and perhaps so as may bring you to see it: Tell me then, shall we in the next world have the same desires we have in this?  S. 
Sir, how should I know who never spoke with any had been there.  M. 
When you are a cold, do you desire to walk in the wind? or when you are hot, to go to the fire?  S. 
● Sir, but contrary.  M. 
Bu●▪ what time is it that if a piece of M●●chpane were offered 
For, who loves God (or a●y thing)  you though it were presently after dinner, but you would find a hole to put it in? What's the reason of this diversity? is't not that the one you desire for a present commodity, the other you 
for its self, is disposed  think to be good of itself?  S. 
Yes, Sir, methinks that's the very reason though I never rected on it before.  M. 
Then, if over night you loved any thing good for an occasion, or for the present disposition you are in, next morning 
to love it ever,  you will not care for it, the occasion being passed: But, if you love a thing because you think it absolutely good, next morning you will as freely desire it, as you did over night?  S. 
'Tis certainly so. 
Wherefore, Love of God (or desire to see him) remaining in a soul separated,   M. 
Then you see that when your soul is out of your body, what ever in the body it loved as good of itself, that it will love ●●ill. But, what it loved only for some end, or upon the present disposition of its body, it will not love. Now, what one loves in the second manner spoken of, either is God, or mortal sin; For it is loved for no farther end. But, to go on, do you think that 
It shall see him; else.  he who loves God in this sort shall enjoy his desire seeing after death he shall retain it?  S. 
Yes, for you told me he 
would be miserable for loving him, and God cruel.  would be miserable else; and God cannot be so cruel as to let one be miserable for loving him.  M. 
And, do you think it will be a great content to see God?  S. 
Yes, surely, for every one has content to obtain that which 
Further,  he desires. Besides, to see a good or strange thing breeds also content.  M. 
Your answer is good; but methinks there be two faults in this pleasure; one is, that the seeing any fine sight is not so good, as eating a good dinner, or 
The pleasure of the Mind,  playing at some pleasant game. The other, that the thing which is to be seen is but one, and so has not variety, and we perceive ourselves soon weary of the same thing?  S. 
Sir, I like seeing better than eating, or playing; for I had rather 
had by Knowledge,  go see a strange sight, or a fine play, than eat a good dinner, or play myself so much time: but for the other I cannot tell what to answer you.  M. 
You answer well; for Seeing, specially by our understanding, is the pleasure of the mind, which must needs be greater than the pleasure of the Body since the body has pleasure by the mind; 
infinitely surpassing that of the body;  and the mind is deadened by the body. But the Understanding infinitely surpasses the body; because, as Philosophers say, it sees at once all particulars: as, who knows this universal that all men do such a thing, knows what Sense can never reach. But, be yourself judge: do you remember, that ever at the sight of a dish of meat, or news of a play 
and  day, you burst out in laughter?  S. 
No Sir.  M. 
But, if you heard a quick jest could you contain yourself?  S. 
Many times I could not, although I bit my lip and used all means to restrain myself.  M. 
Then the pleasure of a jest being intellectual, of the others, corporeal; which kind of pleasure is most strong and efficacious?  S. 
I doubt not but the pleasure of the mind is stronger. 
The seeing all Truths in God, as in the supreme Cause, being the highest Knowledge▪   M. 
Now, of all sorts of knowledge, that by which we understand why a thing is so, or what makes it so (which Logicians call demonstratio à priori is that which gives greatest pleasure, and content; and the higher the Cause is the greater proportionably the pleasure is too. Now, God being so high a Cause that 
the Sight of God  he's beyond all causes, and considered as he is in himself, a more sublime notion comprehending both to be Cause, and Effect, and that in so noble and transcendent a manner as all the rest put together, are incomparably and infinitely short of Him; what pleasure must we imagine it, to see Him as he is in himself? As for your d●fficulty; note, that you do not desire change, or variety till you have a satiety of what you enjoy, and have a time of rest and quiet in it, so that you have perfectly known it, and found it less than your desires. Now seeing God is beyond, 
beatifies a Soul.  not only the capacity of our desires, but of millions of millions better than us, and, is sufficient to satisfy and fill the boundless extent of his own immense will, 'tis not possible that who sees God should complain of want of Variety. Besides, if variety were desirable, in him is al● that can be desired: not only because he contains every thing, but because in him may be discerned the essences, and reasons of every particular thing from the creation of the heavens to the division of the least grain of dust in the high way; what they are all, their particular conditions, that they are, and why they are; so that nothing can be sought for which is not to be found in God.  S. 
Truly, Sir, I must confess this is a pleasure greater than eye hath seen, or ear heard, or heart can conceive. Nevertheless, methinks 
To which is consequent  we should have some content also of our friends in the next life.  M. 
You shall, of all their good; 
content in our own former Actions  but. especially, every one shall have particular contentment of his own good actions; above all of those great ones, martyrdom, Teaching, and Virginity; also of the good of every saint 
and  and creature in the world, and of the punishment of every damned soul in hell; and the joy shall be greater according to every lawful cause of content that nature affords us; as, kindred, acquaintance, and the like. But, not to forget our comparison, 
Friend.  let's see what the wicked shall have; shall they enjoy their 
But the thine's desired by the wicked are temporal & fading, therefore, the d●sires of them remaining,  desires? can you tell me first what their desires be?  S. 
Their desires were wealth, Authority, meat, drink and carnal pleasures; which, sure, are then past and cannot be enjoyed.  M. 
You say well; and in case they do not enjoy them, how will they be contented with the want of them?  S. 
They must needs be extremely afflicted if they vehemently desire, and cannot obtain them; 
●x●●ssively t●rments with  and you said that if by choice of reason they took them for absolutely good, they must needs desire them.  M. 
Tell me then, are they in pain or no?  S. 
In Grief sir, I understand 
Gree●;  they are; but I do not see how they can be in Pain.  M. 
True 'tis, we ordinarily take pain for corporal grief; whereas indeed 'tis but grief inflicted 
which, inflicted by another,  by another; only because we see none grieve but such as might leave of, if they would, we think no grief, pain. But, after 
is,  this life when the wicked cannot choose but grieve, if you remember 
truly, Pain.  that all comes from God's hand▪ you will see that their grief is also pain. But do you judge it equal to that pain which the Body feels?  S. 
I know the pains of hell are far the greater; though I know not well why.  M. 
If pleasure come from the soul to the body, must not grief do the like? and if the body dull the edge of pleasure, must it not necessarily dull that also? If then pleasure of mind infinitely exceed pleasure of body, must not 
infinite, as being in the Soul;  the like be said of grief? But, when shall this grief have an end?  S. 
I know that neither heaven nor hell have end; but I know 
and,  not well the reason; more then that it so befits God's goodness, 
Enledss,  and justice.  M. 
You are of a short memor●; did you not tell me, God could not choose but give him bliss that loved him above all things; and that, who saw him being All-goodness it ielf, could not but love him above all things?  S. 
Now I see, that, since neither the blessed can leave to love, nor 
In regard Those Desires must ever remain unchanged;  God to bless those who love him, their happiness can have no end.  M. 
And do you think the wicked can lose the misery, unless they change their mind from loving what they cannot obtain? 
The Soul   S. 
No Sir, but I know not why they should not change their minds.  M. 
Can they change their minds unless they see some thing of new which they saw not before, or leave seeing somewhat which they did see and know?  S. 
No certainly; but methinks 
(as indivisible)  they can think of what they will.  M. 
Is not their souls indivisible, and it's actions without motion? and so, whatever they go about as soon done as 'tis doing? you see then, necessarily, that all they can do is already done, all perpetually present, and they see 
being unaccessive.  at once all they can see; wherefore they can never change their minds, but are to be everlastingly miserable; which God defend us 
Yet venial Affections are changeble  from. But is there think you no middle condition between th●se two? and some in that condition.  S. 
Yes Sir, there's a third state of those that die in venial sin; who Aaes in Purgatory, and thence go to Heaven.  M. 
You are well taught. For, some being in such a state at their death, as though they firmly think God their greatest good, 
therefore  and are content to forgo all other goods for him; nevertheless they love worldly things withal, something irregularly, so as they are loath to leave them. These therefore cannot have perpetual bliss till such desires be taken off; 
may be purged  and, like gold in the fi●e, purified from all such dross; but till then remaining in pain, partly for their temporal losses by death; but, chiefly for their spiritual want, being not able to attain Bliss which they infinitely desire; till, by the church's help, God of his mercy rectifies them and accomplishes their purgation; yet so as by Fire.  S. 
Me thinks Sir, in all this you talk not of burning, or gnashing of teeth, or such corporeal pains; which I have been taught are in Hell and Purgatory.  M. 
These things are said to be in Hell metaphorically when spoken of souls which want their bodies; and signify no more, than that they are tormented by fire; as, who is frighted, or dazzled is tormented, though not 
Also,  burned. But, are you able to tell me why, and when souls shall receive their bodies.  S. 
The time is at doomsday. 
Souls shall finally receive their Bodies▪  The cause why they receive them is I think their love to them.  M. 
Do you not remember you told me the wicked have not their desires, and the just desire nothing but according to God's will: If so, it seems your consequence 
because  will not be very good. But, to make it so, you must know, naturally a man desires every thing because 'tis good, and good is as much as convenient to the desirer, who is not only Soul but Body too; wherefore if natural 
Their desires of them.  desire cannot be frustrated or disappointed by God the author of nature, and the desires of our life remain after death, it follows that the desire of good to our person 
are natural.  is natural and remaining after death, and therefore must needs be supplied. Can you tell me how this great work is to be done?  S. 
Sir, I know we shall all arise at the great day; more I know not.  M. 
I'll help you: when that Day comes, Christ shall appear 
The manner ●ow▪  in the air over Jerusalem (as 'tis thought) and suddenly all parts of the earth and sea shall render their carcases, and whole Mankind be restored to their Bodies. Where on the one part the Saints shall be carried in the air to meet Christ; the others shall remain below viewing their glory, & dreading their own misery; till, judgement being given, those rest happy for ever with our Saviour, the other are swallowed into hell, After which day all motion shall cease and there shall be no change or alteration but a state of permanency for ever.  S. 
Yes Sir, but I doubt not there will be other great differences betwixt the Saints, and the damned, if you would please to tell me them.  M. 
Do you not remember the gifts 
with  you told me were conferred on Adam as to his Body? those very 
The endowments of glorified  same shall be perfected in the Saints. As for health, they shall have impassibility so that nothing can hurt them. For their strength, they shall have a power which nothing can resist, called Impenetrability. For Agility, they shall have a power in the twinkling of an eye to pass beyond any determined distance whatsoever. And, lastly, for Beauty, they shall have power to shine, and show themselves in what glory they please. As for 
and contrary Dispositions of damned Bodies.  the Damned, the heaviness of their minds shall make them not only uncapable of all these advantages, but such distempered, deformed and every way ill-composed Bodies as are most suitable to so sadly and so outragedly distempered minds.  S. 
What shall the Saints do with these perfections, if there be no motion?  M. 
These are not for use, but powers and qualities necessarily following the state of the soul in the body, of which she is to be Mistress, and to have power to use it as herself pleases. And 
Hence A virtuous life  so you see what good life brings you to, both in this transitory and the next eternal world. Can you show me now that the Blessed 
finally, brings Insinit more Pleasure, Honour, and Power, than a wicked,  have all that even wicked men can desire?  S. 
Sir, I see they have more pleasure than this world can afford. And, as for honour, I see, Saints are more honoured than Alexander's and Augustuses. Power I know not how they have, or wealth.  M. 
Wealth is not here desired but for necessity or magnificence; the time of both which is passed; 
and is above need of wealth.  and for power, sure they want not that, who have all they wish, and can meet with nothing to resist their will.  
The Catechist also here hath great occasion to press his Catechumen to good life, by lively representing him, the greatness of the joys, and Pains of the next world, which are most incomparably moving if he declare them well.   

ELEVENTH CONFERENCE.  M. 
NOw you are so learned 
The means to bring corrupt Mankind to love God, being  as to know, what it was to which Christ laboured so much to bring mankind: I pray tell me, what means he used to plant his doctrine, so, that it should continue so many ages, so deeply rooted in the heart of man, as we see it has, and believe it shall. 
Miracles and Teaching; and this ine●●icacious unless lively conceited by the Teachers, therefore Divine Love or the Holy Ghost was to descend upon the Apostles,   S. 
Teaching, and Miracles, which are the greatest Confirmations that can be.  M. 
Thus much you told me long ago, but what more? do you not know, Si me vis steer, dolendum est primum ipsi tibi. I mean, that if a man be not persuaded affectionately of a thing himself, he cannot well persuade another. Consider then how necessary it was to send the Holy Ghost, that is, the plenitude of it, upon his Apostles after his Ascension. Which, according to the outward apparition, filled their hearts with fiery zeal, and their tongues with the praises of Almighty God: that they might be vehemently conceited themselves of the truth, and of the great good 
in virtue of which primitive v●gour Christ's doctrine was brought down from them to us, that is, the Church is truly Apostolical;  the knowledge thereof brought to the world, and earnestly desirous to breed the like conceit in others; and so it might descend in virtue of the first plantation by ordinary means to the end of the world. But tell me, who were those chiefly that received the Holy Ghost?  S. 
The Apostles were the chief; and all others who came since; have learned of them, and so I see the Church is truly Apostolical.  M. 
Yes, and only she; ask any heretics whether they received their doctrine from the Apostles, they will answer, yes. By whose hands? they answer, by the scripture. But a Catholic says, from his Forefathers & they from theirs &c. so that none lays claim to have their Church Apostolical, but only Catholics. For the question's not whether there were all the while some of their Religion; but whethese who now are, were taught and received it from them by true succession. For, if two studying one thing in divers times, find 
and  the same, the one does not receive it from the other, and so 'tis not true succession. But where did the Apostles preach?  S. 
Through the whole world: for such was Christ's command, nor can there be any doubt but they did what they were bid. And, so, I see the Church is Catholic 
Catholic.  over the world.  M. 
How can that be? seeing the Alc●ran is in as great a part of the world as Christ's Gospel. Nay, some Heresies have been spread in the greater part of the Christian world. But, because you are no very great Historian. I will read you this riddle. You ought 
as planted by the Apostles universally,  therefore to know that the true Church is the only Catholic in three respects. First because it alone was at first planted by the Apostles in the whole world; which is clear, since only one pretends her doctrine by succession 
as having some of her profession in each c●untry,  from Them, which all planted by them must needs do. Secondly, because it alone is found in the whole compass of the Christian world; all heretics, being every kind in some Countries, but none in all. Thirdly, because it alone 
as the only eminent Congregation in C●●istendome.  commands in that part of Christianity where Religion is in vigour. And these three come out of its very nature; for, being the Truth, it alone can overcome. So you have now two signs or marks of the true Church. The third is sanctity: can you tell how the true Church is only Holy?  S. 
Sir, I see there's more praying, more works of charity, devotion, penance. austereness, and the like, in the Catholic Church, than among Protestans. But what is among others I know not.  M. 
'Tis well answered; but, to go more orderly, you know sanctity is nothing but the practice or Confirmation in those virtues that lead us to heaven; which is the life God Almighty sent his only Son to give us. 
Also, Having an entire Body of Faith, or doctrine fit to promote Sanctity, Laws & customs conformable to that Faith, and extraordinary Sanctity attainable by her Principles, and practised by her children,  This consists in Three things. First in Faith and doctrine; wherein you shall find all heretics, in the points of difference, swerve from this end, and the Catholic Church hold to it; as in praying to Saints, praying for the dead, and the like. Secondly, in Laws and Customs, which because they are according to Faith, must needs be different according to it. Thirdly, in Life and executions of those Rules: wherein likewise the difference must hold, with this caveat, that there may be more, and greater wickedness among Catholics by reason of the multitude of the professors of that Religion; nay of itself; for who have not so good things to offend against, cannot be so wicked.  S. 
How then can Holiness be a sign of the true Church, if there be so much wickedness in the members of it?  M. 
Though there be much and perhaps more wickedness among Catholics, yet is there more Sanctity 
she is likewise Holy.  also. For, among others there is hardly ever any man of extraordinary devotion heard of: Congregations of men and women abstaining from pleasures, and separating themselves from the world, none are found unless such as were begun in Catholic times; extraordinary acts of penance, or heroic virtue are are not to be looked for. In fine, very little more than nature affoo●ds, besides some bare words of God, and Christ. And this follows of necessity from the nature of being the true Church, which by the soundness of its root needs must confi●m and have effect wh●m the false ones fail. But 
Lastly,  is there no other mark of the Church besides these three, Apostolic, Catholic and Holy?  S. 
Yes; and I have been taught, 'tis Unity.  M. 
You say well: And to be One, It must first have one principle in which all of this Religion agree: wherein if others should also agree, they could not 
Her rule of Faith (Tradition)  be of another Religion; This Principle is Tradition, to which none lay claim but only Catholics. Secondly, it must be 
Her external Profession of Faith  One in the Trofession of this faith, that is, in Sacraments, For, seeing Catholic Religion sprung from one Master, Jesus Christ, 
and  necessary 'tis that it's R●tes, &, as it were, essential Actions which (being outward Expressions of our Faith, and so proportioned to it) are delivered by the same Jesus Christ, be the same also: whence no congregation but his Church can agree in all these, no more than any other can agree in all Faith. Thirdly, in Government 
Her Government being the same all ov●r, She is also  his Church must be One, that there may be some end of controversies Civil and Theological which happen betwixt her children; and this, in Eq●ality, cannot be. Therefore amongst the Apostles, S. Peter, 
One.  amongst Bishops, His successors, have the supreme and definitive sentence. What touches Faith we have already sufficiently explicated; For the second, can you tell me what a Sacrament is?  S. 
No indeed, for though I have often heard of it, I cannot remember it.  M. 
Sacramentum comes of sacer, or sacrando; and it is by which somewhat is made holy, 
Sacred Ceremonies  or, an holy deed: and because a Secret, by an Oath becomes holy, it being a sacrilege to reveal it after oath, such an Oath is called Sacramentum, and from the oath the secret sworn is also styled Sacramentum, and in Greek Sacramentum is called Mysterium, that is a Mystery. So, because Christians used their rites amongst themselves, and kept them from the knowledge of Infidels; they were called Sacramenta. As the rites of Ceres or other false Gods, which were done hiddenly, were called Mysteria. 
are either  But you must distinguish a little more exactly betwixt other ceremonies and Sacraments.  S. 
Sir, I know not what you mean, for I am a mere stranger in this matter.  M. 
Then you must know there were Sacraments in the Jew's law; there are in Christ's law: as also things called Sacramentalia, 
sacramentals  that is Sacramentals. Which are all to be distinguished. For Sacraments are (as we may so call them) the main hinges or knots of a Christian life, and their institution is from Christ. Sacramentals are instituted by 
instituted by the Church; or Sacraments: of w●eh Those of the Old▪ Law made them only capable of temporal Blessings;  the Church: and are but certain formalities and Blessings. As for the Sacraments of Jews, you are to understand, that as God Almighty brought them to love and serve him by temporal promises and rewards, that he might give them celestial in the next world: so their Sacraments made them but capable of temporal blessings; as, Circumcision made the Jew one, whose part was in the land of promise: their Purifications made a man one who might offer sacrifice, & be heard, for children, for good years, 
but  for peace, for long life &c. wherefore were they said to cleanse the body not the soul; to be empty & poor instruments or elements. 
Those of the New  Now, the Sacraments of Christians give the inward thing which their promises signify. As, 
actually confer Spiritual ones.  Baptism makes a man one of those whose share is in Heaven. Penance one to enter the Christian Church, and be heard, when he prays, for Heaven: And the like. These Sacraments therefore, when received as they ought, are efficacious, & give true goods, that is spiritual graces to those who participate of them. But 
Their Number  can you tell me how many Sacraments there are?  S. 
Seven: Baptism, Confirmation, Eucharist, Penance, 
and  Order, Extreme-Unction, and Matrimony. Please you tell me why there are so many?  M. 
Did not I tell you they were the hinges of Christian life? 
End.  Now the soul being in a body proportionate to it, Christian life is also proportioned to this temporal. Consider then that our corporal life is maintained by these degrees. In birth it takes 't's beginnining; next, it gets greatness and strength, to live among so many contraries and difficulties, as this world is full of. Then it conserves itself, while it may perform the actions for which 'twas made. And lastly gives life to others to succeed its defect. These are the direct actions which conserve man's life. And to these correspond 4 Sacraments. Baptism, Confirmation, Eucharist, and Order: besides these, two more which concern human life in case of necessity; physic, when we are sick; and Preservatives, when in danger. To the former, corresponds the Sacrament of Penance: To the later, because our danger is double from the double power of our soul; against the fear of death we are secure by Extreme-Unction; and against the flesh, by marriage. Wherefore you see that to furnish our spiritual to the proportion of our corporal life, the Sacraments are to be just seven. But tell me, have you not heard that some of these are taken often, others but 
which reiterable  once?  S. 
Yes, Sir, Baptism, Confirmation, and Order are taken but once; please you to yield the reason thereof.  M. 
Do you not see, if a thing be of an indivisible nature; it 
and why▪  can be done but once. As a book or such other thing can be given away but once. Why? because one can give but what's his own, and when 'tis given 'tis no more his to give: so, if a man give his service to God which he does in Baptism, as a Man; in Confirmation, as a soldier; in Order, as a married man to propagate God's Church; unless God will release his gift, he can never be his own to give again. And therefore these Sacraments cannot be given ofter; the others may. Only Matrimony, and Extreme-Unction ought not, while the married couple or the same danger remains, be repeated.   

TWELFTH CONFERENCE.  M 
BUt, which of these think 
Of these  you the greatest?  S. 
The Eucharist without question, 
The Eucharist is chi●●est  it con●●ining the Body, and Blood of our Saviour, and being called above others, the Blessed Sacrament.  M. 
You say well; but there's another reason also. Do you remember how the virtues were divided, and to which virtue this Sacrament is reduced? Do this, and I shall say you are a great Doctor.  S. 
That I can, for you said 
as respecting the chief virtu●, Charity:  virtues were divided by our duty to God, ourselves, and our Neighbour: and that all Sacraments belong to the virtue of Religion, which exercised what 
and, as being  was due from us to God.  M. 
You have done more than 
Th●Christian Sacrifice, which is the first act of Religion.  I expected; but there's a deeper reason; for this Sacrament is the Christian sacrifice; and Sacrifice, the principal part of Religion. For since all Religion is but a doctrine or practice to perform what's due from us to God; and we must first know there is a God, before we perform our duties to him; and to knowing, follows acknowledging, as the proper extern act; and Sacrifice is nothing but a rit●, or ceremony by which we acknowledge God to be our God; it follows that sacrifice is the first, and chief act of Religion. Now, to show you the particulars: God signifies as much as the Author of Being to all things, or as our phrase goes, Mas●er of life & death. To acknowledge this, we give a life or being to him; that is, we make it away from ourselves, in testimony that he is God; as we give the first fruit of our corn or other harvest, in sign we acknowledge he gave it us. So now you see what means a Sacrifice; which is nothing else but the making away the Being of something in testimony that God is the Author of all being to us, and ours. But, can you tell in particular what Christian Sacrifice is?  S. 
Sir, I know 'tis the Sacrifice 
The thing sacrificed,  of our Lord Jesus Christ; the same that was made on the Cross; though in another manner; that is, not in the shape of flesh and blood, but in the shape of bread and wine.  M. 
That seems a hard case; why should he, now in Heaven, be sacrificed every day so?  S. 
Sir, I cannot tell that: only I know it does not hurt him; for his body is impassible, and so can receive no harm; further I know not.  M. 
Then I'll tell you: Know you not that how much greater the Religion is, so much greater 
(no other Substance su●●ng with a su●●r natural Religion) could be only Christ:  the Sacrifice ought to be, at least in proportion. So that a supernatural Religion must have a supernatural substance for its proper Sacrifice. Now; substance supernatural none could be but God; and God to whom the Sacrifice is made, must not be the host: wherefore had not God become a creature there had been no fit Host for Christian Sacrifice. Therefore 'twas necessary God and Man should be sacrificed to him?  S. 
'Tis hard, so great wonders should be done upon a sole convenience. 
Both the increase of Charity in the receivers, and The Authority of the Church requiring th●.   M. 
I told you not so; for both the increase of charity, and devotion in the Receiver, & the authority of the Church, where upon depends all Christianity, are the ends and fruit of this miraculous work; so that, if rightly considered it will seem so great a benefit, that all the rest without it had been defective. But, why in the 
The shape of Bread and wine most proper,  shape of Bread and wine?  S. 
I suppose, S●●, because 'twas not fit in his own shape; it being both indecent to him, and hideous to us to see a human sacrifice, and therefore God would not let Isaac be sacrificed.  M. 
That's true; but you are to know besides, that in most sacrifices 'twas the fashion for 
as being Things most commonly and unresusedly eaten, and even signifying the very act of Eating, which belongs to a Sacrifice.  those who were present to eat of the thing sacrificed; and that was part of the sacrificing: For you see the Priest still is to consummate the Host, and that the proper time of receiving is in the Mass. This sacrifice therefore necessarily including a sacramental eating, was to be instituted in the things most common▪ because intended for all Mankind. As also because those kinds best signify the substance of all eating, and drinking: being as it were the ground work et all the rest; now let me hear what you think you receive when you communicate;  S. 
I firmly believe I receive the sacred Body & Blood of our Saviour Jesus Christ who died for us.  M. 
That's well as to the Priest; 
Under each of these  but you that receive but in one kind, must receive but one of them.  S. 
Yes Sir, both, for Christ is 
are Both Body and Blo●d; as also whatever is annexed to Christ's Person:  whole under both kinds, and under every one.  M. 
You say true, and if this were not, Christ would be killed a new. Nor do you receive only this, but his Quantity and figure, his wisdom and goodness; nay even his Godhead also. For nothing that is truly in him can be separated from him, but all must 
yet he no● d●vid●d when Bread is.  be together. Can you tell me how it comes that when the bread is broken, he is not also divided into two; or when the bread is burned, he is not also burned?  S. 
Because his body is now impassible, and can receive no harm.  M. 
Do you not see when bread is cut in pieces, every piece is bread, then, if Christ's Body be put in the place and conditions of bread; by the division, both parts must be Christ's body, not parts thereof: for a leg or an arm is not Christ's body, no more than a piece of a chair is a chair, or one wheel of a Clock is a Clock. So than you see it cannot be cut or divided but must be whole in every part. And, for the same 
Nor is 〈◊〉 ●here capable of suffering any indigni●y.  cause, though men may be irreverent to it, yet they cannot annoy him; for considered as in the Sacrament he sees not with his eyes, nor exercises sensation upon those things which are about him here: so that in case any indecency happen or affront be offered, it annoy's him not at all, nor disgraces him any more than it does God, who by his Divinity is in all, even the most dishonourable places. But, hence there rises a great difficulty: For, if a 
Again, Sacrifice  sacrifice be a destroying of some thing, especially some living thing: and Christ is not destroyed in the Mass, how is the Mass a sacrifice?  S. 
You can tell best; for, I never 
being of that sort of Actions, as leave no remainder after them▪  was taught so deep a lesson.  M. 
Have you not observed among men's actions, some leave a a remainder made by them, others not: building leaves a house; cooking, meat; gardening, trees and herbs &c. But speaking, acting, walking; when they are done, are wholly gone without any remainder of them left behind. Now, sacrifice being a kind of acting, or testifying by action, is of the nature of the later sort; 
though it be a Destruction,  and, if any thing remain, 'tis so accidental to the sacrifice, that were it taken away, nevertheless the sacrifice were entire by the 
yet  action or doing alone. So then, in our present case, God Almighty 
Christ remains not destroyed.  (for only his wisdom could have done it) has found an invention to put a sacrifice and destruction, yet so that nothing remains destroyed. For, seeing living creatures are destroyed by the separation of the blood from the body, he has found how to put the body separate from the blood, without remaining so. All things remaining under the appearance of wine by concomitancy with the Blood, though it be only put there; and all things remaining under the appearance of bread by concomitancy with the Body though it only be put there: so that the sacrifice consisting in the separating or putting a ●under, this is exactly performed without the parts remaining separate; an invention beyond the wit of men and Angels, and only to be at tributed to God. Now, can you tell me what the Mass is?  S. 
'Tis this sacrifice performed with the true solem●ities appointed 
This, performed with due ceremon●●s, is called The Mass: part of whose Words is doctrine; part, Prayer.  by the Church; which consist partly of Actions, partly, of Words. The Words are of three sorts; some secret, which the Priest says to himself; others public; and these, some in manner of praying, others in manner of doctrine.  M. 
You say well; and these in manner of doctrine are the Epistle and▪ two Gospels: all the rest, prayers or aspirations, called by diverse names: the difference is, that those which are secret, the Priest is to say softly to himself, not to withdraw the hearers attention from their proper devotions. The other to be said so high, that if the auditou●s be capable, they may make their devotions of them. The doctrinal parts are to be pronounced in a reading tone, with some little inflexion of the voice; The others, in a tone conformable to the matter. Both agree in this, that they must bee read with such distinction that both the Reader and Hearer may comprehend the meaning according to their capacity. As for the Action, every one is to remember, 
its Action  that as this sacrifice is the most reverend, and grave action of the Church of God, so he ought to have a greater respect for the decency and comeliness 
aught to be the most reverend and grave imaginable;  of it, than if he were to speak before a Prince. But, because this is the sacrifice of all Christian people, as well as of the Priest; let me ask which part you think more principal and more to be attended to? that is, whether the Priest should have more care to say it with devotion 
and more ●ym'd  in himself, or with such gesture, as may stir up reverence and devotion in the people.  S. 
That is too great a matter for me to venture on, therefore I desire to hear your judgement.  M. 
Do not yourself perceive that in the eyes of God Almighty, two men, and much more a community, which has a kind of infinity (as not being limited init's nature, though it be in particular) ●ear a greater respect than one man? if therefore the saying Mass decently procure the devotion of the community, & the private devotion is but the good of a single 
to excite public Devotion  person see you not that God will ask a greater account of the external reverence, than of the internal devotion? whence we read of the sons of Ely, that their sin was very great, because they turned away men from e●e Sacrifice of God. And, truly, seeing 
in the community of Assis●ants, tha● p●ivat in the Priest:  Priesthood is the greatest dignity in the Church of God; that Church, and Priest who seek not withal their power to perform this Sacrifice with the greatest respect they can, must needs extremely dishonour themselves. One thing nevertheless I will note: that there are two devotions requisite in prayer; one, of 
which i● meant of Devotion consisting in his Attention, For his intention is absolutely necessary.  Intention, the other, of Attention; by the one, we set upon the action with resolution to do it to the honour of God as it ought to be done. By the other, attending to our words and deeds, we execute every particular part with a special devotion. The former is essential, without which it were better to let the action alone: and without which 'tis not prayer. The second is that of which we spoke in comparing it with the outward decorum. Though, where the decorum con●es not to the people's perceiving, inward devotion is more to be respected than it; by this also I hope you understand your own duty in hearing Mass.  S. 
What's the best way to do so?  M. 
If you have capacity and 
To attend ●o the passages all along 〈◊〉 frame o●● private Devotion● thereto is the best way to ●●ar Mass▪  commodity, you should attend to all such passages as the Priest speaks out plain. For the rest, you should have your private devotions, which are so much the better if accommodated to the course of the Mass. But if not, no great matter.  S. 
By what you have said, Sir, I should offer the Sacrifice, and say Mass as well as the Priest.  M. 
Not so fast my friend: For, as in the ancient law every man brought his calf, or his sheep to have the Priest offer it for him; so in the new, God hath given his only Son to the whole world to be all and every ones▪ Sacrifice: but so, as to be offered still by the Priest▪ Nevertheless you may offer it by his hands; which you do two ways; one by assisting with convenient devotion, or procuring the Mass to be said; the other, by communicating; which, as I told you, is the participation of this Sacrament. But, to say Mass is reserved by Almighty God only to Priests who are of his institution, as is the whole Christian law, & so none without his order can do it.   

Their TEENTH CONFERENCE.  M 
YOu may remember we have said Communicating is a special way of joining with the Priest in this great mystery; but, can you now tell me what disposition is requisite for Communion.  S. 
Sir, I am instructed we ought to go to Confession before Communion; 
The Blessed Sacrament  I know no more. But, that I do; though I never studied the reason.  M. 
True it is; and you know the reason too without studying 
being a a spiritual B●●● quel▪  it: For, tell me, if you were to make a banquet, whom would you invite but your own friend? &, if amongst them some were not friends with one another, you would not invite them together, 
None but God's Friends and mutual Friends to one another are to be invited; that is, Charity is the proper Disposition to it; and It the Sacrament of Charity, being of incomparable efficacy to bind Christians thereto.  for fear of turning your mirth into quarrel or sorrow. So, therefore, seeing Christ invites us in this Sacrament to a Banquet, he requires both that we should be friends with him, and with one another; that is, have charity. And therefore, the Ancient Christians when the Pax is given in the Mass (a grave, Ancient, and material ceremony, and not well begun to be neglected) were wont to kiss one the other in token of peace and charity, and so communicate together: whence, not without reason, this Sacrament is called, the Sacrament of Charity. Here tell me (if man's wit can invent it) what greater means could God have used to bind Christians in love, and charity one to another? The greatest conjurations are wont to be made by drinking of blood: The conditions required in friendship, are Alacr●ty, and constancy, or strength; this is figured in Bread, the other in Wine. The sealing and concluding of solemn contracts is at a Feast, and so has he ordained in this. The tie, some Oath by what we eminently love, or reverence; Here is no less than the death of God and man which we take upon our souls. Lastly, bread and wine are most fit emblems of Unity, for so our wills ought all to be the same by love and Charity; as a thousand corns and grapes are undiscernable to be different and fast united together in one loaf, or cup of wine.  S. 
As yet I see not why this 
Hence▪  makes Confession necessary.  M. 
Stay a while; do you not 
Repentance declared or Confession, being most ●it to re●p it Charity,  see, if we have offended God o● our neighbour, the ready way to gain their love, is to repent and and confess our faults? By nature every noble heart seeing his enemy subject to him takes compassion; and judging the party now not the same he was, thinks meet to change likewise his carriage 
and 〈◊〉 a soul,  towards him. See we not again, that who has committed some soul fact secretly, it ●oa●s his heart till he has broken his mind to some one or o her; as showing how natural an easement of sin, Confession is; so that, where Charity is broken, Repentance declared (that is, 
is naturally prerequisit.  Confession) is the most natural solder left upon earth to cement it. Therefore the Council of Trent concluded, what the Apostle had commanded of every man's trying himself before Communion, 
In this  was to be understood of Confession. It remains to know how this Trial is made.  S. 
By three things; Contrition, 
joined with Contrition and Satisfaction consists the Trial of one's self, ant●cedently, wh●se Method is First, to examine the Conscience by r●vi●●ing our ordinary & extraordinary. 〈◊〉 ●●ions▪  Confession, and Satisfaction, whereof contrition signifies true hearty sorrow for our sins. Satisfaction, our performing the penance imposed by the Priest: Confession is already explicated.  M. 
You say well; but I must go more more particularly to work with you. I think the first thing you do is to examine your conscience: And I must know how you examine it, and of what?  S. 
For the manner, I look into the ordinary actions which I use every day; then con●●de▪ what extraordinary have happened since my last confession; and in both, note what I think I have done amiss.  M. 
You have a hard task if you note all that is sin. For, tell me, is not all that's against reason Sin? and all you do, which you ought not to do; or, contrary wise, all you do not which you ought to 
by ●●●●ng The main points▪  do, is not that sin? I doubt the you note not all that's sin, but the chief heads. Wherefore, I would not trouble you with so much nicety, but only as far as you have a care to amend yourself; that is, to note the main points, that you may strive against them Secondly, 
Our Motives,  if you pretend to perfection. I would wish you noted not only the evil acts but the Motives and causes of them. Thirdly, examine such good acts as want either the intention, or 
Our care or discare,  attention due to them; that is, which (however nothing appear in them otherwise then right, yet) yourself are guilty to yourself to have done them either without the due end, or 
Our Insti●●tions:  without consideration of due circumstances. Fourthly, to understand what yourself, either by nature or the state you are in, are most subject to: and both more examine, more suspect, and more confess those faults.  S. 
Thus far I know: my next 
Next  endeavour is to procure grief for 
To procure sorrow for sin▪  my sins: which has two parts; one, to be sorry for the past; the the other, to amend what's to come.  M. 
So far well; but have you not heard that sorrow also has two parts, Contrition and Attrition? which I think I must help you to understand what they are. And in a word: you know that take a hard stone and grate it against a harder, you shall bring it into what fashion you list; yet you leave it still hard in the middle: but, put it in a mortar and beat it, you turn it all into dust. The first is called Attrition; the second, Contrition. And, by a metaphor derived from hence, if a man that has loved some unlawful object or action, and, be withdrawn from it by fear of either loss of good, or inheriting evil, but so that still he keeps some longing towards the thing: such a man's attrite; But if he perfectly forgo and grow into a hatred of the thing before loved: then he is contrite: and by this you see, how Attrition leaves a desire and stain to be burned and cleansed hereafter in purgatory▪ Contrition purifies the heart to go immediately to heaven. But, whereon must 
as bringing  we ground all our sorrow for sin?  S. 
On the love of God who is 
Loss of supernatural and natural Goods,  offended with it, and on the fear of hell wherewith we are threatened for it.  M. 
well said. All hate is grounded on the loss of some good, or the enduring some evil; Each of which may be both natural, and supernatural. Supernatural goods 
and  lost by sin, are the friendship, and face of God in the next world: and the sweetness which is in such excellent virtues even in this life. The harm gotten is perpetual 
Their contrary harms.  damnation in the next: and perpetual torture of consciin this, to those who know and conceive what they do. Natural goods lost by vice, are health, peace, credit, estate. Natural harms are the inconveniences which sin drives its lovers to daily: as diseases, vexations, discredit, poverty, the usual effects of a disordered life. How do you procure amendment?  S. 
I purpose never any more to do what I confess, as firmly as I 
Hence▪  can, by God's grace.  M. 
Wel. But 'tis very hard for a man to purpose to avoid what he's almost certain he shall not. Therefore, I take it for your surest way to purpose to do your best endeavour to escape all you confess, rather than directly and positively to purpose what's 
full purpose to endeavour amendment;  not morally in your power; and to be sorry you are not likely to have your endeavours correspondent to your will. And this I think enough. But is it enough think you to make this purpose?  S. 
Yes, surely; for I see not what a man can do more.  M. 
So may you come often to Confession with little profit. You must therefore consider 
which, if real;  the occasions which draw you into danger, and study with yourself, and take your Ghostly Father's advice how without greater inconveniences, you may fly such occasions: that, so, the avoiding of sin may be the easier. And know the causes of transgressions 
studies to avoid occasions,  are as well in omission, as in commission. And prudently use such pious exercises as may withdraw you from temptation. Neither can any be truly sorry for his sins, who thinks it not worth his care to study how to amend them. But what do you next?  S. 
Go to the Priest, and confess my sins as reverently as I can.  M. 
What affections do you exercise in coming to make your Confession?  S. 
I do but read my prayers, which are preparatory to Confession.  M. 
Consider then the countenance 
Affections  of a man who as●●● forgiveness of one whom he has offended; you shall see dejection▪ submission, shame fastness, sorrow and fear in him. Such as these too must be your affections. And when you make your Confession what do you observe?  S. 
I tell all I think sins as well as I can, that my Ghostly Father may understand me.  M. 
Weldone▪ but you must 
and some particular carriages observable in confession.  note; first, to tell nothing in general, for that your Ghostly Father knows well enough already: as, that you love not God, and your neighbour as you should do, and such like, which spend time to no profit. Secondly, to avoid, as near as you can, all unseemly terms, if your conscience force you to speak of unseemly things. Thirdly, to be as short as you can; as to say you have done such things so often, expressing withal the necessary circumstances. As for making general Confessions, after the first time, to what purpose it is I know not: for neither Absolution is more certain, nor any other notable profit comes of it. If it be to make the state of his soul known to his Ghostly Father, that will contain the space but of a little time? and may be done without particularities, and confession. But now what follows?  S. 
Nothing on my part but to do what my Ghostly Father enjoins or counsel me.  M. 
True; but, on his part remain two things, which belong to you▪ one, the giving absolution; the other, imposing of penance or satisfaction: the first contains rather a Theological 
what Absolution of the Priest is;  difficulty than Catechistical, that is, what Absolution the Priest gives. For, if a man betruly sorry, he is absolved before: if not, the Priest's absolution does him no good. And, in human judgement the Judge but declares, not makes one innocent. But we may be casily mistaken in this discourse. For, since God Almighty has put this condition upon us, that we shall submit ourselves to the Priest's judgement, whoever is truly cont●●te receives God's favour by being ready to fulfil this his law; and so, unless he does it when he can, is not contrite, nor absolved. And when he does it, is absolved, by doing it. Whence '●is clear the absolution which the Priest gives is necessary 
what, Satisfaction towards our Neighbour  and a true forgiving. As for satisfaction, it has two parts; one towards God, and one towards your Neighbour. For, if you have broken Charity, you owe the making of it whole again; which, to your neighbour, is submitting 
and that towards▪ God, or the penna●ce enjoined.  yourself to amends for the wrong done. Towards God, you must know, the satisfaction which the Priest imposes is but sacramental, and significativ●▪ ●n performing whereof, you testify that you are willing in this life and in the next to satisfy fully God's Justice according to his will. Therefore you must not wonder the penance often is so little. For it is moderated, according as the Priest esteems it fitting, for a medicine more than for a punishment.   

FOURTEENTH CONFERENCE.  M. 
What Sacraments are yet untouched?  S. 
These Sir? Baptism, Confirmation, Matrimony, Extreme-Vinction, and Order.  M 
〈◊〉 Matrimony and Extreme unction you shall be sufficiently instructed, when you have use of them. Baptism, because 
of Baptism,  'tis common to all to administer it, I shall tell you the substance of 
and,  it is, to cast water on the child with these words. I baptise 
its matter and sorm.  thee in the Name of the Father, and of the Son, and of the holy Ghost. As for Confirmation, do you think it necessary?  S. 
I hear some hold 'tis not.  M. 
The holding of some neither 
Confirmation,  makes the Opinion true, nor fiees it from Censure. For, as not every fault, so not every error 
a●d its Necessity.  is still taken notice of. As to the point of necessity, it stands in its being a Sacrament, that is a principal● action of Christian life, whose Institution of itself is a Command. Besides, the express words of our▪ Saviour: Unless one be born again &c. Which Himself applies to this mystery. Add, the Traditions of the Church, Estimation of counsels, and Fathers, and the Proportion of it to corporal Augmentation. What other Sacrament remains to be explicated?  S. 
That of Order, which I understand 
Holy Order;  to have two degrees: Holy or Greater, and inferior.  M. 
So far well, but to what does it correspond in our corporal life?  S. 
To Marriage, and must consequently be to breed spiritual children.  M. 
How is that done? if you be so learned as to answer that question.  S. 
By Baptism; for that you said was the birth of Christians, as Christians.  M. 
Well remembered. 'Tis not enough that children be born, but they must be bred up, instructed, 
It's offices,  and governed. And this is wont to be divided into three actions. The first, to wean them from the love of natural objects. The second, to instruct them, and let them know what's necessary to supernatural life. And, thirdly, to induce them to do what they have learned is necessary. Which three actions in the mystical language are called the Purgative, illuminative, and 
and Division.  unitive way. And according to these three is constituted the ecclesiastical Hierarchy, of Bishops, Priests, and their Ministers who are chiefly Deacons & Subdeacons; and afterward the other four lesser orders. And is called Hierarchy; that is, Holy Power or Principality. The first is done by ceremonies and majestickness of holy rites, at which sensual men standing in admiration, begin to think there is some greater mystery in the matter thus handled, and desire to learn and understand it. The second is done chiefly by Catechising: by which the people understand what's to be believed, hoped, and practised. The third by Government; by which men are set forward & kept in order, to do what they have understood to be their duty.  S. 
Sir, by this, the Deacons & Subdeacons should be the chief instruments of the Sacraments; whereas we see they belong chiefly to Priests, and Bishops▪ Besides, I have heard Preaching is proper to Bishops, which is not Government▪ nor belonging thereunto.  M. 
Sacraments and Ceremonies do two several ways specially belong to Deacons, and Subdeacons. One, because they are principally instituted for those administrations, so that 'tis the height of their office, whereas 'tis 
of the Offices belonging to Bishops and Priests▪  but an addition to the office of others. Secondly, because they have no other spiritual employment, whereas Bishops and Priests have Government and Catechism.  S. 
Sir, I never understood but that saving Mass, and hearing Confessions was the greatest office of a Priest; and likewise, of a Bishop to confirm and give Orders: whereas you seem to prefer other offices before these.  M. 
Do you not know that God has no need of our serving him, and therefore that all serving of God was made for the profit of man; and that more excellent which is most mankind's spiritual profit? So that if Confessions be more available to 
That of Government is best  devotion than Sacrifice, that ought to be preferred as more noble. Now then, which do you think more profitable to Mankind? Government, or giving Orders, which is the giving Authority to men to be governors? Certainly Government, which is the end, the other being but a way to it. This therefore, as also Confirmation, is reserved to Bishops by Christ for authorising 
therefore the giving Orders▪ as also Confirmation; r●s●●v'd ●o Bishops to authoris● the●●, as also the 〈◊〉 Sacraments.  their Government, that men should not be so presumptuous as to seek other governors who could not have these privileges. Likewise, to Priests are reserved the Sacrifice, and other Sacraments to dignify their persons, whose respect is necessary for their office. Otherwise, we understand that Sanctity consists in Charity, and so much holier and higher things are, by how much more they approach to Charity: and because Instruction and Government are nearer Charity than Sacraments (in true Divinity; they are so much holier than the Sacraments, that they are such in a diverse sense; the one being formally and absolutely holy, the other but instrumentally and virtually: though in respect of the People which understand only the outside and appearances, these things give more authority, and reverence, than those which are the substance: Thus much being now declared, can you tell me whether the Hierarchy composed of these three parts be necessary or no?  S. 
As for Priests and Servitors, 
The Hierarchy  I see they are necessary; for unless men be revoked by such means from their ordinary occupations, I doubt they will seldom ever think of Heaven. I see also that without instruction they know not what's to be done. But for Bishops I understand 
and especially  not how they are necessary further than for Confirmation and Orders.  M. 
Think you not then there's 
episcopal Authority absolutely necessary for a Church,  as much necessity of doing what we know, as knowing what we should do? or at least, as much difficulty in it? for sure, you are not ignorant that both the sin and punishment is greater after knowledge than before: according to that, When the commandment came, sin revived: and, He that knows his Master's will and does it not, shall be beaten with many stripes. And, as for doing what was, commanded, regarding purely the command, without considering the means to perform it, the difficulty is no less now, perhaps more. For this was it which made it necessary Christ should come. This was it wherein the Old Law was deficient. This was the proper effect of the holy Ghost. This is the field where nature & grace use their stratagems, and fight their pitched battles. This therefore is the point for 
A▪ Bishop b●ing  which Bishops are necessary. Look into any community, if every Servant & Officer instead 
Chief Magistrate and Overs●er▪ in Ecclesiastical  of attending the public good should aim at nothing but his own commodity, how well would things be governed? and so must you imagine the Church is directed, where there are no Bishops. Can any thing that's governed by man go well without counsel? or counsel succeed where there is not one end of the Counselers? or one end be, where there is not one governor? in fine, 'tis as ridiculous to say a Bishop is not needful in a Church, as that a King is not needful in a Kingdom, a Master in a house, or Pilot in a ship; and so much the more by how much harder 'tis for men to be governed in a supernatural, than natural Estate. But is this all for which a Bishop is necessary?  
S. It may be for me, who never knew a Bishop was necessary for so much. 
and chief Director in spiritual affairs;   M. 
Thus much is only for the common. But, even for particulars, Bishops are necessary in order to spiritual direction. For, they being by Christ's institution the Supreme guides and Princes of both speculative and mystical Theology, inferior Priests and directors are to take from them their rules, and judgement, in all spiritual affairs.  S. 
Sir, I ever thought, that for spiritual Directions we were rather to go to spiritual men; that is, to Religious, who seem to have more practice therein.  M. 
Truly, if there were but one way to heaven by actually forsaking the world, what you say were advisable; but the spirits of secular persons being as different from the spirits of Religious, as one life is from the other; their direction also must be no less different; so that for a Religious man to be fit to direct a secular man inspirit, he must either live among seculars, or else have that defect supplied by others directions. Moreover even for spiritual life of Religious, Bishops are the Rule, and Judges. since all tend (though by diverse ways) to the increase of Faith and Charity, whose laws are put into their hands. And, hitherto we have declared the necessity of Bishops, or Hierarchy, which the Divines call necessitatem medii, that is to say, towards gaining the end, and consists in this; that though particular persons may come to salvation without the government of Bishops, yet whole Countries cannot; nor the Church be without them. Because 'tis they who are to direct the whole, as every man by the understanding directs himself; and so we may see some communities governed by superiors without laws, and prosper for a while; but, never was there any seen governed by laws without superiors; and, if there were, the Laws would be but occasions of quarrels, and dissensions. Now we must look into the other necessity 
and that authority commanded by Christ,  which is called of precept, that 'tis necessary to have Bishops, because Christ has so commanded. Do you know Christ did so?  S. 
No, Sir, nor know I to whom the command is made, to Saint Peter or Bishops.  M. 
Then you have forgot, that Institution is a Precept, as I told you in the case of Confirmation, and in this here is more evident? For, who institutes an 
in force of its Institution,  Authority, by his very doing so commands obedience in them he puts under it: But, in this point 'tis specially to be considered, that Christ's coming was to build a Church, which in itself should have power to conserve and propagate itself: as you see all States and and Communities have. And this who understands government knows to be by establishing an Order of governors, which we call the Hierarchy; as the Pope, Bishops, 
Hence who impugns It, impugns Christ and destroye● his Church.  Priests, and Ministers: and so, to build his Church included the creating all these. And whoever impugns these, impugns Christ, and seeks to destroy his Church. But can you tell me how this is known, that Christ set Bishops to govern his Church?  S. 
I who know nothing of the command, how should I tell you?  M. 
Do you not see Bishops over all the Christian world? ask who made them? you shall find others who now are dead, and that their fore fathers told them they had received order to do so from Christ and his Apostles by 
And  perpetual succession. And, I pray you, have you stronger motives to receive the blessed Trinity, Incarnation, and Sacraments? From 
He who believes or teaches 'tis not necessary, is 〈◊〉 heretic.  this follows if any for ambition, or indirect ends should believe, or ●each, that Bishops are not necessary in the Church of God, he is an absolute heretic: as if he believed or taught there were no Trinity, Incarnation, Blessed Sacrament, o● holy Scripture. But are there no degrees in the people or Subjects, correspondent to these of the Hierarchy?  S. 
Yes sure, there must be several 
The Subjects of the Hierarchy  Classes answerable to those of the Clergy as persons employing their spirits some in the Purgative, some in the Illuminative, and some in the Unitive way. But who they are I know not. 
distinguished correspondently to ●t, into Laym●n and Religious;   M. 
You must distinguish them according to their states. The first are such as live in the world, whom we ordinarily call the People, or laymen. The other two sorts are of Religious persons. One, of these who dedicate their lives to works of mercy, as hospital-keepers and the like. The other, who addict themselves to Contemplation. But know you wherein these differ from the ordinary people?  S. 
By the three vows of Poverty, 
w●o●e v●w● are three▪  Chastity, and Obedience. By Poverty they forsake riches, honours, and such pleasures as follow them. By Chastity, the comfort of Marriage. And, by Obedience they subject themselves to the direction of a superior for their instruction in spiritual life.  M. 
Can you tell me which among divers Religions is the perfectest?  S. 
No Sir, But I would gladly 
Of Religions  learn if peradventure it be my own fortune, or of some of my friends to have a mind to Religion.  M. 
Attend then; Religious 
that is perfectest▪  life is a w●y to seek perfection; which perfectly consists in loving God, and in nothing but in order to God. The means they take, is abstinence from whatever may draw their love to any other thing: and to think often of God. If then we consider this later part (which is the chiefest) so the most contemplative are the best, which are ordinarily thought among us to be the Carthusians. 
which has best means to ●d●●ance Contemplation.  But, if we consider the other part, than those that live in more austerity are the perfectest; among which I will not determine the controve●sy, because here are many competitors; only this I add, that this want of corporal commodities is to be judged not by Metaphysical obligations, but by real practice. And so (whoever is best) those who have no real practice of corporal wants, must needs be the worst in the nature of Religious; however for their particular lives they may be Saints.  
In these three Conferences the Catechist has occasion to recommend the use of Mass & Sacraments to his Catechumen, and also to let him understand which be the superiors instituted by Christ over his Church, to whom he owes duty: which virtuous and good men, to whom he owes respect and honour, that so he may give every one his due.   

FIFTEENTH CONFERENCE.  S. 
SIr, you have all this while commanded my answers; let me now beg leave to offer you some of my doubts. I have heard talk of an other Hierarchy of Angels (if I well remember) whereof methinks you speak not.  M. 
I do not intend to tell you all I know: but what appertains 
Angels & Saints,  to you to know. As for the orders of Angels you may without inconvenience be ignorant of them, till it shall please God to bring you to the sight of them. 'Tis sufficient for you to know that God has ordained Angels to govern us; to every one, one: for our Saviour tells us that the Angels of the little ones see the 
being already in Bliss▪  face of his heavenly Father; it has been the constant faith of Christians that every one has an Angel, for his governor, or Guardian; to whom you may do well often to recommend yourself.  S. 
Since you are fallen upon that point, I pray, what obligation 
Prayers so them  have I to pray to Angels and Saints? and how can they hear me, having no ears nor other corporal senses by which to come to the knowledge of my prayers?  M. 
If we remember, Angels 
are not for their, but the Churches good;  and Saints are in perfect bliss and happiness, we shall easily discover that all service or ho nour done to Saints by us, is not for their good. but for ours. And so the keeping holy days, building Churches, and setting up Altars unto God in memory of Saints, is to be moderated according to the utility which redounds to the Church by it: and, in proportion, the prayers or what sort of devotions soever are in private used to their honours, are to be governed by the same principle. Now the utility redounding to the Church is, that whereas human nature is easily 
and  weary of being carried above itself by prayer and other spiritual exercises: and, on the other side, delighted with variety and novelty; the weariness of devotion is helped, and in part remedied by the variety, which is artificially ordered in it. Again, men's humours and states of life being so diverse, it happens well that every one may have examples in his own kind to affect him, and many times they make a greater 
therefore, obligatory when she commands them:  profit by such an affinity to their own condition, than by a great deal of preaching or good counsel. By this▪ you may see what obligation there is to honour Saints, and pray to them: namely, when the Church, for the common 
otherwise, on●ly according to the ne●d ●f particular persons.  good of her children, prescribes it, then that's to be done whatsoever she commands: Otherwise, as far as particular persons find need or help by the variety of devotion; so far they do very well to follow it.  S. 
Sir, I hear good men say, 'tis of great importance towards living well to have the assistance of some special Saints which are in high favour with Almighty God particularly of the Blessed Virgin Mother of God: and have been told stories how she has obtained remission of sins for some persons to whom Christ our Saviour her Son has denied it; nay, (if I remember well) could not obtain it of his heavenly Father for them. And for this cause I understand some make themselves by vow▪ (as I think) her Slaves: and use extraordinary devotions to her, and have great confidence in such actions.  M. 
There can be no doubt but 
Their Prayers for 〈◊〉 available,  the intercession of the holy Angels and Saints works wonderful effects, and has a strong force to obtain of Almighty God what's convenient for our salvation, if they pray for us: nor yet can there be doubt but they pray for us, seeing they neither can be ignorant of our miseries, or their own favour with Almighty God; or that he is well pleased they should pray for us; nor, being full of charity, can they cease to help us, what lies in their power; their prayer being nothing but ● desire of our relief represented to God, which all their desires perpetually are, and cannot choose but be, in heaven, where their whole hearts are b●nt upon nothing but through Him, and according to his laws. They therefore pray for us, and their prayers are profitable to us; and that Saint's most, which is highest in favour with Almighty God. Nevertheless I am fa● from believing any of them so compassionat● no not the Blessed Mother of Christ) as is her God and Son. And he that should persuade one to turn his prayers from him to his Mother, misses the mark very wide. They therefore who counsel so many prayers to our Lady, are to be understood of such prayers as would not be said at all unless they were said to her: which returns to what I spoke of: that 'tis to stir up a failing devotion in us; and not, as if the object were better. And, among other Saints, I doubt not but the least has favour enough to obtain all that's fitting for us, and our Saviour the Chief of Saints more than all; were not his Goodness alone, unmoved by the petitions of others, so great, that when men's dispositions are not failing he cannot hold himself from doing favours. Whence we understand, that such stories (if authentical) are but parabolical expressions of the great assistance we receive from Saints, or rather figurative motions to stir up in us due sorrow for our sins, and a greater honour of the God of Saints  S. 
Then Sir, it seems you 
●ven Addresses to particular Saints, profitable;  think the devotions used to particular Saints are of little effect; and, in particular, that of becoming Slaves to our blessed Lady.  S. 
No such thing follows out of my words: for whatever excites, continues, or makes our 
but, making Professions of Slavery to them, unwa●ran●able;  devotion more servant, I hold of great effect, and to that end, well practise't. Indeed, concerning making ourselves Slaves to any Saint, I very much doubt. For a Slave is he whose service is only profitable to his master, and nothing to himself. Now, our service is no ways profitable to any Saint, but much to ourselves. Again, our will is so built by Almighty God as to be totally subject to him, because he is all-goodness and ●e only can move our soul perfectly and satify it: wherefore we are bo●n his slaves, and according to nature we conform ourselves in bending our whole wills to him. But, I fear me, to do the like to any creature, were to wrong our creation, and attribute that homage which is due to God alone, that is, to be sole director of our souls, to a creature. But, as for those who use it, I presume either they understand not so much (for I hear 
Also▪  they are not learned) or mean it in some improper sense. Only I would have you advertised that these extravagant devotions ordinarily argue either vanity or interest: for which private men run private paths, and desire to carry disciples after them; let us follow the trodden path of our forefathers. Yet one thing will I add; that we have not by Jesus Christ or his Church left us any external actions with promise of grace and reward for the deed done, but only the Sacraments; which are necessary, more because they are professions of our faith and charity, and certain initiations or associations to Christ's Church in some degree, (whence the very external action proceeds from internal grace when done as it ought:) than that there is any connexion betwixt those external 
Fretences of extraordinary grants to certain Private Devotions, as from Christ's promise, without proof thereof by manifest miracle, to be suspected;  actions and merit, by Christ's voluntary conjunction of them: and therefore all those devotions which promise particular effects or rewards to the saying of certain prayers, pretending Christ's special grant to some Saint, as they cannot be easily convinced of superstition, because God can if he please do such things, so they are not easily to be credited without manifest miraculous proof, at least of the good life of the Saint who begins such a devotion; and that certainly it came from him. Because it is not according to the spirit which Christ has left to his Church; which is to make us adorers in spirit and truth: And 
and breed ill-grounded confidences.  therefore Christians ought to be drawn from putting their confidence in such things, to place their trust in Christ, and walk towards him in the known path of Charity and good works.  S. 
Sir, you forgot my doubt, how Saints hear our prayers, since they have no ears? and yet I have heard wiser men than myself stumble at it.  M. 
I thought you had been more learned; for it seems you think they should have this sensible 
How Saints hear our Prayers.  passion which we call hearing, because we say they hear: but this word, hearing, in that speech has the meaning of granting, or according to our petition. So that your difficulty must be, how they know what we ask of them; which is with their minds, or understandings, as men know sciences: and the Astronomer sitting in his study, knows the situations, aspects, and courses of the stars: which knowledge, though in us it has the root in sense, yet in them may have some other means; or also have root in what came into their soul by the senses while they lived in this world. And let thus much suffice; for this present discourse bears not to wade into the depth of things. Besides, in many things we must be contented to know that they are, though we cannot penetrate how they are such as we know them to be.  S. 
Now I am sorry I drew you from your former discourse; wherefore to put you into it again: I pray tell me, whether you think the use of pictures, and in particular the special honours done to some, as hanging of lights before them, carrying them in procession, and making pilgrimages to them, be among those whom you term extravagant devotions.  M. 
You ask many questions 
Use of Pictures necessary for the Church,  in one, I will begin with the principal, that is, the use of pictures; which if we believe nanature, and experience, is an use very profitable, and (as I think) absolutely necessary in the Church of God, for the instruction and spiritual profit of the faithful. First, for memory's sake; 
As helping the faithfuls' memories,  for as oft as we see pictures, so oft we remember the thing painted: and whether we have need of often remembering heaven and heavenly things, let even our cold and evil life bear testimony. Secondly, When a man says his prayers before the picture of our Saviour or other 
As quickening the apprehension of devou● persons,  Saint, he naturally makes a quicker apprehension of the presence of him that's spoken to; and by consequence a greater respect and attention is bred in him that speaks. Thirdly, it serves for 
As serving for an Address in Prayer,  an Address of the prayer, especially if there be any corporal gestures withal. For, as the ancient Christians were used to turn themselves to the East, and the Jews towards the Temple when they would adore God; the east and temple serving for a determination of their action, whereby their adoration was known to be to God; so much more when I bow, or do any other reverence or pray before a picture, 'tis a determination of 
As exc●ting the affection by a lively exhibiting some passage.  prayer or respect to God, or that Saint, whose picture 'tis. Lastly, 'tis a help to him that prays; for it bears with it an expression oftentimes which would cost many words and works of our memory. As who looking on a Crucifix would in his heart feel the wounds, and passions of his Redeemer to represent them either to God the Father, or to his own soul, may find a great facility and quickness by having the picture before his eyes. These advantages I know not how others esteem, but experience has persuaded me that they are of very great importonce.  S. 
I understand this well, but I see not why they should be honoured, or lights hung before them for this; much less can there bea reason why they should be carried in processions; or pilgrimages made more to one than to another, especially of the same Saint. 
If used ● for a Religious end, some kind of religious respect proper to them.   M. 
As for simple reverence 'tis a barbarousness and want of common sense to deny them that, if you admit the use of them: for if they were used for a religious end, they are belonging to God, and Holy: and therefore to be treated with respect: try but any that deny this, in somewhat they esteem holy, and you shall find nature teaches them the same good manners; and 'tis a mear shortness of discourse to disallow that to pictures which themselves grant to other things; for example, to Churches, a Bible, and such like. Now, the reason of preferring one picture before another, is some antiquity or venerablenes of the figure 
Pictures Some particularly venerated and why,  or other rarity which carries a force with it to stir up human hearts in some extraordinary degree. And men, coming with a greater apprehension, pray the better and obtain more at God's hands; also this opinion of graces, redoubles devotion, and causes men to hang lights or carry them in processions, or the like; which Actions are the children of faith passed, and the mothers of faith and devotion following; and therefore allowed and recommended in the Catholic Church.  S. 
I imagine if I should ask 
The same, in proportion, to be said of Reliks.  you any thing concerning Reliks of Saints, you would answer me in the same manner you have done about honouring of pictures; and therefore I will rather reflect upon that which Reliks make me think on; that is the Souls in Purgatory. But I hope I can satisfy myself; For, if they be in any pains, methinks 'tis fair reason that the prayers of good people should have as much force for them as for another; since by their fresh memory and the affection of the living towards them they seem as yet to be of our society and friendship.  M. 
You say true, and so you may learn the meaning of that Article of our Creed, The Communion of Saints, For Saints or holy persons being all either in pain or pleasure; you see how those who are saying communicate with the other two, by praying to the Saints in heaven, and for them in purgatory; for whom also, as for us, those in Heaven pray. And likewise, if you look well, you shall find the explication of all the rest in these discourses, so that you may be able to give an indifferent account of all, and make that profit to yourself, as to find the way to heaven and eternal happiness; whither God of his mercy bring us all. Amen.  
The Catechist must not forget to exhort his Catechumen to the profitable use of prayers to Saints, and the like▪ devotions; so, as to be circums●ect and not subject to the superstitions credulity of some poor people▪ who think good life and holiness stand in exterior work, and mear exhibition of these devotions.    

AN ADDITION TO THE FORMER CATECHISM Concerning the use of BEADS.  
THE Beads are a kind of Counters made to keep the memory of a certain number of prayers which we have proposed to ourselves to say. A Method very fit for such poor people as cannot read, and are of too weak capacity for Meditation. The prayers most usual in this kind are the Pater noster and Ave Maria: the former left by our Saviour Jesus Christ to his Church; the later from ancient times used in the same Church; & so fitly joined together for good people's devotion▪ so that to make good use of our Beads, we must understand welthese two prayers.  
The Pater noster, or Our Father, is ordinarily thought to consist of Seven Petitions; or as others count them, six: without prejudice or disrespect to which opinions I think it may be properly divided into two parts; one consisting of three Salutations or well wishings. The other of three Petitions correspondent to the three Salutations. The three Salutations are according to the three Persons of the Blessed Trinity: Essence, Wisdom, and Goodness. The first salutation therefore (●after the address or determination of the person to whom we speak which is done in these words, Our Father which art in heaven) consists in the next following words hallowed be thy Name. A Name is a word signifying what the thing signified by the Name is. And, so, this Salutation belongs to Essence, the property of the Father. Holy is that which is stable and fixed in virtue and goodness. For sanctus comes of sancio, which is as much as to make a firm, constant or irrevocable sentence. And, by holy Writ and Ecclesiastical use, the word sanctus is appropriated to virtue & supernatural goodness; putting which together, to sanctify and hallow the name of God, must be, that the Essence or Nature of God be firm and constant in Goodness. But, because we do not wish for what already is, this must not be understood of the Name of God in himself, but in us. The meaning than is, that we wish all men and other creatures, in word and deed, may carry themselves towards God as towards Sanctity and Holiness it self; having that opinion and esteem of Him, and bearing themselves towards Him●▪ s●o●●. And, it seems to be in short what the Psalms and Canticles more largely dilates in these and the like words; Bless our Lord all ye works of our Lord, and the following; Sing to our Lord all the whole Earth. Praise our Lord all ye Nations, O praise our Lord from Heaven. And many more such like.  
The second Salutation is, Thy kingdom come. Which we understand by this word Kingdom, to belong to Wisdom, For regnum which signifies Kingdom, is derived a regendo, from governing: and Government is an order of Subjects; and to order, is the work of wisdom; as we see in all arts and businesses, 'tis the charge of the wisest to direct and order what's to be done; and the office of the strongest or quickest, to pat in execution what's ordered.  
The meaning of this Salutation we learn from Saint Paul, who teaches us that at the day of judgement our Saviour Jesus Christ shall deliver up his Kingdom or Government which he has received of him to his Father, and that then God shall be all in all. Whereby is given us to understand, that at that day shall be an end of all motions and alterations; and so the work of Wisdom, which is to govern and order the variety of things, shall pass into the strain of Essence and Being; and so become a constant Emanation of the same invariable being for ever and everin all things. In the mean while the kingdom of God is as it were a making; as a King who is going upon a conquest either of Rebels or other enemies, is making himself a kingdom. And, by this petition we wish him happy and speedy success therein; not that we fear or doubt of that which cannot fail; but show our good will and desire to see that effected which he's a doing.  
The third Wish is comprised in those words, Thy will be done in earth as it is in heaven. Which we collect to belong to Goodness, and the Holy Ghost, from the words will and be done; for goodness consists in perfection; o●, that all be done; and rational Goodness, which is properly such, is in the will and its motions: The meaning is plain, that we wish, as in heaven there's a full subjection without resistance, so there may be the like on earth. These three I call Salutations or wel-wishes, such as in civil conversation is Ha●l, or God save you; and in spiritual, The Lord be with you; or Peace be unto you; and the like; because it is not natural to pray to one for himself, and this word thy expresses, that these three are goods wished to God. Much less do we entreat any one to do good to himself unless we think he be out of reason by passion or ignorance. Thirdly, there is not in the words any expression that God should do any thing, as in the following; but only that we would see the things be. And, lastly, if we look into what's asked, we find that all is one, and one all; for if his Name be sanctified, as we wish, his kingdom is come, and and his Will is done as in heaven; and so turn them which way you will, out of any one follow the other two.  
To this succeeds the second part, consisting of three petitions or requests. The first, Give us this day our daily bread; that is, all things fit for our maintenance. And this corresponds to that property of God by which he's Author and creator of all things. For, it belongs to him that makes a thing, to conserve and maintain it. Some instead of daily put supersubstantial; but they are deceived in the propriety of the Greek word, looking more into the der●vation than into the use. For, daily, is the more usual and proper signification, and joining it with the other word this day, we learn two excellent documents. One, that it was our Saviour's will we should say this prayer every day; since we pray but for one day. The other, that we should not be solicitous or troubled with anxiety for future things; especially as far as they belong to God Almighty, but enjoy the p●esent with thanks giving.  
The second Petition is expressed in these words, Forgive us our debts as we forgive our debtors. Debts signify Offences, and debtors Offenders; so that he that wishes any harm to those who have offended him, because they have offended him, is excluded from this prayer; but not he that wishes due punishment to an offender, either for his own amendment, or the example of others, and good of the commonwealth. The reason is, because▪ God cannot forgive him that is not in love and charity▪ and who ever wishes harm to his neighbour, loves him not; and, so, is void of Charity. Th●s Petition answers, Thy Kingdom come; For, as we see Christ's expression in the Gospel, that his coming was chiefly for remission of sins: So, his Government likewise since he's gone to Heaven, all, principally tends to same merciful end Then follows the last Petition thus expressed, Lead us not into temptation, but deliver us from evil. And by those words of temptation and evil, which belong unto will, we easily see the correspondence it has with the third salutation and fulfilling of God's will. The meaning is not hard, only we may note, that we pray not here, not to be tempted; for temptation is often for our good; as appears in Saint Paul, who was denied to be freed from carnal temptations for his good; but, not to be overcome by temptation; for he's gone into temptation, whom temptation compasses round about, so that he finds no way out: not he who is, as it were, but touched with it on one side. The word (but) seems to show the par● following is not different in sense from the foregoing; and so the Petition but one.  
The Ave Maria, or Hail Mary, consists likewise of two parts: One containing four salutations or well wishes. The first is expressed in these words, Hail Mary full of grace, or rather in the word Hail, from whence comes Health; and it avails or imports what the Latin Ave or Salve does; of which the first seems to be as much as Habe, or habe salutem. that is, have or enjoy Health; and in some ancient copies is written Have: and salve we know signifies sis salvus, which is the same: and in English may be explicated, Health be●ide you, or have all the perfection and happiness due to your Nature, or which your Nature is capable of. By use' it's come rather to be an interjection of salutation, or excitation to the hearing an uncertain good wish, than to retain 〈◊〉 first and proper signification.  
The second Salutation consists in these words, our Lord be with you; that is, his protection and assistance. As it is a good use of some who when they come intoany house, say, God be here, or in certain occasions say, God speed you.  
The third and fourth are two Blessings; one upon the blessed Mother, and the other upon her more blessed Son. A Blessing we call not, as in other places, the wishing of bliss, or happiness: but, either our approving and congratulating of the felicities they enjoy, or else a simple and devout admiration of them.  
The later part is a Prayer to the same Mother of God for her intercession for us now and at our deaths.  
The two prayers thus understood, I could wish him who says his Beads, when he recites his Paternoster to direct mentally his three salutations to the three Persons, each to the Person to which 'tis proper, with a bowing to them if time and place be fitting. And, in saying the Ave-Maria, at the two Blessings to remember some passage or benefit of our Saviour Jesus Christ unto us, for which we bless him & his holy Mother; for, seeing She brought forth unto us him that bestowed such benefits upon us, 'tis reason she should partake of the blessings which we heap upon her Son for them. Likewise, in the later part▪ where we desire her to pray for 〈…〉 may determine some good we have need of: But 'tis best if we mark some property of the Mystery we bless him for, and thence take notice of some virtue we want, and heartily entreat for it. For example, when we make commemoration of our Saviour's Nativity, speaking to our Lady in prayer we say, Blessed art thou amongst women, for feeding the Son of God at thy breast, and blessed be the fruit of thy womb Jesus, for humbling himself unto it. Holy Mary, Mother of God, pray for us sinners now, that we may increase in Humility. And at the hour of our death.  
But, those words which be added, are to be spoken only with the heart; the rest with heart and mouth both. For, so doing, they make us think of what we say and do; whereas, if we did add them with our tongues, they would slip over like the rest, and neither help our memory, 〈…〉 or make us pray with Spirit.  
The number of Ave Mary's to one Pater noster, or of Pater noster and Ave Mary's, ●i● at will; and every one who taken the course p●●●●●b'd, may do well to consider how much time▪ he was wont to spend in his whole Beads, and say as many as will take him up as much time, and not care though he has not made an end of his Beads, if he has no special obligation to the saying them all. Yet, because the ordinary number is of the five tens, I thought good to design our Saviour's life, and his Blessed Mother's, as far as it goes entangled with it, appointing one payr of beads for every day of the week, and five and twenty points for every payr of beads; that is, for every two Ave Mary's one point. The profit is that by this means we remember and give our Lord thanks once a week for the most of the passages of his blessed life registered unto us by holy writ, and stir up ourselves to the imitation thereof, that is, to good life, which is our intent in prayer and all other our devotions. For, as for the ordinary direction of meditating upon some one mystery while you say a ten, what has it to do with the saying of the ten: or why were it not better only to meditate and let the ten alone? or is the time of saying a ten just sufficient to have fruit of meditating upon a mystery? And, lastly, if delving or spinning, one thought of the mystery, wherein were it worse than such saying of our beads? But, this way, every Ave Mary is made a jaculatory commemoration of the mystery; and your heart and mouth go together, and truly you use vocal prayer; whereas in the other your mind prays one thing and your mouth another quite different.  
FINIS.