A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.

A DECLARATION OF THE PRINCIPALL Pointes of Christian Doctrine .

LESSON I. Of God .

1. WHere were all these men that we see in the world , and what did they doe , before they were conceaued in their Mothers wombs ?

They were no where , and they were nothing , and therefore they could doe nothing .

2. Who made them to be ?

Their fathers and mothers , who likewise were made to be by other fathers and mothers , vntill Adam and Eue , who were the first man and woman that euer were .

3. And who made Adam and Eue to be ?

God almighty , who made all things , and after all the rest made Adam of earth , and Eue of a ribbe of Adam his side .

4. How doe you know that Adam did not make himselfe ?

Because that which is made , must be made by something , for as I sayed before , nothing can do nothing : but Adam before he was made , was nothing , and therefore he could not make himselfe . And the same reason doth shew that the first of euery thinde of all creatures in the world , and the world it selfe , did not make themselues , but were all made by a thing , which was something before ; that is by God allmighty .

5. Who made God allmighty to be ?

God was from all eternity , and hath no beginning , and therefore cannot be made : for nothing can be made to be , vnlesse it once were not in being it selfe , that so it might be made , as was man and all thinges else but God , before he created them .

6. How do you know that God was euer ?

Because our faith doth assure vs thereof , and so likewise doth reason . For , if once God had not been , there had then been nothing at all : which supposed , it euidently would follow , that there could neuer haue been any thing , seeing that something cannot be made by nothing . Wherefore since that there are so many thinges , it followeth , that that thing which made the first of euery kinde , was it selfe from all eternity .

7. Wherefore doth it follow , that he who made the first of euery kinde , must needs be God ?

Because , seeing that nothing hath power to make it selfe , it followeth that euery creature must needs haue a maker of an other more powerfull kinde then it selfe , vntill it comes at last to some thing , which is more powerfull then all kindes of thinges that are made ; and that is God . Besides , nature it selfe doth teach vs that the maker of all thinges is God ; for in all our dangers and misfortunes we do naturally call vpon him who made vs : and so all sortes of people are agreed that he is God . Moreouer the beauty of this created world , doth teach vs as much : for as when we see a faire house well built , we iudge that it was made by some excellent architect , so when we see the beauty of this world , the order of creatures , the variety of times and seasons , we gather from thence the greatnesse and wisedome of him who made it ; and that he can be no other but God .

8. How do you know that God is allmighty ?

Because seeing that whatsoeuer can be made , and is not , cannot make it selfe , but must be made by God , it followeth that God can make all thinges that can be made ; which is as much as to say , that he can absolutely make all thinges , for that which cannot be made , is nothing . Againe , seeing that nothing can be done , but what is done by something , and whatsoeuer is something , is made by God to be something , it followeth that God doth giue power to do all thinges that are done , or can be done , and consequently that he him selfe can doe whatsoeuer can be done ; for cleare it is , that who giueth power to doe any thing , hath in himselfe power to doe the same , since that nothing can giue , what it hath not it selfe . And so you see that God is allmighty : for that thing is allmighty , which can make all thinges , and doe all thinges . And for this reason also we must grant , that God hath in himselfe the perfections of all thinges .

9. As God is the maker of all thinges , is it not he also who conserueth all thinges in being , when they are made ?

Yes : for as nothing can make it selfe , no more can any thing conserue it selfe ; because conseruation of a thing , is a continuall giueing of that being to a thing , which it receaued at its first making ; and so no lesse power is required to keepe a thing in being , then is necessary to giue its first being to it .

And because it belongeth to him , who maketh a thing of nothing , to giue limits both to the being , and to the power of the thing he maketh , which is done by prescribing its end , and by laying downe in particular all the chaine of actions that euer it shall doe ; it followeth that no creature shall doe any action at all , but only that which God hauing first particularly foreseen , doth ordaine or permit it to doe ; and consequently , that his eternall decrees , do concurre to the doeing of euery action : on whom also the being of all actions doth depend , both in their continuation , and in their beginning . And so it is cleare that God is the Author of all our actions , by giuing them existence , as well as of our being : as the Architect , who by ouerseeing the building , hath influence into euery-particular of a house , doth build the house more truly , then the workemen , by whose meanes those thinges are executed , which he or daineth about it . So that God in fine is both the maker of all thinges , the keeper of all thinges in being , and also the chiefe doer of all thinges .

10. As God is the chiefe doer , and maker of all thinges , so doe you not also beleeue , that he seeth , and knoweth all thinges whatsoeuer ?

Yes vndoubtedly , for we account him but very simple , who knoweth not what he doeth himselfe . God therefore not only giuing vs the power , but euen also doing all our actions with vs much more then our selues , he must needs know farre better then our selues , what we doe . And so you see , that God knoweth all and euery thing that is done , great and little , to the number of the thoughts of men and Angells , to the diuision of dust and sandes ; yea he knoweth whatsoeuer can be done or made ; yea though it nether be done or made , nor euer to be done or made . And because he doth not only know , but also setteth on worke the causes of all thinges , cleare it is , that all thinges are done by his disposition and gouerment ; and consequently that he is the gouernout of all thinges in the world .

11. If God then be the chiefe Authour and principall cause of all our actions , doth it not follow from-thence , that he is also the cause and Authour of our sinnes ?

No : for sinne is but a want and defect of our doing , or rather a misdoing , or missing to doe : wherefore , as in a scriuener the writeing proceedeth chiefely from the scriuener , but the ill writeing by blotting or blurring proceedeth from the fault of the pens ill slit , bad fashion , or foulenesse : so in like manner , all mans actions proceed chiefely from God ; but sinne , which is the ill doeing them , proceedeth meerly from some defect in man himselfe , and not from God at all . For as cold cannot proceed from heate , nor drinesse from water , so the missing to doe , and want of goodnesse , cannot spring from the author of doeing and fountaine of goodnesse .

12. But what now finally is this God , who both maketh and knoweth all thinges , and was himselfe from all eternity ?

This is a question we can not answer fully , vntill we come to enioy him in heauen , where we shall see him clearely . Here vpon earth we know him but imperfectly , for he is not like vnto any thing , which can be seen by the eie of man , or framed by humane fantasie .

13. What then must we conceiue him to be ?

We must conceiue him to be a spirituall substance , hauing his being from himselfe , most single , incomprehensible , omnipotent , immutable , remaineing allwayes in the same state without any alteration at all , omniscient , infinitely wise , and infinitely good , eternall without all beginning or end , who dependeth of nothing , hath need of nothing , and by whom all thinges were created , and on whom all thinges both in heauen and earth depend .

14. Where is God his chiefe and proper mansion place ?

Although we conceiue God to be chiefely n heauen , because he doth there chiefely manifest the greatnesse of his glory vnto the blessed ; yet you must know , that he is euery where , not only by his power , but also by his presence , and essence .

14. What do you meane by Gods being euery where , by power , by presence , and by essence ?

God is euery where by power ; as is the king in his kingdome ; where by his lawes and officers , he is morally present in his whole kingdome , and obeyed by his subiects : and so God conserueth euery thing and doeth all that is done in seuerall partes of the world , sinne onely excepted , as we saied before . He is euery where by presence , as is the king in his chamber , by his personall being there : and so he seeth all that which is in the world , as the eie seeth that which is before it . And finally he is also euery where by essence , as is the king in his throne , where with his body he filleth vp the whole place . God is also sayed to be particularly present with the iust by grace , with the blessed by glory , and with the very damned in hell by iustice .

16. Must we beleeue that there is but one God ?

Yes ; as there is but one sunne in the world , one king in a kingdome , one soule in a body , so is there but one God in heauen , who gouerneth the whole world . And the reason of it is , because , he who is absolutely soueraine , cannot haue any thing distinct from himselfe as a companion equall to himselfe ; for absolute souerainty doth signify a superiority aboue all : now God , who hath all perfections , must consequently haue souerainty ; for otherwise he would want that perfection which is the chiefe of all . And the notiō of Godhead doth proue that it cannot be otherwise : for if there be two Gods , ether both of them haue all being , that is , do possesse being in its full latitude and perfection , or one hath it so , and the other not ; if both haue all being in its full latitude and perfection , then there cannot be any kynd of being in the one , which is not in the other , whereby they may differ in their beings ; and if they do not differ in their beings , they must needs haue one and the selfe same being , and so they cannot be two thinges , but one and the selfe same thing ; for thinges are multiplied by different beings . If one hath all being and the other not , this second cannot be God , who is being it self , and so must needs possesse all being in its full latitude and perfection .

LESSON II. Of the mysterie of the blessed Trinity .

1. WAs God then solitarie , and all alone before the creation of the world ?

No : he was from all eternity the most sacred company of the blessed Trinity : for as he is the cause of all fruitfulness in creatures , so is he first of all most fruitfull within himselfe , in regard of his fecundity both in his vnderstanding , and in his-will ; and therefore although there were no more thinges but himselfe , and he himselfe was but one thing , yet this one thing was allwayse existent with three diuine personalities . And this is that which we call the mysterie of the blessed Trinity and vnity of God .

2. How can this be ?

It is a thing which we cannot comprehend for as God himselfe is incomprehensible to vs , so is all that which is in God , and particularly this mysterie of the most blessed Trinity .

3. Is there no example to helpe vs to conceiue this mysterie ?

Yes ; it may in some sort be exemplified in a fountaine , which produceth a riuer , and the riuer and it together a lake : for the lake , the riuer , and the fountaine , are distinguished from one another , and yet the water by which they are all constituted , is one and the same , in euery one of them .

4. What then meaneth the mysterie of the vnity and Trinity of God ?

It meaneth that in God there is only one diuinity , or , as we say , essence and diuine nature ; which neuerthelesse is in three diuine persons , who are called Father , Sonne , and holy Ghost , and so there is but one God , and euery Person is truly that one God .

5. Wherefore are the Father , the Sonne , and the holy Ghost , three distinct persons ?

Because they haue three distinct notions ; for though the being of the Godhead be most single and indiuisible , and consequently the selfe same in all three ; yet the manner of this being is not the same , but each one hath his speciall manner of being , which cannot be common to the rest . For the Father is the fountaine from-whence the other two persons do proceed , and he hath no source himselfe to proceed from , and therefore he produceth , but is not produced . The Sonne proceedeth from the father , and only from him . The holy Ghost proceedeth both from the Father and the Sonne . And hence it ariseth that the three persons are distinguished ( though not diuided ) one from another : and therefore though we cannot say , that the Godhead of the Sonne proceedeth from the Godhead of the Father , or the Godhead of the holy Ghost , from the Godhead of the Father and the sonne ; yet we are bound to belieue , that the person of the sonne proceedeth from the person of the Father , and the person of the holy Ghost from the persons of the Father and the sonne .

6. How doth the sonne proceed from the father ?

He is not made , nor created , but begotten of his fathers owne substance by his vnderstanding . For the father knowing himselfe by an infinite knowledge , produceth by his vnderstanding a most perfect word , or expression of himselfe ; which is his sonne coeternall and equall in all thinges to himselfe , and must needs possesse the same nature with him , because he is produced of his owne substance .

7. Why is he called his sonne ?

Because his production is a true generation . For as the end of generation in creatures is to make a thing like in nature to that from which it proceeds , so doth the word of the diuine vnderstanding produced through the force of the fathers intellectuall nature , by the manner of its production naturally expresse the thing which is vnderstood , which is God the father himselfe .

8. Hath God the father but one sonne begotten of his owne substance ?

No ; nether can he haue any more then one : for it is otherwise in God , then in men ; because no man can giue all that he himselfe is , to any sonne , and therefore he may haue many children ; but God allmigthy doth giue his owne substance so perfectly to his sonne by generation , as that he giueth him all that is in himselfe , and can be communicated ; in so much that there remaineth nothing to be giuen by way of generation to any other .

9. How doth the holy Ghost proceed from the father and the sonne ?

He doth proceed from them both , as from one only source , and not as made , or created , nor as begotten , but produced through the will by an ineffable way , which diuines rearme Spiration .

10. What is Spiration ?

It is a breathing or impulse of the will , by which it expresseth its affection : for the father louing his sonne infinitely , as being his only begotten , and the sonne his father , as the fountaine from whom he proceedeth , they produce a mutuall bond of loue , whereby the father and sonne are ineffably linked together : and this is the holy Ghost , the third person of the blessed Trinity ; eternall God , and equall to both the other two persons .

11. Why are these three persons one only God ?

Because they haue one selfe same essence , one selfe same power , one selfe same wisedome , one selfe same goodnesse , one selfe same vnderstanding , and one selfe same will .

12. Did then all these three diuine persons create the world ?

Yes , for all three hauing from all eternity the same power , the same will , and the same vnderstanding , whatsoeuer is done out of God by one , is done by all .

LESSON III. Of the creation of the world .

1. OF what did God make the world ?

Of nothing .

2. With what did he make it ?

With his word alone .

3. Had not he then need of some instruments to make it with all ?

No , for his power is so great and so infinite , as that he can , not only make what he will , but allso in what manner he will .

4. Was there an infinite power required to create the world ?

Yes , for the harder a thing is to be done , the more force is required to the doeing of it ; and the more remote a thing as from the end to which it is to be moued , the more force is required to moue it thither : and therefore seeing that to create , is to make a thing of nothing , and that betwixt nothing and something there is an infinite distance , it followeth that creation requireth an infinite force or power in him who createth .

5. Why did he make the world ?

That his greatnesse and goodnesse might be seene and adored .

6. By whom would he haue it adored ?

By men and Angells , who only are able to consider the admirable workes of heauen and earth , and by knowing them to loue and praise his goodnesse , who made them for their vse and benefit .

7. What moued God to create men and Angells ? did he want them ? or did he get any thing by them ?

He did not want them , for seeing he is all goodnesse , he could want no good thing ; and for euill , it is not to be desired : nether could he get any thing by them , for he who hath all , getteth nothing . So that he was moued merely through his owne goodnesse : for being all goodnesse himselfe , he needed no other cause why to do good , then that himselfe by nature is goodnesse : for as it is the nature of heate to make hot , and of cold to coole , so is it the nature of goodnesse to do good .

8. What is an Angell ?

An Angell is a spirituall creature subsisting completely by himselfe without a body .

9. What became of the Angells whom God created ?

Some of them remained in that holy estate , wherein they were created , and so were by God his grace established therein , and became happy and blessed for euer . Others kept it not , but wilfully lost it by sinne , and so became Diuells , and are condemned to euerlasting torment in hell .

10. How many Angells were there created ?

The multitude of them is so great , as that they exceed all kindes of creatures in the world , both men , beastes , birds , fisshes , plants , and all other speciesses of thinges which we see vpon the earth . And they are distinguished into three rankes , which are called Hierarchies : and euery Hierarchie consisteth of three orders , whereof the highest are called Seraphins , and the lowest , Angells ; and amongst the highest Lucifer is held by many to haue been the chiefe of all ; who fell through pride , and so although he was the perfectest creature that euer God made , he is now become through his owne fault the most miserable and damned creature of all others . The next to him ( as some conceaue ) was S Michaël , who is in nature the perfectest creature of all that enioy God ; all though both in grace & glorie , the Blessed Virgin doth farre surpasse both him and all the rest .

11. How many men were created at the beginning ?

Only one , that is Adam , and out of him Eue the woman was made ; from whom afterwards all mankinde did proceed .

LESSON IV. Of Man .

1. WHat is man ?

Man is a reasonable creature made of body , and soule .

2. Of what was his body made ?

Of the slime of the earth .

3. Of what was his soule made ?

It was made of nothing .

4. What is a soule ?

It is a spirituall substance ordained to informe a body , immediatly created by God , endued with vnderstanding , and freewill , whereby man is truly made to gods owne image , and by which also he resembleth the Angells , and differeth from all other mortall creatures .

5. For what end did he create man ?

That he might know God , and knowing loue him , and louing praise him ; for these are the thinges in which man ought to employ his whole life . And his last end is , to enioy him in heauen .

6. Why hath God made mans body ( who is so noble a creature ) of so base a substance , as is earth and dust ?

Thereby to abate his pride , and so keepe him humble by the consideration of his extraction .

7. Wherefore did he make his soule so noble a substance ?

To the end that he might be capable of enioying God himselfe : and also that knowing his owne worth and dignity , to be so farre exceeding all other mortall creatures , his actions should likewise be answerable , and surpasse the actions of all other inferiour creatures .

8. What goods hath God bestowed vpon men ?

Two sorts of goods ; some internall , and belonging to the constitution of himselfe , as the three powers of his soule , whereby he is endued with reason ; and the fiue senses of his body , with all the partes belonging to it : others externall , as the heauens and earth , and all the thinges contained in them , which were made for the entertainement , and seruice of man .

9. Which preuaileth most in man sense or reason ?

For the first seuen yeares , sense hath the whole gouerment of man , but after seuen yeares , reason by little and little beginneth to get strength , and groweth on , to the age of thirty , the Philosophers not admitting a time of wisedome , and constant iudgement , vntill we come to the standing part of mans life ; which is when we leaue growing . Yet she can neuer quite conquer sense , by reason that it is deepely rooted , and accustomed to sway vs , by hauing had at first a long possession ouer reason .

10. Which ought to sway most with vs , sense or reason ?

Certainely reason , for if man be a reasonable creature ( as we haue defined him to be ) then reason must be the nature of man , and so to do against reason , were to do against nature , and consequently to sinne . Againe , sense only considereth the present , and so it is apt to precipitate vs into future inconueniences , whereas reason , which forecasteth what is to come , keepeth vs out of such dangers . Moreouer reason hath one conduct and gouerment through all , and settleth vs in a stable way tending to one incommutable good : whereas sense setteth our hearts vpon vncertaine goods , and such as may be taken from vs , and so it putteth vs in casuality to be euer grieued ; for who looseth what he is in loue with , must needes be grieued according to the measure of his loue .

11. What becomes of mans body and soule after his death ?

The body returnes againe to earth , of which it was made , as the graues do well testify : the soule retaines its being for all eternity , ether in hell or heauen .

12. Doth euery soule presently after that it is separated from the body , go immediatly ether to heauen , or to hell ?

No , for some go first to purgatory , before they go to heauen : but those who go to hell , go all immediately thither , as soone as they are separated from their bodies .

13. Which be those that go immediately to heauen ?

The soules of those that dye in the state of grace , and haue in this life payed all debt due for their sinnes : for these soules whilst they were in their bodies , did loue God aboue all thinges , as being good in himselfe ; and therefore they could not choose but also desire to know and see him , whom they loued so much . And this same desire ( because it is of an immutable good ) remaineth also after death ; yea it is then much increased ; because the soule hauing no more any distraction by its senses , it is wholy set vpon that obiect , and therefore it would be miserable , if it did not obtaine it . But God who is all goodnesse can not be so cruell as to let one be miserable for louing him , and therefore he doth immediately let himselfe be seen vnto him ; which is to be in heauen or perfectly blessed . And so you see how those who dye in that happy state , go immediately to heauen .

14. Which be those , that go first to purgatory , before they go to heauen ?

The soules of them who dye in the state of grace , and haue not fully satisfied for their sinnes in this life : for those soules at their death , are in such a state , that though they firmely loue God as their greatest and finall good , and so are content to forgoe all thinges rather then offend him mortally ; yet their loue is not pure , because they loue worldly thinges withall by an inordinate affection , being loath to leaue them , though thereby they know they should see God the sooner . Now soules departing with such affections , are not fit to see God , vntill they be purified from all such drosse ; and so they remaine in paine , not being able to attaine that blisse , which they chiefly desire , vntill by suffering they paie what is due to God his iustice , or vntill by the churches helpe , God of his mercy rectifieth them .

15. And which be those vnhappy soules that go to hell ?

The soules of them , who dye without repentance in ther woefull state of mortall sinne ; whereby whilst they liued they did fasten their soules vpon some other object , more then vpon God , from which after their death they cannot turne themselues to God , for want of gods grace , and so they can not see or enioy God ; for how should they enioy that , which they doe not loue ? And to be vtterly depriued of hope to see God ( who can only comfort the soule , when by death transitory comforts are lost ) is to be in the euerlasting torment of hell .

16. Doth our future life then depend of this present life ?

Yes , all dependeth of performing our duty towards God in this life , whereby those who faile in it , deserue eternall punishment in the next , as contrary wise those who performe it , deserue eternall reward .

LESSON V. Of Mans Dutie towards God .

1. What is the dutie which we owe to Allmightie God ?

We are bound to feare , to serue , to honour , and to loue him aboue all thinges .

2. Wherefore are we bound to feare Allmightie God aboue all thinges ?

Because he is omnipotent , and so can dispose of vs , as he will himselfe ; and because he is omniscient , and so doth see the bottome of our hearts , and sinfull condition ; and chiefly because he is our Lord , on whom our saluation dependeth ; for we are all inuolued in one heape of perdition , out of which he chooseth none , but whom he pleaseth ; and therefore we ought allwaise to stand in feare of offending him , as not knowing whether we be vessels of his wrath , or mercy . Besides , we are guiltie of sinne , and consequently of eternall damnation , if he hath not pardoned vs ; and therefore , he being our iudge , all ought to stand in feare of him , whom they haue offended .

3. Wherefore are we obliged to serue God aboue all thinges ?

We are obliged to serue him , first , in regard that both for our being , and cōseruation , we wholy depend on him . Secondly in regard that the wages , and recompences , which he reserueth for his seruants , exceede all rewards in the world by an infinite proportion .

4. Why are we to reuerence and honour him aboue all thinges ?

Because his maiestie , and excellencie , doth infinitely surpasse all thinges in the world , and therefore he is worthie of all honour and respect .

5. Wherefore are we bound to loue God aboue all thinges ?

Because God of his owne meere goodnesse , did first vouchsafe to make vs of nothing to be what we are ; wherefore if we are bound to loue our parents , who are only God his instruments in making of vs , how much more ought we to loue God ? Besides that our parents are not the thousanth part of the causes , which God hath layed from the beginning of the world , for the making of euery man in particular ; and so though our parents be our immediate causes , yet there is not one thousanth part of our making belōging to them , in comparison of what belongeth to God , to whom we owe our selues totally , and of all sides , and from the very beginning . Secondly because he hath redeemed vs , and suffered death for our sakes , knowing euerie one for whom he suffered ; and of so great a number excluding none , though neuer so great a sinner ; and with such excesse of loue , as that there was not any , for whom alone he would not haue suffered ( though there had been no other to suffer for ) as freely , as we see he did make the sunne shine on Adam , when he was alone , no lesse then vpon the millions that now be . Thirdly because he hath also conferred on vs by grace , the great dignitie of being his adopted sonns , and heirs to the kingdome of his eternall blisse . Besides all other cōtinuall and innumerable both temporall and spirituall benefits , which we receiue from him . And lastly , because God is goodnes it selfe , the only true and proper obiect of loue .

6. Which be the best signes , to know whether we truly loue God or no ?

The first and best signe is , if we delight to keepe his commandements . The second , if we delight to thinke and often speake of him , or to conuerse and speake with him by prayer , or to haue him to speake frequently with vs , by our reading pious bookes . The third is , if we desire to see him , when by sicknes he giueth vs warning of his calling us to him by death . The fourth is , if we delight to practise vertue , which is most pleasing to him . And the last , if we finde in our hearts true repentance , and sorrow , for our sinnes committed against him ; for so we ought to doe towards all , whom we truly loue .

7. Considering all these many strong and conuincing motiues , which we haue both to loue , feare , and serue allmightie God ; and that by so doing , we are assured of eternall felicitie , as also of eternall torments in hell for the contrarie ; whence doth it proceed , that so great a number transgresse , and so few performe their dutie ?

The reason is , for that the Diuill , and our corrupt sensualitie , do so dazle vs with the pleasures , wealth , and honors of this world , as that we do not truly apprehend either our dutie towards God , or the felicitie of heauen , or the woefull miserie of the damned in hell ; but ( being led away like little children by the present obiects of bables , which delight our appetites ) we little reflect vpon eternall thinges , which are not obuious to our corporall senses .

8. Why then is Man so seuerely punished for not performing his dutie towards God , if sensualitie hath such power to withdraw him from it ?

Very deseruedly . First , because through the merits of Christ Iesus , we haue sufficient grace whereby to ouercome this sensualitie , if we will make vse of it . Secondly , because allmightie God bestowed vpon Man so manie helps and graces , at first when he did create him , as that he would not haue been subiect to this sensualitie , if he had not , by his owne fault , lost part of that , which God bestowed vpon him , and weakened the rest .

LESSON VI. Of originall Iustice .

1. DId God then , at the creating of man , bestow on him anie helps more then we haue at our birth ?

Yes , he gaue both Adam and Eue , the grace of originall iustice , at the first moment of their creation , with all the goods that flow from it ; whereby as they themselues were perfectly submitted in obedience to allmightie God , so likewise were all thinges perfectly subiected to them , as well those which were internall , and within themselues , as all other externall creatures : in so much , that they could not reioyce , nor be contristated , nor haue any other thought , vnlesse they themselues would haue it . And all creatures did obey them so , that man was a greater king , then any Prince now in the world : for the greatest kings now are oftentimes disobeyed ; but man in the state of his first innocencie , was so absolute , that no creature could rebell against him , nor would any man haue been disloyall to another .

2. How did the grace of innocencie worke these great effects in man ?

By making him know God , and loue him aboue all thinges ; for you must know , that the first thing represented to his vnderstanding , was Allmighty God finishing the creation of all thinges in him ; and that his will embracing the strong motiues of so powerfull an obiect , did at the same instant loue God most feruently aboue all thinges ; which act proceeding from the grace of God , and being the first act , that euer tooke possession of his heart newly moulded , and rightly set for this purpose , it could not choose but carry with it towards its beloued obiect the whole powers of his soule , which then was free from all contrarie dispositions , and so it could not choose but subiect them all vnto it ; and consequently he must needs remaine totally subiected to God , as long as he remained in this state ; and he could not but remaine in this state , vnlesse he lost it through his owne fault , by destroying that constant inclination of louing God aboue all thinges , which was now settled in his soule by this happy grace .

3. But how could this grace , which was in his soule only , worke such good effects in his bodie ?

The reason of it is , because his corporall cōstitution being fitted to follow the inclination of the soule , this grace of innocency actuated , and encreased that fitnes , which of it selfe it found in the bodie : and so as long as man remained in that state , the bodie could not choose but do that , which it was fitted to , that is , follow the inclinatiō of the soule ; wherby all its actions were necessatily to expect the soules operation : and so it could not choose but be preuented by reason ; since that the soule it selfe which was to moue the bodie , could do nothing but by reason . And thus you see , how Adam his bodie , being continually by this grace preuented with reason , could not incline to anie thing , before reason gaue it leaue and order , and so this grace made his verie corporall desires subiect to reason .

4. What would haue become of man at last ?

He would haue liued in Paradise , without euer being sick , as long as it had pleased God ; and at last he should haue been translated into hauen without dying .

5. How could this be ? For seeing that men must eate to grow , and to keepe themselues aliue ; they could not auoyd , but meats should haue their effect , and so breed diseases .

If we looke into the cause of sicknes , we shall see , that it proceedeth from some excesse , or defect , which in that state would not haue been , when man had wit and will , to prouide against both . Besides , God allmightie had fitted the place of habitation to the man , that there should be no ill aire , or other occasion of harme vnto him . Whence ( because wisdome kept him from mischance , & the place from infection ) he could not dye but of age ; against which , God had prouided the tree of life to preserue him ; & so in conclusion he would haue liued for euer .

6. Was this grace ardained only for Adam ?

No ; all his posteritie would haue been indued with the same , deriued from him to all , by their verie birth right ; as now we are all , by our verie conception , infected with originall finne deriued from him : & so all would haue liued in this world most happily , and at last haue been translated to heauen .

7. How could the grace of innocencie , which is unmediately in our soule , come to vs by birth from our parents , who make only our bodie ; and haue nothing to doe with our soule , but leaue that to be made by God alone ?

You may easily conceiue this , if you know how children come to be like to their fathers . You must consider then , that Adam his bodie ( being designed by God for a soule endowed with originall Iustice ) was fitted for the operations of such a soule ; and consequently , it was imbued with all such speciall dispositions , as were requisite to make it pliable , and subiect to reason . Now Adam procreating his sonns bodie with the same good dispositions , which his owne body had ; and allmightie God ( who had promised by couenant the grace of innocencie to all his posteritie , in case that he himselfe did continue in his due obedience ) finding those good dispositions in the childs bodie , as an infallible token of his fathers actuall perseuerance in his first grace , he could not faile to endow , according to his promise , the soule of Adams sonne with the same grace of originall iustice , which his father had . And so , seeing that these good dispositions in the childs body ( which were antecedent to the creation of the soule , and proceeded from the like dispositions in its parents ) would haue been as a seale of God his couenant with mankinde ; it followeth that they would haue drawne by a necessary consequence , in vertue of the sayd couenant , originall iustice , euen in to the childe his soule . And so you see , how this first grace was to come to vs from our parents by our generation . And it was most conformable to reason , that it should come that way : for , as on the one side it was naturall , that Adam should haue made his sonnes bodie like his owne , and consequently disposed in a speciall manner to be subiect to reason ; so it was most reasonable , that Allmighty God should fitt the soule to the sonnes bodie ; which would not haue been , vnlesse he had giuen him a soule apt to loue God aboue all thīges ; seeing that the actuall subiection of the bodie to reason , doth proceed from such a disposition in the soule . And so you see how the grace to loue God aboue all thinges ( which is commonly called iustice or sanctitie ) was giuen to Adam , so as to descend from him vnto his heyrs , and therefore was called originall iustice , and would haue come vnto vs , who were to be borne to it , as if it were by nature .

LESSON VII . Of originall Sinne.

1. How did Adam and Eue make vse of this great grace ?

Very ill , for many are of opinion , that they lost it in lesse then one day .

2. How did this misfortune befall them ?

Because they did not perseuer in their first loue of God aboue all thinges , but fell from it by disobedience .

3. What induced our first parents to commit this sinne ?

Eue was induced principally by pride and vanitie ; for the Angell ( who was become à Diuell by pride ) did infect Eue with the same sinne , that thereby he might make her and Adam companions of his miserie , perswading her , that if she did rebell against God by eating the fruit , which he had forbidden them ; they should become greater then they were . And although this was the chiefe motiue , yet two other motiues did also concurre : for , by the same act she yeilded to three sinfull suggestions , all which are expresly sett downe in scripture . The first was of gluttonie , She saw that it was good to eat , and pleasant to behold . The second was a curiositie of knowing , You shall know good and euill . The third was pride , You shall be like Gods . And although Adam was not seduced by the Diuell , as Eue was , yet he fell into the sinne of disobedience , by yielding to the perswasions of his wife , being loath to displease her . And so that which induced Adam to sinne , was a disordinate affection towards Eue , choosing to offend God , rather then to contristate her .

4. What effect did this sinne produce ?

It caused the quite contrarie to that , which Eue pretended . For it did cast both her , and Adam , lower then they were , and made all other creatures rebell against them ; and rendred them slaues to their owne passions ; it rendred their bodies obnoxious to death , and miserie ; their vnderstanding to ignorance , and errors ; and their will to malice , and the Diuell . And no wonder ; for , if the loue of God was the cause of those good effects in them , the contrarie must needs breed contrarie effects .

5. What comfort then did there remaine for them ?

None at all , but God his mercifull goodnesse : for they had no meanes left in themselues , to defend themselues from so manie enemies , or to deliuer themselues from the miserie they were in : they could not deserue so much as that God should take pittie of them : for hauing lost intirely his grace , they had of themselues no power anie more to doe the least good worke , as it ought to be done , not so much , as to praie to God to assist them .

6. This disaster was it to goe no farther , then to Adam , and Eue ?

Yes , to their children , and to all their posteritie . For as all the fruits of an ill roote , are ill ; and cleare water cannot proceed from a fountaine , which is infected ; no more could there be borne of our first parēts , infected with sinne , anie other but sinners . For Adam his first sinne did not infect him , only as a particular person , but also as the generall roote of all mankinde .

7. Are we all then borne in sinne ?

Yes ; for as those who were borne of Adam and Eue , were borne sinners by the infection of their Parents , so were their children likewise for the same reason borne in sinne , and the children of their children ; and so it must needs be for all their posteritie to the worlds end . And the reason of this is , because Adam , falling from the loue of God , to loue himselfe more then God ( which loue was contrarie to reason ) this change in his soule could not choose but worke a great change in his verie bodie , and destroye its former good dispositions , that were fitted to the grace of innocency , by moulding in it others of a contrarie bias . For we see by experience , that our soules operations haue strong effects in our bodies ; we see that when we heare good newes , the ioy in our soules maketh our very bodies light and iocond : and when we grieue , the griefe of our soules redoundeth to our bodies , and maketh them dull and heauy . Now then , Adam being changed , not only in his soule , but also in his very bodie ; he could not make his sonnes bodie with a better disposition , then his owne bodie had ; which was not now disposed to be subiect to reason , but the quite contrarie : for the soule by louing an other thing better then God , carried the bodie along with it , and put it into possession of command against reason ; and so it remained in rebellion with its proper motion independent of reason : which bad disposition , being deriued also to the childs bodie , and being there as a marke of that transgression , which we did all of vs incurre by Adam , it rēdreth the same bodie , through a necessarie consequence ( by reason of Gods couenant with Adam ) vncapable of anie other soule , but such as is guilty of that losse , which was inflicted by God vpon Adam , and vpon all his posterity , in case that he did breake his commandement . From whence it followeth , that no other soule could be due to such a bodie , as Adam made to his sonne , but such as was depriued of originall iustice . And this is that , which Christians call originall sinne , to witt the missing of grace , or originall iustice , in the child , as proceeding from the guilt , which we contracted through the fault of our first father , in whom we all sinned . So that the want , or priuation , is particular to euery one , the cause or actuall sinne only in Adam .

8. But seeing that Adam after his fall did pennance , and began to loue God anew , did he not recouer againe the former good dispositions , as well in his bodie , as in his soule , both for himselfe , and his posteritie ?

No : for this second loue , being preuented with dispositions in man contrarie to it selfe , it could not ( according to the ordinarie course of God his prouidence ) produce that effect , which the first loue did , that found no such contrarie dispositions , but all thinges fitted to it selfe . Nether can it on the suddaine extirpate those contrarie dispositiōs , but with a great deale of paine and labour , and neuer wholy ; because these affections , and ill dispositions of sensuality , goe before reason , and are in some sort independent of it ; infecting the motions of sense , before reason can espye it . And so allmighty God hath most iustly ordained , that these ill inclinations , caused by this inordinate loue , should alwayse remaine in mankinde , as due punishment for his first sinne . And this is that which is called concupiscence ; which is an inclination , that draweth our harts to loue our selues more then God , contrarie to the former good disposition , that was in man , by the grace of innocencie . And no wonder , if since the soule cannot be without loue , and hauing lost the loue of God , it runneth after sense , and loueth those thinges which sense proposeth , seeing that sense is the gate , that openeth the way for obiects to enter into our soule .

LESSON VIII . Of the Redemption of man .

1. DId God allmighty abandon man , in this his most miserable state ?

No : for Adam had no sooner sinned , but God , moued by compassion out of his meere goodnesse , promised to relieue him by the meanes of Iesus Christ , who being to descend from Adam and Eue ( by the blessed Virgin ) was to redeeme mankinde , and to bruize the head of the serpent , that is of the diuell , by whom Eue was seduced .

2. Did God fullfill this promise presently ?

No : he expected foure thousand yeares , or there about .

3. In what state was the world all that time ?

In the state that the sinne of our first father had put it into .

4. Were all men then in the state of sinne , and damnation ?

Yes : in so much , that those who were saued , were only some few , in whom God conserued his grace , and a liuely faith of his promise : so that , of the whole world , in Noes time , hardly eight persons were found iust in the sight of God ; and presently againe , not fiue men , in fiue cities .

5. Were the Iewes of the number of those few ?

Not all ; but only those , who had a liuely fayth of Iesus Christ , as chiefly the Patriarkes , and Prophets ; and some others .

6. Was all the rest of mankinde damned ?

Yes : except some particulars , whom God did fauour extraordinarily amongst the Gentiles , as Melchisedec , Iob , and some others . All the rest were vnder the power of the Diuell , who abused them so farre , as to make them adore stones , & beasts , for Gods .

7. Why did God expect foure thousand yeares before he redeemed mankinde ?

To the end , that men might know the grieuousnesse of sinne , which was committed against him , ( seeing that it was the cause of the ruine of so manie soules ) and acknowledge the greatnesse of his mercy , and diuine grace , when we looke vpon the miserie from whence he hath deliuered vs by Iesus Christ : and therefore we ought to haue a perpetuall ioy , and acknowledgment towardes God , for that we are borne since the redemption of the world .

8. How did God allmightie redeeme the world ?

By the Incarnation , & Passion of our blessed Sauiour Iesus Christ .

LESSON IX . Of the Incarnation of Iesus Christ .

1. WHat is meant by the Incarnation ?

It is a wonderfull mysterie , whereby one of the three Persons of the blessed Trinitie , was vnited to our nature , after that it was become mortall , and subiect to miserie by sinne .

2. Which was that Person ?

The second ; that is the sonne .

3. Why the sonne , rather then anie other Person of the blessed Trinitie ?

Because he came to make vs sonnes to God ; and therefore it was fitting , that , amongst three Persons , the sonne should be chosen , to be our paterne and example , and as it were our eldest brother . Besides , wisedome is appropiated to the sonne ; wherefore ( he coming also to be our master and teacher ) it was fitt that the wisedome of God ( that is the sonne and second Person ) should be chosen for that effect .

4. Had the other Persons of the blessed Trinitie no hand in this mysterie ?

Yes ; for the second Person was incarnated by their will , and by their operation ; although he only was inuested with our flesh , and with our nature , remaining man as we are .

5. Why was it necessarie that our redeemer should be both God and man ?

It was necessarie that he should be God , that his obedience , and sufferings , might be of infinite value , as proceeding from such a person : it was necessarie he should be man , because the Godhead could not suffer ; besides it was conuenient that the same nature , which had offended , should suffer for the offence ; and that the same nature should ouercome the Diuell , which had been ouercome by him ; and also that he who came to teach vs how to liue vertuously , should haue the same nature and be composed of flesh and blood as we are , that so we might haue a visible paterne , and one whom we might imitate .

6. Was he in all thinges like to other men ?

Yes , excepting only sinne , concupiscence , and ignorance . And so the Apostle sayeth , that he was made to the likenesse of the flesh of sinne ; whereby he doth not only except sinne it selfe , but also concupiscence and ignorance ; for the flesh of sinne , is not sinne it selfe , but it signifyeth those peruerse dispositions in humane nature , which do incline men to sinne , which are comprehended vnder concupiscence , and ignorance . Yet the Apostle sayeth he was made to the likenesse of the flesh of sinne , in regard that he was subiect to mortality , and to painefull afflictions , which are the direfull effects caused in man at first by sinne .

7. Had he a father and mother , like other men ?

No : for he was borne miraculously of the blessed Virgin , without hauing a father here vpon earth , as in heauen he had no mother . For his bodie being framed , by the power of the holy Ghost , in the entrails of the blessed Virgin , allmightie God breathed into this bodie , ( as he did into Adams ) the breath of life in the wombe of his mother .

8. How long did he liue ?

Thirtie three yeares , and three months , or there aboute .

9. How did he passe that time here ?

He liued as other men doe , vnlesse that his life was more heaped vp with woes . When he was eight dayes old , he was circūcised , and his tender bodie painefully woūded . After this he is thought to haue been kept in Bethleem , vntill the three kings came out of the East to adore him ; vpon which king Herode growing iealous , he fled into Aegypt ; and Herode executed his tyrannie vpon all the children , from two yeares old and vnder in Bethleē , and in all the confines of Bethleem . In Aegypt we must imagine he was prouided , as poore people are wont to be in strange countries ; yet he remained there for some yeares , vntill the death of Herode . After which , being returned , he liued in Nazareth for feare of Herode his sonne ; whence euerie yeare he went to Hierusalē at the solemne feasts , and there was lost by his Parents , at twelue yeares of age ; and , after three dayes seeking , found in the midst of the Doctors , astonnishing them with his wise and learned answers . As for the rest of his life , he liued vntill he was thirty yeares old , as a priuate man , leading an ordinarie course of life in the towne of Nazareth , and other places , without appearing to be more then an ordinarie man , and getting his liuing by working with his owne hands , as a carpenter , vnder S. Ioseph our ladies husband ; who for this reason was esteemed his father ; and although he was not so , yet beeing married to his mother , he had paternall iurisdiction ouer him , and so he liued obedient both to him , and to his mother .

10. Why did he liue so priuately ?

To giue vs an example of humilitie , and to shew how those that are to be teachers in Gods church , ought to prepare themselues by an humble and retired life .

11. What did he doe after he was thirtie yeares old ?

When S. Iohn ( the trumpet of God , that came from the desert ) by summoning mankinde to pennance , had soūded the march for him towards his eternall fathers worke , for which he was sent , he was baptized by S. Iohn , and receauing the visible testimonie of the holy Ghost , he made his triall in the desert by a fast of fortie dayes , and fortie nights , and by the tentation of the Diuell ; all which he did for our instruction . And then he began to exercise his charge , in gathering of disciples , and in preaching of the veritie of the ghospell by actions and words , in prouing it by scriptures , in cōfirming it by miracles , through great contradictiōs and dangers ; and at last by effusion of his owne blood , which he shed to maintaine this truth against them , who did contradict it .

12. What effect had his preaching ?

It had no great effect ( as it seemes ; ) for , all those , whom he had made his disciples , ( at least the chiefe of them ) did abandon him at the time of his Passion ; and so all that which he had done with so much labour , was in a manner lost in one moment .

13. How came it to passe that his word was of so small force in his owne disciples ?

Because they had not as yet receiued the fullnesse of grace .

14. How came it to passe that he had so few disciples , since that he preached the Ghospell both by words , and miracles , to thousands of people ?

Because the holy Ghost was not yet giuen ; for the word of the preacher ( though excellent and diuine ) worketh no effect at all , vnlesse the holy Ghost do enter at the same time into the hearts of them , who heare it , to make them receiue it , and keepe it .

15. Was then Christ his preaching fruitlesse ?

No ; for first it hath taught vs by experience , that the word of the preacher , is not sufficient ; but that we must , besides hearing the preacher , addresse our selues to God , and demand of him his holy spirit , and his grace . Secondly , the holy Ghost did afterwards reuiue in the hearts of Christ his disciples , all that which he had told them during his life .

16. In what manner did Iesus Christ dye ?

As his life from the beginning to the end , was full of pouerty , subiection , contradiction , and affliction ; so was his death as full of all indignitie , and torment , as humane witt could inuent , and humane nature ( keeping the shape of man ) indure ; yea it was so full of torments , as to induce them , surpassed the strength of humane nature : yet it was such , and in that manner , as he himselfe made choice of , and as he himselfe had foretold by the Prophets , without omitting anie of the circumstances , which they pointed out verie particularly , as the crosse , the nails , whips , the two theeues , and others .

17. He dyed then freely and willingly ?

Yes ; in so much , that although the Iewes had often attempted to take him , yet they could neuer doe it , vntill he himselfe permitted it , by deliuering himselfe into their hands , that he might dye at the very houre , which his father had ordained .

18. Why was it necessarie for him to dye ?

That he might accomplish the last worke necessarie for the redemption of mankinde : for such was his fathers will , as that , all which he had done and suffered during his life , had not been sufficient , if he had not also shed his pretious bloud for vs vpon the crosse , in order to his fathers sentence , who ordained for the satisfying of his diuine iustice , that his only sonne should destroy our spirituall death , by his owne corporall death : and although the least action he did , was of it selfe sufficient , so that ( all his actions being of infinite value ) no more had been necessary , if his father had not ordained it otherwise for our greater good ; yet his loue was so great towards man , that he himselfe did reioyce , that his father had ordained him to suffer death it selfe for our redemption .

19. Was it sufficient that he dyed ?

No ; for as he dyed to destroy our death , so it was necessary , that he should rise againe from death to life , to communicate his owne diuine life to vs ; and also to confirme vs in hope , by considering , that as our head is risen , so shall we rise , who are his members .

20. Who did raise him againe from death to life ?

The scripture telleth vs , that his father did raise him againe to life , and also that he did raise himselfe .

21. Why is his father said to haue raised him againe from death to life ?

Because , as he is his father , he is the fountaine , and source of all his glorious and diuine life , from whence all life is deriued . And the father is said to doe it , because it belongeth to the father to giue life to his sonne .

22. How did the sonne raise himselfe from death ?

By the power of his diuinitie , which remained alwaies hypostatically vnited to the flesh he had taken , without being separated at anie time , either from his bodie , or soule ; by vertue of which vnion , eternall life was due both to his bodie and soule ; because the word , to whom they were vnited , is immortall : in so much , that our Sauiour could not haue dyed at all , if God had not granted it to him through a particular dispensation , for mans saluation .

23. How did he communicate life to men , through the vertue of his Resurrection ?

By giuing them the holy Ghost ( his owne diuine spirit ) not long after that he had raised himselfe from death ; and much more afterwards , vpon the day of Pentecost , when his Resurrection being fully accomplished , by being seated at the right hand of his father , he sent the holy Ghost downe to them in a visible forme .

LESSON X. Of the Church .

1. WHy was the holy Ghost sent into the world ?

To render the disciples of Iesus Christ perfect , and to begin in them his mysticall bodie .

2. What perfection did he giue them ?

The perfection of charitie , which before was but weake , and imperfect in them : for the holy Ghost tooke away this weakenesse from them , and made them strong , and vigorous , in the loue of Iesus Christ , to serue him with intire fidelitie ; so that the stratagems of men , and diuells , could not afterwards diuert them from seruing him .

3. How did the holy Ghost forme the mysticall bodie of Iesus Christ ?

By vniting his disciples hearts with God , and amongst themselues , by charitie , with which he did replenish them ; for the life of this bodie , is the holy Ghost , by the fire of his charitie .

4. How is this bodie called ?

It is called the Church , whereof all the faithfull are members , and Christ is the head ; in so much , that there is made of Iesus Christ , and of all the faithfull , but one bodie , and one Church .

5. How can persons so farre separated from one an other , be truly vnited into one and the selfe same bodie .

This is done by the holy Ghost , who is euerie where ; for he is the linke and soule of this bodie , vniting all these members more firmely together , then man his soule doth vnite the members of the bodie it informeth .

6. Why did he make this Church ?

That he might thereby plant the doctrine , which he had taught , and which was altogether necessarie for the saluation of mankinde , so firmely , that it might continue for euer . And for this end , the holy Ghost ( according to the outward apparition , in which he was sent ) filled the hearts of his Apostles , who were to be the first teachers of it , with fierie zeale ; and their tongues , with the praises of allmightie God ; that they ( being vehemently cōceited themselues of the truth , and of the great good the knowledge thereof brought vnto the world ) might be most earnestly desirous to breed the like conceit in others ; and that so it might descend , in vertue of the first plantation , to the end of the world .

7. Who were the Apostles ? and of what condition ?

They were those , who , being called by Christ , left all to follow him , and to serue him in the publication of the ghospell . And as for their condition , they were poore ignorant men , of a contemptible ranke , most of them being fishermen : and the greater their weakenesse was , so much the more did it set forth the power of the holy Ghost ; for in one day they became so learned , and so powerfull to perswade , as that they were able to confound , and conuert the most learned Philosophers in the world .

8. Of what partes doth the Church consist ?

It consisteth of two partes in generall , which are necessarie to all well ordered Communities ; that is , of those who are gouerned and taught , and of those who gouerne and teach .

9. Who are those , that Christ appointed to gouerne and teach ?

They are chiefly Bishops , and next vnder Bishops , other inferiour Preists , who are commonly called Curats .

10. Are Bishops then necessarie in the Church ?

Yes ; for if we looke into the institution of Bishops , we shall finde , that they were instituted immediatly by Christ , to rule ; and consequently , commanded to be continued , and to be obeyed in his Church : for he who instituteth an authority to rule , by the very institution of it , commandeth obedience to it , and that it be perpetuated , and vsed to that end , for which it was instituted .

11. For what end are Bishops necessarie in the Church ?

For many ends , whereof we shall speake in the Sacrament of Order ; and chiefly to take care of the common , and to gouerne the Church : for gouernment is a thing in it selfe absolutely necessarie vnto all Communities ; in so much , that though we may see some communitie gouerned by superiours without lawes , and prosper for a while ; yet we shall neuer finde , that there was anie seene gouerned by lawes without superiours ; and if there were any such , the lawes would be but occasions of quarrells , and dissensions . Wherefore , as euerie man by his vnderstanding directeth himselfe , so is the Bishop the vnderstanding , that directeth the whole : for Bishops are the heads , and Princes , from whom all inferiour Priests , and directors in particular Churches , are to take their rules , and iudgement in all spirituall affaires .

12. How doe we know , that Christ instituted the gouernment of the Church himselfe , and did not leaue it to the Church to doe it ?

Because we know , that he came into the world , to erect and establish a Church , which in it selfe should haue ordinarie power to conserue and propagate it selfe ; as we see all States and Communities doe . Now , he who hath vnderstanding , knoweth that this cannot be done , but by ordering of gouernours : so that the institution of the verie Church it selfe ( which is a thing that no man can deny to come from Christ ) doth necessarily implie the institution of the gouernment of it .

13. But how doe we know , that those gouernours instituted by Christ , were Bishops , and not Priests , or Lay Elders ?

We know this , first , because we are told expresselie in scripture , that Bishops were appointed by the holy Ghost , to gouerne the Church of God . Secondlie , we know it by the same rule , whereby we know all thinges that we beleeue in the Church : for , since you see that Bishops ( that is , men consecrated by a speciall ordination ) are gouernours in the Church ouer all the Christian world , if one should aske you , who made them such ? I am sure , you would say , they were made such by others who are dead , that were themselues such ; and those againe by others ; and so vpwards to the Apostles themselues , who were made such immediately by Christ : which is as strong a motiue , as anie we haue to receaue the Blessed Trinitie , Incarnation , Sacraments , and all other mysteries of our faith . And therefore , he , who denieth necessitie of gouernment by Bishops in Christ his Church , is as absolute an hereticke , as he , who denieth anie thing that Christ hath taught ; and he who impugneth it , impugneth Christ , and seeketh to destroy his Church .

14. Are all Bishops equall ?

No ; for as S. Peter was chiefe amongst the Apostles , so is the Bishop of Rome ( who succeeded to S. Peter ) chiefe amongst all Bishops ; and it belongeth to him , as supreme Prince of the Church , to pronounce the definitiue sentence in all matters of Church controuersies : for as it is not fitting , that there should be more then one king in a kingdome , one master in a house , and one pilot in a ship , so is there but one head ouer the whole Church .

15. If Christ be the head of all the Church , what need is there of anie other head , especially since you say , there cannot be two heads ?

Christ alone is the supreme and absolute head , and the Bishop of Rome is only his Vicare , and ministeriall head . And this was necessarie , because Christ being now ascended into heauen , he doth not conuerse with his Church anie more in a visible manner , but gouerneth it spiritually , and inuisibly : wherefore , seeing that the members of his Church here vpon earth , are corporall , and visible ; it was necessary , that they should haue also a visible head , to gouerne them , and instruct them , according to the exigencie of their capacitie in this world .

16. What then is the Church ?

It is the societie or companie of those , who are baptized , and serue God by professing the true faith , and by being vnited amongst themselues , and with their visible head the Bishop of Rome .

17. Which be the markes to know the true Church , from all false ones ?

They are principally foure , Sāctity , Vniuersality , Succession , and Vnity ; that is , to be holy , to be vniuersall , to be Apostolicall , to be one .

18. Is the true Church then allwaies holy ?

Yes certainly , both in doctrine , and practise ; for holinesse is the thing , which Christ came chiefely to settle in his Church .

19. What is it to be holy ?

It is to teach and practise those vertues , which leade vs to heauen , which is the life that Christ Iesus came to giue vs . And this can be no where , but in the true Church ; faith being the first principall vertue , that putteth vs in the waie to heauen : and from it springeth good liuing , and execution correspondent , and also miracles wrought in token of holinesse ( which are the workes of God , whereby his Church doth shine throughout the world ) not only to the confirmation of those faithfull , who are weake , but also to the cōuersion of Infidells . And this marke of holinesse , and miracles , agreeth to none but to the Roman Church : for although there may be more , and greater wickednesse amongst Catholikes , by reason of the multitude of the professors of the Catholike religion ; nay of it selfe the wickednesse must needs be greater , for those , who haue not so good thinges to offend against , cannot be so wicked ; and as the Philosopher saith , Corruptio optimi pessima , a good thing when it is corrupted , becomes starke naught : yet is there also great and extraordinary holinesse . Whereas amongst other sects , there is neuer anie man heard of , who whilest he liued , had the reputation and credit amongst wise men to be a Saint , or of extraordinary holinesse , and deuotion . Congregations of men and woemen absteining from pleasures , and separating themselues from the world , none are found , vnlesse such as were begun in Catholike times . Extraordinary acts of pennance , or heroicke vertues , are not to be looked for . And as for miracles , they do not pretend vnto them in their churches . In fine , very little more , then nature affordeth , is to be seene amongst them , sauing some bare words of God and Christ .

20. Must the Church also be vniuersall ?

Yes certainly , for Christ commanded his Apostles to preach through the whole world , and there can be no doubt , but that they did what they were bidden . And this also is a marke belōging only to the Roman Church , for she alone is found in euery part of the Christian world , all Heretikes being euery kinde in some countries , but none in all .

21. What is meant by the churches being Apostolicall ?

To be Apostolicall , is to receiue their beliefe from the Apostles , by a continuated succession . And this also none hath done but the Roman Church ; nether doth anie Protestant lay claime vnto it : for aske any Protestant , whether they receiued their doctrine from the Apostles or no ? they will answer , yes : by whose hands ? they will answer , by the scripture . But a Catholike saieth , by succession from his forefathers , and they by succession from theirs , and so vpwards to the Apostles themselues without interruption . Now the question of being Apostolicall , is not only , whether they beleiue the same thing , that the Apostles did belieue ; but withall , whether those , who now are , did receiue their beliefe from the Apostles , by a true continuated succession , or no.

22. How is the true Church also one ?

It is such , first , because it hath one principle , in which , all that are of it , do agree ; wherein if others should agree , they could not be of any other Religion , but Catholike : and this is Tradition , to which none layeth claime but the Roman Church . Neither haue other Churches any one such principle , as to make all that agree in it , to be of the same Religion with themselues ; for the scripture ( which is their only supreme rule ) is of itselfe subiect to the seuerall misinterpretations of euery priuate spirit . Secondly , it is one , because all that are in it , professe one and the same faith , and vse the same Sacraments . Thirdly , it is one in gouernment , because the members of it are all vnited vnder one head the Bishop of Rome ; for as S. Peter had amongst the Apostles , so haue his Successours amongst Bishops , the princely and definitiue sentence . And this is a marke to be found no where , but in the Roman Church , although it be a thing verie necessarie for the ending of controuersies , which cannot be ended , where equality is on both sides ; a thing that may easily fall out , if there be not one supreme head ouer all , as we see by dayly experience .

23. What thinges are necessary to make a member of the Church ?

Three , that is , Baptisme , true faith , with the profession thereof , and vniō . And therefore Pagans are not of it , because they want baptisme : nor Heretikes , because they professe not the true faith : nor Schismaticks , because although they be baptized , and professe the true faith , yet they do not keepe that vnion , which is necessarie to knitt the members of Christ his mysticall bodie together .

24. Are all Catholikes of the Church ?

Yes ; except only excommunicated persons .

25. Are ill liuing Catholikes of the Church ?

Yes ; but they are as dead members of a liuing bodie , for they want the loue of God and his grace , which is the life of this mysticall bodie . But at the end of the world , these also shall be cast out of the Church , and be separated from the blessed in heauen , where the Church shall remaine only triumphant for all eternitie .

26. Are all Christians of the Church ?

No ; for all schismatikes , heretikes , and excommunicated persons are Christians , though imperfect ones , and yet they are not of the Church .

LESSON XI . Of a Christian .

1. WHo is he properly , whom we call Christian ?

He , who hauing been baptized , professeth to belieue in Iesus Christ .

2. From whom doth the name of Christian distinguish vs ?

From Iewes , Turkes , and all Infidells .

3. Who is a Catholike Christian ?

That Christian who , belieueth , and professeth the true faith of Iesus Christ , and cōmunicateth in Sacraments and publike seruice of God , with that Christian Church , which is dispersed through the world , and is vnited in one visible head the Bishop of Rome .

4. From whom doth this word Catholike distinguish vs ?

From Heretikes , and Schismatikes .

5. Who is an Heretike ?

That Christian , who refuseth to belieue any point , taught as a matter of faith by the Roman Catholike Church , when it is sufficiently proposed to him as such .

6. Who is a Schismatike ?

That Christian , who in Sacraments , and publike seruice of God , refuseth to communicate with the Roman Catholike Church , or with the head of the Roman Catholike Church , or with anie member of the Roman Catholike Church .

7. Why do you call it the Roman Catholike Church ?

We do not call it Roman , as if there were any other Catholike Churches , besides the Roman Catholike : nether do we call it so , as if the particular Church of Rome , were the whole Catholike Church , ( for as it is a particular Diocesse , it is only one part of the Catholike Church : ) but we call it so , because all the Catholikes of the world , are vnited in the Bishop of that particular Church , as in their generall Pastour . And so the word Roman , is not limited to the particular territorie of Rome , but it doth signifie a property belonging to the whole Church ; to wit , that relation , which the whole Church , and euery member of it acknowledgeth towardes the Bishop of Rome , as to their head , appointed by Christ to gouerne his whole flock . And therefore the word Roman , taken in this sense , is of no lesse extent , then the Church it selfe , so that he , who is not a Roman Catholike , is no Catholike at all .

8. Is it sufficient to make one a Catholike in point of faith , that he b●…eue the same thinges , that the Catholike Church belieueth ?

No ; vnlesse the Catholike Church be also the ground of his beliefe : for whosoeuer doth belieue any point , vpon no other ground , but only because it seemes to his priuate iudgement to be contained in scripture , or to be in it selfe true ; yea though he should belieue in this manner euery thing , that the Church belieueth , yet he would not be a Catholike , and so may be damned for want of faith . And the reason of it is , because , seeing that faith is to belieue a thing , because God reuealeth it , and that there is no infallible way ( without a miracle ) whereby God his reuelation cometh to vs , but only by the Churches proposition , it followeth , that we cannot belieue anie thing certainly vpon the motiue of God his reuelatiō , vnlesse our beliefe be likewise grounded vpon the Churches proposition . Wherefore the faith of a Catholike , must consist in submitting his vnderstanding , and adhering to the Church , and in belieuing euery thing , because she proposeth it : for all other perswasiōs of our owne discourse , are resolued at last into our particular iudgements , or els into the iudgements of other particular men ; and so cannot breed in vs Catholike and diuine faith , but only opinion , or human beliefe .

9. What signe is there whereby to know , whether ones beliefe is grounded vpon the Catholike Churches proposition , or no ?

The best signe is , when you do without difficultie assent to any thing , as soone as you know that it is proposed by the Catholike Church ; for if you haue the least doubt of any thing , which you know to be proposed by the Church , it is an infallible signe , that your beliefe in all the rest , relyeth vpon some other groūds , which sway more with you , then the authority of the Church ; or els that you haue no firme beliefe at all , but only an opinion or coniecture grounded vpon your owne discourse .

10. Who is a good Christian ?

He , who hauing been baptized , belieueth the true faith of Christ , and liueth accordingly .

11. How shall we learne to do this ?

By the Christian doctrine , that is , by that doctrine which Christ Iesus came to teach , and preach vnto the world .

12. Where is this doctrine contained ?

It is contained in God his holy word , which is deliuered to vs at large , partly by scripture , and partly by tradition of the holy Catholike Church .

13. How manie be the chiefe and principall heads of the Christian doctrine ?

They may be reduced to six , to wit the Creed , the Pater noster , the ten Commandements , the seuen Sacraments , Prayer , and the Sacrifice of Masse .

14. Wherefore are these six the principall heads of Christian doctrine ?

Because , whereas there are principally foure thinges necessary to saluation , that is , faith , which giueth vs light to belieue well ; hope , which giueth vs confidence to demand well ; charity , which giueth vs strength to doe well ; and God his actuall assistāt grace , which is the most necessary of all , for without it , we cannot get the other three , nor make the least progresse in the way of saluation . Now the Creed , teacheth vs , what belongs to faith ; the Pater noster , what belongs to hope ; the ten Commandements , what belongs to charity ; and the three last partes , the Sacraments , Prayer , and Sacrifice of Masse , are the meanes , whereby to obtaine God his actuall assistant grace .

15. Why do you account the Pater noster , a distinct part from the rest , seeing that it is included in prayer , which you number as making one principall part by it selfe ?

The reason of it is , because the Pater noster , is not only actually a prayer it selfe ; but it is also a generall instruction , whereby we are taught how to pray , and what to demand . Now as it is actually a prayer it selfe , it belongeth to Prayer , which we haue reckoned for the fifth part of the Christian doctrine : but as it is an instruction , it maketh a part by it selfe ; because , to instruct , is a qualitie , which is not essentiall to actuall praying ; and so it belongeth properly to hope , which is the foundation of all actuall prayer , and is practised by knowing what , and how we are to demand .

16. Why do you number but foure thinges necessary to saluation , since that no man can be saued without inherent iustice , or sanctifying grace , which is a distinct thing from God his actuall assistant grace ; and therefore in all , there are fiue thinges necessary ?

The reason of it is , because sanctifying grace , is either charitie it selfe , or at least it is a thing , which cannot be separated from charitie : and therefore , whosoeuer hath charitie , may be assured that he hath sanctifying grace ; and the meanes to obtaine one , doth serue for both .

17. What is the visible signe , or badge of a Christian ?

The signe of the holy crosse , accompanied with these words , In the name of the father , the sonne , and the holy ghost .

18. Wherefore is this the badge of a Christian ?

Because , by making this holy signe with these words , we professe the three chiefest mysteries of our Christian faith ; which are , the mystery of the Vnitie and Trinitie of God , the mystery of the Incarnation , and the mystery of our blessed Sauiour his sacred Passion .

19. Why is the mystery of the Vnitie and Trinitie of God , said to be contained in the signe of the crosse ?

Because , by saying in the name , and not names , we declare the Vnitie of one sole essence , power , and diuinitie in one only God : and by naming the father , sonne , and holy ghost , we plainely manifest the three distinct persons of the most blessed Trinitie .

20. Why are the other two mysteries , of the Incarnation , and Passion of our blessed Sauiour , said to be included in the signe of the crosse ?

Because , by putting our hand from the head vnder the breast , we professe the sonne of God to haue descended from heauen , to become incarnated in the wombe of the most blessed Virgin : and by putting our hand from the left shoulder to the right , we declare how he redeemed vs by dying vpon the crosse , in forme whereof we make this holy signe .

21. Wherefore hath it been the custome of all true Christians , at the beginning of their chiefe actions , to make so frequently the signe of the holy crosse , pronouncing the former words ?

For diuers good reasons ; and first , thereby to consecrate their actions vnto the honour of the most blessed Trinitie . Secondly , to craue in all their actions God his diuine assistance , through the merits of the sacred death , and Passion of our Sauiour Iesus Christ . Thirdly , to make a briefe profession of the Christian fayth , the chiefe mysteries whereof , we see are so liuely expressed vnder this signe . Fourthly , to declare thereby , that they fight vnder this signe , as vnder Christ his standard ; and so ; like faithfull souldiers , to distinguish themselues from Pagās , Turkes , Iewes , and all other his enemies . Fifthly , to arme ourselues by it , against the Diuell , and all his temptations ; for that he doth feare and flie this signe , as the malefactour doth feare the Ministers , and sharpe instruments of iustice . Lastly , by the helpe of this holy signe , men do most frequently escape many both corporall and spirituall dāgers , as innumerable most authentike histories , and good Authors declare .

Now we make this signe so frequently , because faith is the foundation , and groundworke of Christianitie ; and therefore we ought to make a frequent profession of it .

LESSON XII . Of Fayth .

1. WHy is fayth the first foundation , and groundworke of Christianity ?

Because , by naturall knowledge , we cannot come to know the meanes , which are prescribed for our saluation ; and therefore we haue need of a supernaturall helpe , which is fayth : and so the Apostle telleth vs , that without fayth , it is impossible to please God .

2. What then is fayth ?

Fayth is a gift of God , and a light , whereby we do firmely and without doubting , belieue all that , which is proposed to vs by the Catholike church , to be belieued , not because we see it , but because it is reuealed by God , who cannot speake vntruthes . So that , to an act of fayth necessary for saluation , two thinges are required , first , in regard of God , that it be an obiect reuealed by him , and proposed to vs by the Church as such : secondly , in regard of man , that he giue a firme assent to it .

3. Is there no more required to an act of fayth ?

No more is required to an inward act of fayth ; yet to practise this vertue perfectly , we are some times obliged to declare our beliefe by an outward act , when occasion requireth it : for man being composed of body and soule , he ought to acknowledge God his veracitie , by both these partes ; by his soule , in belieuing ; and by his body , in professing with his mouth what he belieueth . And therefore it is neuer lawfull to dissemble our fayth , by professing one thing , and belieuing an other ; for whosoeuer denyeth Iesus Christ before men , will be denyed by him before his father .

4. Why is fayth called a gift of God ?

Because diuine beliefe surpasseth the forces of our nature , so that we cannot any way deserue it ; in so much , that the holy Ghost doth inspire it into vs , through his owne meere bounty . And it is the first Theologicall gift of God , by which we are disposed by litle and litle to obtaine the rest .

5. Why is it called a light ?

Because it enlightens our vnderstanding , by making vs belieue the holy mysteries of our Christian fayth , deliuered to vs by the Church .

6. Why do you say , deliuered to vs by the Church ?

Because ( as I haue obserued before ) we cannot haue Catholike fayth , but by the instruction of the church , which proposeth to vs those truthes , which God did reueale to his Apostles and disciples , to the end that they should communicate them to others , who were to succeed to themselues in the church , and they againe to others , and so till the end of the world .

7. Who are those that succeeded to the Apostles , and Disciples .

They are the Bishops , and Pastours of the Catholike Church , whom the Apostles , and Disciples left behind them to teach vs that doctrine , which they themselues had taught , and preached before to the whole world . And therefore we are bound to belieue what the Bishops , and Pastours of the Catholike Church teach ; because we are sure , that the Catholike Church deliuereth to vs ; that same doctrine , which the Apostles deliuered to her .

8. How are we sure of this ?

First , because our Sauiour himselfe doth assure vs so ; for he telleth vs , that the gates of hell , shall not preuaile against his Church ; so that the Church is the supreme and certaine guide , to which Christ directeth vs , for the knowledge of the true faith , and true religion . Secondly , because ( abstracting from supernaturall meanes ) reason it selfe doth conuince as much ; for the Church being vniuersall , that is , a Congregation of Christians dispersed through the whole world , it followeth , that she cannot propose a falsehood ; seeing that the Christians dispersed in so many countries , as are necessary to make vniuersality , cannot meete together , and agree to frame a lye : and therefore if they consent together , that such a thing was deliuered vnto them , for the doctrine of Christ , it cannot choose but be so . And this is that , which Diuines call Tradition , which descendeth from father to sonne in all nations , where the Catholike fayth is professed ; and when it is contradicted or called in to doubt , the question is decided by a generall Councel , which is a congregation of Catholike Bishops and Doctours gathered together out of all partes where the Church is dispersed . And to this , ( I meane to vniuersall tradition ) no heresy layeth clayme : and yet Religion is so grounded vpon it , that euen all Heretikes must acknowledge this same authority , for the receauing of scripture . So that we see how the vniuersality of the Church , is , euen in grounds of nature , and abstracting from all supernaturall aduantages , as great a warrant as can be , that what the Church teacheth , is that same , which the Apostles and Disciples of Christ , dispersed through the whole world , had taught before . Lastly , we are sure , that what the Church sayeth is true , not only because she is vniuersall , but also because she is inuested with all the other motiues , that are apt to beget beliefe , as santity ; vnity , antiquity &c. and so she is credible of herselfe , in whatsoeuer she affirmeth .

LESSON XIII . Of the Creed .

1. What is the doctrine , which the Apostles , and Christ his Disciples taught ?

It is chiefly that , which is comprised in the Creed .

2. Say the Creed . 1. I belieue in God , the father Allmighty , creator of heauen and earth . 2. And in Iesus Christ , his onely sonne , our Lord . 3. Who was conceiued by the holy Ghost , borne of the Virgin Marie . 4. Suffered vnder Pōtius Pilate , was crucified , dead , and buried . 5. Descended into Hell : the third day rose againe from the dead . 6. Ascended into heauen ; sitteth at the right hand of God the father Allmighty . 7. From thence he shall come to iudge the quicke , and the dead . 8. I beleeue in the holy Ghost . 9. The holy Catholike Church : the communion of sanctes . 10. Remission of sinnes . 11. Resurrection of the flesh . 12. Life euerlasting . Amen .

3. What is the Creed , and who made it ?

It is a briefe rule of our christian faith , made by the 12. Apostles , as a symbole , or marke , whereby to distinguish and know the true disciples of Iesus Christ , from all others , of what profession soeuer .

ARTICLE I.

4. What doth the first Article signifie : I belieue in God the father Allmighty creator of heauen and earth ?

It teacheth vs , that God the father , is the source , and first producer of all thinges , hauing produced within himselfe the other two persons , and out of him selfe all created thinges . And this God is omnipotent , because he can doe all that he will , and hath made of nothing both heauen and earth , with whatsoeuer is in them , as well Angells , as men , and the whole vniuersall world , and is able to create more and more worlds without end .

5. The sonne , and the holy Ghost , are not they also omnipotent ?

Yes ; and they created the world with the father : but creation , and omnipotencie , are particularly attributed to the father ; for they belong to him in a particular manner , because he is the first ofspring of all production within himselfe , from whence is deriued all creation and being out of him selfe ; whereas the other two persons haue their production , and being , from him , as from their source : and because production of thinges , is done by power , therefore power also properly belōgeth to him , who is the first origine of all thinges produced . So wisedome is attributed to the sonne , because he is produced by the vnderstanding , which is the seate of wisedome : and goodnesse to the holy Ghost , because he proceedeth by loue , which hath goodnesse for its obiect .

6. Why do we professe God his omnipotencie in the first article ?

To the end , that we may be prepared to beleeue all that which followeth , although it surpasse humane force : and also to let vs know , how he created the world , which did require an infinite power in the creator ; for otherwise he could not haue done it .

7. Why do we say , I beleeue in God , and not , I beleeue God , or , I beleeue a God ?

There is a great difference betwixt beleeuing a God , beleeuing God , and beleeuing in God . The first doth import only , I beleeue there is a God ; and the second , I beleeue all that which God reuealeth ; but the third doth import , not only an act of faith , but an act of faith , and loue together : and so the Apostles vsed expressely this kinde of speach , I beleeue in God , to teach vs , that faith is vnprofitable without loue .

ARTICLE . II.

8. DEclare the second Article ; and in Iesus Christ his onely sonne our Lord .

I beleeue also in Iesus Christ , who is the sonne of God the Father , not by adoption , or grace , but by nature ; and the onely begotten of his owne substance , in so much , that he cannot beget any other sonne after him : whom he hath also established , as he is man ( that which he was from all eternity as God ) Lord and king of all creatures , and particularly of true Christians .

9. Why is he called Iesus ?

Because this name was giuen him by his Fathers appointment , who commanded Ioseph to call him so . And it signifyeth as much as Sauiour : which holy name was giuen him with great reason , because he caue to saue and redeeme the world , from the death of sinne , and thraldome of the Diuell : and it cost him his owne blood , and his owne proper life to do it . And so it is impossible to explicate the force , and vertue of this name , which is so efficacious , as that it chaseth away diuell , cureth diseases , and worketh all sortes of miracles , being pronounced with a liuely faith : and it is honoured in heaven , reuerenced on earth , and feared in hell , aboue all names .

10. Why is he called Christ ?

He is called Christ , which signifieth annointed , because Priests , Kings , and Prophets , vsed to be annointed with oile , which representeth grace ; to signify , that their functions did represent the function of God , whose Lieutenents they are in these charges ; for it belongeth properly to God , to gouerne spiritually , to gouerne temporally , and to foretell thinges to come . Now Christ Iesus is not only a Priest , a King , and a Prophet , but the soueraine Priest of Priests , King of Kings , and Prophet of Prophets ; not annointed by men with a terrestiall ointment , but by God , with the plentitude of his graces . So that the difference betwixt these two names , is , that Christ is a title belonging to his dignity ; Iesus is a title belonging to his merit , which he purchased with the price of his blood , and his life .

11. Why is he called our Lord ?

First , because he is God ; and secondly also as man , because he is our Redeemer ; for he , who redeemeth a slaue ( as all we were ) is most properly master , and Lord of him , whom he redeemeth , and the redeemed is most truly his seruant .

ARTICLE III.

12. DEclare the Third Article ; Who was conceaued of the holy Ghost , borne of the virgin Marie .

I beleeue that Iesus Christ tooke vpon him ( for the redemption of the world ) our nature , from the immaculate body of the blessed Virgin Marie ; not by any operation , or power of man , but by the diuine vertue of the holy Ghost , who framed his body of the most pure blood of a virgin , vniting a soule to it , created expressely by God , at the same instant ; in which instant also , the second person of the blessed Trinity did vnite this body , and this soule , to himselfe ; and so he was borne on earth , most pure and most holy . And his Virgin Mother conceaued him , and was deliuered of him , remaining still a virgin : yea she was more pure , then before ; for both her body , and soule , receaued a greater purity , and sanctity , by the operation of the holy Ghost , and by her coniunction to the sacred flesh of Iesus Christ .

13. Why is the Conception of our Sauiour attributed to the holy Ghost ?

To make vs understand , that the great benefit and dignity bestowed vpon mankinde , by the Incarnation of the sonne of God , was a free gift , proceeding purely from the loue of God , and not from any merit of man ; and so although this operation was common to all the three persons of the blessed Trinity ( as all outward actions are , ) yet it is peculiarly attributed to the holy Ghost , because he proceedeth by loue , and is called a gift .

14. Why is not the holy Ghost called the Father of Iesus Christ , since that he formed his body ?

Because he did not forme it to the likenesse of his owne nature , nor made it of his owne substance , which is required to make one a Father ; ( as a stone caruer , who maketh a statue , is not the father of the statue , though he be the maker and former of it ) but he made it only of the pure blood of the Virgin . And so Christ had in this second generation , only a Mother , and no Father .

15. Wherein do consist the wonders of this mysterie ?

First , that his body was formed by the speciall operation of the holy Ghost . Secondly , that in the first instāt , that it was formed , it receaued a reasonable soule , replenished with perfect knowledge of all thinges , and with all graces , as also with the full beatificall vision and fruition of allmighty God . Thirdly , that this body , and this soule , was in the same instant vnited to the second person of the bless●… Trinity ; so that the childe conceaued in the wombe of the Virgin , was both perfect God , and perfect man . Fourthly , that his mother was both a virgin , and a mother . And lastly , that she was mother both of God , and of man ; which is the miracle of miracles , that the same person should be God and man , begotten from all eternity and borne in time , omnipotent and infirme . And yet it is most true ; for the nature of God , and the nature of man , were both in the second person of the Trinity , without confusion or mingling one with another ; and also without making a diuersity of persons : which may be some way exemplifyed in two grafts sett in the same stocke , which keepe still their different natures , since that they produce different fruits ; and yet make not diuers trees , since that they are both in the same stocke .

16. God then becoming man , was not turned into man , nor man into God , nor both into a third thing ?

No ; for God cannot be changed , and so none of these three mutations could be made : but man ( as we haue declared ) was ioyned to God , and so God became man . For seeing that what hath not the nature of man , is not man , and much lesse what hath not the nature of God , is God , we must acknowledge in Christ two distinct natures , the one of God , the other of man , or else he should not be both God and man .

17. Was man ioyned equally to God , so that the thing made , was equally God and man ?

If we consider the two natures in themselues , he had both of them truly and in all perfection : but if we compare the natures together , which are vnited in the same person , certainly the maine thing must needs be God , and man but a small portion of it . As we see , if a little other metall be cast into a great deale of gold , the coine is principally gold , and is commonly called so : so , since that God is infinitely greater then man , the result of both remaineth principally God .

18. How was he borne ?

He was borne nine monthes after his conception , as other children vse to be , to shew that he was truly man . He was borne without griefe to his Mother , to shew that the blessed Virgin was opposite to Eue , to whom it was said , In dolore paries ; thou shalst bring forth with griefe . He was borne in a stable , and in as great pouerty , as the poorest childe in the world , thereby to humble himselfe the more , by how much the greater he was in himselfe . He was swaddled in cloures , layed vpon straw , began to feele hunger , and cold , & such like extremities , as we see it fareth with all children .

ARTICLE IV.

19. DEclare the fourth Article , Suffered vnder Pontius Pilate , was crucified , dead , and buried .

I belieue that Iesus Christ ( to redeeme the world with his pretious blood ) after that he had ended the time , which his Father ordained for his dwelling vpon earth , suffered vnder Pontius Pilate Gouernour of Iury ; being scourged , crowned with thornes , and nailed vpon the Crosse , on the which , after three houres , he dyed , and his body ( which remained allwayes vnited to his diuinity , as was his soule ) being taken downe from the crosse , was buried in a new sepulcher .

20. Why did the Apostles presently after that they had declared our Sauiours birth , passe to his death , without making mention of his life ?

For two reasons ; first , to let vs know , that the end of his coming into this world , was to dye for vs . Secondly , because he , who knoweth the miraculous birth of our Sauiour , and the charity , wherewith he suffered death for vs , ( that is , the beginning and ending of his life ) cannot choose but know , that his whole life was full of miracles , and goodnesse . And therefore S. Paul professeth to know nothing but Iesus Christ crucified ; for , by knowing this , he knoweth all the rest , and must needs be replenished both with hope in his merits , and with loue to wards his person .

21. Hew did Christ suffer ?

He did not suffer in his Diuinity ; for his two natures , diuine & humane , did each of them allwayes retaine that , which is proper to each nature ; wherefore seeing that his Diuinity cannot be subiect to griefe , it was impossible that he should suffer any thing as God , but only as man ; and as man , he suffered both in his body , and in his soule .

22. What did he suffer in his body ?

He suffered the greatest torments , that euer man endured , in all his fiue senses , and in euery part of his body , from the very bottome of his feete , to the toppe of his head .

23. What did he suffer in his soule ?

He suffered the greatest griefe , that could be ; being not only tormented by his enimies , but also abandoned by his friends , and betrayed by one of his Apostles : and he suffered chiefely by the sinnes of man , which was the most cruell griefe to his goodnesse , that could be . Besides , whereas all those who suffer for God , receiue a celestiall comfort , which doth strengthen them in their paines , our blessed Sauiour ( that he might suffer the more ) did depriue him selfe of comfort , and abandon his nature wholy to griefe and paine .

24. How could he suffer , seeing he was blessed from the first instant of his conception ?

His beatitude did not hinder him from suffering , because he restrained his whole blisse to the superiour part of his soule , without letting it passe to the inferiour part , or to his bodie .

25. Where did he suffer ?

At Hierusalem , the place appointed by God for sacrifices ; for it was expedient , that the true sacrifice should be accomplished at the same place , where all the figuratiue sacrifices of the old law had been performed .

26. Why did he suffer the death of the Crosse ?

Because it was the most vnworthy death of all others , and most ignominious , inflicted only vpon rogues , and notorious malefactors .

27. How did he die ?

By the separation of his soule from his body ; but neither part was separated from his Diuinity : as when a bow is broken , the two partes of the bow are separated from one another , but the bowstring remaineth still fastened to both .

ARTICLE V.

28. DEclare the fifth Article ; Descended into hell ; the third day rose againe from the dead .

I belieue that Iesus Christ , as soone as he was dead , went with his soule into hell that is , into Limbo , to triumph ouer the diuell , and to deliuer the soules of all the faithfull , who dyed in the state of grace , since the beginning of the world ; who were kept in Limbo , as in a prison , from whence they could not come forth , vntill Christ had paied the price of their redemption , and came himselfe to deliuer them . I belieue also , that the third day ( which was the Sunday ) Iesus Christ rose againe from death , most triumphant and glorious .

29. What is vnderstood by this word Hell ?

Hell hah principally foure significations : first it is vsed for the place , where the damned are to be eternally : secondly , for the place , where the children are , that dye with originall sinne : thirdly , for the place of Purgatorie ; and fourthly for the place , where the soules of holy men were kept , before the coming of Christ . And the word Hell , in the Creed , is principally to be vnderstood in this sense ; which place , by his presence , was made a Paradise , to verifie what he had promised the good thiefe , this day thou shalt be with me in Paradise .

30. Why is Christ his resurrection called by S. Augustine the faith of Christians , rather then his death ?

Because it is no hard matter to belieue that Iesus Christ dyed , for death is naturally due to euery man ; but it is very hard to belieue that he did rise againe from death , because no man can raise himselfe from death to life . And therefore his Resurrection is a cleare argument of his Diuinity . In so much , that the Iewes damanding of Iesus Christ some miracle , for proofe of his doctrine , he gaue them no other marke of it , but only that he would rise againe from death : so that his Resurrection is the miracle of miracles , and the proper miracle of Christianisme .

ARTICLE VI.

31. DEclare the sixth Article ; Ascended into heauen , sitteth at the right hand of God the Father allmighty .

I belieue , that Iesus Christ ( after that he had remained forty dayes with the holy Apostles , to instruct them , and to proue with many apparitions his true Resurrection ) mounted vp in their sight to heauen , and there sitteth at the right hand of his Father , as Lord and gouernour of all creatures , his body and soule being replenished with the glory of his Diuinity .

32. How did Christ ascend into heauen ?

He ascended into heauen , not as God , but as man ; for a God , he was neuer absent from heauen ; yet he ascended by the force of his Diuinity , which of its owne nature gaue him that power . He did also ascend by the force of the glorie , wherewith his soule , and his body , were replenished ; and which was due to him naturally , by reason of his hypostaticall vnion . And therefore , although he was compassed round with all the Angells , yet he had not the assistance of any to ascend , but did ascend through his owne proper force . And for this reason we say not commonly , that he was carried but that he ascended into heauen : whereas the Church speaking of our Lady , sayeth , that she was carried ; because she did not ascend by any force of her owne , naturally due to her , but by the force , which she receiued from allmighty God .

33. Why is Christ sayd to sit in heauen ?

We must not imagine , that Christ doth sit in heauen , as men vse ordinarily to do ; for this kinde of position , is a token of wearinesse , but in heauen there is no wearinesse , and therefore no bodie sitteth there , but all shall stand vp right ( as it is generally conceaued ) which is the naturall position of man : yet our Sauiour is sayd to sit , because by this manner of speach is expressed the perfect repose , which he enioyeth , and shall enioy for all eternity in heauen .

34. Why is he sayd to sit at the right hand of his Father ?

He is not sayd to sit so , as that we should imagine the Father to be at the left hand of his Sonne , or in the middle betwixt the Sonne & the Holy Ghost : for seeing that these three persons are one only Diuine essence , which is essentially in all places ; it is impossible , that one person should be in one place , and another in another place ; but euery one is euery where . Wherefore he is sayd to sit at the right hand of his Father , thereby to signifie , that as man , he excells all creatures whatsoeuer in glory , maiesty , and power ; and also to signifie , that he is equall to his Father in Maiesty and glory ; which equality , though it be principally to be vnderstood , as he is God , ( for as man he is without comparison inferiour to his Father ; ) yet the same honour from vs is to be giuen to Christ man , which is due to him as God , by reason of the vnion his humanity hath with his diuine person : for seeing that adoration is directed to the person , who is adored , if one should adore him as man with one kinde of worship , and as God with another , he would diuide Christ , and suppose him to be two persons .

ARTICLE VII .

35. DEclare the seuenth Article ; From thence he shall come , to iudge the quicke , and the dead .

I belieue , that this our blessed Redeemer Iesus Christ , in the end of the world , after the raigne of Antichrist , shall come from heauen , with most great power , and glory , to iudge all men , both liuing and dead ; giuing to euery one , the reward , or punishment , which he hath deserued ; saying to the iust , come yee blessed of my Father , inherit the kingdome prepared for you , from the beginning of the world ; and to the wicked , Depart from me yee cursed , into euerlasting fire , which is prepared for the Diuell , and his Angells .

36. Shall Christ iudge vs as man , or as God ?

He shall iugde vs , both as man , and as God ; for it is reasonable , that he should iudge as man , to reward those , who deserued it , through the merits of his owne humanity ; and likewise to giue sentence against those , who haue neglected to make vse of his sacred death , for their owne saluation . He shall iudge vs also as God , and not only he , but also all the blessed Trinity , although it be particularly attributed to the second person , because it is an act of wisedome ; the acts whereof are attributed to the sonne , because they depend of the vnderstanding .

37. When shall he iudge those , that are dead ?

There are two iudgements , the one particular , which is , when euery man dyeth ; the other generall , which will be , when all men shall take their bodies againe ; for then , the body and the soule being vnited , they shall receiue ioyntly the iudgement , which they did ioyntly deserue ; and they shall receiue it with shame or glory , before the whole world ; and all together , to the end , that as soone as the sentence is giuen , the earth opening it selse , may swallow vp all the wicked at once , and the heauens receiue all the blessed .

ARTICLE VIII .

38. DEclare the eight Article ; I belieue in the holy Ghost .

I belieue in the holy Ghost , who is the third person of the blessed Trinity , and proceedeth from the Father and the Sonne , and is in all and euery thing , equall to the Father , and to the Sonne : that is , he is God , eternall , infinite , omnipotēt , creatour , and lord of all thinges , as much as the Father , and the Sonne .

39. Why is the holy Ghost represented ordinaryly in the forme of a doue , and sometimes also in the forme of fiery tongues , and of a cloude ?

The reason of it is , because he hath appeared vnder these formes , to make vs , by these visible thinges , apprehēd the effects , which he worketh in vs ; as by a doue , innocency ; by fire , charity ; by a cloude , a plenitude of glory , wherewith we shall be enuironed in heauen .

40. Were these creatures vnited to the holy Ghost , as the nature of man is vnited to the sonne of God ?

No ; for they were meere figures , made by the hands of Angells , or by God , to represent vnto vs , the effects of the holy Ghost ; which being represented , these signes remained no more , but did vanish presently away .

ARTICLE IX .

41. DEclare the ninth Article ; The holy Catholike Church ; Communion of Saints .

I belieue also , that there is a Church , that is to say , a societie of reasonable creatures , vnited to God by supernaturall gifts . Which church hath two principall members , whereof one is called the church triumphant , which conteineth all the blessed in heauen ; the other is called the church militant , which consisteth of mortall men , who fight perpetually with the flesh , the world , and the diuell : which church is a visible congregation of all faithfull Christians , that are baptized , and vnited here vpon earth into one common body . I belieue also , that each member of this congregation , doth partake of the assistance of all the rest , and likewise of the assistance of the church triumphant .

42. Why is this Church called holy , and catholike ?

It is holy , because it hath the head ( which is Christ ) holy ; and also for that it hath many holy members ; besides , the faith , law , and Sacraments , are all holy ; and lastly , because the holy Ghost doth neuer forsake it , but doth allwayes informe it with sanctitie , and glorify it with miracles . And it is called Catholike , that is , vniuersall , both for time and place . It is also called such , because all the faithfull , in what part soeuer of the world they be , must be vnited to it , to be saued .

43. Why did the Apostles sett downe in the Creed these two conditions of holinesse , and vniuersality ?

Because they are two infallible markes of the true Church : to which , vnity is also added , as a third marke ; seeing that the Apostles call it the Church in the singular number , and not Churches .

44. What signifyeth the Communion of Saints ?

It signifyeth , that all the holy members of the church , are so vnited to one another , by the same faith , and by brotherly vnion , that , as in a mans body , all the members are partakers of the good , or euill of each member thereof , so do they partake of the goods , and sufferings of one another , according to the charity , which euery one hath himselfe , and according as it shall please the holy Ghost , to distribute them , who doth deuide the spirituall goods of the church , as well as his graces , as he pleaseth himselfe . Besides , all the goods of the church are common ; the sacraments are instituted for all ; euery one doth receiue profit by the sacrifice ; preaching doth instruct whosoeuer will heare ; euery man in the church may assist his companion by prayer ; the liuing do assist the dead in purgatorie by almes and good deeds ; and the blessed in heauen do assist the liuing vpon earth , by their continuall intercession for them to allmighty God .

ARTICLE X.

45. DEclare the tenth Article ; Forgiuenesse of sinnes .

I belieue , that to the holy Catholike church only , and to no other society , there is giuen by God , power for true forgiuenesse of sinnes , by meanes of the holy sacraments ; whereby men , from being children of the diuell ; and guilty of eternall damnation , do become the children of God , and heires of Paradise .

46. How doth the Church forgiue sinnes ?

By the meanes of Priests , who , as God his Ministers , haue power to forgiue sinne , by vertue of the sacraments , and particularly of Baptisme , and of Pennance : by Baptisme , only once ; but by Pennance , as often as man sinneth , and truly repenteth for it . And this benefit is so much the greater , because it is particular to the law of grace ; for no man , either in the law of nature , or in the law of Moyses , euer had power to remit sinne .

ARTICLE XI .

47. DEclare the eleuenth Article ; Resurrection of the flesh .

I belieue , that in the end of the world , all men shall rise , taking againe the selfe same bodies , which they had , when they were liuing , and this by the power of God , to whom nothing is impossible : but the elect shall haue their bodies glorious and beautifull , and shall be lifted vp with their bodies into the aire , to meete Christ at the day of iudgement ; whereas the cursed shall remaine on earth , hideous , and woefull to behold .

48. Why did not the Apostles say , the resurrection of man , but the resurrection of the flesh ?

To shew to vs , that , whereas man doth consist of two parts , soule and body , the body is only that , which perisheth by death , the soule being immortall , and consequently vncapable of resurrection ; for nothing is reuiued , but that which is first dead .

49. Shall we rise in the same bodies , that we had whilst we liued ?

Yes , to the end that the same body , which contributed in this world to our good , or euill life , may likewise receiue an eternall recompense , or punishment . And in effect , if we , did not receiue the same body , which dyed , it would not be a resurrection , but a new production ; for since that to be resuscitated , signifyeth to take life againe , that which is resuscitated , must be the same which dyed before .

50. How shall this be done ?

We are sure that it shall be done , and S. Paul is so certaine of it , that he telleth vs , that if the dead shall not rise , Christ hath not risen . We are sure also , that it shall not be done by our owne forces , for Philosophers teach vs , that , that which is once corrupted , cannot be naturally reproduced ; but it shall be done by the hand of allmighty God , who can make againe , when he pleaseth , that same thing , which he hath once made .

51. Shall all bodies rise with the same defects they had , whilst they lived , as being dwarfes , giants , lame , monsters , and the like ?

No ; for these defects , and deformities , proceed only from the excesse or defect of nature , whose worke they properly were . But the worke of their resurrection , being properly the worke only of God , it must needs be perfect , and without all defeat : and therefore it is generally belieued that all the blessed shall rise in that perfect stature , which nature should haue giuen them , at the three and thirtith yeare of their age ; at which age our blessed Sauiour did rise himselfe .

ARTICLE XII .

52. DEclare the twelfth Article ; Life euerlasting .

I belieue , that there is reserued for good Christians , life euerlasting , by enioying the sight of God , full of felicity , and free from all kinde of euill : as contrarywise for infidelles , and bad Christians , there is a life full of eternall punishment , ouerwhelmed with misery ; and voide of all good .

53. In what doth the happinesse of this eternall life consist ?

In knowing and louing God : for knowledge and loue , are the pleasures of the soule or minde , which must needs be greater , then the pleasures of the body , since that the body hath pleasure by the mīde ; for take away the mīde , or reflexion vpon the obiect , and it hath none : Now the content of loue encreaseth to the proportion of knowledge , and amongst knowledges , the most vniuersall giueth the greatest pleasure . What pleasure then must it be , to see God in himselfe , who is beyond all causes , and in whom all thinges are conteined ? We shall discerne in him the essences , and reasons of euery particular thing , from the creation of the heauens , and millions of Angells , to the parting of two dusts in the high way ; so that no variety can be sought , which is not found in him . Neither can we desire any change , for no body desireth a change or variety , vntill he hath a satiety of what he enioyeth , that is , vntill he hath perfectly knowne it , and found it lesse then his desires ; for till then , he hath rest , content , and quiet , in the obiect he enioyeth . Now God is farre beyond the capacity of our desires ; so that for all eternity we shall finde in him , more then we can desire , and consequently for all eternity haue vnspeakable content , and rest in him . Besides , euery ones memory shall contribute to this contentment , by remembring the dangers they haue escaped of loosing so great a good , and by calling to minde their owne good actions , wrought by them through God his grace in this world ; especially those great ones , martyrdome , teaching , and virginity , which speciall contents , caused by the memorie of those vertuous heroike actions , are called by some Diuines , Aureolae .

54. In what shall the paine of the damned consist ?

It will consist likewise chiefely in the soule ; for as pleasure cometh to the body from the soule , so doth griefe ; and therefore , as the pleasure of the soule , is greater then the pleasure of the body , so must the griefe of the soule , by being depriued of this pleasure , needes be a paine surpassing without comparison all corporall paines .

55. Must this next life needs be eternall ?

Yes ; for those who see God , cannot choose but loue him aboue all thinges ; & God ( as we sayd before ) doth neuer faile to blisse them , that loue him ; wherefore , since that nether the blessed can leaue to loue , nor God will leaue to blisse those that loue him , their happinesse can haue no end . And as for the damned , they can neuer begin to loue , because they want God his grace , without which we cannot loue God aboue all thinges ; and therefore they must needs remaine for all eternity in the same miserable state , into which they haue cast them selues , through their owne fault .

56. Shall the glorie of the Saints be equall in heauen ?

No ; some shall haue greater glorie then others , according as they haue serued God more or lesse in this world . Yet all shall be equally content ; in the same manner , as we see in a feast , a Giant eateth more then a dwarfe , and a man more then an infant , and yet all are equally satisfyed , because euery one is fed fully to his capacity .

57. Shall not this happy life of the blessed , bring some perfection to their bodies , as well as to their soules ?

Yes ; for first in regard of health , they shall haue their bodies vncapable of any harme ; so that nothing shall be able to hurt them ; which perfection is called impassibility . For strength , they shall haue a power , to the which nothing can resist ; which is called Penetrability . For agility , they shall haue a power to go in any neuer so short a time , as farre as they list without limitation , though it be from one end of the world to the other in one moment , and this without paine or labour . And lastly for beauty , they shall haue power to shine brighter then the sunne , and to shew them selues in what glory they please : so that finally they shall haue whatsoeuer they can desire , by possessing God , who is all thinges to them .

58. What signifieth , Amen ?

Amen , is vsed to expresse an agreement , and consent , to that which hath been sayd , which signifieth as much , as if one should say , it is so , so it is in truth .

59. Doth the Creed conteine all that Christians are obliged to belieue ?

It doth not conteine all in expresse words , but only in substance , and this , supposing that it be vnderstood , as the Apostles , and their Successours , did vnderstand it . But Heretikes hauing oftentimes corrupted it , by their errours , the church hath been forced to adde many explications to it , contained in seuerall Creeds , a in that , which is read in the Masse , and others .

60. What be the thinges , which are not conteined expressely in the Creed ?

They be many , which Christians learne by litle and litle , according to the diligence they vse in seeking to be instructed , as the holy Eucharist , and the other sacraments , which the church thought not good to discouer , but only to those , who had been first well instructed in the beliefe of the Creed .

61. Are we obliged equally to belieue all those thinges ?

No ; for the thinges , which we belieue , are of two kindes : some we are bound to belieue explicitely ; others it is sufficient to belieue implicitely , by the faith of the Roman Catholike church ; which is done by saying within our selues , that we belieue all that which the church belieueth , though we do not know distinctly , what it is . Againe , amongst those thinges , which we are bound to belieue explicitely , some are absolutely necessary for saluation , others are so necessary , as that , although we may in 〈◊〉 case be saued without the knowledge of them , yet we are obliged to seeke to be instructed in them , so that we shall sinne , if we know them not through our owne negligence . That which is absolutely necessary for all Christians to belieue , is , the misterie of the blessed Trinitie ; the Incarnation of the Sonne of God ; and that he hath redeemed mankinde by his sacred death ; that God will reward the good , and punish the wicked ; and all other thinges , which we haue notice of , with assurance that the Church proposeth them . So that generally speaking , no Christian , after that he is come to the vse of reason , can be excused by ignorance from belieuing these points explicitely : for the case of inuincible ignorance , can scarcely happen in these points , if euer one reflect that he is a Christian . That , in which we are obliged to seeke to be instructed , is all that , which is contained in the former Articles of the Creed , and likewise the Sacrament of Baptisme , the Sacrifice of the Masse , the holy Eucharist , and the Sacrament of Pennāce , and such other thinges , as are ordinarily taught the people by the Pastours of the Church : yet so , that we shall be excused before God , as long as our ignorance of them proceedeth not through our owne fault .

62. Is faith alone sufficient for our saluation ?

No ; Hope also is required .

LESSON XIV . Of Hope .

1. WHat is hope ?

Hope is a vertue , that giueth vs an humble and firme confidence in God , that he will make vs happy for euer in the next world , by seeing and possessing him there fully , whom here we know only obscurely by faith ; and also that he will giue vs all thinges requisite and necessary in this world for that end , both corporall , and spirituall .

2. What reason hath man to haue such confidence in God ?

He hath very good reason , considering the infinite goodnesse of God , and his loue towards man , whom he hath created out of nothing , and also redeemed with his owne bloud , only to make him capable on this happinesse : besides the promises , which he hath made of eternall blisse , to those , who loue him ; and his fidelity in performing what he hath promised : and lastly , the infinite desire , which in the holy scripture he hath often expressed himselfe to haue , to saue all sinners , and to see them truly conuerted .

3. The greatest sinner in the world then may haue hope ?

Yes ; he is bound to haue it , for otherwise he would do a great wrong to allmighty God , if he should think that his mercy , and goodnesse , were not infinite , and consequently greater then all the sinnes of the world .

4. Cannot a man haue to much hope or confidence in God ?

No ; as long as he vseth his diligence to do what is required on his part , for the obtaining of that , which he hopeth for , and relieth more vpon God his grace , then vpon himselfe . But to rely vpon God without vsing his diligence to do that , which is required on his part , would not be hope , but presumption : for God giueth not blisse vnto any , but to those , who vse the meanes prescribed by him , to obtaine it .

5. Where are we taught , what we are to hope for , and how to aske it ?

We are taught this , in our Lord his prayer , called the Pater noster ; which is an abridgement of all , what we are to hope for , and to aske of allmighty God . And it is vsually diuided into seuen petitions , or demands .

LESSON XV. Of the Pater noster .

1. SAy the Pater noster . Our Father , which art in heauen . 1. Hallowed be thy name . 3. Thy kingdome come . 3. Thy will be done , in earth as it is in heauen . 4. Giue vs this day our dayly bread . 5. And forgiue vs our debts , as we also forgiue our debters . 6. And lead vs not into temptation . 7. But deliuer vs from euill . Amen .

2. What is contained in the Pater noster ?

All that which we can demand , and hope for from God : for in the first foure petitions , we demand all necessary good ; in the three following , that he deliuer vs from all euill . And againe , as concerning what is good , we first demand the glory of God . Secondly our owne finall and greatest good in heauen . Thirdly our greatest good on earth , which is a vertuous life . Fourthly the meanes to get , and keepe the said good , which is Gods actuall grace . And touching that which is euill , we demand , that he deliuer vs from all euills , both past , present , and to come ; and so absolutely from all euills whatsoeuer .

3. Declare those first wordes which goe before the first petition ; Our father which art in heauen .

This is a little preface , which teacheth vs three thinges ; first that it is the prayer of the children of God , and therefore that we are to pronounce it with a sincere confidence and affection , such as true children do beare towards their father . Secondly that we ought to say it with a generall intention , and charity , towards all our brothren vnited in one body of the Church ; for we do not say , my father , but our father . Thirdly that we ought to addresse our selues to him , as to our heauenly father , and so to seeke nothing but heauenly thinges , or what conduceth thereunto .

4. To whom is this prayer addressed ?

It is addressed particularly to the first person of the blessed Trinity ; because it was composed by Iesus Christ , who is the second person himselfe , the only sonne of his father , and our mediatour towards his father : yet this doth not hinder , but that it is addressed also to all the three persones of the blessed Trinity ; because all three are but one God .

5. Why is God , and particularly the first person of the blessed Trinity , called our father ?

Because he hath created vs , and doth nourish , and conserue vs : but chiefly , because he doth loue and embrace vs , with a fatherly loue ; whereby we are truly his adopted children : for no body would giue his owne sonne , to ransome others , if he did not esteeme those others also , as if they were his owne children .

6. Why is he sayed to be in heauen ?

Although he be euery where , yet he is sayed particularly to be in heauen , because he is seen there perfectly by the blessed , and so our hope is at last accomplished there . In the same manner , as we may say , that a mans soule is seated in his head , though it be also in his whole body ; because all his fiue senses are found there ; for by his head ; he seeth , he heareth , he smelleth , he tasteth , and also toucheth .

7. Declare the first petition ; Hallowed be thy name .

In the first petition we demand , that God be known of all the world , and that so his holy name be honoured , and glorifyed by all , as it becommeth him , who is infinitely holy in himselfe , and who is our Creatour , our last end , and our soueraine good .

8. Why do we say , hallowed be thy name , and not , hallowed be thou ?

Because euery thing is known by its name ; and by this petition , we demand , that God be known to the whole world , and all idolatry and false religion destroyed . And so it is worthyly placed in the first place , both because all the euills in the world proceed from not knowing God ; and also because no body can pray to him , vnlesse they first know him ; and therefore this knowledge is the first thing , to be demanded for those who want it ; and lastly to teach vs , that the first thing , which a Christian ought to seeke , is the glorie of God : for although our owne interest cannot be separated from the glorie of God , because it is impossible to seeke God his glory , without sauing ourselues , or saue ourselues without glorifying God ; yet these two ends ought to be one subordinate to the other , and the glorie of God to be preferred before our owne proper interest . And for this reason also we say , in the two following petitions , thy kingdome come , and , thy will be done , to shew that we ought to seeke our owne good , chiefely with relation to his glory .

9. Declare the second ; Thy kingdome come .

We demand in the second that the kingdome , which he hath promised vs , come speedily ; that is to say , that the batails being ended , which we haue with the world , the flesh , and the deuill , we may arriue to euerlasting felicity , where we shall enioy God without impedimēt ; and he shall raigne in , and ouer vs , for all eternity .

10. Why is our finall happinesse in heauen called the kingdome of God ? or how can any thing be to come , that belongs to God ?

Because , when those places , which the elect are chose to , shall all be filled vp , then all motions , and alterations shall cease ; and allmighty God shall raigne by a constant emanation , or conseruation of the same vnuariable being for euer and euer in all thinges ; which kinde of raigne , is most proper , and sutable to God his immutability . And we do wish , that it may come : because this kingdome is now as it were a making ; as that king , who is going vpon a conquest , either of rebells , or of other enimies , is making himselfe a kingdome .

11. Declare the third ; Thy will be done , in earth as it is in heauen .

We demand in the third , that we may perfectly obey his holy commandements , as the angells do allwayse obey him in heauen ; because it is the meanes to obtaine the former petition : for the ladder to mount vp to heauen , is the obedience of his commandements , and it is the height of all happinesse vpon earth .

12. Why do we say , thy will be done in earth , and not rather , do thou thy will in earth ?

Because the obseruing of Gods commandements , and liuing vertuously , dependeth ioyntly both on ourselues by our free will , and also on God , by giuing vs his grace ; and so we nether say , do thy will in earth , that is , in vs , nor , let vs do thy will , but thy will be done in earth ; to shew , that nether God alone doth do his will in vs , nor man alone in himselfe , but that both do concurre to it ; God , by preuenting vs by his grace ; and man , by consenting with his free will . And we do wish , that it may be done in earth , as in heauen , that is , with all perfection , and by a full subietion without resistance .

13. Declare the fourth ; Giue vs this day our dayly bread .

We demand in the fourth , our dayly bread , and chiefely our spirituall bread , that is , the grace of God , and his holy inspirations , which we haue need of euery day and moment : and secondarily our corporall sustenance and apparell .

14. Doth he permit vs then , to aske for temporall thinges ?

Yes ; but it is by way of condescending to our infirmitie ; and therefore , our prayer for them , ought allwayse to be cōditionall , that is , if God doth see them to be profitable for vs ; because we ourselues do often mistake in our desire of temporall thinges , and seldome know what is good , or bad for vs .

15 Is he content , that we should aske in this manner , all sorts of temporall commodities ?

No ; for his condescendance doth not permit vs , to aske any thing , but only our dayly bread ; that is to say , that we should not aske superfluous thīges , but such thinges as are necessary , as that is , which we haue need of euery day : nor this nether , but after that we haue first demanded our spirituall bread ; which is chiefely vnderstood by this petition .

16. Why do we call this bread , which we aske for , our bread ?

Because this spirituall nourriture doth appertaine to those only , who are children of the Church , and not to those , who are out of it . Secondly , because Christians haue a certaine kinde of right to it , through the merits of Christ Iesus , if they aske it duely . And lastly , because it is necessary for vs , for our spirituall , or temporall nourrishment .

17. Why do we call it our dayly bread ?

First we call it so , because we stand dayly in need of it . Secondly we call it so , to note thereby the difference betwixt the nourriture , which God giueth to his militant Church , and that which he giueth to his triumphāt Church ; for this is eternall , and consequently cannot be lost , when once it is giuen ; the other is subiect to be lost euery moment , and therefore is designed by the short course of one day .

18. Why do we adioyne that other word , this day ?

By ioyning this word , our Sauiour doth giue vs two documents ; the first , that it was his will , that we should say this prayer euery day , seeing we pray but for one day , that so we may depend continually on him . The other is , that we should not be sollicitous , or troubled with anxiety for future thinges , especially as farre as they belong to God allmighty ; but enioy the present , with thankesgiuing , and repose a confidence in his goodnesse for the future .

19. Declare the fift ; and forgiue vs our debts , as we also forgiue our debters ?

We demand in the fift , that God deliuer vs from euill past , that is , from sinne already committed , and which we do dayly commit ; by remitting the debt of the fault ; and the paine which for it we haue incurred . And we add , as we forgiue our debters , that is , as we pardon the offences of our enimies : for that it is not a reasonable thing , that God forgiue vs our sinnes , if we will not pardon the iniuries done vnto vs , which are offences of so small importance .

20. Why do we call our sinnes against God , our debts ?

Because , whosoeuer offendeth God , doth owe to him a reparation of his offence . Where , it is to be noted , that we owe diuers thinges to God : some , by reason of his perfection and goodnesse , as loue , seruice , and the like : others , by reason of our imperfection and malice , to wit , reparation for our sinnes . Now we do not aske of God , that he remit vs the first kinde of debt , because they are of their owne nature irremissable ; for it is impossible to be a creature , and not to owe loue , and seruice to his creatour : besides , those debts are aduantagious for vs . But we demand to be discharged of those debts , which our owne malice hath caused .

21. Why do we call them our debts ?

We call them so , in a quite contrary sense to the former petition , where we asked our dayly bread ; for we call that bread , ours , because God doth giue it vs , and nothing is a mans owne more truly , then that which is giuen him . But sinne is called ours , not that it is giuen by God at all , but because we commit it through our owne proper wills , and malice , contrary to gods inspirations .

22. Must we pardon our enimies , to be able to say this prayer ?

Yes ; and not only this prayer , but any other : in so much , that whosoeuer hateth his neighbour , and doth perceiue it , cannot pray to God at all , without great presumption , vnlesse he do first lay aside all hatred , by pardoning his enimy in his hart ; or at least demand of God , his grace to do it : since that our Sauiour himselfe doth tell vs , that that sacrifice is fruitlesse , which is offered vp by him , who is in enmity with his neighbour .

23. Why will not God forgiue him , who wisheth harme to those , by whom he hath been offended ?

Because it is against reason that God should forgiue him , who is not in loue and charity ; and whosoeuer wisheth harme to his neighbour , loueth him not , and so he is voide of charity .

24. Must we then forgiue our enimies , although they do not repent that they haue offended vs ?

Yes ; although they should not only not repent , but continue to offend vs : for it is otherwise with men , then with God ; for reuenge belongeth to God , because his iustice doth oblige him to punish where the offender repenteth not , and so God doth neuer forgiue , vnlesse man repent : but as for man , God commands him to leaue reuenge to himselfe alone , and therefore man is obliged to pardon , whether his enimy repent or no.

25. What is it to pardon ?

To pardon , is to depose all manner of rancour against one , and not to wish him any harme , meerely because it is a harme : wherefore he is not excluded from this prayer , who wisheth due punishment to an offender , as long as he wisheth it , ether for the offender his owne amendment , or for the example of others , and good of the common wealth . Neither is he excluded from this prayer , who wisheth , by a legall way , a reasonable satisfaction , from the offender ; which , by reason of the offence , may be due out of iustice to the offended , ether for the conseruation of his honour , or of his life , or same , or wealth .

26. Declare the sixt ; And lead vs not into temptation .

We demand in the sixt , that God will not permit vs to be tempted , without the assistance of his efficacious grace , to make vs ouercome : for he only is lead , or gone into temptation , whom temptation compasseth round about , so that he findeth no way out ; and not he , who is ( as it were ) but touched with it on one side .

27. Declare the seuenth ; but deliuer vs from euill .

We demand in the seuenth , that God will deliuer vs from all euill to come , both spirituall , and corporall , as farre as it may be preiudiciall to our eternall happinesse . And therefore our Sauiour hath taught vs , to pray for our deliuerāce from all euill in generall , without specifying in particular the euill , ether of pouerty , sickenesse , or the like ; because it often happeneth , that we conceiue that to be inconuenient for vs , which God notwithstanding well knowes to be much conducing to our blisse . And thus we see , what it is we are to aske , and hope for from God .

28. What signifyeth Amen ?

It is a holy epilogue , or succinct repetition of all this prayer , whereby we demand in one word , all that , which went before ; and it signifieth in this place as much as , so be it , or , God grant it to be so . It is an hebrew word , which was often in our Sauiours most sacred mouth , and so it is most proper to conclude the prayers , which we present to God .

29. Who gaue this instruction of prayer to the Church ?

Iesus Christ himselfe , at the instance of his disciples , who desired him to teach them how to pray .

30. Is it sufficient for saluation , to haue faith and hope ?

No ; we must haue also charity ; because these three vertues , faith hope , and charity , do compound the state of a christian ; and charity is the cheifest , and most perfect of all .

LESSON XVI . Of Charity .

1. WHat is Charity ?

Charity is a vertue , whereby we loue God aboue all thinges for his owne sake only , and our neighbour as ourselues , also for God his sake .

2. What is it to loue God aboue all thinges ?

It is , to loue him more then any creature , and more then ourselues , so as to be ready to depriue ourselues of all thinges , and of our life also , rather then to offend him .

3. What is it to loue God for his owne sake only ?

It is , to loue him , principally for no other reason , but because he is infinitely good , excellent , and worthy to be beloued .

4. What is it to loue our neighbour as our selues ?

It is , to desire to him , for Gods sake , ( that is , because God will haue vs to do so ) the same goods , which we desire to our selues ; and to treate him in the same manner , as we would haue him to treate vs : for he , being of the same nature with vs , and made by God for the same end , it were vnreasonable , and contrary to God his determination , not to desire the same goods to him , which we desire to our selues ; since that God hath fitted him for them , as well , as vs .

5. May one loue himselfe also ?

Yes ; and we are bound to do it in some manner ; but in some manner we may not : for there are two manners of louing ones selfe ; one naught , the other good .

6. Which is the naughty manner ?

It is , when we do not referre to God , the affection which we beare to our selues , but rest wholy in our selues , by seeking inordinately our owne contentment .

7. Which is the good manner ?

It is , when we desire any thing for ourselues , because God will haue vs desire it , intending thereby to fulfill in ourselues , Gods holy will concerning ourselues .

8. The loue , which we beare to ourselues in this manner , doth it proceed from the loue , which we beare to God ?

Yes ; for by louing God truly , we loue all that , which he loueth , and we do will all that , which he willeth , as well in ourselues , as in our neighbour : for God , hauing made vs to a determinate end , in so making vs , he hath directed vs to some actions , and functions ; and so we owe to God our endeauours conformable to such actions , and also the conseruation of our selues , whereby we may be able to do them .

9. What are the goods , which God will haue vs desire for our selues ?

Those , which make vs capable to attaine that end , for which he hath created vs , that is , to loue him , and to serue him eternally .

10. Which are these goods ?

They are God his holy grace , whereby we are sanctified , and all that , both corporall , and spirituall , which helpeth vs to gett the same , and to conserue in according to the rules of the Ghospell .

11. Must we desire these same goods , to all men ?

Yes ; but still with conforming ourselues to the eternall decrees , which God made , concerning the giuing of them , to each man in particular .

12. Is it thus then , that we do satisfy the precept of Charity , which we owe to our neighbour ?

Yes ; supposing that this affection be truly settled in our heart , and that we do testify the same by effects , when occasion is giuen .

13. Who is our neighbour ?

All men in the world ; but not all in the same manner , nor in the same degree .

14. How are all men in the world our neighbours ?

Because all men are issued out from one and the same father and mother Adam and Eue ; all are composed of one and the same nature ; and all are capable of the same euerlasting blisse : which maketh that they are all , not only neighbours , but also brethren , and for this reason obliged to loue one an other sincerely .

15. Why are not all men neighbours in the same manner ?

Because some are neighbours , only in respect of their humane and corporall birth ; others are also neighbours , in respect of their diuine and spirituall birth , by Baptisme ; whereby all Christians do become children of Iesus Christ , their common father .

16. Thy are not all men neighbours in the same degree ?

Because some haue a greater alliance with vs , then others , as well in respect of our humane , and naturall birth ; as our parents , who begot vs , and our kindred , who come from the same race , and family , are nearer to vs , then other men in generall : as also in respect of our diuine and supernaturall birth , by Baptisme ; for Prelates , and Pastors , ( who are in the Church as second fathers to vs ) and our Godfathers and Godmothers , ( who are our spirituall kindred ) are more neare vnto vs , then other Christians , who are our spirituall brethren , only because they are borne of the same common father Iesus Christ . And likewise amongst our Christian brethren , we owe more to them , who are more holy , and more vertuous , then to others ; because they are as our elder brethren , and as the first begotten in the family of Iesus Christ .

17. Who are more neare vnto vs , those who are our neighbours by corporall birth , or those who are our neighbours by spirituall birth ?

Those who are our neighbours by spirituall birth ; yea they are nearer to vs , then our owne kindred , if they be not Christians ; for our kindred appertaine vnto vs , only by reason we are borne of the bloud of the same man : but Christians are borne of the bloud of the same God , who is Iesus Christ .

18. How then must we exercise Chrity ?

We must exercise it , according to the aforesaid degrees , by preferring allwayes our kindred before other men , and Christians before Pagans , and Catholiques before Heretikes and Schismatikes .

19. Must we loue Catholikes , only because they are our brethren borne of the same bloud of Iesus Christ ?

This is one reason , why we must loue them ; but besides this , we must loue them also , because they are our fellow members , and compose , together with vs , truly and really one and the selfe same mysticall bodie , whereof Iesus , Christ is the head .

20. Must we not then loue Catholikes , also as members of Iesus Christ .

Yes ; and not only so , but in some sorte as Iesus Christ himselfe ; for we finde Iesus Christ himselfe in them in some sorte . First because they make but one bodie , and one selfe same mysticall person with him : and secōdly , because his owne diuine spirit , the Holy Ghost , is the common soule of this body , and so by being deriued from Iesus Christ , as from the head , vnto all the other members , it maketh vs all to partake of Iesus Christ . And therefore he sayeth in the Ghospell , that all that one shall doe to the least of the faithfull , he will hold it as done to himselfe .

21. Is it then a great sinne to offend against the Charity we owe to our neighbour ?

Yes ; because it is an offence done , not only to our brethren , and to the mysticall members of our owne bodie , but also to Christ himselfe .

LESSON XVII . Of the Decalogue , or ten Commandements ?

1. WHat is the best signe to know , whether we loue God , and our neighbour , as we ought ?

That is best knowne , by keeping his Commandements : for who hath my Commandements , and obserueth them , he it is that loueth me , sayth our Blessed Sauiour himselfe ; whereas he who sayth , that he loueth God , and doth not doe what he commandeth , is an Hypocrite , and a deceiuer , as his Disciple assureth vs .

2. Tell me the reason of this ?

Because loue maketh the hearts of those , that loue one an other , conformable ; in so much , that they haue the same affections , and the same will : he then who loueth God truly , willeth all that , which God willeth , and doth not goe against his commands .

3. How manie be the Commandements of God ?

They be ten ; to wit these . I am the Lord thy God , who haue brought thee out of the land of Aegypt , out of the house of bondage . 1. Thou shalt not haue any other God but me before my face . Thou shalt not make to thy selfe an Idoll , nor an ingrauened image , nor any figure , to adore them . 2. Thou shalt not take the name of God in vaine . 3. Remember that thou keepe holy the Sabaoth day . 4. Honour thy Father and mother , that thy life may be long in the land , which the Lord thy God shall giue thee . 5. Thou shalt not kill . 6. Thou shalt not commit adulterie . 7. Thou shalt not steale . 8. Thou shalt not beare false witnesse . 9. Thou shalt not desire thy neighbours wife . 10. Thou shalt not couet thy neighbours goods .

4. What do these ten Commandements containe ?

All that , which we must doe , or forbeare to doe , to loue God , and our neighbour . The first table , in which were written the three first Commandements , containeth that , which we owe to God . The second table , in which were written the other seuen , containeth that , which we owe to our neighbour . Now charitie doth consist in giuing to God , and our neighbour , their due ; for to do this for God his sake , is to loue him : so that the keeping of the Commandements is an assured marke of Charitie .

5. But what do you say to those Sectaries , who teach it to be impossible , for vs to keepe Gods holy commandements ?

First , they contradict our Blessed Sauiour , who most plainly sayeth , that his yoke is sweet , and his burden light ; and S. Iohn , who telleth vs , that Gods Commandements are not heauie . Secondly , they make hime most cruell , by obliging vs vnder the paine of eternall damnation , to do that , which is impossible for vs to performe . And finally , they denie a most manifest experience , euen in manie thousands of Gods blessed Saints , who assisted by the grace of God , haue obserued his Commandements , without committing any mortall sinne , after their first conuersion .

6. What is meant by those first words , I am the Lord thy God , who haue brought thee out of the land of Aegypt , out of the house of bondage ?

By these words , which serue but as a Preface to the Commandements , we are giuen to vnderstand , that God can giue vs a law , which we are bound to obserue , he being our Soueraine Master and Lord , who hauing first made vs of nothing , did also redeeme vs from the thraldome of the Diuell ; and finally , by innumerable benefits , hath obliged vs in gratitude , to loue him aboue all , and to obserue his holy law .

7. What do we owe to God ?

We owe to God all that which a seruant oweth to his master ; which are three thinges . The first is fidelitie , which consisteth in not giuing away to anie other , that which belongeth to his master , and also in forbearing to keepe intelligence with his enemies ; and this is contained in the first Commandement . The second is reuerence , which consisteth in forbearing to speake iniuriously of him ; and in speaking worthily of him , when occasion is offered ; and this is contained in the second . The third is actuall seruice , and this is contained in the third Commandement .

COMMANDEMENT I.

8 EXplicate the first Commandement : Thou shalt not haue any other Gods before me ?

We are commanded by it , to acknowledge one only God , and not to giue the honour , and adoration ( either inward or outward ) which we owe to him , to anie creature , or to the image of any creature .

9. Must we not then honour the Saints , and the images of God , and his Saints ?

Yes ; but we must not honour them as Gods , as some Pagans did , who gaue diuine honour to images , as to Gods , and so made Idols of them .

10. What is the diuine honour which we render to God ?

It is a worship , which Diuines call Latria , because it is the soueraine worship of all , and it consists in this , that it is an act , whereby we testifie , that God is our absolute and soueraine Lord , from whose goodnesse , and power , we haue both our being , and conseruation . Now this honour cannot be giuen without Idolatrie , to anie , but to him : yet it doth not hinder , but that we may giue an inferirour kinde of honour to Saints , to Reliques , to Images , and to the Crosse ; which may appeare euidently by this example . If a king should forbid vs , to giue to any bodie , the honour , which is due to his owne person , no man willimagine , that he doth forbid vs , to render to his Magistrates vnited to his person in seuerall offices vnder him , some other kinde of honour , inferiour to that , which is due to himselfe : but euery bodie will perceiue , that he forbids vs only to acknowledge his Magistrates , for our Soueraine Lord , and king . And the same is in our case : for the Catholike Church will not haue vs , to acknowledge the Saints for our soueraine Lords , or to honour them vpon that consideration , but teacheth expressely the contrary , that such honour is due only to God : yet it declareth , that we may honour them , as persons vnited by loue to our Soueraine Master , and cherished by him .

11. Is the worship , which we render to Saints , only a ciuill worship ?

No ; it is a holy , and religious worship ; and it is called holy , because it is rendred to Saints , in regard that they are holy , and blessed in heauen ; and it is called religious , because it is commanded by the Christian religion ; and also because it is vsed for a religious end ; and finally because it is an act of that vertue , which Diuines properly call Religion : for Saints are honoured with relation to God , by whom they are glorifyed with eternall blisse . And well may this honour be called religious , when S. Augustine auoweth , that the honour , which we render to our Parents , may be called such .

12. How must we worship the reliques of Saints ?

We must worship them also with a religious worship , as representing to vs the vertues , and good workes , which were done by the Saints themselues , in doing whereof these reliques were instruments ; for the bodie is the instrument , whereby our soule doth performe all our outward actions . Wherefore we do reuerence in reliques the sanctitie , zeale , and purety of those , to whom they did belong .

13. May we also giue reuerence and worship to Images ?

Yes , but we must not worship them as Gods , as the Pagans did ; for that is forbidden in this commandement . Neither must we worship the images , that is the wood , the stone , the metall , the painting , &c. for themselues , but for their sakes , who are represented by the images ; for the Persons themselues are honoured , worshiped , and prayed to in their images . Wherefore S. Ambrose speaking of honouring images , sayeth , that he who crowneth the image of the Emperour , doth honour him , whose image he hath crowned . And so Iacob did adore Ioseph , in honouring the top of his rod or scepter ; for he made no account of the rod itselfe , but only in consideration of him , who held it . No more doth the Church beare anie reuerence to iamges , but meerly in consideration of them , whom they represent ; and to denie them reuerence in this respect , is a meere barbarousnesse , and want of common sense .

14. What kinde of worship is due to Images ?

Certainly , since that we worship the Saints in their Images , by calling to minde their holines , and that they are vnited in blisse to God , the worship done to the image , must needs be religious : for iamges being vsed for a religious end , they are belonging to God , and holy , and consequently to be vsed with respect for that reason ; since that no man can denie , but that nature teacheth vs , that all holy thinges ought to be vsed so . And therefore it is a shortnesse of discourse in men , to denie that vnto pictures , which of they grant vnto other thinges .

15. Must we also worship the Crosse ?

Yes , and in a more particular manner , then other representatiue images and thinges ; because it was the instrument of our redemption , and it calleth to our memorie the death , and passion of our Sauiour . In fine , in all these points , we do follow the custome of our fathers , and the practise of the ancient Church , and therefore all those , who disallow them , are condemned by the Church .

16. What then are we commanded to doe , by the first Commandement ?

We are commanded to worship God , by acknowledging him in our hearts , to be our Supreme Lord , and Master , and to apprehend him , as an incomprehensible essence , not like to any thing fancyed by man .

17. What are we forbidden to doe , by this Commandement ?

We are forbidden , to giue this worship , which is due to God , to anie creature ; or to apprehend him like anie thing fancyed by vs .

18. What sinnes are reduced to this Commandement ?

All those , which are committed against Fayth , Hope , and Charitie ; for God is worshiped in our hearts , by these three vertues , and so in the first place , the true religion is established , and all false ones reiected by this Commandement .

19. Who are those , that offend against Faith ?

First , he offendeth against faith , who doth not belieue ( at least implicitely ) by act , or habitude , firmely , without doubting of their truth , all that , which the Catholike Church teacheth as matter of faith . Now , he belieueth implicitely by act , who sayeth actually within himselfe , I belieue whatsoeuer the Church teacheth as necessary to be belieued : and he belieueth implicitely by habitude , who hauing once made firmely the former act , doth not afterwards recall it ; for by vertue of that act , he is presumed still to be readie by Gods grace , to make the like act , whensoeuer he shall be obliged to it , vpon anie occasion .

He also offendeth against faith , who ( although he belieue implicitely all that the Church telleth vs ) yet is ignorant of that , which he is bound to know explicitetly , as that there is but one God , that this God is iust , good , and perfect ; and in fine , all the principall points , which are contained in the Creede .

Those likewise offend against faith , who belieue in generall , and also in particular , what they ought , but yet doe dissemble their religion , and forbeare to professe it ( when they are obliged ) either through feare , or for other respects .

Those also , who giue eare to Heretikes , or reade hereticall bookes with danger to be peruerted , or assist at the publike prayers of Heretikes .

All Magicians , Coniurers , and Witches , who giue themselues to the Diuell , or belieue in their hearts , that diuells deserue anie honour from them , offend against fayth .

All those likewise , who vse the meanes of Coniurers to inuoke the Diuell , for what end soeuer , although it be to vndoe againe the mischieuous inchantments , which they had made before : yea though they doe not inuoke the Diuell , yet if they desire to be assisted by their superstitious and magicall inuentions , offend mortally .

All those offend against faith , who vse certaine superstitions , or put any confidence in them , as some doe in hearbs gathered vpon the day of our Sauiours Ascension , or on S. Iohn Baptists day ; others in a certain number of candles , or the like . In fine , whensoeuer any thing hath not a vertue for that end , for which it is vsed either by its owne naturall qualities , or by some supernaturall force conferred vpon it through God his promise ( as Sacraments and such other remedies haue , which the Church prescribeth , ) it is to be esteemed superstitious , and to make vse of such remedies , either to cure diseases , or to finde thinges that are lost , is a mortall sinne .

20. Who are those , that offend against worshiping God by hope ?

All those , who dispaire of their saluation .

All those , who presume so much in Gods mercie , that they abādon themselues to all sorts of sinnes , thinking that God will pardon them , though they doe what wickednesse soeuer .

Those , who , through want of courage in miserie , doe detest , and hate their owne liues , and being , which God hath giuen them .

Those , who being oppressed with calamities , doe thinke that God hath abandoned them .

Those , who hope so much in God , that being sick , or in other miseries , they neglect humane meanes , to relieue themselues , thinking that God will cure them without their owne industrie .

21. Who be those , that offend against worshiping God by charitie .

All those , who haue a distast against God , because they doe not receiue , what they desire .

Those , who loue creatures more then him , who is the creatour of them .

Those , who are ashamed publickly to professe deuotion , and loue towards God .

Those , who mocke , or disesteeme such persons , as doe their dutie towards God , calling them scrupulous persons , Bigots , or the like .

Those , who despise the blessed , who are vnited with God , and mocke at their reliques , at the Crosse , at holy places , miracles , and other holy thinges ; it being euident , that those doe not giue to God , what charitie obligeth them vnto , who doe not loue , and reuerence that , which hath a particular relation to God , as holy thinges haue .

Lastly , the sinne of pride is particularly reduced to this commandement , for by pride we assume that to our selues , which is due to God .

Now to conclud this first commandement , you must note that this precept of charity , is the summe of all the commandements , for all are comprehended in this , by which we are commanded to loue God with all our hart , with all our strength , and with all our soule ; in fine , to loue him without measure or limits .

22. How is it possible to accomplish this commandement , which hath no measure nor limits ?

It is true that this commandement cannot be perfectly accomplished , vntill we possesse allmighty God himselfe , and enioy him entirely in heauen ; yet the want of this perfection in this world , doth not render vs guilty of breaking this commandement , as long as we do aspire vnto it by making a continuall progresse in it , which is at last to be accomplished in heauen . And to this purpose S. Augustin sayeth , that the whole life of a good Christian is nothing els , but a holy desire ; that is to say , a continuall motion of our hart , which carrieth it on ( according to S. Pauls admonition ) not to looke back , but to aduance still further and further ; as Pilgrimes do , whereof some go faster , others slower in the same way , yet all go on towardes their iournies end .

23. What degree then of the loue of God is that , which is necessary in this life for saluation ?

Two thinges are absolutely necessarie for saluation , touching the obseruance of this precept , for those who are come to the vse of reason . The first is , that the loue of God be the most absolute , the most affectionate , the most generall , and predominant ouer all our other louer , and that it raigne ouer all our passions : so that we must loue God not only more then our owne liues ; but also we must loue him generally and without exception , more then all that , which we desire , or can desire . For we must be truly and sincerely so disposed in the bottome of our harts , as to loose all thinges that are most deare vnto vs , and to suffer the greatest indignities that can be , rather then to loose him ; and consequently rather then to commit the least mortall sinne . This degree of the loue of God is absolutely necessarie to saluation for all men in the world ; and this degree is sufficient , supposing it be accompanied with a second condition , which is , that hauing once this loue rooted in vs , we endeauour still to encrease it more and more , by our prayers , by our good workes , and by a deuoute rule of our whole life : for let vs haue made neuer so great aduancement in charity , we are still bound to go on , and not to make a stand ; because we haue not yet attained to the perfect accomplishment of this precept of louing God with all our soule ; nether shall we attaine vnto it , vntill we come to heauen ; and therefore not to go on , is to go back .

Now seeing that the loue of God must be predominant ouer all our affections , and raigne ouer all our passions , the securest rule to know , whether we haue truly this loue of God or no , is to looke into the course of our life , our actions , and designes . For as we see amongst worldly men , that ordinarily in euery one , some one passion is predominant ouer all the others , which maketh , that we esteeme some auaricious , others ambitious , others vaine glorious , others addicted to pleasures , others reuengefull ; accordingly as the loue of riches , or of greatnesse , or of glorie , or pleasure , or reuenge do raigne in them ; whereof we do iudge by their actions , designes , occupations , and by the whole conduct of their life , which is for the most part tainted by that principall affection that raigneth in them . In the like manner , no man hath reason to think that he loueth God aboue all thinges , which is necessary to saluation , if examining his life , actions , employments , desires , and pretensions , he doth not finde , that the principall part of them do tend towards God , seeing that the loue which we owe to him , is not a loue of wordes and thoughts , but of effects and actions . And therefore we must not deceaue ourselues , taking the acts of our vnderstanding , for acts of loue and affection ; for there is no man , that hath the vse of reason , whose vnderstanding doth not tell him , that we ought to loue God more then ourselues ; yea , there is no true man , who hath not an inclination to loue God , more then himselfe : but the loue of God doth not consist in that act of the vnderstanding , nor in this inclination , but it consisteth in putting this inclination in practise .

COMMANDEMENT II.

24. WHat are we taught by the second Commandement . Thou shalt not take the name of the Lord thy God in vaine ?

It forbiddeth all false , and vnnecessary oaths , and all disrespect which is done to God , by word of mouth ; for the respect we owe to the Maiestie of God , doth oblige vs , not to vse his name in anie thing whatsoeuer it be , without some necessitie .

25. When is it lawfull , and no sinne , to sweare ?

It is lawfull to sweare , when our oath is accompanied with truth , iustice , and iudgement ; without anie one of which conditions , the oath will be sinfull , and naught .

26. Why were oaths inuented ?

They were inuented for a remedie of humane imbecillitie , to supplie the want of beliefe , which we should giue to one an other , when we affirme a truth ; and so if Adam had not sinned , oaths had not been needfull .

27. What is it to sweare with truth , iustice , and iudgement ?

He sweareth with truth , who affirmeth nothing but what he thinks himselfe to know certainly to be true . He sweareth with iustice , who doth not sweare all truths , but only such , as his oath shall hurt no bodie ; and in case he promise a thing by oath , that the thing promised be lawfull , and possible . He sweareth with iudgement , who obserueth these three conditions ; first , if he doth not sweare any thing , but only that , which would not be belieued without an oath ; secondly , if he sweareth nothing , but that which is necessarie to be known for is necessarie to be known for some important reason ; thirdly , if when he sweareth , he performeth it by decent words , and in due time and place , and without passion or cholere .

28. How many kindes of oaths be there ?

First in regard of God , whom we call to witnes , they are twofold ; for we may either call him simply for witnes of a thing , or els we may call him as reuenger of vntruths , in case we say a false thing . Secondly they are twofold in respect of the thinges we sweare ; the one is purelly affirmatiue , the other hath also a promise ioined with the affirmation : the first may concerne thinges past , present , or to come ; the second doth concerne only thinges to come ; which also is twofold , for we may promised by oath either to man , or to God . And as we are bound to affirme nothing but truth , so are we bound to make our promised true by obseruing it , in case it be lawfull , vnlesse by some accident , it become morally impossible ; or vnlesse he , vnto whom the promise is made , dispenseth with it ; as if to man , the man himselfe ; if to God , the Church .

29. What thinges are we commanded to doe by this Commandement ?

As in the former we are commanded to honour God with our hearts , so are we in this commanded to honour him with our tongues .

30. What sinnes are reduced to this Commandement ?

All blasphemie ; and so those offend against this Commandement , who blaspheme either in thought , or word , by attributing to God that , which doth not become his diuine perfection ; as those do , who say , he is cruell , vniust , partiall , that he damneth men actually to eternall punishment without their demerits , &c.

Those , who denie him to haue that perfection , which belongeth to him ; as those doe , who murmure against him , and say , he is not good , &c.

Those , who affirme of him that , which he hath in some sense , but they doe it , as if it were threatning , or otherwise irreuerently ; as those doe , who haue in their mouths so often these words , God his bloud , God his wounds , or the like .

Those , who sweare by the Diuell , or by false Gods ; for none ought to be sworne by , as if the were God , but he who is the first truth , and by whom all thinges are true .

Those , who sweare by S. Peter , or other Saints , by heauen , by the earth , or by any other creature , as they represent vnto vs the truth , and maiesty of their Creatour .

Those , who speake ill of Saints , and of holy thinges , who laugh at scripture , and vse it prophanely in a sporting way , or diffamatorie libells , &c. For the name of God , which we are forbidden to take in vaine , doth not signifie that materiall word only , but also all that which hath a particular relation , and vnion with God . Adn therefore those also offend against this Commandement , who in a place consecrated to God , as in a Church , or in a Church yarde , do commit any action vnworthy the purity of the place .

COMMANDEMENT III.

31. DEclare the third Commandement . Remember to keepe holy the Sabaoth day ?

The two former commandements doe conteine our duty in heart , and word ; here we are commanded , to sanctifie the day of God allmightie his repose , by actuall seruice ; which day , before the resurrection , was the seauenth day , but now it is the eighteth : for as God , after he had created the first world ( as I may terme it ) in six dayes , did repose the seauenth ; so our Sauiour , after that with great labour he had made vp the second world , which is the Church , reposed the eighteth day ( which is the day of his resurrection ) for all eternity .

32. Wherefore did God command the Iewes to obserue the Sabaoth day ?

In memorie of that great benefit , which man receaued by the worlds creation , which he finished vpon this day .

33. Wherefore is it that Christians obserue the Sunday , and not Saturday , the former Sabaoth , which was commanded by God himselfe ?

You must note , that there is this defference betwixt this commandement , and the other nine , that all the others do follow in euery particular out of the law of nature , and therefore they are perpetuall , and cannot be changed ; whereas this commandement , for as much , as concerneth the determination of the time , is ceremoniall , and therefore it may be changed in this point ; for although the law of nature doth teach vs , that we ought to giue some particular time to God his seruice , yet it doth not determine the time , but leaueth the determination to the positiue lawes of God , or his Church . Wherefore as our Sauiour had formerly changed diuers of the ceremonies in the ancient law , by taking away the figure , to giue vs the truth itselfe , as Baptisme in place of Circumcision , the blessed Sacrament in place of the Paschall Lambe ; so also his Apostles ( inspired by the holy Ghost ) appointed vnto Christians insteed of the former Sabaoth , the obseruation of Sunday , or our Lords day of repose : which is worthily called our Lords day , for that our blessed Redeemer Iesus Christ did not only rise gloriously from death this day , but also ( according to the common opinion ) he was borne this day , and he sent the holy Ghost vpon this day to his dearest spouse the Church . We doe also keepe still on this day a memorie of the Creation of the world , which was begunne on this day , if we take it as the first day of the weeke .

34. What is required of vs , for the fulfilling of this precept , of sanctifying the Sabaoth day ?

It is required , that we abstaine from all seruile workes forbidden by the Church ; and that we giue to God , vpon this day , that solemne and publike worship , which the Church prescribeth . Besides , to obserue this commandement with perfection , we are to employ the whole day ( excepting only that time which is required for our sustinance , and necessities ) in diuine seruice , as in prayer , hearing sermons , reading good bookes , and the like : and therefore those , who spend this day in idle sports , or vnnecessary voyages , and the like , do not comply fully with the end of this commandement , nor with the Churches desire concerning it ; and therefore are reprehensible . Wherefore all people should be exhorted , to spēd at least some part of the day in hearing of sermons , or other pious exercises ; for by little and little Christians become like Pagans , without apprehension of the next world at all , vnlesse they be often stirred vp by sermons and such pious exercises . And therefore to neglect them totally , cannot choose but be a great abuse , and the cause that many goe headlong to hell .

35. What is vnderstood by seruile workes ?

All corporall workes , whereby men vse to gaine their liuing by labouring for other men , which are commonly called meckanicke workes : and so workes , which are common to Masters , and seruants , as dancing , and singing , and the like , are not esteemed seruile . But the best rule to know which are such , and which are not , is the practise of the Church : for the law of nature doth not forbid seruile workes , on dayes dedicated to God his seruice , but only so farre forth , as the said workes may be a hindrance , either to the inward or outward worship , which men professe peculiarly towards God on those dayes : and therefore , as it belongeth to the Church , to determine the dayes of publike , and solemne worship ; so it belongeth to her also , to determine what temporall workes are to be permitted , and what to be forbidden , as preiudiciall to the publike solemnitie of diuine worship intended by her on those dayes . And so we see that she doth forbid certaine workes , which are not altogether mechanicke , as buying and selling in markets , keeping open shoppes , or selling in them , &c. and she doth also allow some seruile workes , which are dayly necessary for the subsistance , and entertainment of men , as most household businesses are .

36. Is it neuer lawfull vpon our Lord his day , to doe such seruile workes , as the Church forbiddeth ?

Yes ; when the not doing them may be a cause of any notable harme , as the taking in of haruest , when there is danger , that it may be spoiled with ill weather ; as also the shooing of an horse , that is in a iournie vpon the high way , &c. For although in these cases a temporall gaine be gotten by those , who doe these workes , yet that particular gaine is not the principall end of permitting these workes , but the good of the common wealth .

37. Who be those that transgresse against this Commandement ?

First , all those labourers , and tradesmen , who worke on festiuall dayes .

Secondly , those who consent to such working , or doe not hinder it , when they may by authority doe it .

To this Commandement also may be reduced those thinges , which are committed against the precept of the Church for hearing of Masse . As first , those , who neglect to heare Masse on Sundayes , and Holy dayes , offend mortally .

Secondly , those who though they be present at Masse , yet are not attentiue at it , but stand talking or gazing vp and downe .

Thirdly , those who goe to Masse for some ill end .

Fourthly , those who take no care to see , that their children , andd seruants satisfie this precept .

38. May not one also be excused in some case from hearing Masse on festiuall dayes ?

Yes , when he cannot goe to Church , without danger of some notable hurt to himselfe , or to his neighbour : or if he haue some lawfull impediment ; as for example , if a man haue vndertaken a voyage for a busines of great importance , either for himselfe , or his neighbour , and should be hindred by hearing Masse , from performing his voyage in due time .

COMMANDEMENT IV.

39. DEclare the fourth . Honour thy Father and Mother , that thy life may be long in the land , which our Lord thy God shall giue thee .

In regard that aboue all others , our parents are most neere to vs , and that we are most obliged to them , both for our being , and life ; therefore the first precept of the second table commandeth vs , to obey , and reuerence them , both inwardly and outwardly , and also to helpe them in their necessities ; for honour includeth both loue , obedience , and seruice .

40. What meaneth the later clause ; That thou mayest liue long in the land , which thy Lord thy God shall giue thee .

As it doth promise long life to dutifull and obedient children , so also it is a most fearefull threat ( amongst other punishments ) to those , who are vndutifull to their parents , from whom they had receiued their life and being that they shall not liue long .

41. What obedience do Children owe to their parents ?

They owe them obedience , in all iust thinges , but not in such thinges , as are contrary to the will of God ; for he is to vs more then our father , and so must be preferred .

42. What assistance are Children bound to giue them ?

They are bound to assist them , not only by their industrie , but also with their goods and meanes , if they haue any of their owne : for it is reason , that those , that haue giuen vs our being , should receiue from vs all that , which may contribute to the conseruation of their being . And the obligation is so great , that if one should see his father , and his sonne in imminent danger , and were not able to helpe both , he is bound to helpe his father , rather then his owne sonne . This obligation also is such , that Religious persons may goe out of their Religion , to assist their parents in extreme necessitie , when by other meanes they cannot be relieued .

43. Doth this Commandement oblige only children to their parents ?

No ; for loue is mutuall of its owne nature , and so by obliging children to loue their parents , God obligeth also parēts to loue their children . But it was not necessary to command it expresly , because the loue of parents towards their children , is so naturall , that it needed not to be expressed : it sufficeth that nature hath imprinted it in the harts of all parents .

44. Whom are we to vnderstand by our Fathers and Mothers ?

First and principally our corporall fathers , and mothers : secondly our spirituall fathers , who are the Prelates of the Church , as also our ghostly fathers : thi r dl our temporall Magistrates : fourthly husbands , in respect of their wiues : fifthly our vncles and aunts : sixthly tutours , in respect of pupills : seuenthly masters , in respect of seruants : eighthly , those who teach in respect of schollers : and lastly old , and aged persons , in respect of yonger people . So that we owe to all these , a more particular respect , then to others , according to their seuerall degrees . As they likewise , do owe a particular loue , to their inferiours , of each kinde respectiuely .

45. How do children transgresse against this precept ?

First , all those do transgresse , who do not loue and respect their carnall parents .

Secondly , those who do not obey them .

Thirdly , those who do not assist them in their necessities .

Fourthly , those who do dispise them , or are ashamed to acknowledge them , by reason of their pouerty .

Fifthly , those who treate them rudely , and giue them iust occasion of choler .

Sixthly , those who mocke at them , and murmure against them , and treate them with iniurious words .

Seuenthly , those who do any vnreasonable action of importance contrary to their desire .

Eightly , those that doe accuse their parents in publike courts , except it be for treason .

Ninthly , those who by excessiue expences , and disorder , hinder them from making restitution of goods ill gotten .

Tenthly , those children , who are not carefull to see , that their fathers and mothers confesse at the hower of death , sinne mortally , in case that there be no bodie els to looke vnto it , and that through their negligence their parents dye without confession .

Eleuenthly , those who after their parents death , do not execute their last will , and testament .

Twelfthly , those children who permit themselues , to be induced to marry , against their fathers will , offend against this commandement . And it is to be noted , that the obligation , which we haue to our parents , is so great , that they , who transgresse against them , do very often offend mortally .

46. How do parents transgresse against this Commandement ?

First , by vsing their children with two much seuerity , as those do who beat them , and vse them ill vpon no occasion ; or vpon iust occasion , but beyond measure .

Secondly , those who marry them to persons , that they cannot loue .

Thirdly , those who make them become religious against their will , do offend mortally .

Fourthly , those who vse them with too much indulgence , and do not correct them , when they do ill .

Fifthly , those who haue more care to see them rich , then that they be brought vp in the feare of God .

Sixthly , those that hinder them from entering into Religion , when they seeme to be called to it by allmighty God .

Seuenthly , those who giue them any ill example , or put them vpon any euill action .

Eighthly , those who disinherit them without any lawfull cause .

Ninthly , those who giue their goods to any others , though it be to the Church , in case that thereby they depriue their children of that portion , which is reasonably due vnto them , and which is necessary to maintaine them in a competent manner , do transgresse notably against this precept .

Tenthly , those who send their children to begge , that is , make beggars of them , when they are able to maintaine them .

Eleuenthly , those who do not prouide for their bastards , if they be able , at least waies so farre , as that they may not liue in misery .

47 How do men trangresse against other persons , who are mutually obliged by this Commandement ?

First , those persons transgresse against their spirituall fathers , and temporall Magistrates , who do not obey the ordinances of the Church , and of the Common wealth .

Secondly , those who do murmure against their superiours , either ciuill , or ecclesiasticall ; and do censure their ordinances , and manner of gouernment ; which murmuring is for the most part an occasion of great harme : for such discourses do easilie beget in the harts of the hearers , a contempt of their persons and authority , which afterwards doth likewise infect the people ; and causeth contempt , disobedience , and disorder in the Common wealth .

Thirdly , those , who do speake ordinarily against the vocation , behauiour , and liues of Church-men , and doe not beare a due respect vnto them . And on the contrary side the Churchmen , who haue care of soules , offend greiuously , if they do not administer the Sacraments , and preach the word of God , to those who are vnder their care , and giue them spirituall instruction , counsell , and comfort . As also , if they do not giue almes to the poore , as farre as they are able , especially to such as are vnder their care .

Wiues offend against this commandement , who do neglect , or disdaine their husbands ; or do giue them an occasion of choler , and doe not seeke to content them in all reasonable thinges . As contrarywise , husbands do abuse their authoritie , which God hath giuen them ouer their wiues , if they depriue them of honest liberty ; if they do not allow them commodities necessary for their entertainment ; if they treate them outragiously in words or deedes ; if without their consent they liue continually absent from them , vpon any disgust , or without a iust cause .

Pupills are bound to follow the counsell , and aduise of their tutors . And tutors offend if they take not care to instruct their pupills ; if they permit their goods to be dissipated through their negligence ; if they marry them disaduantageously , either through fauour , of for other respects .

Seruants offend by neglecting their seruice ; by murmuring against their Masters ; by speaking to their disaduantage ; by giuing them an occasion of choler ; by disposing of their goods without their consent , &c. Masters offend by too much rigour towards their seruants ; in exacting from them more then they are able to performe ; in not procuring their good , as much as they can conueniently ; in reteining their wages from them , that so they may be constrained to liue with them ; as also in hindering them from marrying , or disswading them from any other course , that may be notably disaduantageous to them , to the end that they may thereby still haue them for their seruants .

COMMANDEMENT V.

48. DEclare the fifth Commandement . Thou shalt not kill ?

This forbiddeth vs to doe harme to any man , in his life , either corporall , spirituall , or ciuill : and consequently it commandeth vs to protect , and preserue him , in all three , so farre forth , as we are able .

49. Is it neuer lawfull to kill a man ?

It is neuer lawfull to kill him spiritually : but it may be lawfull to kill one corporally , in these cases . First , if it be done by authority of Magistrates , in way of iustice . Secondly , if it be done by souldiers , in a iust warre , by order of their Captaine . Thirdly , if it be done by any particular man , in a iust defence of his owne , or his neighbours life , when ( in case he or his neighbour be sett on ) he cannot otherwise defend himselfe , or his neighbour , from being slayne : and that these thinges be done without any rancour of minde , or spirit of reuenge .

50. Who are those , that transgresse against this Commandement , for as much as it concerneth corporall life ?

First , all those , who kill voluntarily anie man , excepting in one of the three former cases .

Secondly , those who doe lame , wound , hurt , or beate any man .

Thirdly , those who desire , counsell , or ( when they may conueniently ) do not hinder any of the foresayd excesses . And it is to be noted , that the more considerable the person is , so much the sinne is greater ; as also if it be done in a place consecrated to God : for it is a greater sinne to kill ones father , brother , kinsman , churchman , magistrate , or one by whose industrie and labour a whole family liueth , then to kill one , that hath none of these qualities : as also it is a greater sinne , to perswade many , then to perswade one only , to commit any of the foresaid excesses .

Fourthly , those iudges who condemne one that is innocent , or also one that is guiltie , without vsing all the formes that are requisite for his processe .

Fifthly , those iudges , who do not fauour the cause of an innocent person , as also those , who persecute him , are guilty of his oppression .

Sixthly , those magistrates , who do not punish duells , murders , and all such like excesses .

Seuenthly , those that praise , and approue of such like excesses , either before or after they are committed .

Eighthly , all Phisitians , Chirurgiens , or Apothecaries , who kill or hurt one notably , although it be not done on purpose , but by grosse and culpable ignorance ; for ignorance is esteemed malice in him , who is obliged to know .

Ninthly , those who procure to destroy the fruit in the wombe of a woman , or if the woman herselfe should do it by dancing , or any other excesse , or by some grosse negligence , though she thinke not of it ; for negligence also is esteemed malice , where one ought to be diligent .

Tenthly , those who see a poore man dying for hunger , and do not relieue him .

Lastly , those who kill themselues , or , without a iust cause , expose themselues to imminent danger of death ; or , being weary of liuing , desire death ; yea , if one should expose himselfe to martyrdome , because he is weary of his life , he would commit a grieuous sinne .

51. Who be those , that transgresse against this Commandement , for as much as concerneth spirituall life ?

First , all those , who infect others with Heresie , or keepe those that are infected , from returning to the true Church .

Secondly , all those , who either by word , or by ill example , do incite others to sinne , or diuert them from doing good .

Thirdly , those who do not correct their neighbour , when they thinke probably their admonition would doe him good .

Fourthly , Phisitians , friends , and seruants , who assisting sicke persons , do not aduertise them in time , that they are in danger of death , and to thinke of their conscience .

Fifthly , all those , who commit , or resolue to commit any mortall sinne .

52. Who be those that transgresse against this Commandement , for as much as concerneth our ciuil life ?

First , all those , who either by words , or libells , do diffame their neighbour , whether it be by imposing a false crime vpon him , or by discouering a true vice of his , which was not knowne publikely before .

Secondly , those , who incite others to commit such diffamation against their neighbour , or giue eare to them , or do not diuert their discourse when they may .

Thirdly , those who brag of their owne vices , whereby they depriue themselues of that reputation , with which they ought to liue in the world . And it is to be noted , that he who hath diffamed another man , whether it be in a thing true , or false , is bound to restitution , that is , to repaire his honour .

Fourthly , those who do laugh at other men , do discourse and talke of their defects , do censure their actions , do breake bitter iests vpon them , and in fine do speake freely in preiudice of persons , either present or absent . And whereas many make no scruple of doing these thinges , vnder pretence that they discourse only for recreation , and passetime , or that they say nothing , that seemes to be of importance , they do deceiue themselues exceedingly : for ordinarily these kinde of discourses , do cause a confusion , and distaste in him , who findes himselfe laughed at , despised , or ill spoken of ; wherevpon proceed oftentimes enmities , and auersions from one another , and a breach of mutuall correspondence , and fraternall charitie .

Fifthly , all those offend against this precept , who do not carry to each other a due respect . Where it is to be noted that many , yea sometimes man and wife , make little scruple , when they haue vpbraided one another with all sort of contumelies , and vented their whole choler , but esteeme them as words spoken in the aire , because no other harme followeth out of them ; not considering that God is more offended with the malice of the heart , from whence such iniuries proceed , then with the effects , that follow out of them : and therefore they deceiue themselues , if they thinke it not a grieuous offence ; since that our Sauiour himselfe sayeth , that he who calleth his brother foole , is guilty of hell fire .

Sixthly , whosoeuer hauing had some falling out with his neighbour , doth disdaine him , or put of to be reconciled vnto him , or auoideth his company , meerly out of rancour of minde , offendeth against this commandement ; nether will it excuse him to say , that he wisheth no more harme to him , then to himselfe ; for God doth not only forbid vs to do , or wish harme , to our neighbour , but also he commandeth vs to doe him good , and expresse kindenesse to him vpon occasions , both in deedes and in words .

Lastly , those offend grieuously against this commandement , who cause factions , and seditions amongst parties ; as also those , who nourish such disvnion of mindes , by siding with either partie , and doe not seeke rather to vnite them together by peace and quietnesse : and the offence is the greater , when by siding with either party , they meddle in that , which doth not belong vnto them , as when Lay-men meddle in Ecclesiasticall affaires , or matters of Religion ; for although differences in these kindes , may oftentimes in Ecclesiasticall persons , proceed from zeale in both parties , yet in Lay-men it can neuer be excused from faction , except it be where the Church hath publikely censured one partie .

COMMANDEMENT VI.

53. DEclare the sixth Commandement . Thou shalt not commit adulterie ?

We are forbidden by this commandement , all sorts of actions , words , and thoughts , contrary to chastitie , and chiefly to violate the bond of Marriage .

54. How many kindes of carnall sinnes be there ?

There be seuen , Adultery , Simple fornication , Incest , Defloration , Rape , Sacrilege , and sinne against nature . Adulterie is a carnall act betwixt man and woman , where one or both parties are married to a third person . Fornication is , when nether partie is married , nor hath vowed chastitie , nor are virgins , nor allyed to one another . Incest is , when there is kindred , or affinitie betwixt the two parties . Defloration is , when one , or both parties , are virgins . Rape is , when one of the parties , of what condition soeuer the person be , is forced to the act. Sacriledge is , when one , or both parties , are consecrated to God : or when by any other persons a carnall action is committed in a holy place . Sinne against nature , hath also diuerse kindes , which are not necessary to be explicated .

55. Why is Adulterie named , i● the prohibition of this Commandement , rather then any of the other kindes ?

Because , besides the impurity of the act , and the iniustice against our neighbour , it containeth also a wrong done against the cōmonwealth , in regard that lawfull heirs are depriued of their due , by bastards : and therefore a married woman , that knoweth for certaine , that she hath bastards , who are accounted as her lawfull children , is bound by sparing , and other meanes , to endeauour to recompence the losse , that her husbands lawfull children , or next heires , shall receiue by her bastards .

56. Who doe transgresse against this Commandement ?

All those , who either by thoughts , words , lookes , or actions , incite themselues , or others , to any of the former kindes of sinnes , or to any kinde of carnall delight : and although it proceed to no other deformity , but only to the delight it selfe , and in thought only , yet it is a mortall sinne , of it be with full deliberation , and consent , though it indure but a moment .

All those parents , husbands , and tutors , who permit their children , wiues , or pupills , to be drawne to such sinnes .

The same persons also , though they should not consent to those indignities , yet if they giue so much liberty to their daughters , wiues , or pupills , as that they may be debauched , they are guilty of their sinnes .

The same persons are also guiltie , if through toe much rigour , by denying to their children , wiues , or pupills , that which is necessary to entertaine them according to their condition , they should giue them occasion to yeeld to such persons , as seeke to corrupt them .

Those , who by their ill example , do giue occasion to others to doe the like .

Those , who by charmes , and witchcrafts , seduce other persons , or cause them to be seduced .

Those , who vse extraordinary meanes , only to prouoke lust , offend grieuously , although they be married people ; and not only they , but also Physitians , and Apothecaries , who furnish them with receipts , and druggs for that end .

Those , who by stealth , or otherwise , carry away a mans daughter , or pupill , against their parents or tutors consent , if she be not past the yeares of tutelage , commit a rape , although it be done with designe of marriage , and that she herselse consent to it .

They also , who runne away with a widdow , with intention to marry her against her will , commit a rape : as also do those , who runne away with a mans wife . And it is to be noted , that those , who seduce yong maides , vnder pretence of marrying them , whether they confirme their promise by oath , or no ; or whether they intend to performe , or no ; yet if the maide , and her parents require it , they are bound in conscience to marry her , and sinne mortally if they do not ; except they be of a condition altogether vnequall , or that the maide doe breake first with the man , by being disloyall to him , or that there should be danger of some notable infamie , or scandall by the marriage ; in which cases he is bound to recompence the maide , by giuing her a portion to marry her .

Lastly ( this commandement being made specially for the benefit and right vse of marriage ) all those married people do offend grieuously against it , who expose themselues to danger of sinne , by abstaining from the duty of marriage , only for feare of hauing children ; especially seeing that multiplicity of children , is the greatest benediction , that married people can haue , marriage being instituted only for that end .

COMMANDEMENT VII .

57. DEclare the seuenth Commandement . Thou shalt not steale ?

It forbiddeth vs to offend our neighbour , in his temporall goods , and chiefly by theft .

58. What is theft ?

Theft in generall , is a taking or detaining , that which belongs to another , by fraud , or by force , to make himselfe master of it , against his consent , to whom it belongeth .

59. How many kindes of theft be there ?

The seuerall kindes of theft do proceed , either from the nature of the goods , which are taken , or from the places whence they are taken , or from the seuerall manner of taking or vsurping them . For to take a sacred thing , is sacriledge ; as also to take that , which is not sacred , if it be committed to a sacred place to be kept there , as in a safegarde , or if it be taken from a sacred person , is sacriledge . In like manner , to take a thing secretly , is properly called theft ; but to take it openly , or by violence , is rapine . And the sinne is so much the greater , or lesse , as the preiudice , which is done , is greater or lesse : and so it is a mortall sinne , when the thing that is taken , is of a considerable value in it selfe , or when it is considerable in respect of the person , from whom it is taken ; as a penny is a considerable losse to a begger , 12 pence to an ordinary man .

60. What is commanded by this precept ?

As theft is forbidden , so restitution is commanded : in so much , that he , who hath stolne , cannot be absolued , without purpose or promise to restore againe : and not only he , who hath stolne a thing , but also he , who hath found a thing by chance , or had a thing belonging to another man , giuen him , or came by it any other way , is bound to restore it , if he know , or can come to know , whom it belongeth vnto .

61. To whom is one bound to restore ?

To him , or to his heires , to whom the thing belongeth , in case he , or they be knowne ; if not , then he must giue it to the Church , or to the poore . And he must restore the thing it selfe , if he hath it ; if not , the value of it , supposing he got it vniustly ; but if he got it iustly , and hath it no more , he must restore the profit , that he hath made by it .

62. Who transgresse against this Commandement ?

All those , who steale , or rob ; as also those , who consent to theft , either by entertaining thieues , or concealing the thefts , or any way fauour such actions ; all which persons are bound to restitution , in case that it be not performed by the man himselfe , who committed the theft .

All seruants , who put more vpon their masters account , then they haue layed out ; whose sinne is the greater , by reason of the confidence , that their masters put in them ,

All seruants , who by their negligence , do permit their masters goods to be lost .

All those , who buy stolne goods ; or retaine other mens goods , which they haue found .

All those , who through malice , set their neighbour his house on fire , poison his cattle , or do any other notable harme to his goods .

All those gamesters , who gaine by false play ; as also if they gaine any notable summe , from persons vnder age to enioy or dispose of their goods , although it be without deceit .

All those , who coine false monie .

All those , who sell marchandise , for much more then it is worth ; as also those , who sell one kinde of marchandise for another , or that which is bad for good , or a lesse quantitie for a greater .

All those , who do not giue almes to the poore , according to their abilitie ; wherein many rich men , who do heape vp mony , offend grieuously without scruple .

All those , who feigne themselues to be poore , and receaue almes , when they haue no need , take that which belōgs to others .

All workemen , who receaue wages for that , which they haue not done , or for that , which they haue done ill , for want of due care ; or who pay themselues by a secret way , vnder pretence that their labour deserueth more then they bargaine for .

All those , who do not pay seruants , and workemen , their due wages , and recompence .

Tailours , and others , who retaine part of the stuffe , of which they make cloathes , or other thinges , in case that they be reasonably payed for their paines and worke .

Those , who by any fraud , deceaue their creditours of that , which is due to them .

All vsurers , and notaries , that make contracts of vsurie .

Those , who pay not the decimes to the Church , or refuse to pay iust tribute to their Princes .

All Churchmen , that do not performe the duties , and offices , to which they are obliged by their benefices : as also those , who by simonie , or trust , possesse vniustly Ecclesiasticall liuings .

Those officers , who taxe particular persons , parishes , or communities , with a greater rate then others are taxed ; whereby they are also bound to restitution .

Iudges , who wittingly adiudge a cause wrongfully ; who are also bound to restitution : as also those Iudges , and Aduocates are , who prolong processes on purpose to gaine by them ; or take from either partie any present of great value , that is , any such present , as may be esteemed a bribe .

All Physitians , who prolong their patients diseases , purposely to gaine by them .

All those , who by an vniust way , do hinder an other mans preferment .

All women , who without their husbands consent , do make any notable expence , though it be in giuing almes : and those , who receaue such giftes from married women , without their husbands consent , are bound to restitution .

Children , who steale any thing from their parents : and they are also obliged to restitution ( although their parents should afterwards be dead ) for so much of the theft , as exceeds their owne portion .

All such , as do by perswasions induce ones daughter to marry against her fathers will , any person , that is of a condition farre vnequall to her , sinne mortally .

All those , both fathers and mothers , who liue at a greater rat● , then they can well beare , or spend their meanes in gaming , whereby they impouerish their families , and bring their children into miserie , offend mortally .

All those , who spend their whole meanes in sporting , keeping companie , gaming , feasting , drinking , &c. offend grieuously , by robbing from the poore , although they spend of their owne : and certainly such people deceaue themselues , if liuing so , they think that they are in state of saluation : for those are such , as the Apostle speaketh of , who liue according to the flesh , and make a God of their bellye . And it is to be noted , that such persons as make profession to play continually at cardes and dice , are in a state incapable of absolution , by reason that such a continuall custome is an immediate danger of offending God some way or other .

All those , who being indebted , do liue at a higher rate in superfluous expēses , then their meanes can beare , are guiltie of iniustice , and commit a mortall sinne , if thereby they become vnable to pay their debts : or do make new debts , more then they are able to discharge whilst they liue : or if they do thereby impouerish themselues so much , as that they are not able to prouide for the marriage of their daughters .

All those , who to the losse of their creditors , do deferre , and put of to pay their debtes , when they are able ; as also those who deferre to make restitution .

COMMANDEMENT VIII .

63. DEclare the eighth Commandement . Thou shalt not beare false witnesse against thy neighbour ?

It forbiddeth vs to speake any false thing , to the disaduantage of our neighbour , either in publike , or in priuate .

64. How many sorts of lyes be there ?

They are diuided into three kindes : the first is called malicious , that is , to tell a lye expressely , thereby to do harme , or preiudice to his neighbour . The second is called officious , which is , only to content himselfe , or others , without doing harme to his neighbour . The third is a lye told in merriment , in laughing , or iesting . These two last kindes of lyes , though they be sinnes , yet they are not mortall , but only veniall ; but the first is allwaies mortall , vnlesse it be excused by the smallnesse of the wrong , that is done to his neighbour .

65. Who transgresse against this Commandement ?

All those , who beare false witnesse , or accuse another man falsely , in any tribunall ; as also those , who consent to such wickednesse , or do not hinder it , when they can : for he , who accuseth one falsely , is worse then the Diuell , who at the day of iudgement , will not accuse any man of that , which he hath not committed .

All Iudges , who giue false iudgement , or iudge or matters , which do not belong vnto them .

All Aduocates , and Atturnies , that maintaine a cause manifestly vniust ; or that defend a iust cause , by vntruths .

All , that make false contracts ; as likewise the witnesses , that assist at such contracts ; and they are bound to restitution of the losse .

All , who vpon any occasion whatsoeuer , though it be not in any court , or tribunall , do impose falsely vpon his neighbour any fault , vice , action , or word , as done , or spoken by him .

All those , who exaggerate another mans fault more then it is , or reueale a fault , that is secret .

All those , who do not praise their neighbour , and defend their honour , when they are bound to do it ; for this commandement , doth not only oblige vs not to speake ill , but also bindeth vs to speake well of them , when by our not speaking , we should be thought to assent to some notable diffamation against them ; or when by speaking , we may probably hinder such a diffamation , without any great preiudice to ourselues , or others .

All those , who flatter men for their owne priuate interest , attributing those qualities to them , which they haue not .

Whosoeuer being required in iustice , doth not reueale to the Iudge , the crime he is examined about , except he be kinsman , or Lawier to the person , that is accused ; or the crime be secret , and not knowne to any but to himselfe ; or that he , who knoweth it , did receaue it as a secret , from the criminall himselfe ; or that he hath iust reason to feare , that by deposing the truth , he shall vndergoe any notable harme ; all which cases excuse a man , from deposing the truth . But otherwise he is bound to do it , in so much , that he would sinne , who should hide himselfe , or feigne himselfe to be enemy to the criminall , thereby to exempt himselfe from bearing witnesse , when he is called vpon , against one , who is lawfully accused . And you must note also , that the former exceptions do not excuse a man from deposing the truth , in case of treason .

He who can preuent any great harme by bearing witnesse , doth sinne in not doing it .

He also offendeth against this commandement , who being conuinced in iustice , by sufficient proofes , doth not confesse his crime : as also he , who accuseth himselfe or that , which he neuer did doe .

Lastly some , who are accustomed to lye , do oftentimes confirme their lyes with oathes , as saying that the marchandise ( for example ) which they are about to sell , did cost them so much , or that they haue refused for it so much ; which sort of men must note , that although the matter be of small consequence , yet if they ioyne an oath to it , it is a great offence , and not easily freed from mortall sinne . Nether let them thinke , that equiuocations , mentall reseruations , or such other suttleties , and deuises , will excuse them before God Allmightie .

COMMANDEMENT IX .

66. DEclare the ninth Commandement . Thou shalt not couet thy neighbours wife ?

This commandement forbiddeth the desire of an other mans wife , ( and the same is to be vnderstood in respect of women , of another womans husband ) although it were with intention to marry her . And Allmighty God did forbid this , chiefly in regard of the Iewes , who had in certaine cases permission to repudiate their wiues ; least that some of them , who had a desire to marry another mans wife , should vpon that permission , procure her to be separated from her husband . Wherefore we are forbidden by this commandement , to wish in our hearts that another mans wife , were not his wife , though it were to the end , that we might marry her .

67. Wherein doth this commandement differ from the sixth ?

In the sixth commandement , all those thinges are forbidden , that are directly against chastitie : but in this commandement , is forbidden a thing , which is directly against Charity , by desiring that our neighbour were depriued of his owne , to the end , that we might enioy it .

68. What are we commanded by this precept ?

Euery one is commanded to be content with those lawfull pleasures in this world , which are conformable to the state he liueth in : for whereas God , out of his secret prouidence , doth impart to some in this world , a more pleasant , and delightfull life , then to others , as well in bodie , as in minde , and also in spirit , and in spirituall thinges ; euery one ought to thanke God for his owne , and to rest satisfied with it .

69. Who transgresse against this commandement ?

First , all those men , who do enuie other men for their wiues , and all those women , who do enuie other women for their husbands .

Secondly , all those , who do enuie other men for any qualities , vertues , offices , charges , or dignities , whereof they cannot , or ought not to be depriued , during their liues , do offend indirectly against this commandement ; and especially , if their enuy doth cōcerne Ecclesiasticall Prelacies , and Pastorships ; for Bishops , and Pastors , are spiritually espoused to their Churches .

Thirdly , all those , who desire any of the former thinges inordinately , although it be without enuy to their neighbour .

70. What is it to desire a thing inordinately ?

It is to desire a thing , contrary to the rule of reason , and the law of Iesus Christ ; as those do , who desire worldly honours , beyond their deserts ; and also those , who desire temporall thinges , meerly for their owne interest , and to satisfy their greedy appetite , without thinking of making vse of them , for Gods honour , and glory .

COMMANDEMENT X.

71. DEclare the tenth Commandement . Thou shalt not couet thy neighbours goods .

It forbiddeth vs , to desire with an auaritious appetite , the goods of our neighbour , in any manner whatsoeuer to his losse , although we should desire , that we could possesse them legally , and lawfully ; for as we should be loath , that another man should haue any designe vpon our goods , or enuie vs for them , or desire that they could depriue vs lawfully of that , which we do lawfully possesse ; no more ought we to haue designe vpon the goods of other men , or enuie them for them , or desire that we could depriue them lawfully to their owne losse , of that which they do lawfully possesse .

72. How is this Commandement different from the seuenth ?

The seuenth forbiddeth only iniustice , that we should not desire our neighbours goods , without a iust title : but this forbiddeth all vncharitablenesse proceeding from auarice , that we may not so much as wish we had a iust title , thereby to accommodate our selues , by our neighbours incommoditie .

73. Why is this a different commandement from the former , since that both do concerne a desiring of that , which belongeth to our neighbour ?

The reason is , because in this , is forbidden only the desire of our neighbours goods , now his wife doth belong vnto him more nearly , then his goods , by a speciall vnion , whereby the husband and his wife , are but one flesh ; and therefore there is a speciall deformitie , in coueting our neighbours wife , and in desiring her to be separated from her husband ; and especially now in the law of grace , where the mysterie of the Church vnited to Christ , is signified by the vnion of marriage betwixt man and wife , which vnion cannot be dissolued now , but by the death of one partie .

Howsoeuer , I know that some do ioyne these two commandements into one , and diuide the first into two , but that diuision is contrary to S. Augustines opinion , which is for the present , the more common , and generally receaued in the Church , and agreeth with that diuision of the commandements , which we haue here set downe .

74. Who transgresse against this Commandement ?

All those , who enuie another for his riches , honours , preferments , prayses , or any other , externall goods .

All those , who enuie a man for his knowledge , learning , beauty , or any other internall gift of nature , or grace .

All those , who do deliberately desire any of these thinges , meerely out of appetite , without any further end tending to God his honour , do likewise offend against this commandement ; which forbiddeth vs all inordinate appetite of profitable thinges ; as the former commandement forbiddeth vs all inordinate appetite of delightfull or pleasing thinges .

75. Is then this inward appetite , or desire , allwayes a sinne ?

Yes ; when it is accompanied with deliberation : for there are three inward acts in man , by which , as by degrees , we descend to sinne , that is , suggestion , delectation , and consent . The first , which is a proposition of some euill obiect made vnto vs by the Diuell , or the flesh , or the world , is neuer any sinne in it selfe , though the motions of our fancy be neuer so violent , if our will do not accompany them , vnlesse they did proceed through our owne fault , or negligence , as when one did foresee the danger of hauing such motions , and did not auoide the occasions , or neglected to preuent them , when he might haue done it . The second , which is an act , whereby our senses , and fancy , are fixed with pleasure , and content , vpon the proposed obiect , is sometimes a sinne , as when our reason doth admonish vs , of the complaisance we take in the obiect , or of the danger we put ourselues into , of giuing a perfect consent to it , and yet we neglect to reiect it ; which admonition of reason , is called deliberation , which is sometimes perfect , sometimes imperfect , and without which , the delight it selfe , that followeth the first motions or suggestiōs , is no sinne . The third , which is an act of the will embracing , after perfect discourse , the proposed obiect , or the pleasure it causeth , is allwayes a sinne . And so this third , as also the second act , so farre forth , as it is done with deliberation , and the first likewise , when it happeneth through our owne fault or negligence , are the thinges expressely forbidden by these two commandements .

76. Is it not a sinne also , to desire inwardly to do any thing , that is forbidden in the other commandements , although we should not do the act itselfe ?

Yes , and the transgression is against that commandement , in which the thing desired is forbidden : and the same is to be said of purposing not to do what is commanded . And so those do deceaue themselues to their owne perdition , who hauing had a resolution to commit a mortall sinne , as to steale , to commit fornication , to sweare , to kill , not to heare Masse on a Sunday , or the like , do neglect to confesse these thoughts , because afterwards they did not put these purposes in execution , or because no outward act did follow .

77. When , and by whom , were these ten commandements giuen to man ?

First by God himselfe in the old Law , and afterwards , for as much as concernes the morall part , they were confirmed by Iesus Christ in the new , who abolished only the ceremoniall part of the old Law : and therefore the ten commandements remaine entire , for as much as concerneth the morall part : for our Sauiour sayeth of himselfe , that he came not to take away the Law , but to fullfill it . And before both these lawes , God Allmighty had likewise imprinted the substance of them , in the heart of man , by the light of reason , when he first created him .

78. Hath no bodie power to make commandements but only God immediately himselfe ?

Yes , for as Allmightie God hath communicated to creatures , and especially to man , and Angells , his diuine perfections , according to their capacitie , distributing some to one , and some to others ; so also , amongst the rest of his excellencies , he hath communicated to some the power of making commandements , and gouerning others .

LESSON XVIII . Of the commandements or Precepts , of the Church .

1. TO whom hath God communicated this power ?

To all our superiours , both temporall , and spirituall .

2. Are we obliged then to obey them , and to keepe their commandements ?

Yes , no lesse then we are bound to keepe the commandements of God , because this power of making commandements , is deriued to men from God himselfe , particularly the power of the Pastours of the Church , of whom our Sauiour himselfe speaking telleth vs , that those who heare them , heare him ; and those who despise them , despise him .

3. Hath the Church put this her power of making commandements in execution ?

4. Yes , she hath done it , and doth doc it dayly , vpon seuerall occasions , as she seeth it to be necessary for the good of the faithfull .

4. How many kindes of precepts , be there ?

They are commonly diuided into two kindes : the first are called affirmatiue , which are , all those , that command vs the doing of some thing , as the precept of attention , and deuotion at Masse , and such like : the second are called negatiue , which do not command a thing to be done , but forbid vs the doing of some thing ; as to reade , or keepe hereticall bookes , and the like .

5. Which be the commandements of the Church ?

Amongst diuerse others , which cōcerne seuerall particular states of persons , there be fiue , which are commanded to all in generall .

First , to be present at Masse vpon Sundayes , and other commanded feasts , and also to abstaine from seruile worke on the sayd feastes .

Secondly , to fast the Lent , the foure Ember weekes , and commanded eues of feastes ; and to abstaine from flesh vpon Fridayes , and Saturdayes .

Thirdly , to confesse at the least once a yeare ; and to receaue the blessed Sacrament at Easter , in our proper parish Church .

Fourthly , to pay out tithes , which shall be due .

Fifthly , not to solemnize marriage within the prohibited times .

6. Are the precepts of the Church , different from the former commandements of God ?

They are not different in effect , they being all contained vnder that one , wherein Allmighty God doth expressely command vs to obey , and honour our father , and mother ; by which he doth sufficiently oblige vs , to obey the Church , we being her children , and she our parent , and chiefe mother . Besides , that they serue as declarations of Gods commandements , and as peculiar rules for their more exact , and punctuall obseruation . And so they are not to be accounted as burdens to the faithfull , but as conuenient meanes , to make them keepe exactly God his ten Commandements .

7. How doth the first precept of the Church serue for this end ?

By shewing vs the manner , how we ought to fulfill God his third commandement : for the light of nature doth only teach vs , that we ought to giue some time particularly to God his seruice ; but how much time , or what time rather then another , and in what manner , doth depend vpon the positiue institution of the Church : and so ( as I noted aboue ) the Apostles haue changed the Sabaoth , into our Lords day , which is the day following . Now the Church hath determined the manner , by appointing vs to heare Masse : and concerning the time , she hath also ordained feuerall festiuall dayes , besides our Lords day ; and she hath made choise of those dayes , on which Allmighty God did worke the principall mysteries of our faith , or did conferre , by meanes of his seruants some singular benefits to his Church .

8. How doth the second precept serue for this end ?

It helpeth vs to obserue the sixth Commandement , by mortifying our flesh , and diminishing our sensuality .

9. Why doth the Church make choise of those times , rather then others to fast on ?

The reason of it is , first as for Lent , because it was instituted by the Apostles , to imitate our Sauiour , in his fast of 40 dayes . Ember dayes were also instituted by the Apostles ( at least the three first ) to consecrate the seasons of the yeare to God . The eues of feastes are ordained by the Church , to make vs more fitt to serue God the next day following : Fridayes and Satturdayes are obserued by abstinence , in memorie of our Sauiours passion , who dyed on Friday , and lay buried all Satturday .

10. Is it a mortall sinne , not to obserue the fasting dayes ordained by the Church ?

Yes , except they be excused by some necessary impediment , which , for the most part , may be reduced to foure heades , pouerty , sicknesse , imbecility of bodie , and extraordinary labour of the bodie . By the first , beggars are excused , and all that haue not meanes to get dayly one entire meale : by the second , those sicke are excused ( by licence obtained from their Curate ) whom the Physitian shall iudge vnable to fast : by the third , all personnes vnder twenty one compleat , or aboue threescore and three yeares of age begun , are likewise excused , as also women great with child , and nources : by the fourth , are excused labouring men , and tradesmen , who are forced to gaine their liuing by the sweat of their bodies . Yet it is to be noted , that all these persons are not excused from abstaining from flesh , though they be permitted to eate two meales a day .

11. Are all fasts to be obserued in the same manner ?

No , for in Lent it is forbidden not only to eate flesh , but also to eate eggs , and in some places white meats ; which notwithstanding are permitted on other fasting dayes : but the rule to be obserued in this point , is the custome of the countrie . That which is to be obserued in all fasting dayes , is , that we eate but one entire meale a day , and that at night we rest satisfyed with a small collation , or drinking .

12. What doth the third precept of the Church serue for ?

It helpeth vs to obserue all the ten commandements in generall ; for whereas it consisteth of two partes , to confesse , and to communicate , by confession we are purged from our sinnes , and so haue lesse occasion to fall againe , for nothing doth draw to sinne more then sinne it selfe : by the holy communion we receaue strength to performe all that , which we are obliged to doe in seruing God .

13. Who are obliged to confession ?

All those , that are come to the vse of reason , which is ordinarily conceaued to be at eight yeares of age : and it is to be noted , that the Church doth not by this precept of confessing once a yeare , take of the obligation that euery man may haue of confessing oftener .

14. What occasions be they , that oblige a man to confession , oftener then once a yeare ?

First , it must be supposed , that none are obliged , but such as are in mortall sinne : amongst whom , first those are obliged , who by sicknesse , or by reason of some other accident , are in imminent danger of death ; as those are reputed to be , who are to vndertake any long voyage at sea , or who are in the warres , and do vndergoe any actuall seruice with danger of being killed , as also women that are ready to labour with childe , and the like . Secondly , those , who are to receaue the blessed Sacrament , are also bound to goe first to confession , in case they be in mortall sinne . Thirdly , those , who hauing committed any mortall sinne , do suspect that by deferring their confession , they shall not remember it , are bound to confesse it speedily .

15. Who are obliged to communion ?

All those , who are of age sufficient to discern the greatnesse of this mystery , which is conceaued to be ordinarily when one is 12 yeares old . And it is to be noted , that by Easter , is vnderstood the eight dayes following , and the eight dayes precedent to Easter day : and also , that those who communicate , are bound to be fasting , that is , not to haue eaten , or drunke any thing after midnight , except it be in case of extreme sicknesse iudged such by Physitians .

16. Ought one to communicate as often as he goeth to confession ?

In the first aboue named cases , he is bound to communicate , when he confesseth , if he hath opportuny : but ordinarily speaking , euery man would do well to confesse oftener , then he communicateth , especially those , who for want of actuall deuotion , or through spirituall slothfulnesse , communicate very seldome : and if they fall often into mortall sinne , they ought to prepare themselues by doeing worthy fruits of repentance ( whereof I shall speake in the Sacrament of Pennance ) for some time , before they communicate : for by vertue of the Sacrament of Pennance of ten reiterated , being ioyned with the worthy fruits of repentance , they will afterwardes communicate more worthily . Wherefore I should aduise those , who communicate but once a yeare , to confesse at least euery three monthes once ; and those who communicate euery quarter , to goe to confession at least once a moneth ; as others , who goe to communion more frequently , would do well to confesse more frequently , it hauing been the practise of many holy Saintes , to confesse dayly , though they did sometimes abstaine from communion .

LESSON XIX . Of the three Euangelicall Counsells .

1. IS there no more required for the practise of charity , but only to obserue the commandements of God , and his Church , and other superiours ?

Whosoeuer doth this , hath ( as we haue sayed ) an assured marke of charity , and therefore it cannot be doubted , but that he hath charity , in some measure . Yet euery one , that obserueth the commandements , hath not charity in the same measure : for he , who obserueth them so , as not to breake them in any matter of weight , which maketh a mortall sinne , remaineth in charity ; but for the perfection of charity , there is required a more exact performance of them , and especially of that great precept conteined in the first commandement , of directing all our actions , and thoughts , to God his honour , and glory ; the marke whereof is , when we do auoyde euen veniall sinnes , so farre forth as the condition of humane frailty will permit vs : for although these smaller offences , do not depriue vs of the grace of God , yet they are vngratefull , and displeasing to him , because they do intrench in some sort vpon his commandements , by hindering vs from performing them readily and with alacrity , and by bringing vs into danger of breaking them grieuously . Now as we see that one who , loueth his friend entirely , will not only do what he commandeth , but he will do it also with alacrity , and vse the best : meanes he can for that end ; so shall we do the like towardes God , if we loue him feruently .

2. How shall we know , which be the meanes to attaine to this perfection ?

We may know this , by looking vpon the life of our blessed Sauiour , and by seeing what thinges those were , which he exhorted those to , who were nearest about him ; for certainly seeing that out Sauiour came to teach vs , not only perfection itselfe , but also the meanes to attaine vnto it , and this by making himselfe our patterne , that is , by leauing vnto vs an example in his owne life , for vs to imitate ; there can be no doubt , but that those thinges , which he himselfe embraced for our instruction , and which he inured his most familiar friends vnto , are the most efficacious meanes , to attaine to the height of Christian perfection .

3. Where shall we finde these thinges ?

We shall finde them at large , in the foure Euangelifts , who writ the life of our blessed Sauiour ; and for that reason , they are called the Euangelicall counsells ; and the practise of them , is called particularly the imitation of Christ .

4. How many be the Euangelicall counsells ?

There be very many set downe in the Ghospell , whereof there are three which are the principall , called voluntary pouerty , perpetuall chastitie , and entire obedience , of which the religious orders do make their essentiall vowes : and by them they are mainely assisted to extirpate those three pernicious rootes , from which most sinnes do proceed , to wit luxury , auarice , and pride .

5. What is meant by the counsell of Pouerty ?

We vnderstand by it , a voluntary renouncing all worldly wealth : a thing which our Sauiour did teach , both by word , and example ; and after him , the holy Apostles followed it , and the first Christians did practise it at Hierusalem , in the primitiue Church .

6. Wherein doth consist the counsell of perpetuall chastity ?

It consists in a resolution to abstaine perpetually , not only from all sorts of carnall sinne , but euen from lawfull marriage it selfe ; which also our Sauiour Christ did both teach , and practise .

7. Wherein consisteth the counsell of entire obedience ?

It consists in renouncing our owne proper will , and iudgement , which in holy scripture is called the denying of our selues , by submitting our selues , to the will of a superiour , for the honour and loue of God : which counsell our Sauiour not only taught by word , but also by perfect example , submitting himselfe for so many yeares to his mother the blessed Virgin , and to S. Ioseph his supposed father on earth .

8. What fruit , and profit , is there gotten , by obseruing these holy counsells ?

They mainely helpe to take away the impediments of Christian perfection , which consisteth in charity ; the impediments whereof are chiefly three , to wit , the loue of temporall goods , which is taken away by pouerty ; the loue of carnall pleasures , which is taken away by chastity ; and finally the loue of worldly honour , and power , which is taken away by obedience . Moreouer , whereas a man hath but three sorts of goods , a soule , a bodie , and his exteriour wealth , by giuing his exteriour goods to God by pouerty , his body by chastity , and his soule by obedience , he maketh a perfect sacrifice to God , of all he hath ; and thereby , disposeth himselfe to the perfection of charity , in the best manner that in this life is possible .

9. Were these three Euangelicall counsells giuen to all Christians in generall ?

Yes , for although the embracing of them by vowe , and in that manner , as we haue declared them here , belongeth properly to Religious men , whereby they are afterwards tyed to them , no lesse then if they were precepts , and so are obliged to performe them more strictly then others are : yet all Christians are called to that perfection , which is attained by these three Euangelicall counsells , and consequently ought to practise actually these three vertues , pouerty , chastity , and obedience , in some measure proportionable to the state , and condition in which they liue ; as pouerty , by giuing actually part of their goods to the poore , and by enduring with patience , and alacrity , the want of such commodities , which they themselues haue need of : chastity , by moderating the vse of lawfull marriage : obedience , by submitting themselues to the direction of some prudent and deuout person , and by yeelding in indifferent thinges , to the will , and iudgement of others , with whom they cōuerse , mortifying thereby their owne will , and proper inclinations . For since these are meanes to attaine to perfection of Christianity , Christ , who biddeth all Christians without exception , to be perfect as his Father is in heauen , doth also propose to all , the practise of these his holy counsells , which are the meanes , that all , who will attaine vnto perfection , haue neede to practise in some degree or other : so that there is no Christian , whom these holy counsells do not concerne . And whereas their condition of life , will not permit laymen , to practise actually these counsells , in that latitude , as Religious men do ; yet if they will attaine to that height of perfection , which Christ calleth euery Christian vnto , they ought , in affection of minde , to embrace them in their full latitude , by withdrawing their hearts from those thinges , which their state of life doth oblige them to possesse and make vse of . And by doing this , although by reason of their vocation they be hindred , and disenabled from the actuall execution of the said counsells , and consequently are not in so perfect a state of life , yet they may attaine to as great perfection of sanctity , as the most holy Religious men , who do actually forsake all , and possesse nothing . I say not this , as if the state of Religion , were not to be honoured , and esteemed aboue the state of ordinarie Christians , since that by obseruing strictly the three Euangelicall counsells , whereunto Religious men haue tyed themselues by vowe , the perfection of charity is not only more easily attained , but also for the most part more perfectly practised , then it is by laymen : but what I say , is to the end , that those who liue in the world , may know the dignity of that state , whereunto they are called , when they are baptized , and consequently that they do not neglect to aspire to that height of perfection , whereof all Christians are capable , notwithstanding their secular vocations , and conditions wherein they liue . And it is to be noted , that euen lay-men themselues , may sometimes be obliged to practise actually these Euangelicall counsells , no lesse then if they were precepts : for as we are bound vnder paine of mortall sinne , to vndergoe austere mortifications , when we finde them absolutely necessary , to withdraw vs from mortall sinne ; so if a man finde , that the possessing of riches , honours , pleasures , and other worldly thinges , do absolutely hinder his saluation , he is bound by his solemne promise made to God in baptisme , to forsake , and renounce them all .

LESSON XX. Of the foure Morall , or Cardinall Vertues .

1. WHat is left in mans nature , after his fall , whereby to concurre with God his grace , and by the assistance of it , to obserue the commandements , and to practise charity with perfection ?

They are principally two thinges , free will , and the light of reason , or first principles of the foure Morall Vertues , commonly called Cardinall .

2. What is vertue ?

It is a qualitie in the soule , which maketh a man good ; for as science maketh a good scholler , and art a good artificer , so vertue maketh a good man , and causeth him to do that , which is good , with readinesse and facility ?

3. How many vertues be there ?

They are all reduced to seuen , to wit , the three Theologicall Vertues , fayth , hope , and charity , of which we haue spoken already ; and the foure Morall Vertues , of which we are now to treate , to wit , Prudence , Iustice , Fortitude , and Temperance : so that he who hath these seuen qualities , is a perfect good man .

4. Why are the three first called Theologicall ?

Because their principall obiect is only God himselfe , for the obiect of fayth , is Gods veracity , or infallibility in speaking truth : the obiect of hope , is Gods infinite inclination to doe good to all : the obiect , of charity , is Gods infinite perfection , whereby he is worthy of all loue .

5. Wherefore are the other Vertues called Morall ?

Because they concerne the manners , or behauiour belonging properly to the actions of man , only as he is man , from the Latine word Mores , which signifyeth manners .

6. Why are they called Cardinall ?

Because they are the hinges , on which all other Morall Vertues depend .

7. How do these foure Vertues helpe vs to practise charity ?

By inclining vs to giue to God , to our neighbour , and our selues , that which is each ones due ; for all vertue is reduced to these three heads . And to begin with our selues ; since that we are created to a determinate end , and so directed to some determinate actions ; these actions depend of two principles ; the first , not to preferre a lesser good before a greater ; the second , not to choose a greater harme before a lesser . Now the first is done by Temperance , by which we abstaine from a lesser good , to get a greater .

8. What then is Temperance ?

Temperance is a vertue , which ruleth the appetite and brideleth our sensuall delights , and maketh a man content to moderate himselfe in them , in that manner , as reason requireth , that is , according to the former principle . And it is diuided into diuerse sortes , and kindes , according to seuerall matters , in which it is employed ; for temperāce towards women , is called chastity ; in drinke , and meate , sobriety ; in action , modesty , &c.

9. By what vertue do we abstaine from choosing a greater harme , before a lesser ?

By Fortitude ; for we cannot abstaine to choose a greater harme , before a lesser , when one is necessary , but by vndergoing the lesse harme , that we may auoid the greater ?

10. What then is Fortitude ?

Fortitude is a vertue , that moderateth the irascible power , according to reason , and so it helpeth vs to ouercome those difficulties , which require courage in choosing one harme , to auoid another , according to the former principle . And it hath diuerse kindes , for Fortitude in an action full of difficulty , is called courage ; in suffering , patience ; in length , perseuerance ; in warre , valour , &c.

11. What is the vertue , by which we giue to our neighbours that which is their due ?

It is Iustice ; for whereas our neighbours are either our equalls , our betters , or our inferiours : to our inferiours we owe loue , and to be ready to do them any good we can , as others our betters haue done , and dayly do for vs : to our equalls , the same in substance , although in another degree : and to our superiours , and betters , duty and obedience ; all which is done by Iustice ?

12. What then is Iustice ?

Iustice is a vertue , whereby the will of man is so ordered , as to giue to euery one his due , and so it is the foundation of peace , and quietnesse amongst men . And the seuerall kindes of it are these ; Iustice towards our country and parents , is called piety ; towards lawes , and superiours , obedience ; towards our equalls , and inferiours , in honour , courtesie ; in words , affability , &c.

13. What is the vertue , by which we giue to God , what is due ?

It is also Iustice ; and because God is essentially our superiour , we haue an essentiall tye to him , and a greater obligation to obey him , then any other , and so it is called Religion , or Deuotion , from the Latine words Religare , which signifieth to tye and binde fast , and Deuouere , which signifieth a solemne bequeathing of ones-selfe , to an other . And so we see , how these three vertues make a mans affections right , in order to performe humane actions .

14. What then is Prudence necessary for ?

It is necessary for all the three former vertues , for although a man haue his affections right , yet if he hath not skill to carry thinges well , his action will oftentimes not correspond to his affection , and so in the whole , be naught : now this skill in humane actions , is had by Prudence .

15. What is Prudence ?

It is a vertue apt to direct mans vnderstanding , in shewing the due of euery action , as also the right meanes how to do it , according to the proportion of mans knowledge ; and therefore it is fitly compared to the other three vertues , as salt is to meate , or as the sūne to the world . And so you see , how the whole man is ordered by these foure Morall Vertues , his vnderstanding by Prudence , his will by Iustice , his irascible power by Fortitude , and his concupiscible power by Temperance .

16. But since many men haue little knowledge , and so want that skill , which is called Prudence , ought such men to haue a scruple of the actions which they doe ?

Truly , though it is certaine , that not any action done without skill , can be compleatly good ; yet they need not make scruple of what is passed , because they did their endeauour : but before the action be done , they ought to aske some body that knoweth ; but if they cannot aske , or , when they haue asked , finde no bodie that can tell , they may do what they thinke best themselues ; and whether they misse or no , neuer make scruple of it , as long as they are sure , that no ill affection was guide in their choise , but that it proceeded out of the loue of God , and a good conscience .

17. But what if the actions of those foure Morall Vertues , are done with skill , but without charity , are they then naught ?

No ; for although they be not absolutely good , yet they are not naught , because they haue in themselues a kinde of good : for as in a faire picture , garden , or house , or any such thing made by art , there is left in them from the Artist an impressiō of reason , that makes them delightsome , and conformable to our nature ; so also is there an impression of reason called decorum , or honestas , in morall actions , which giueth content both to the doer , and spectatour , and enticeth morall men to do such actions , as being conformable to mans nature . But to make them absolutely good , and meritorious , they must be done for the loue of God ; for vnlesse we loue God , no action will auaile vs any thing , towards our last end , so that charity is all in all . And thus you see , how these foure Morall Vertues , do helpe vs to obserue the commandements , and how by obseruing the commandements , we liue a vertuous and Christian life .

18. What is a christian life ?

It is the practise of the three Theologicall Vertues chiefly , and consequently of the foure Cardinall Vertues , that is of all vertues , through the spirit of charity , which giueth life to all the rest .

19. Why do you say , chiefly the three Theologicall Vertues ?

Because , those three vertues do cōpound , or constitute peculiarly the state of a Christian ; for the foure Morall Vertues , are common to all men , and may be found now and then in Gentills themselues , as well as in Christians , as depending on the principles of nature ; but the other three are supernaturall , and proper only to Christians .

20. Why do yon say that charity giueth life to all the rest ?

Because to liue , is to haue power in it selfe to moue , or stirre it selfe ; now charity is that , which moueth vs to walke towards God , and giueth vs power , by all other vertues , to tend towards him , loue being that , which moueth all reasonable creatures to action . Besides , the loue of God , is the immediate step to heauen , which is our euerlasting life ; and so whatsoeuer taketh away from vs the loue of God , bringeth death to our soules in lieu of life ; and therefore no action can haue life , where the loue of God is wanting .

LESSON XXI . Of the state of Grace .

1. Why doe those three vertues fayth , hope , and charity , constitute the state of a Christian ?

Because by them a man is made capable to performe all the functions , and acts , which , we said do belōg properly to a Christian .

2. Are we then in this state , though we be sleeping , or not doing those acts ?

Yes , if we haue the vertues , by which they are done ; for this state doth not consist properly in the acts themselues , but in the habit , whereby we are enabled to produce such acts .

3. Why so ?

Because a state , doth signify a permanencie , whereas our acts , as soone as they are done , remaine no longer as act , but the habitudes , or vertues remaine still within vs .

4. Are all these three vertues necessary to constitute this state ?

Yes , for as the vnderstanding , memory , and will , do constitute the naturall being of our soule ; so do these three vertues constitute her supernaturall being ; for by fayth , our vnderstanding is perfected ; by hope , our memory ; and our will by charity : yet it doth consist chiefly in charity , both because ( as hath been sayd ) charity is the mistresse , and life of the other two , and also because charity is neuer found without the other two , whereas the other two are sometimes without charity .

5. How is this state called ?

It is called the state of grace , for the same vertue hath diuerse names ; as it moueth vs to action , and to produce acts of loue , it is called charity ; as it is the consummation of our spirituall life , and constituteth the state of a Christian , it is called grace , inherent iustice , habituall grace , sanctity , all with signifie the same thing ; and if they be not charity it selfe , at leastwise they cannot be separated from it , not it from them .

6. Why is it called a state ?

First , because it exempteth a man out of the slauery of sinne , and putteth him into that condition of spirituall freedome , which is proper to the children of God . Secondly , because it is the chiefest end of God his prouidence towards his elect in this life , and so those , who haue it , are sayd to be in the state of grace , because they are arriued to that happy condition , which God intended to worke in them by all his former motions , and diuine inspirations . Thirdly it is called a state , because , by it we haue a permanent title in vs to God his continuall assistant grace , as children haue a peculiar title to be continually assisted , and ayded by their parents . Yet you must note , that it is called a state , only improperly , and in a large sense , because immobility is a condition requisite to a state , properly speaking ; whereas these vertues are not in vs so firmely , but that we loose them againe .

7. Why is it called grace ?

Because , when it is first giuen to vs , it is bestowed vpon vs meerely through Gods mercy , without being due to vs , by any precedent deserts of our owne . And also , because it is the beauty , and ornamēt of our soule , whereby we become gracefull in the sight of God .

8. Why is it called inherent iustice ?

Because it is a quality , inherent , or permanent in our soules , whereby we are truly iustified , and cleansed from sinne , and acknowledged , and owned by God , as his adoptiue children .

9. Why is it called habituall grace ?

Because , as a habit of any vertue , doth beget in vs , a facilitie to produce acts of the same nature , so doth this diuine quality enable vs to produce acts of grace , that is , supernaturall acts gratefull in the sight of God , and meritorious of eternall blisse .

10. Why is it called sanctity ?

Because , by it we are sanctified formally : and also , because by it the holy Ghost himselfe , doth truly inhabite in vs .

11. How doth the holy Ghost inhabite in vs by sanctifying grace ?

First , by diffusing into our hearts the sanctifying grace it selfe ; and secondly , by communicating to our soules his diuine and supernaturall gifts , which do flowe from this sanctifying grace , as from the fountaine of all righteousnesse , and good in vs .

12. Which be the gifts of the holy Ghost ?

They are chiefly seuen , to wit , wisedome , vnderstanding , counsell , fortitude , knowledge , piety , and the feare of God .

13. What fruit do we receiue by these gifts ?

They serue vs as so many helpes , to make vs practise all other vertues with perfection ; for by vnderstanding , we are eleuated to penetrate with a more liuely apprehension the mysteries of our faith ; by knowledge , we are instructed , how these mysteries do tend to Gods honour , and leade vs to our owne finall end ; by wisedome , we are enabled to discerne the motions of God his holy inspirations ; by counsell , how to direct , and order our liues by them , against the deceits of the diuell , the world , and the flesh ; so that by these foure gifts , our vnderstanding is fully perfected in the way of grace . Piety doth perfect our will , and moueth it to performe readily our duty towards God : feare doth bridle our cōcupiscible appetite , and holdeth vs from being ledde away by worldly pleasures : fortitude doth strengthen our irascible power , to put in execution whatsoeuer doth tend to Gods glory , notwithstanding any apparent dangers , that may present themselues .

The same seuen gifts may likewise be declared in this manner : that first , by the gift of feare , we are brought to repentance ; repentance opening our eyes draweth vs to loue , and begetteth piety ; piety bringeth the gift of knowledge ; for he who loueth one , desireth to know his will , thereby to please him ; fortitude followeth knowledge ; for he who wanteth strength , and courage , cannot execute what he knoweth ; and least the diuell should deceaue vs more by craft , then force , by filling our soules with scruples , the holy Ghost doth giue vs the gift of counsell , to discerne true good , from apparent ; next after this ( which is the highest gift of the actiue life ) the holy Ghost doth raise vs vp to contemplation , by the gift of vnderstanding ; whereby we penetrate the obscure , and sublime mysteries of faith , in a more perfect manner then ordinary ; and lastly , by the gift of vnderstanding , we arriue to the gift of wisedome , by apprehending God liuely , as our last and supreme end , to whose honour and glory all thinges are to be directed ; so that we seeme to enioy him in some manner here on earth .

14. A man then , by sanctifying grace ; becometh learned and wise ?

Yes , but it is not in the learning , and wisedome of the world , but in the wisedome of God , which is the true wisedome , so that the silliest woman in the world , if she hath but this diuine grace , and a will to keepe it , is truly more wise , and more learned , then the greatest scholler , or the greatest politician , who hath not this grace , for the wisedome of the world , before God is esteemed meere folly .

15. Are there no other gifts of the holy Ghost , but only these seuen ?

Yes ; all other spirituall aduancements , are his gifts , but these seuen are chiefly named such , because they enable vs , to make the true vse of all vertues , and are giuen vs , when he himselfe dwelleth in our hearts by charity .

16. Are not all these graces , as also charity it selfe , giuen to vs by the first , and second person of the blessed Trinity , as well as by the holy Ghost ?

Yes ; but they are attributed peculiarly to the holy Ghost , because , as he is produced by an act of loue , so is God his feruent loue towards vs the cause of all his graces bestowed on vs : and also , because the chiefe of them is charity , which is loue it selfe .

17. Doth sanctifying grace bring all other gifts with it , as well as these seuen ?

Yes ; all that are necessary , or conuenient for vs ; for by it , we are made the adoptiue children of God , whereby euery one partaketh of all those graces , which are requisite for his owne vocation , or condition of life : so that sanctifying grace is our whole happinesse in this life , and the seed of our future happinesse in the next world ; for euery one shall receaue glory in heauen , according to the measure of the grace he hath gotten in this life .

18. Is there any meanes then to encrease the grace , which is already in our soules ?

Yes ; it is encreased by euery action done by one , in the state of grace , with the true spirit of charity ; and chiefly , by the practise of the eight vertues , which commonly are called for that reason , the eight beatitudes .

19. Which be these eight beatitudes ?

They are these .

1. Blessed are the poore in spirit , because theirs is the kingdome of heauen . 2. Blessed are the milde ; because of they shall possesse the land . 3. Blessed are they chat mourne ; because they shall be comforted . 4. Blessed are they that hunger , and thirst after iustice ; because they shall be filled . 5. Blessed are the mercifull ; because they shall finde mercy . 6. Blessed are the cleane in heart ; because they shall see God . 7. Blessed are the peacemakers ; because they shall be called the sonnes of God . 8. Blessed are they , that suffer persecution for iustice ; because theirs is the kingdome of heauen .

20. Can a man then do any thing , whereby he may deserue sanctifying grace ?

No , it is impossible ( as I saied before ) for a man to deserue it absolutely speaking , that is , to deserue to haue it ; but when once he hath it , he may deserue the encrease of it ; for it doth so beautify , and strengthen the soule , as that there is not any one least action , which proccedeth from vs , through the spirit of grace , which doth not become meritorious in the sight of God , and deserue an encrease of the same grace , by which it was produced , and also of the glory , which shall correspond to it in heauen .

21. Can a man know certainely whether he hath this sanctifying grace , or no ?

All sinners may be sure , that they haue it not ; but no man can be sure that he hath it ; for no man knoweth , whether he be worthy of hatred , or loue : yet some men may haue a probable coniecture , that they are in the state of grace ; that is , such a morall assurance , as may beget a firme hope , though it doth not absolutely take away all doubt ; and this all men are bound to haue .

22. By what rules may this kinde of morall assurance be gathered ?

By the same , by which we gather , whether we loue God sincerely or no ; for charity is either grace it selfe , or at least it is alwayes ioyned with it : but we may guesse chiefly by the fruits it produceth ; for as when we see any creature to moue , and stirre it selfe , we iudge it is aliue ; but if we see it not stirre , we hold it for dead ; so when we see any man do many good workes , and otherwise obserue no impiety , or iniquity in him , we haue iustreason to hope , that he is in the state of grace , and that he moueth by the life of charity .

23. From whence proceedeth the incertitude of this knowledge ?

It proceedeth from two heads , first , from the hidden corruption , which lyeth in our hearts , and infecteth those actions , which we least suspect : secondly , from the hidden influences of those motions from God , whereby out actions are purified , and without which , they are of no value , which are not perceptible to any , but to God himselfe .

24. Can a man loose sanctifying grace when once he hath it ?

Y s ; for otherwise all those who are baptized , would , be saued : but alas , it is easily lost , vnlesse it be kept with great care and watchfullnesse .

LESSON XXII . Of Sinne.

1. How is grace lost ?

It cannot be lost by any thing , but only by such actuall sinne , as depriueth our soule of the loue of God .

2. If so , how is it possible to loose grace ? for loue cannot be lost , but by hatred , since one contrary is not expelled but by another ; and me thinkes , no body can hate God .

If you remember , we sayed , that he , who loueth one , is bound by loue to do good for him , whom he loueth , if he can , by performing all that towards him , which is due vnto him ; whence it followeth , that he who will not do these thinges , to which he is bound by loue , looseth his loue : now a man may neglect to doe these thinges , by louing some other thing , the loue whereof hindreth him , from performing what he oweth to God : so that you see not only hatred of God , but also loue of such thinges , as hinder vs to doe , what we ought to doe in loue to God ( that is , all which he commandeth , and is practised by the three Theologicall , and foure Cardinall vertues ) taketh away our loue towards him .

3. What then is actuall sinne ?

It is a voluntary thinking , speaking , or doing something contrary to the law of God : or a voluntary omitting to thinke , speake , or doe something commanded by the law of God .

4. Is there no other sinne , but actuall sinne ?

Yes , there is also originall sinne , which is that , wherewith we are all borne , and which cometh to vs , by inheritance from our first parents Adam and Eue. But we are freed from this sinne , by baptisme , when we first receaue grace , and it neuer returneth more .

5. How many sortes be there of actuall sinne ?

Two generall ones , mortall , and veniall .

6. How can any sinne be veniall , since that all sinne is the neglect of our duty towards God , and he who neglecteth his duty , forbeareth to loue , and so looseth charity ; which losse , as you say , is the death of our soule ?

You must know , that though we cannot loose charity , but by neglecting our duty ; yet all neglect of duty looseth not charity : for loue or charity , is of its owne nature mutuall , and therefore we cannot loose it , but that we must loose also our friend his loue towards vs ; so that we do not loose charity , by any other neglect , but such as breaketh the mutuall bōd of loue : if then not euery thing , as the taking of a pinne , is a sufficient cause for our neighbour , to fall out with vs , we loose not out loue towards him , for taking a pinne from him ; but we loose it by those acts only , which are a sufficient cause for ordinary wise men , to breake of conuersation , and friendship with vs ; and not by what is lesse then that . And the same may be said of the duty , which we owe to ourselues , or to Allmighty God ; for whereas man oweth certaine duties to himselfe , the neglect of them , may come to be such , as if another man should do it vnto you , you would haue iust cause to fall out with him ; and so , though you do not fall out with yourselfe , for the like occasion , yet it is not for want of cause . Againe , it may be also so little a neglect , as that it would be vnreasonable for you , to fall out with him ; now , this second neglect of your duty towards your selfe , is only a veniall sinne ; whereas the former is mortall . And the same is to be said of misrespect towards God ; for if it were such , as done to one , to whom we owe all that we are , should according to the rule and decrees of his iustice , giue him an occasion to breake of friendship with vs , it is a mortall sinne ; if not , a veniall .

7. Why are these two kindes of sinnes so called , one mortall , the other veniall ?

Because , by the one we breake friendship with God , and so we are depriued of his grace , and become guilty of eternall damnation , and spiritually dead ; for charity , or the loue of God , is our spirituall life ; and for this reason , it is called mortall : by the other , we make no breach of friendship , nor loose God his grace , or charity by them ; and so , because they are such of their owne nature , as that their pardon may be easily obtained , by the workes of grace , which still remaineth in vs , they are called veniall .

8. What then is mortall sinne ?

It is a wilfull , and witting transgression , in a matter of weight , against a known commandement of God , of the Church , or of some lawfull Superiour . Where any of these three conditions are wanting , it is at most but a veniall sinne ; as first , if it be not against a known commandement ; secondly , if it be not in a matter of weight ; thirdly , if it be not done with perfect consent , and deliberation .

9. How many sortes of veniall sinnes be there ?

There are three ; for some are such , because the kinde , or obiect of them , is of its owne nature , of small consideration , and generally slightly respected by men : others are such , because they are slight , by reason of the smallnesse of the matter ; though the deformity of the obiect , be of a kinde in its owne nature considerable : others againe are such , because they are performed by ouersight , or without deliberation for if one should kill a man by chance , his sinne might be but veniall , or none at all ; and yet if afterwards , when he did reflect vpon it , he should be pleased with the harme he had done , this complaisance would be a mortall crime , though the act it selfe were only veniall , or no sinne at all .

10. How many wayes is a veniall sinne made mortall ?

Foure wayes : first , when one committeth a veniall sinne , with such affection , that he is resolued to commit it , though it were mortall . Secondly , when the end of doing it , is a mortall sinne ; as when one telleth a slight lye , thereby to induce one to fornication ; the telling of a lye , with this circumstance , is a mortall sinne , though he should not afterwards commit fornication . Thirdly , when one perceiueth , that by committing a veniall sinne , he shall giue an occasion to a mortall one , by scandall , or any other way . Fourthly , whensoeuer one cōmitteth that , which in it selfe is only a veniall sinne , and yet he thinketh in his conscience , that it is a mortall one .

11. Why is a veniall fault called a sinne ?

Because , although it be not a crime , as mortall sinne is , yet it is an offense against God ; and although indeed it doth not depriue vs of grace , yet it weakeneth the soule , and putteth it in danger to fall into other sinnes ; which at length will make it fall mortally , and loose God his grace , if it correcteth not it selfe in time , by due repentance . As a small sicknesse , by encrease , cause that last ; a mortall indisposition , if it be neglected .

12. How many degrees be there of veniall sinne ?

Three , the first by thinking , speaking , or doing something vpon a suddaine , but yet without marking fully that he offendeth God ; the second , when he fully marketh , that he offendeth venially , and yet continueth ; the third , when he both marketh that he offendeth , and also hath some good motion to giue ouer , but reiecteth it . The first argueth frailty ; the second , a neglect of Gods Maiesty , and so is dangerous ; the third resisteth his holy inspirations , and so is more dangerous , and disposeth to mortall sinne , from which it differeth in nothing , but only in weightinesse of matter .

13. Which be the sinnes , which crie to heauen for vengeance ? and wherefore do we say so of them ?

They are foure , to wit , wilfull murder ; carnall sinne against nature ; oppression of the poore , and chiefely of orphās , and widowes ; and to defraud seruants , and workemen of their wages . They are so called , because their iniustice and vnlawfullnesse , is so manifest , that it cannot be couered , or hidden by any ignorance .

14. Which be the sinnes against the holy Ghost ? and why are they so called ?

They be six , to wit , despaire of saluation ; presumption of God his mercy , that is , that he will saue vs , without our owne endeauour , and without good workes done by his grace ; to impugne a known truth ; to enuy another mans grace ; obstinacy in sinne ; and finall impenitence . They are said to be against the holy Ghost , because they argue in those , who commit them , a present or former malice deepely rooted in them ; for malice is opposite to goodnes , attributed to the holy Ghost . In the same manner , the sinne of ignorance , is sayd to be against the sonne of God , to whom wisedome is attributed ; and the sinne of frailty , against the Father , to whom power is peculiarly attributed .

15. What is to be vnderstood by saying , that these sinnes are not pardoned in this world , nor in the other ?

It is as much as to say , that they are hard to be pardoned , because seldome , and hardly those who fall into them , come vnto true repentance . For as when we say a disease is incurable , we do not intend to affirme , that it cannot by any meanes possibly be cured ; but only , that it is seldome , and not so ordinarily to be cured , as other diseases : so we say of these sinnes , that they are not pardoned in this , or the next world , because they are seldome pardoned ; except only the last , which is finall impenitence , for that is neuer pardoned at all .

16. What are the most efficacious motiues , to keepe vs from sinning ?

Those , which the holy Ghost himselfe hath prescribed in these few words . Remember the last things , and thou shalt neuer sinne .

17. What be these last thinges ?

They are foure , Death , Iudgement , Heauen , and Hell .

18. Why are these called the last thinges ?

Death is called so , because it is the last thing , that happeneth to vs in this world . Iudgement also is our last sentence , without appeale . Heauen is our last and finall happinesse , which the blessed shall enioy eternally in a most perfect possession of God . And Hell is the last and greatest miserie , without any release , or change for eternity .

19. What is the roote of all sinne ?

Selfeloue ; and from thence springeth those other rootes noted by S. Iohn , which are , concupiscence of the flesh ; concupiscence of the eyes , by which is meant the vnderstanding ; and pride of life , which may be called concupiscence of the will : for whereas man doth cōsist of body , and soule ; and the soule of two principall powers , vnderstanding , and will ; vnder these three concupiscences , is comprehended the whole sinnefull state of man . And these againe are diuided into seuen branches , called commonly the seuen capitall sinnes .

20. Which be the seuen capitall sinnes , and why are they called so ?

They be , Pride , Couetousnesse , Lechery , Anger , Gluttony , Envy , and Slouth . They are called capitall , because they are heads of many others , which proceed from them , as branches from their roote , and as riuers from their source , and fountaine . For Pride , doth incline vs to breake the first , and fourth commandement ; Auarice the seuenth ; Lechery , the sixth ; Envy , the ninth , and tenth ; Gluttony , the first and sixth ; Anger , the second , and fifth ; Slouth , the third : and vpon occasions any one of these vices , may cause vs to breake euery one of the commandements .

Besides , these seuen vices are also called the seuen deadly sinnes ; because , whereas all the vicious affections of man , are reduced to these seuen heades , if it chance , that the obiect of any one of them , be more predominant ouer our affection , then the loue of God , it putteth vs into a state of habituall mortall sinne , and depriueth vs of God his grace . And although peraduenture such a man may notwithstanding , by reason of his naturall inclination , or of some other more powerfull , worldly interest , forbeare to commit those grosse , and palpable sinnes , which such vicious affections do vsualy draw men into ; yet this will not excuse him . As for example , a couetous man , who for feare of the temporall lawes , or for feare of loosing his reputation , or for other worldly respects , doth not commit vsury , nor robbe , or steale from his neighbour , will not be saued , if his heart be so set vpon riches , as to be wholy occupied in seeking , and laying vp worldly wealth ; but this man is of the number of those , whom S. Paul declareth to be excluded from the kingdome of heauen , because , although he do not steale , nor coozen his neighbour , yet he is truly couetous . And the same is to be sayd of those , who set their thoughts , and endeauours wholy vpon honours , vanities , pleasures , feasting , gaming , contentions , factions , and the like , placing wholy their delight in them : for though the particular actions of these men , considered singly by themselues , may seeme veniall , yet the whole number becometh damnable ; because it doth argue , that their affections are placed in those obiects , as in their last end , and so they transgresse the first precept . For how can we iudge of our affections , but by our actions ? And if these obiect take vp our whole employment , is it not euident , that they are predominant ouer our affections ; and that it is not God , but they , that reigne in vs , as the last and principall end we aime at ? Wherefore , reflecting vpon our selues , if we finde that our life , actions and designes , are bent in the bottome of our hart , only vpon worldly thinges , and that the seruice of God , and the saluation of our soule , is least in our thoughts , and the most neglected of all our occupations , certainly we do grossely deceiue ourselues , if , this notwithstanding , we imagine , that we do loue God aboue all thinges , or that the loue of him is the most cordiall loue of all our loues , ( as , if we will be saued , it must be , according to that which hath been sayd Less . 17. Num. 23. ) because our vnderstanding doth tell vs , it must be so . For this appretiation of loue , by which we are bound to preferre God aboue all thinges , doth not consist in discourse , but in affection ; and the rule , or marke of our affection , is not our vnderstanding , but ( as I sayd before ) our actions ; for the very damned themselues , do know by their vnderstanding , as well as we , that God is the last end , they ought to adhere vnto .

Now , you will easily vnderstand by this , why Christian people are commonly instructed to know , which are the seuen deadly sinnes : to wit , that thereby they may discerne the seuerall rootes , from whence all their particular sinnefull actions proceed , and so when they examine their conscience , see what passion it was that induced them to sinne , that they may by searching diligently , from what source their sinnes proceed , cut them of in the roote it selfe , and by abating those affections , and passions , which are most predominant in them , auoid the danger of damnation , and eschew those rockes , against which all the wicked do suffer shipwracke .

21. What meanes is there to cut of these routes of sinne ?

By practising the seuen contrary vertues .

22. Which be they ?

They are , humility , liberality , chastity , fraternall charity , sobriety , patience , and diligence .

23. What is the effect of a sinfull act ?

It hath chiefly two effects ; the first is called by Diuines , Macula , which ( if the act be a mortall sinne ) maketh the sinner abominable , and hatefull in the sight of God ; and so depriueth him of God his grace . The second is called , Reatus poenae , whereby he is guilty of eternall punishment , if the sinne be mortall . And although , when the sinne is remitted , the former effect be perfectly taken away , yet this second effect is not allwayes wholy abolished , but only lessened , by chāging the eternall punishment into temporall ; by which we are to satisfy God his iustice , either in this world , by doing worthy fruits of pennance , or in the next , by suffering the most grieuous paines of Purgatory ; vnlesse it be remitted vs through indulgences granted by the Church . But nether indulgences , nor other workes , will auaile vs any thing , vnlesse the sinne it selfe be remitted , and God his grace recouered .

24. May we then recouer God his grace , though our sinnes be neuer so great ?

Yes , for the mercy of God is infinite , and neuer forsaketh vs , as long as we liue in this world ; but if we dye without grace , it is not recouerable in the next .

LESSON XXIII . OF the seuen Sacraments .

1. WHat be the meanes , which God hath left , to abolish sinne , and to recouer grace , when we haue lost it ?

They are the holy Sacraments of the new law , instituted by Iesus Christ .

2. What is a Sacrament of the new law ?

It is an outward , and sensible signe , which hath vertue , and efficacie to sanctify men , and doth giue them a right to certaine speciall helpes of grace , proper to each Sacrament : which signe representeth in some sort , the speciall effect of that grace , whe rewith allmighty God inuisibly imbueth our soules , when we receiue the Sacrament .

3. What is the difference betwixt Sacraments , and sacramentalls ?

Sacraments differ from sacramentalls , because they are the maine instruments of grace , and cannot be instituted by any , but by Christ himselfe ; whereas sacramentalls are instituted by the Church , and are only made by certaine blessings , as holy water , and the like , which though they be blessed , yet they do not produce infallibly the effect , for which they are blessed .

4. What is the difference betwixt the Sacraments in the old law , and the Sacraments in the now law ?

The Councell of Florence teacheth vs , that the Sacraments of the old law , were only figures of grace to be giuen by Christs passion , but they did not cause grace ; whereas the Sacraments of the new law , according to the doctrine of the same Councell , do both containe grace , and also cause it in those , who receiue them worthily . Wherefore you are to vnderstand , that as God Allmighty brought the Iewes to loue him , by temporall promises , and rewards , that he might afterwards giue them celestiall ones ; so their Sacraments made them capable only of temporall blessings , as Circumcision made the Iew to be one , who had part in the land of promise : their purifications made him to be one , who might offer Sacrifice , and be heard for obtaining of children , peace , long life , &c. And therefore they were sayed to cleanse the bodie , not the soule ; to be empty , and poore elements . Whereas the new law doth bring vs to loue , and serue God , by the immediate promise of supernaturall rewards ; and so the Sacraments of Christians ( if they be worthily receiued ) do giue the thinges themselues , which these corporall promises did signify , that is , celestiall goods ; as Baptisme , maketh a man , to be one , whose share is in heauen ; &c.

5. How many Sacraments be there ?

There are seuen , Baptisme , Confirmation , holy Euchariste , Pennance , Extreme vnction , Order , and Matrimonie .

6. But what say you to these , who tell vs , that t it is no where put downe in scripture expressely , that the number of Sacraments instituted by Christ , is seuen , neither more nor lesse ?

I answer , that it is not also set downe in scripture , that there be only two Sacraments , Baptisme , and Euchariste , and no more ; or that these very two , be Sacraments ; and yet no man doubteth of them . Wherefore , as we gather out of scripture , that these two be Sacraments , because they haue all thinges essentiall to a Sacrament , that is , that they conferre grace by an outward sensible signe ; so do we , by the same rule , finde in scripture , that there are seuen Sacraments , neither more nor fewer . Besides we are assured of the same by tradition , which is the maine ground of Christian Religion Moreouer , do not the Protestants admit , that there are twelue principall articles of our beliefe , to which all the rest are reduced ; and yet where do they finde this number expressely in scripture ?

7. Were none of these seuen Sacraments instituted by man , but all by Christ himselfe ?

No ; not any one of them ; for as God alone is the sole fountaine of all iustice , grace , and purity , so he hath thought good , not to communicate to any , but to reserue vnto his only sonne , the power to ordaine Sacraments , which are the principall instruments , that produce grace , and purify vs from sinne .

8. Why did he institute them in the number of seuen ?

Because our spirituall life , is proportioned to our corporall : now in , our corporall life , these thinges are required . First , to be borne , that is to begin to liue . Secondly , to get strength , and greatnesse , to be able to ouercome such cōtrarieties , as would destroy life . Thirdly , to be nourrished , whereby life is conserued , whilst we performe the actions , for which it was giuen vs . Fourthly , we haue need of physicke , in case we be sicke . And fifthly of comfortable diet , to recouer strength after sicknesse . Sixthly , of preseruation , in case of danger to be infected . And lastly , of procreation , to giue life vnto others , to succeed in place of those , who dye , that mākinde may not wholy perish . So also in our spirituall life , we are borne by Baptisme ; and so are made members of Christ his familie : we are strengthened , and get growth by Confirmation : we are nourished by the holy Eucharist : we are cured of sicknesse by Pennance : we are freed from the lāguishing , which remaineth after sicknesse , by Extreme vnction : we are preserued from infection , by Matrimonie , which belongeth properly to married persons , because their state of life , is exposed to most eminent dangers of the world , and the flesh . By Matrimonie also the Church is still supplyed with a new carnall progenie , into which the true worship of God , may be introduced , and perpetuated . And lastly , by Order , we are prouided of spirituall fathers , who are to multiply spiritually new issue , by propagating the fayth , and making new Christians . To whom also , as being our fathers , it belongeth to bring vs vp , gouerne , and direct vs in our spirituall life . And so we see , how all these seuen Sacraments are necessary ; the fiue first , for euery man in particular ; the sixth , which is Order , for the whole bodie of the Church ; and the last , which is Matrimony , for one whole particular state in the Church , that is for euery one , that liues in that state ; and indirectly , or remotely , also for the whole Church .

9. Are all Sacraments of like necessitie ?

No ; for Baptisme is absolutely the most necessary ; because it is necessary for all , either in effect , or desire . Next to Baptisme , is Pennance ; for it is also absolutely necessary , for all such , as after Baptisme sinne mortally , at least in desire , if they cannot get it in effect . Order is necessary for the whole Church : and Matrimony likewise .

10. Are all Sacraments of like excellencie ?

No ; for the Sacrament of the holy Eucharist , is more excellent then the rest without companion , because it containeth Christ himselfe , and therefore it is called the holy Sacrament .

11. Into how many kindes are Sacraments deuided ?

The generall deuision of them , is into two sortes ; for some do conferre vnto vs the first grace , that is do put vs absolutely in the state of grace , when we are out of it ; others conferre vnto vs a second grace ( for they suppose vs to be in the state of grace ) and so do only augmēt the grace , which we haue already . Now Baptisme , and Pennance , were instituted by Christ , to conferre vnto vs the first grace ; and the other , only to augment grace .

12. Which of the Sacraments is the first in order ?

Baptisme , for by it we begin to liue the life of grace .

LESSON XXIV . of Baptisme .

1. What is Baptisme ?

Baptisme is a Sacrament , which Iesus Christ did institute , principally to cleanse our soules from originall sinne , with which we are all borne . Wherefore by the helpe of this holy Sacrament , we become new borne againe into the happy life of grace , and from accursed children of our first parent Adam , we become the sonnes of Iesus Christ , and heires of eternall blisse .

2. What is the outward sensible signe in this Sacrament ?

It is the washing by water , and pronouncing the sacramentall wordes , to wit , I baptize thee in the name of the Father , and of the Sonne , and of the holy Ghost .

3. Where do yon finde a promise of grace to this outward signe ?

In the last of saint Marke ; He who shall beleeue , and be baptized , shall be saued . And in the third of S. Iohn ; Vnlesse one be borne againe of water , and the holy Ghost , he cannot enter into the kingdome of heauen .

4. Why are we baptized in water ?

To signify vnto vs , that is the water doth cleanse our bodies , so doth Baptisme , by the vertue of the bloud of Iesus Christ , cleanse our soules , and wash them from all their sinnes , both actuall , and originall .

5. Why are we baptized in the name of the blessed Trinitie ?

Because the blessed Trinitie is the principall obiect of our faith , whereof man doth make his first profession in this Sacrament , to be thereby receiued into the bodie of the Church .

6. May a man dying without the Sacrament of Baptisme , be saued ?

Yes , in two cases ; first , by suffering Martyrdome for the honour of God , whereby he is baptized in is owne bloud ; and this is therefore called the Baptisme of bloud . Secondly , in case he dye truly contrite for his sinnes , with a desire of the Sacrament of Baptisme , but is preuented by death , without his owne fault : and this is called Baptismus Flaminis , or baptisme of the spirit ; because he receiues the grace , and happie effect of the Sacrament of Baptisme , although by accident he be depriued of the outward action of the Sacrament .

7. To what end are Godfathers , and Godmothers appointed in the Sacrament ?

They are appointed as spirituall Parents to the Childe , for its future instruction , if neede shall require ; and also to witnesse its inrolement into the happy list of Gods adopted children . Now , out of this obligation of taking care , that these , who are baptized , be instructed , which Godfathers and Godmothers do tye themselues vnto , it will appeare , how this wholesome , and ancient constitution of the Church , is extremely abused by those Catholikes , who vndertake to be Godfathers , and Godmothers to the children of Heretickes , without being first assured , that either they themselues , or others shall be permitted to instruct them , in the true Catholike Religion ; or if hauing such assurance , they should after wards neglect to performe the same . As on the contrary side , it is also a most intollerable abuse , for any Catholike , to permit an Hereticke to be Godfather , or Godmother to his childe , since that heresie doth render a man vncapable of that office ; as also those are vncapable of it , who are excommunicated , or interdicted , or if they be not baptized , or are ignorant of the rudiments , or first principles of Christian Religion , as children , fooles , mad men , and the like .

8. Cannot the Childs owne Parents supply the Godfathers and Godmothers place ?

No ; the Church doth exprssely forbid it , as declaring by this ceremony , the great difference betwixt the spirituall life of men , and the corporall life , which the parents giue : whose loue and care , is oftentimes more sensuall , and carnall towards their children , then spirituall ; in seeking the wordly interest of their bodies , more then their eternall and spirituall profit .

9. Doth the Godfather and Godmother contract by Baptisme , a spirituall affinitie , to the partie baptized ?

Yes ; and not only to him , but also to his father , and mother . So likewise he that baptizeth , is allyed to the childe , and to his father and mother .

10. How must we come prepared to receiue this Sacrament ?

The preparation due to infants , resideth in the Church , which supplying their want of age , doth offer them vp to Iesus Christ . But those , who are come to the vse of reason , require more ; for they must be instructed in the chiefe mysteries of the Catholike fayth ; they must beleeue them all actually ; they must detest all sinne ; they must loue God actually ; they must haue a resolution to liue well ; they must in fine voluntarily offer themselues to be children of God by Baptisme .

11. What Sacrament folleweth next after Baptisme ?

Confirmation ; for ordinarily according to nature , we must first grow , and get strength , before we can feed of solide meat , such as is the holy Eucharist , which the holy Fathers call the meat of the perfect .

LESSON XXV . Of Confirmation .

1. WHat is Confirmation ?

It is a Sacrament instituted by Christ , to conferre vnto our soules , the holy Ghost , and an increase of our baptismall grace , with a manly strength , to resist , and encounter couragiously with all our ghostly enemies , and to professe constantly the faith of Iesus Christ .

2. Who are our enemies ?

The Diuell , the world , and the flesh . The Diuell , that is , all the power of hell . The world , that is , all the contagious infection , which proceedeth from the mutuall conuersation of men . The flesh , that is , the naturall inchnation to euill , which we all feele within our selues .

3. Who is the holy Ghost , which is conferred by this Sacrament ?

He is the third person of the blessed Trinitie , with his graces , and giftes .

4. How do we receiue him by this Sacrament , seeing that we receiued grace before by Baptisme ?

We receiue him here more particularly ; because , by this Sacrament , his graces , and gifts are more radicated in our soules , whereby we become strong , and vigorous in vertue , by receiuing the perfection of Charitie : for the ghostly life , which we receiue by Baptisme , is but weake , and feeble , in respect of that improuement , which we receiue by Confirmation . And so this Sacrament is called by the holy Fathers , the accomplishment , and perfection of Baptisme .

5. What is the outward sensible signe in this Sacrament ?

It is the annoynting with holy Chrisme , by the hands of the Bishop ; which is called in the scripture , the imposition of hands .

6. Where do we finde a promise of grace in scripture to this outward signe ?

We finde it in the 16. Chap. of S. Iohn , where Christ told his Apostles , that when he went away himselfe , he would send the holy Ghost vnto them . And the performance of this Sacrament , appeareth in the act , when the holy Ghost descended vpon the Apostles , and when those , that were baptized , receiued the holy Ghost anew , by the imposition of the Apostles hands : which is a signe , that Christ instituted this ceremony ; for it is certaine , that the Apostles could not by such a ceremonie haue giuen the holy Ghost , if he had not ordained it for that end .

7. What is Chrisme ?

It is a holy ointment , composed of oyle , and baulme : by oyle , is represented the strengch , which we receiue by this Sacrament , as souldiers of Iesus Christ : by baulme , is represented the effusion of all vertues by the holy Ghost into our soule , which send forth a sweet odour before God and Angells , as baulme doth before men , wherevpon S. Paul sayeth , that we are before God the sweet odour of Iesus Christ . So that , by this Sacrament , we become perfect members of the militant Church , and receiue weapons , and courage to enter confidently into the battell , which we are to vndergoe in this world , to receiue at last an eternall crowne with Iesus Christ . Which also is signified by the little blow , which the Bishop giueth , when he confirmeth ; by which signe he teacheth vs , to begin to suffer with patience , all the encounters , that the enemies of our soule , and saluation , shall make against vs .

8. Why are we annoynted in our forehead , when we receiue this Sacrament ?

To let vs know , that the holy Ghost is giuen vnto vs by this Sacrament , to imbolden vs , and to expell from vs shame , and feare of professing the faith of Christ , which shame and feare , principally haue their seate in the forehead , or countenāce of man .

9. With what preparation ought we to receiue this Sacrament ?

First we must be baptized , before we receiue it . Secondly we must be in the state of grace ; for the preparation required to all Sacraments , that were instituted to conferre only an encrease of grace , is , to haue the first grace : and so those , that are in mortall sinne , must first receiue the Sacrament of Pennance , or at least haue an act of Contrition , before they can be confirmed . And the reason of it is euident ; for , as it is impossible , that a dead body should grow corporally , so it is impossible , that a dead soule should grow spiritually , vnlesse it be first reuiued .

10. Are we obliged to receiue the Sacrament of Confirmation ?

Yes ; we are obliged vnder paine of sinne to seeke it , and to receiue it , if we can conueniently ; for this much at least is gathered out of the holy Fathers , who say , that without it , we are not perfect Christians , this Sacrament hauing been instituted by Christ to conferre vnto vs the plenitude of the holy Ghost , and the full perfection of Baptisme . Besides , the seuen Sacraments hauing been instituted by Christ , as certaine principall knots of Christian life , his very instituting this a Sacrament , obligeth vs to make vse of it : for institution in a thing of such weight , is equiualent to a command , and so he , who neglecteth to receiue it , when opportunity of hauing it is giuen , sinneth . For it would be a strange kinde of spirituall slouth , not to seeke , and much more to neglect that meanes , when opportunity is offered to receiue it , which Christ hath purposely established in his Church , to strengthen , and arme vs against our spirituall enemies ; we being on all sides so straitly beset , and infested with them , during this life ; but especially when before persecutours , and Tyrants , we are obliged to make profession of our fayth .

11. Wherefore is it , that this Sacrament , as also Baptisme , and holy Order , cannot be reiterated , or taken againe the second time ?

It is , because ( besides the particular grace proper to each seuerall Sacrament ) these Sacraments haue also a second effect , which they cause in our soules , called by Diuines , a Character , that is , a spirituall signe imprinted in our soules , whereby we are knowne to belong to Christ Iesus , as persons deputed to some certaine functions in his familie .

12. Why do these three Sacraments conferre a Character ?

Because by these , we are put into seuerall states , or vocations , according to the seuerall functions , whereunto we are deputed by receiuing them .

13. What is a state ?

It is an immutable , or perpetuall condition of life ; whereby a man is solēnely deputed , and obliged to some certaine acts , and workes worthy his vocation : which is truly to be seene in those , who receiue the three mentioned Sacraments . For by Baptisme , we become seruants of Iesus Christ , whereby we are obliged to professe him to be our Master , and to serue him with all duty , and obedience , as seruants do their Masters ; and so we receiue a character , which is , as it were , Christ his liuerie , whereby we are knowne to belong to his familie . By Confirmation , we are made souldiers , to fight in the cause of Christ , and to follow him , as souldiers do their Generall ; and so we are knowne for such , as if it were , by wearing his colours , which is expressed by a distinct character from the former . By Order , those who are ordained , are instituted officers to gouerne , and vndergoe seuerall charges in Christ his familie ; who likewise are all distinguished by seuerall spirituall markes , or characters , which do alwayes remaine in the soule , and cannot be blotted out .

14. Why do not the other foure Sacraments conferre also characters ?

Because , by them a man is not designed for anie peculiar function in order to Christ his familie , nor put into any permanent state , but they are giuen only for some particular necessitie of our owne , and are certaine meanes , whereby to attaine vnto that perfection , which we are obliged vnto by the dates , or professions , whereunto we do engage ourselues , by the other three Sacraments . As Pennance , for reconciliation ; Eucharist , for nouriture ; Extreme Vnction , to take away the relickes of sinne , thereby to strengthen vs against the last assaults of the Diuell ; and Matrimony , to enable the married to beare the burden of wedlock .

15. Why is it sacriledge to reiterate those Sacraments , that conferre characters ?

The reason of it is , because by these Sacraments , man maketh a gift of himselfe , and his seruice to God , according to the seuerall conditions of the states , whereunto he is addicted by each Sacrament ; whereby he is no more at his owne disposing in that respect : which ( as I saied before ) he doth in Baptisme , as a seruant , to a Master of a familie ; In Confirmation , as a souldier , to his Generall in an armie ; In Order , as a married man , to propagate his Church . Now , no man can giue any thing , but that , which is his owne , and therefore he , who hath once giuen himselfe to God anie of these wayes , cannot giue himselfe againe to him the same way , that is in respect of the same seruice , for which he gaue himselfe before . And so it is a sacriledge to reiterate these Sacraments ; for that were to release a gift , by supposing himselfe still free , of which he cannot be released by men , but only by God : for what is once giuen , cannot be giuen againe , but belongeth to him , to whom it is giuen , and not to the giuer .

16. Wherefore are Godfathers also appointed in this Sacrament ?

To the end , that the confirmed may haue instructions , how to weild his spirituall armes ; & also , to let him know , that although he hath receiued the grace of the holy Ghost , yet he must not be too confident in his owne forces , but that he must humble himselfe , and harken vnto the aduise , and instruction of others , who haue more experience then himselfe , in Christian discipline .

17. Which Sacrament is the next in order after Confirmation ?

The holy Eucharist ; for nature teacheth vs , that life cannot be long preserued in vs , without nouriture , through the want whereof , we do by little and little loose our strength , and at length perish .

LESSON XXVI . Of the holy Eucharist .

1. What is the holy Eucharist ?

It is a Sacrament instituted by Iesus Christ , vnder the outward formes of bread , and wine , wherein ( as vnder a veile ) are contained his true body , and bloud , put there by the words of consecration , that so they may become a sacred food to nourish vs spiritually , and to sanctify both the soules , and bodies of them , who shall worthily receiue them .

2. What is the sensible signe in this Sacrament ?

It is the bodie , and bloud of Christ , as they are presented to vs , vnder the visible formes either of bread , or wine .

3. Where do we finde a promise of grace to this Sacrament ?

In the sixth of S. Iohn , where our Sauiour sayth , that , he who shall eate of this bread , shall liue for euer , and , the bread which I shall giue you , is my flesh for the life of the world . Which places are commonly vnderstood by the Fathers , to be meant of the blessed Sacrament . And it was first put in execution by our Sauiour himselfe , who gaue it to his Apostles , at his last supper .

4. Are we obliged to receiue this Sacrament ?

Yes ; first , by reason of the institution of it , which ( as we sayed of the Sacrament of Confirmation ) doth oblige them , for whom it was instituted , to receiue it ; and it was instituted for all , after a certaine age . And secondly , because we are in danger of spirituall death , if we do not receiue this spirituall nourishment often ; for euery one , that he may liue spiritually , hath need to be nourished spiritually : and therefore the Church doth command vs at least to receiue it once a yeare .

5. Why was it instituted vnder the forme of bread , and wine ?

Because , these foodes are most common , and so most fit for that Sacrament , which was instituted for all mankinde . And also , because bread , and wine , do signify the substance of all eating , or drinking ; they being as it were the groundworke of all the rest ; and so they are most fit to expresse , that this Sacrament worketh the like spirituall effects in the soule , which meate , and drinke worke materially in tho bodie .

6. Doth there remaine after consecration bread in the hoste , and wine in the chalice ?

No : for all the substance both of bread , and wine , are taken away , to giue place to the substance of Christ his bodie , and bloud ; which only remaine there vnited to the accidents of bread , and wine .

7. Doth the Priest , by communicating vnder both formes , receiue no more , then he , who receiueth the Sacrament vnder the forme of bread alone , or of wine alone ?

No : for he who cōmunicateth vnder the forme of bread alone , or of wine alone , receiueth both the bodie , and bloud of Christ ; because he receiueth his liuing bodie , which from the instant of his most glorious resurrection , can neuer more be separated from his bloud .

8. How possibly can the true and naturall bodie of Christ , be contained within so small a compasse , as is a little piece of bread ?

He who told vs , that he was able to make a camell passe through a needles eye , hath power also to do this : and as he there tells vs , though with men these thinges are impossible , yet all thinges are possible with him , whom we belieue in our Creed , to be allmighty .

9. Is Christs bodie , and bloud , vnder euery part of the hoste , as well as vnder the whole ?

Yes ; for as it is defined in the councell of Trent , the least part of euery hoste , and the least part of the consecrated wine doth containe all the flesh , and bloud , the bodie , and the soule , the humanitie , and diuinitie of Iesus Christ . And the reason of this is , because Christ his bodie is brought into the visible element , in lieu of the substance of bread , and therefore it must be in euery part of the element , where it was bread before : wherefore , seeing that when bread is cut into ten , twenty , or into as many pieces as you will , euery piece is bread ; it doth follow also , that the consecrated element , being cut into as many pieces , euery piece must be Christ his bodie ; for otherwise , Christ his bodie would not be in euery part , where bread was : for a legge only , or an arme , is not Christ his bodie , no more then one wheele of a clock , is a clock . From whence it followeth , that Christ his bodie is not deuided , when the visible element is broken , or cut in pieces : for , that which is whole in euerie part of the element , cannot be deuided , but still remaineth , when the elemēt is deuided into partes , whole in each part .

10. Is not Christ his bodie then by being really in the Sacrament made subiect to receiue corporall impressions , as to be burned , annoyed , &c.

No ; for as his being whole in euery part , ( which is done by being depriued of locall extension ) maketh his body , that it cannot be deuided ; so it doth also make it , that it cannot receiue any corporall action , or impression for there can be no corporall impression , where there is no locall extension . And so , though men may be irreuerent to the Sacrament , by burning it , or by giuing it to a dog , yet Christ his bodie is not burned , or torne in pieces ; nether is it annoyed , or disgraced , though it be cast into indecent places , no more then God is harmed , or disgraced , who by his Godhead is in the same places .

11. Doth the communion , or receiuing of the holy Eucharist by Laicks , belong to the act of sacrificing ?

No ; for the act of sacrificing , consists in the Priest his giuing , or offering vp the hoste to God ; but the communion is a gift from God to man : for after that the Eucharist hath been offered vp by the Priest , to the honour of God , he doth giue it to men , to sanctify them , and so God doth render to men the same gift , which men did present vnto him .

12. What then is the Communion ?

It is not the act of sacrificing , but it is a partaking of the altar , or Christian sacrifice , after that the hoste is sacrificed ; whereby we receiue , or eate some part of the sacrificed hoste , as a meate made holy , by hauīg been offered vp to God in sacrifice , in acknowledgement , that we do approoue of , and professe that religion , wherevnto the sacrifice belongeth .

13. Is it necessary then to receiue in both kindes , since both are vsed in the Sacrifice ?

No ; for the Church assures vs of the contrary ; and this reason may be alleaged , because , to make vs partakers of the sacrifice , it if sufficient , if we receiue any part of the host , which is sacrificed ; especially in this sacrifice , where one part doth containe as much , as both . Yet the Priest , who sacrificeth , is bound to receiue both kindes , because his receiuing , is a consummation of the offering ; and so he is bound to consummate in both kindes , what he offereth in both kindes : for , all that , which is offered , must be consummated , that the sacrifice may be fully accomplished : and because the consummation of the sacrifice , belongeth to the act of sacrificing , from thence it followeth , that the Priest only , to whom alone the act of sacrificing , or offering , is reserued , and not the Laity , can receiue the Sacrament in this nature , that is , as offering it vp to God , in consummation of the sacrifice .

14. What state , and disposition , is required for our worthily receiuing this blessed Sacrament ?

It is necessarily required , to be in the state of grace , and to come to the Sacrament with a reuerent , and deuout heart ; and that we may reape a more full benefit by communicating , we ought also to auoid actuall distractions , whilst we communicate . Moreouer , Sales , the holy Bishop of Geneua , is of opinion , that it is further requisite for frequent communion , that one should haue no affection to any veniall sinne , and withall , that he haue a great desire , or spirituall hunger of that sacred food . Now , by affection to veniall sinnes , is vnderstood a tacite resolution to persist in them , that is , such an adhesion , or loue to them , as makes a man not only to commit them often , but also not to care , or endeauour to auoid them , being so insensible of their malice , as to make little or no account of it .

15. Why must we be in the state of grace to receiue the holy Eucharist ?

Because , the holy Eucharist is of the number of those Sacraments , which were instituted , not to conferre the first grace , but to encrease grace alreadie cōferred . And the reason of this is , because , to be in the state of grace , is to be in charity with God , and our neighbour , which is a thing necessary for communion , considering the nature of this Sacrament : for Christ inuiteth vs in this Sacrament to a banquet ; but none vse to be inuited to banquets , but such as are his friends , who maketh the banquet , and also friends to one an other , for feare of turning mirth , and loue , for which banquets were instituted , into sorrow , and contention . And for this reason , the ancient Christians , when the Pax is giuen in Masse , were wont to kisse one an other , in token of peace , and charitie , and to communicate together . And therefore not without reason , this Sacrament is called the Sacrament of charitie ; whereof bread , and wine are also emblems , signifying that our wills ought to be one and the same , firmely vnited by loue , as thousands of cornes , or grapes are fast together in one loafe , or one cup of wine .

16. Why is so perfect a disposition required for frequent communion , as that one should not deliberately adhere to any sinne , so much as veniall ?

Because , this Sacrament is a pledge of Gods great loue towards vs , and the meanes which he hath chosen to make a perfect friendship with vs ; and so euery one ought to be more feruent in loue , by how much he maketh himselfe more familiar to this sacred table : and consequently it is requisite , that he should be free , not only from mortall sinne , but also from affection to veniall ones ; or if he finde himselfe intangled in such affections , he should at leastwise come with a spirit , and designe to free himselfe of them .

17. Ought all men to be exhorted to frequent communion ?

Yes certainely ; for the oftener one communicateth , the more grace he receiueth , supposing that he cometh with that disposition , and reuerence , which behoueth those to haue , that come frequently to so great a Sacrament . Wherein this rule in generall ought to be obserued , that if one findeth by experience , ( taking the iudgement and aduise of his Ghostly father along with him ) that whilest he vseth frequent communicating , he maketh progresse in vertue , in bridling of his passions , and in diminishing of his affections , euen to veniall sinnes , whereof we spake before , without diminution of reuerence due to the Sacrament ; or if forbearing to communicate so frequently , he findeth himselfe to decrease in vertue , and in respect towards the Sacrament ; then he is to be exhorted to continue still his custome of communicating frequently . But if he , who communicateth frequently , findeth himselfe still with the same imperfections , without making any progresse in vertue ; or that his reuerence , and respect towards the Sacrament , is any way thereby diminished ; then he is to be aduised , for a time to forbeare to communicate so frequently , and to endeauour by workes of mortification , and other spirituall exercises , to rēder himselfe more worthy of so frequent accesse to that holy table , vntill his Ghostly father shall iudge it conuenient for him to frequent the Sacrament , as formerly .

18. What communion ought to be esteemed frequent ?

In those persons , who are not subiect to the distractions of the world , but haue leasure to dispose of themselues , as they please , and to attend to spirituall imployments , it may be accounted frequent communion , to communicate constantly once a weeke : but in others , whose vocation , and condition , doth tye them to worldly employments , and continuall distractions , I should esteeme it frequent communion , though they should communicate but once in fifteene dayes , or three weekes , vnlesse their continuall distractions be supplied by extraordinarie vertue .

19. What Sacrament followeth the holy Eucharist ?

Pennance , for when we are sicke , we must first be cured of the disease it selfe , before we can vse remedies to take away the relickes of it .

LESSON XXVII . Of Pennance .

1. WHat is the Sacrament of Pennance ?

It is a Sacrament instituted by Christ , for the remission of sinnes committed after Baptisme , whereby they that are baptized , are restored againe vnto grace , when by mortall sinne they haue lost the same .

2. Where finde we the institution of this Sacrament ?

In the 20. chapter of S. Iohn : As my father sent me so do I send you : receiue yee the holy Ghost ; whose sinnes yee shall pardon , they shall be pardoned them , and whose sinnes yee shall retaine , they shall be retained .

3. What is the outward and sensible signe in this Sacrament ?

It is the confession of the sinner , and the wordes of absolution pronounced by the Priest : for , to the end that a crime may be remitted , reason requireth , that one should confesse it , and make the quality of the crime manifest to him , who is to remit it ; and also that he who hath authority to remit it , should pronounce the sentence of absolution , after that he hath iudged concerning the nature of the crime .

4. Where is grace promised to this Sacrament ?

It is promised in these words : whose sinnes yee shall pardon , they shall be pardoned them : for , sinnes cannot be pardoned but by grace . And we finde the practise of this Sacrament in the Acts , where the people casting themselues at the feete of the Apostles , declared the sinnes , which they had committed .

5. Who haue power to administer this Sacrament ?

None but Priests , who haue receiued it from God , and the Church .

6. What conditions are required in the Priests that administer this Sacrament ?

They be many , but for as much , as ought to satisfy the Laity , we may reduce them all to one : that is , to haue approbation and commission from the Bishop of the place , to exercise that function . For although besides authority or iurisdiction , there is also required doctrine , and intention , yet he ought to be held sufficient in doctrine , who hath been approued by his Bishop for such : and likewise he is to be presumed to haue a reall intention to do , what the Church intendeth to do by this Sacrament , who hath demanded approbation to do that , which the Church doeth .

7. If a man be ashamed to confesse his sinnes to one priest , may he make choice of an other ?

Yes ; if he do declare vnto him truly the state of his conscience ; that is , not only the sinnes he is guilty of , but also whether he be accustomed to do them , without amendment . Howsoeuer , it were better allwayes to keepe one ghostly father ; for otherwise he is in danger to get little profit by his confessions , and so may put his saluation in hazard ; which dependeth mainely on the fruits of this Sacrament .

8. What must we do to receiue this Sacrament ?

First after a due examen of conscience , we must confesse to a Priest approued by the Bishop , all our sinnes , that are mortall , committed since our last confession , or which we haue omitted or forgotten to declare in former confessions ; or if we haue not mortall ones , we must confesse some veniall ones , with hearty sorrow , and firme purpose to endeauour to commit them no more ; and with the like purpose to do the pennance , which shall be enioyned vs for satisfaction of our sinnes ; and so with all humility receiue absolution . So that besides the absolution , and imposing of pennance , which are required on the Priests part , three thinges are required on the penitents part , to wit , Contrition , Confession , and Satisfaction , and the Sacrament doth consist of all these fiue partes .

CONTRITION .

9. Why is Contrition necessary for this Sacrament ?

Because this Sacrament was instituted to recouer God his grace , and loue towards vs , which we had lost by offending him : now we see , that when we haue offended one , the readie way to gaine his loue againe , is to repēt , and acknowledge our fault , this being the most naturall meanes to soder friendship vp againe , when once it is broken . And so we see that by nature , euery noble heart perceiuing his enemy subiect vnto him , taketh compassion of him , and seeing him now , no more the same he was , thinketh meete to change likewise his course towards him .

10. What is Contrition ?

It is a sincere repentance , proceeding from the motion of the holy Ghost , touching our hearts ; which maketh vs to detest our sinnes , and to conuert our selues to God . For whereas by sinne a man is auerted from God , by louing some vnlawfull obiect , so by contrition his heart is auerted from the vnlawfull obiect formerly embraced , and conuerted againe to God , by louing him anew .

11. How many sortes of Contrition be there ?

It is deuided into two generall sortes , the one is perfect , which is absolutely called Contrition , the other is imperfect , which is vsually called Attrition . Which difference ariseth from the seuerall degrees of conuerting our selues to God ; for sometimes our conuersion may be so perfect , as to make vs not only forbeare our former sinfull actions , and complaisance in vnlawfull obiects , but also to detest them more then hell it selfe ; whereby through the powerfull working of God his grace in our hearts , our affection towards God becometh greater , then the loue of our selues , and is more firmely rooted in vs , then the loue of any vnlawfull obiect : so that if it please God to preserue vs in this disposition , we do easily afterwards ouercome any temptation , be it neuer so great . Sometimes againe our conuersion may be so weake , as that although it be able to make vs forbeare , and detest sinne for the present , because it is greater then our present adhesion to any vnlawfull obiect , yet it settleth not in vs the loue of God so strongly , as our former sinfull affections had settled the loue of our selues , and so it is not so firmely rooted in vs , as our present sensuall inclinations are ; and therefore we are afterwards easily ouercome againe by new temptations . And this is ordinarily the condition of penitent Christians in the beginning , who do often rise by God his grace , and yet fall againe by their owne weakenesse , vntill by pennance ( that is by workes of mortification , which are the worthy fruites of repentance ) and by often receiuing the Sacraments , their inclination to loue God aboue all thinges becometh greater , and more firmely rooted in them , then their sinfull inclination to selfe loue . Now the detestation of sinne arising from the former perfect conuersion , is called Contrition ; the other , Attritiō : which is a metaphore taken from any hard thing bruzed by a harder , for if you only grate it against the harder , you may bring it into what fashion you list , but it will still remaine hard at the middle ; but if you do not only grate it , but beate it in a morter , you will turne it all into dust .

12. What is the motiue of perfect Contrition ?

It can be no other but the pure loue of God for his owne sake only , proceeding from the consideration of his goodnesse , and of the obligation we haue by reason of it , to serue him , and not to offend him . And when I say , it can be no other but the pure loue of God , I do not intend to affirme , that it cannot be accompanied with other pious affections , as the feare of hell , the apprehension of God his iudgements , the desire of heauen , and the like ; which are not only consistent with the pure loue of God , but also good dispositions to procure it , and conserue it ; for such is the condition of humane infirmity , as that the inferiour stepps by which we ariue to perfection , are oftentimes necessary to maintaine vs in it . But that which I intend to say , is , that the pure loue of God for his owne sake only , without regard to our owne proper interest , must be the principall motiue , and immediate ground of contrition , because no other motiue but God himselfe , as he is our last end , can conuert vs wholy to God , and make vs detest sinne more then hell it selfe .

Now this perfect contrition , and pure loue of God hath , diuers degrees , for sometimes it proceedeth purely and simply out of the consideration of God in himselfe , without relation to his creatures ; who by reason of his owne infinite perfections , and infinite goodnesse , deserueth to be beloued aboue all thinges , all loue being due to him meerely for that goodnesse , which is in himselfe ; and this is the highest motiue of diuine loue . Sometimes this pure loue proceedeth from the consideration of God his goodnesse towards his creatures , expressed in his benefits bestowed on them , and particularly in the benefits of creation , redemption , and euerlasting saluation proposed to all , who do not through their owne faults depriue themselues of it . Now the consideration of God his infinite loue expressed towards vs by these benefits , doth moue vs in gratitude to loue him againe : which reciprocall loue of ours , when it cometh to that height of gratitude , as to loue him againe not for our owne interest , but for his owne sake only ; and so , to auoid sinne , and to do good , meerely because it is gratefull to him , that is , because he would haue vs to do so ; it is also a sufficient motiue for true contrition , though not so perfect as the former .

Againe , this perfect contrition hath diuers degrees , not only by reason of the motiues on which it is grounded , but also by reason of the effects it produceth in vs ; for although this loue of God aboue all thinges , when it produceth true contrition , be alwayes stronger and more intense in vs , then the loue of ourselues , or then the loue of our owne interest , euen in the ioyes of heauen , if they could be separated from God ; and consequently doth make vs to detest sinne , more then hell it selfe ( without which it would not be an act of true contrition ; ) yet it is not alwayes so perfect , as not to leaue in vs some little affection to worldly thinges , and some relickes of our former inclinations , acquired by euill habites . Sometimes againe it is so perfect , as that it transporteth our affection from all created thinges whatsoeuer , and settleth it wholy vpon God , so that we do not loue any thing but with relation to him , whereby we cannot thinke of any vnlawfull obiect , but hate it , ( such as we may suppose to haue been in S. Paul , and S. Marie Magdalene at the first instant of their conuersion ; ) and so it extirpateth by the very roote , our euill inclinations formerly acquired by peruerse habits . And this is that eminent degree of contrition , which doth not only cleanse vs from the guilt of sinne , but also freeth vs from the paines due to our sinne in Purgatorie .

13. What is the motiue of Attrition , or imperfect Contrition ?

Sometimes it may be the pure loue of God only , proceeding from the consideration of his goodnesse , but not working so strongly in vs , as that perfect loue , which we haue sayd to be the ground of Contrition , because it is not yet so strong in vs , as our inclination to selfe loue . For although we may be disposed by this loue , to preferre the glory of God before any interest of our owne in vnlawfull obiects , yet if we reflect vpon the paines of hell , we shall finde , that we are more easily carried to detest and feare them , then sinne ; which is a signe , that the loue of God aboue all thinges , is not yet so strong in vs , as our inclination to loue our selues . Howsoeuer , this degree of the loue of God aboue all thinges , is sufficient for attrition , because it is greater in vs then the actuall loue of any vnlawfull obiect , and so it is of sufficient force , to make vs forbeare to offend God by mortall sinne .

Sometimes also the principall ground of our attrition may be the feare of hell , the ioyes of heauen , the enormity of sinne , reflecting vpon them with the eye of our owne interest ; for these motiues also are sufficient to withdraw vs from sinne , whereby we know we shall be depriued of heauen , and incurre the euerlasting paines of hell . Howsoeuer , although ( as I say ) these may be the principall grounds of attrition , because they may be so strong as to make vs to detest sinne for our owne interest , and although they be of their owne nature good and laudable , because they do for the most part prepare the way to loue ; yet vnlesse they do bring with them , some degree of the loue of God , which is a beginning of louing him , they would not be sufficient for true attrition . And the reason of it is , because if they be not oyned with some kinde of beginning to loue God , though imperfectly , they do not actually conuert vs to God at all , but only to ourselues . And so they cannot dispose vs sufficiently to receiue iustifying grace ; because contraries are expelled by contrary motions ; and therefore whereas sinne is a motion auerting vs from God , and conuerting vs to creatures , iustification must proceed from a contrary motion , which must auert vs from creatures , by conuerting vs againe to God . And so we see that the Councell of Trent , speaking of Attrition , doth ioyne with the feare of hell , ( whereby we are moued to forbeare to sinne , ) the hope of pardon , by which we are conuerted to God ; for this hope bringeth alwayes with it a beginning of the loue of God . For there is this difference betwixt hope of pardon from man , and hope of pardon from God , that we may haue some ground to expect pardon from man , whom we haue offended , without any reason that may moue vs to loue him ; in regard , that although he doth not loue vs , yet we may be confident he will pardon vs not for any good he wisheth to vs , but for his owne interest , either because we are vsefull to him , or out of vaine glory , or for feare of harme that may happen vnto himselfe , if he doth not pardon vs , or the like , which are not motiues fit to make vs loue him againe . But when we hope for pardon from God , our confidence doth rest meerely vpon his goodnesse ; for God doth neuer pardon vs , but by louing vs , and nothing but his owne mercy and goodnesse can moue him to pardon vs : he gaineth nothing by vs , and hath no neede of vs ; neither are our deserts any at all , and to rely vpon them , were not hope , but damnable presumption : so that the hope of our pardon from God , is raised by the consideration of his goodnesse only , which alwayes bringeth loue with it . For how can any man ground a confidence meerely vpon God , as the Author of all goodnesse , the proper obiect of loue , without louing him in whom he apprehendeth that goodnesse ? And this is conformable also to the doctrine of the Councell of Trent , concerning the disposition , which is required precedently to iustification by the Sacrament of Baptisme , deliuered Sess. 6. c. 6. Those who are sinners , when they vnderstand themselues to be such , by conuerting themselues from the feare of diuine iustice , wherewith they are profitably strucken , to the consideration of God his mercie , they are erected into hope , confiding that God will be propitious vnto them for Christ his sake , and they begin to loue him as the fountaine of all iustice : and therefore are moued against sinne by a certaine hatred and detestation , that is , by that pennance which ought to be done before Baptisme . So that true attrition doth alwayes include the loue of God . And of this feare of hell , ioyned with the hope of pardon , the same Councell teacheth vs , that it is a gift of God , and a motion of the holy Ghost ; for no man can loue God , as he ought to do , but he whom God first loueth , and moueth by his holy grace .

Now some are of opinion , that it is not sufficient , that this loue be the loue of God meerely for our owne interest , but that it ought to be the loue of God aboue all thinges for his owne sake onely , though it be as yet but a weake and imperfect loue in that kinde . And they are moued thereunto for these reasons ; first , because the loue of God for our owne interest , doth not properly conuert vs to God , but to our selues only ; for the end of our loue is only that which moueth vs . Secondly , because the end of true attrition is , to breed in vs the perfect loue of God , and so it must be ioyned at least with some beginning of it , which may by little and little encrease , and bring vs to perfection , according to the measure of God his grace working in vs afterwards . Lastly , because the loue which God requireth of vs , and which is properly due to him , and without which we cannot obserue God his commādements , is that loue , whereby we do preferre him before all created thinges , and do embrace him as our last end ; and therefore , when we haue lost God his grace , we cannot recouer it againe , vnlesse we begin with obseruing this precept , which is the ground of all ; for this is the first thing that God exacteth at our handes , and that giueth vs strength to doe all the rest : but if we loue God for our owne interest only , we make our owne happinesse , which ( as it is limited within ourselues ) is a created and finite thing , to be our last end ; and so we looke vpon God only as a meanes to attaine to this end . For these reasons this opinion is very probable , and therefore the securest way is to attend to those considerations , which chiefly moue vs to loue God aboue all thinges , and so to stirre ourselues vp to hate sinne vpon the same motiue .

This doctrine may seeme hard to some , who thinke that we cannot loue God aboue all thinges , vnlesse the habit or motion from whence this act proceedeth , be stronger , and more intense in vs , then our inclination to loue ourselues : but they are mistaken , for we may haue this act , though the motion from whence it proceedeth , be not so strong , as those euill habits in vs , which incline vs to vice and sinne . For when we recollect ourselues , and consider the infinite goodnesse of God , our reason doth presently dictate vnto vs , that we ought to preferre him before all thinges for his owne sake only ; and our will ( if it be not preuēted with some contrary obiect ) doth by God his grace easily follow the dictamen of reason , and affect him , as such , which is , to loue him aboue all thinges ; and there is no Idiot so simple , who being instructed , is not capable of this loue , as well as he is of the feare of hell : and yet if afterwards we should be tempted with our owne interest in some vnlawfull obiect , we are easily ouercome ; which is a signe , that , although we did truly loue God aboue all thinges , yet the source , that is , the habit or motion from whence that loue proceeded , was not so strong , nor so firmely rooted in vs , as our euill habits are , which incline vs to sinne . I do not say , that all such acts of loue are sufficient euen for attrition ; for Granada that learned man of the Order of S. Dominicke , and others affirme very well , that how great this attrition or sorrow of minde for sinne ( which encreaseth according to the measure of our loue ) ought to be , that it may attaine to the degree of perfect attrition , it is not granted to any mortall man to know ; but the knowledge thereof belongeth only to that Lord , from whom nothing can be hidden . Besides , such acts of loue are many times inefficacious , whereas it is certaine , that true attrition ought to be an efficacious and absolute repentance .

14. Is Attrition being ioyned with the Sacrament of Pennance , sufficient to cleanse one from the guilt of sinne , and to restore him to the state of grace ?

Yes , supposing it be perfect attrition . But least some should mistake in this sacramentall attrition , they are to know , that these conditions are required to make it such . First , it must be a supernaturall act of God his grace , proceeding from some supernaturall motiue , grounded vpon faith . Secondly , it must expell from vs voluntatem peccandi , that is , it must be such a voluntary free detestation of sinne , and sorrow to haue committed it , as doth bring with it a firme purpose of endeauouring to auoid sinne , aboue all euills that can befall vs in this world . Thirdly , it must include an humble and resigned resolution , to vndergoe such deserued pennāce for our sinnes , as it shall please God to inflict vpon vs in this world , or in the next ; as also a purpose to do worthy fruits of repentance in this life , and to performe that sacramentall satisfaction , which the Priest shall impose vpon vs in confession . Fourthly , it must include a firme resolution , in cases of wrong done to our neighbour , to make him restitution . Fifthly , it must be ioyned with the hope of pardon , and confidence in God his mercy , that he will be propitious vnto vs for Christ his sake , through the merits of his sacred passion . Lastly , it must be accompanied with the loue of God , either for our owne interest , or ( according to the more secure opinion ) for his owne sake : that is , we must begin to loue him purely for himselfe aboue all thinges ; whereby we are also moued to repentance and sorrow , for hauing offended him , who is our last end , and whose blessed will , as the Author of all goodnesse , we ought to preferre before all the world . If any of these conditions be wanting , it will not be perfect attrition , but imperfect , and such as being ioyned with the Sacrament of Pennance , will not suffice for iustification .

And because none but God himselfe doth know whether we haue these supernaturall acts of sorrow , and the loue of God , or no ; and how great and intense this sorrow of minde ought to be , that it may attaine the degree of perfect attrition ; therefore it is a most commendable thing , that sometimes we should make generall confessions , as some doe yearely ; that thereby laying before our eies the number of our offences and grieuous sinnes , and by helpe of spirituall exercises , we may be moued to a more strong repentance , and supply the defect , if there had been any for want of perfect attrition in our former confessions . Howsoeuer when we haue done our endeauour , and finde a sorrow for the past , and a firme purpose of amendement for the future , with a desire to loue God aboue all thinges , we ought not to be scrupulous in searching the motiue and measure of this sorrow , but we must remit the rest to the mercifull goodnesse of God , and goe with confidence and humility to the Priest to receiue absolution , though our sinnes be neuer so greate ; hoping that by vertue of the Sacrament of Pennance , allmighty God will strengthen our hearts with his diuine loue , and supply the defects and weakensse of contrition in vs , by accepting our desire thereof .

And here also is to be obserued , as well touching contrition , as attrition , that some thinke they haue no loue towards God , not sorrow for their sinnes , vnlesse their affections be accompanied with sensible passion : but they are exceedingly deceiued , for this loue and griefe is purely spirituall , it is not seated in the senses , but in the will of man , and it is so much the greater , when disagreeing with our sensible motions , and persisting only within the sphere of reason , it ouercometh the contradiction of sense . And therefore the loue and griefe , which we feele for worldly thinges , is oftentimes accompanied with a certaine tendernesse of heart , and is more sensible to vs , then the sorrow for our sinnes , or the loue of God ; and yet the loue of God , and the sorrow for our sinnes is more intense in the reasonable part of man , which is his iudgement and his will . For the motiues of loue and griefe in contrition , are not corporall thinges , not obiects fit to moue our sense , but they are spirituall thinges , and obiects that strike only vpon our reason , as the goodnesse of God , the guilt of sinne in our soule , and the like , which are not thinges present to our sense at all ; and so it is no wonder , if for the most part they make no impression in our senses , but only in our reason : and consequently the true ballance to weigh our contrition , is not our senses , but it is our reason , built vpon the foundation of faith , which may be strongly moued , though our sense hath no feeling of it at all .

15. What is required for the second part of contrition , which is purpose of future amendement ?

To make this purpose as you ought to do , you must first consider the occasions which draw you into sinne , and study with your selfe , and take your Ghostly fathers aduise , how without greater to auoid such occasions ; and you must know , that the occasions are as well in omission , as commission : besides you must prudently vse such pious exercises , as may withdraw you from temptation ; for no man can be thought to haue an efficacious purpose to auoid his sinnes , who thinketh it not worth his care ; how to amend them : and therefore those who returne still with the same sinnes , out of neglect to do these thinges , are vncapable of absolution , vnlesse they resolue to amend the said neglect .

16. But what if after all this they do still returne with the same sinnes ?

It will not easily fall out so ; for God is alwaies ready to assist vs , when we our selues do our endeauour , and therefore the occasions being fewer , and the temptations lesse , there must needes be amendement . Howsoeuer it is to be feared , that they do flatter themselues , who thinke they had a firme purpose , if no amendement follow it . Where you must note , that he who falleth into the same sinnes , ought not to be thought to haue no amendement of his life , as long as he falleth not so often , nor vpon so slight temptations , as before ; and if after his fall , he findeth a greater remorse of conscience , then formerly , and a more earnest and speedy desire to be reconciled againe to God , and withall a serious and euident amendement in his life ; for then he may hope , that his relapses proceed rather out of frailty , then from want of sorrow and purpose of amendement in his former confessions .

17. But what would you aduise such persons to do , who fall still into the same sinnes , without any amendement at all ?

I would aduise them , to goe still to confession , and to follow the counsell of their Ghostly father ; yet before they goe to confession , they ought to endeauour to stirre themselues vp to a more perfect contrition , by vsing some pious meditatiōs ; and by reading often such deuout bookes , as are apt to moue in the heart of man a true sorrow for his sinnes , and an efficacious purpose to auoid them ; and by doing worthy acts of repentance , that is , austere acts of pennance , with feruent deuotion , thereby to abate their affection to sinne , which is the cause that rendereth their purposes inefficacious , and so to continue , vntill it shall please God by his grace , to strengthen their resolutions , and to amend their life : for ensuing amendement is the surest rule that either the Ghostly father or the penitent himselfe can haue to discerne , whether his repentance be true and sincere , or no. From whence you may gather the miserable condition of such persons , who goe to confession but once a yeare , and presently without any remorse of conscience , fall againe into the same sinnes , and continue so without thinking euer of mending their liues , vntill the yeare be come about againe : for it is to be feared , that all such persons for want of a firme purpose to amend , do turne the precept of the Church , into an annuall sacriledge , to their greater damnation .

CONFESSION .

18. Why is Confession necessary ?

Because it is commanded by Christ to be vsed . And the conueniences of it are great ; first , it is the most naturall easement of sinne , for we see by experience , that when one hath committed any foule fact secretly , it loadeth his heart vntill he hath broken his minde to some one or other . Secondly , it is the readiest way to amendement , for no man can aduise himselfe against his owne peruerse inclinations , so well as an other : and that an other may do it , it is necessary he should know the particular quality , and condition of the seuerall faults the penitent cōmitteth . Thirdly , there can be no repentance without humiliation of ones selfe , for there is nothing more detestable in the sight of God , then pride , which doth alwayes accompany sinne : now there can be no more efficacious meanes inuented to humble a man , then confession , by reason of the confusion that man hath to open his secret sinnes to an other man , and to lye prostrate at the feet of one , peraduenture as infirme as himselfe , expecting iudgement and absotion from him .

19. What is Confession ?

It is a voluntary , accusation , made by à penitent of the sinnes he hath committed himselfe , to a Priest capable to absolue him , accompanied with griefe for hauing committed them , and with a firme purpose not to commit them any more ; for confession is nothing worth vnlesse it be ioyned with contrition . By the word , voluntary , we are taught that a confession made by constraint , such as criminalls make before iudges by force of torment , is of no value ; for God aboue all thinges seeketh the will of man . By the word , Accusation , we are taught , that we must say determinately , that we haue done such and such a thing , and not as some vse to say , if I haue offended God in such or such a kinde of sinne , I accuse my selfe of it : for he is not esteemed to accuse himselfe of a fault , who confesseth it with an if , when he is certaine he hath committed it . By this word also we are taught , that it is supperfluous to tell any thing so in generall as some do ; as , that you loue not God and your neighbour , as you should do , and such like ; which spendeth time to no profit , for your Ghostly father knoweth that of you , as well as your selfe : so that he who doth not tell some thing in particular , in case he can do it , is not esteemed to accuse himselfe sufficiently . By those vords , The sinnes he hath committed himselfe , we are taught , that the penitent ought to confesse his sinnes with such discretion , as that in accusing himselfe , he accuse no body else : for example , if one hath committed fornication , or any other sinne in company with an other , he must tell the condition of the person , when it is necessary to declare the nature of the sinne , but he must not name him , or her ; but contrary wise he must be warie not to say any thing , whereby the person may be knowne .

By these words also we are taught , that we must not accuse our selues of sinnes which we haue not committed ; so that those who through simplicity , accuse themselues of all , that is contained in the forme of examen of conscience set doune in their manuall , do make an vnprofitable confession , and offend in doing so .

20. What be the conditions of Confession ?

They be chiefly three : first that it be humble , with a true and submissiue acknowledgement of our fault , accompanied with shame fastnesse . Secondly , that it be sincere , that is , not done for any sinister end , as out of custome to do what other men do , or for feare of some disgrace or punishment if they doe it not ; but it must be done with intention meelrey to appease the wrath of God . Thirdly , that it be entire , that is , that we do not voluntarily , or through negligence , conceale any mortall sinne , not any circumstance , that doth change the nature of the sinne ; and that we declare the number of euery kinde of mortall sinne , and not confesse halfe to one , halfe to an other .

21. Which be the circumstances , that do change the nature of the sinne ?

They be reduced to six : Person , Place , End , Quantity , Time , and Scandall : the circumstance of the person is to be declared in case of carnall sinne , according to that which hath been set downe in the sixth commandement : as also in other sinnes , when there is a particular prohibition , or when one is obliged by his profession not to commit them ; as if one strike a Churchman , he is bound to declare that circumstance , because there is a particular prohibition ; but if he coozen à Church-man in buying or selling , he is not bound to declare the circumstance of his person . In like manner , if a Churchman commit murder , he is bound to declare himselfe to be a Churchman , be cause it is an action contrary to his profession . The circumstance of place is to be declared , when it is a sacred place , in foure cases , that is in the case of theft , declared in the seuenth commandement , of actuall carnall sinne , of murder , and of drunkennesse , when they are committed in the place it selfe . But he who committeth these sinnes only in thought or desire , although it be in the church , is not bound to declare the circumstance of the place , vnlesse his desire was to accomplish his sinne in the Church ; for in case of such a desire , although he were out of the Church when he had it , he is bound to declare the circūstance of the place intended . The circumstance of the end , or motiue , is to be declared , when any action is done for some end , that is a mortal I sinne in it selfe ; as if a man steale a sword , to kill with it , he committeth adubble mortall sinne . Quantity , though it change not the nature of his sinne , is yet to be declared in theft , as how much he hath stolne ; or in any other harme done to his neighbour , how great it was . Time also , which belongeth properly to sinnes of desire , though it change not the nature of the sinne , yet men ought to declare , how long they haue continued in the same vnlawfull desire without interruption . Scandall is , when one hath committed an vnlawfull action , with intention to draw others to sinne , or without this intention hath giuen an occasion , whereby others might be in danger to be drawne to sinne ; and this is to be declared .

22. What must one doe in case , that after due examination of his conscience , he doth not know the number of his sinnes ?

In that case , it sufficeth if he gesse , as well as he can , at the number more or lesse , and declare it in that manner to his Ghostly father : but if he cannot giue any probable gesse at the number , he must then confesse how long time he had abandoned himselfe to such a sinne . And concerning the number , it is to be noted , that in all internall sinnes , as often as the internall desire is interrupted , and renewed againe , so many seuerall sinnes are committed : and the same is to be vnderstood of sinnes partly externall and partly internall , as for example , if one out of a desire to kill a man , should continue a whole day seeking occasions to performe his mischieuous intent , all that inward and outward action is but one sinne , vnlesse he had interrupted his intention of seeking to kill , and afterwards renewed it againe ; for then he committeth so many seuerall sinnes , as he hath seuerall times renewed his intention .

23. What must one do in case , that he be doubtfull , whether he hath committed the sinne or no : as also being certaine that he hath committed it , yet he is doubtfull , whether it be mortall or veniall only ?

In the first case , he is bound to confesse the sinne as doubtfull ; that is , declaring it as a thing , he is not certaine of . In the second case , he is also bound to confesse the sinne , and to leaue it to his Ghostly father to iudge , whether it be mortall or no.

24. What if one after the examination of his conscience should forget some mortall sinne ?

If his forgetfulnesse doth not proceed from negligence , which in this case is esteemed a kinde of malice , his confession ought to be iudged entire , and his absolution valide : yet if afterwardes he remembreth the sinne , he had forgotten , if it be mortall , he is bound to confesse it in his next confession .

25. In what cases is a man bound to reiterate his confession ?

In all these : first , if at the time of his confession , he had not contrition , that is , sorrow for his sinnes , and a purpose not to commit them any more . Secondly , if his confession was not absolute but conditionall , when he is absolutely certaine to haue committed the sinne he confesseth . Thirdly , if it was not entire , but that he did omit some sinnes , or some circumstances of weight , or did not tell the number , either through shame , or malice , or for want of sufficient examining himselfe ; now that examination is sufficient , wherein one doeth his endeauour by vsing morall diligence . Fourthly , if he had not an intention to performe the pennance his Ghostly father imposed vpon him . Fifthly , if he addressed himselfe to a Priest that was not approoued to heare confessions . In all these cases , the Sacrament is inualide , and therefore he must confesse all anew .

26. Must we confesse also our veniall sinnes ?

It is not necessary , although it be very profitable .

27. Is it profitable to confesse all our veniall sinnes , that occurre to our memorie ?

No ; for , vnlesse it be in those who are come to great perfection in vertue , it serueth for no end , but only to hinder their Ghostly father and themselues , from discerning in particular those faultes , which require chiefly to be amended : and therefore it were better to confesse some only ; which may be reduced to foure heades . First , those , for which they finde some speciall remorse of conscience . Secondly , those , that they thinke are the greatest hindrāce towards their progresse in vertue . Thirdly , those , that are most repugnant to the state of life and vocation they liue in . Fourthly , those , which they are most ashamed to confesse .

28. What is the preparation for Confession ?

It is a diligent examination of your conscience , by calling to minde , as farre as you are able with morall diligence ( such as you would vse in any worldly matter of importance ) the sinnes you haue committed . Now to do this , there is required more or lesse time , according as one goeth oftener or seldomer to confession , and is more or lesse subiect to commit sinne .

29. In what doth the examen of conscience consist ?

In three points chiefely : first , to note the sinnes you haue committed , together with the circumstances aboue noted , and also the number . Secondly , to obserue the motiues , causes , and occasions of them . Thirdly , to thinke of the meanes , how to auoid them hereafter , by leauing the occasions and causes of them .

SATISFACTION .

30. What is sacramentall satisfaction ?

It is a performing of the pennance imposed by the Priest , in token that the Penitent submitteth himselfe to God his iustice , and that he is willing and intendeth to repaire his offences by worthy fruits of repentance ; whereby he is released either in part , or in whole from the paine due to sinne , after that the guilt is pardoned , and also purged from those dreggs and vicious inclinations , which are acquired by actuall sinne . So that you may obserue three properties in sacramentall satisfaction . 1. that it is satisfactorie . 2. that it is medicinall . 3. that it is significatiue .

31. Why is it satisfactorie ?

Because the Sacrament of Pennance was instituted for the entire abolishment of sinne committed after Baptisme ; now one effect of sinne is a debt of temporall paine remaining to be suffered , after that the guilt itselfe is taken away by contrition and absolution ; for he who hath broken iustice , oweth the making of it vp againe , though his crime be pardoned . And so the performing of the pennance imposed by the Priest , being a part of this Sacrament , hath ( though it be neuer so small ) a sacramentall vertue to redeeme , and take away some part of the sayd paine .

32. Why is it medicinall ?

Because the same reason , that sheweth it to be satisfactory , doth also proue it to be medecinall : for all sinfull actions haue this euill in them , that they leaue man in a worse disposition , then he was before he sinned , by begetting in him a certaine inclination and motion , towardes the same sinnes ; which being not alwayes taken away by contrition and absolution , it remaineth to be ouercome by doing worthy fruits of repentance ; and consequently the performing of that pennance , which is a part of the Sacrament , hath a speciall vertue for this effect .

33. Why is it significatiue ?

Because it doth testify our submission to endure willingly all the paines God shall inflict vpon vs here , or in the next world , for the satisfaction of his diuine iustice , and also our intention to do worthy fruits of repentance in this life , and an acknowledgemēt of our obligation to performe them ; for which end it hath a sacramentall vertue to obtaine the assistance of God his grace . And so you must not wonder , if in some cases the Priest imposeth so small a pennance , in respect of the grieuous offences of the Penitēt , as it happeneth in those , who confesse great sinnes at the houre of death ; for the least outward act is significatiue , and sufficient to testify our present intention .

34. What do you gather from its being satisfactorie ?

I gather from thence , that the satisfaction ought to correspond to the grieuousnesse of the Penitents offences ; and that it ought to be a penall satisfaction , that is , such as doth chastise the body , and manifest in the Penitēt zeale of God his iustice , and a spirit of godly reuenge vpon himselfe , for the sinnes he hath committed .

35. What do you gather by its being medecinall ?

I gather from thence , that the pennance , which the Priest imposeth , ought to be proportioned to the diseased humour of the Penitent , and such as may withdraw him from sinne ; and that it ought accordingly to be augmented , or lessened , as he findeth his Penitent to amend himselfe more or lesse .

36. What do you gather by its being significatiue ?

Since that its signification doth consist in testifying the sincerity of our inward repentance , and an acknowledgement of our obligation to do worthy fruits of repentance in this life ; I gather first , that when we haue performed the pennance imposed by the Priest , we ought not therefore to desist , but we must still go on , in bewailing our sinnes all our life time ; for as S. Augustin sayth , Poenitere est poenam tenere , to repent , is to perseuer in paine , to the end ( sayeth he ) that one may punish by reuenging in himselfe , that which he hath committed by sinning ; he therefore doth perseuer in paine , who alwayes punisheth , that which it grieueth him to haue committed . Secondly I gather , in case that the Priest should either through necessity ( as it happeneth when a Penitent is in danger of death ) or else through ignorance , or by too much indulgence , impose , so small a pennance , as would haue no proportion with the grieuousnesse of the sinnes , whereof the Penitent is guiltie , that then the Penitent by doing that small pennance , must not thinke himselfe released of the debt he oweth for his sinnes , nor acquitted of the obligation he hath to doe worthy fruits of repentance , but he must do them voluntarily , or by the aduise of his Ghostly father , which will be more meritorious .

37. Are we then obliged to do worthy fruits of repentance ?

Yes ; for as by the Sacrament of Baptisme , we do solemnly renounce the world , and promise to abstaine from sinne , so we do by the Sacrament of pennance ( which is a second Baptisme , and called by the Fathers a laborious Baptisme ) not only renew our former promise made in Baptisme , but also we do adde a new purpose ( signified by the pennance imposed by the Priest , and accepted by the Penitent ) of repairing by worthy fruits of repentance , the harme which we haue suffered by sinne . And therefore the Councell of Trent teacheth , that in the pennance for sinnes committed after Baptisme , is contained , not only a cessation from sinne , a detestation of sinne , and a contrite and humble heart , which thinges are required in Baptisme ; but also satisfaction by fasting , almes , praier , and other pious exercises of a spirituall life .

38. From whence ariseth the obligation of worthy fruits of repentance ?

It ariseth from two heads ; first from the precept , for they are expressely commanded by God . Secondly , from the nature of the thing it selfe ; for the light of reason doth teach vs , that we are bound both to satisfy God his iustice , and also to repaire our owne losses when we are able ; the one being a kinde of restitution to be made to God , and the other a kinde of restitution due to ourselues . Wherefore to know how farre this precept of doing worthy fruits of repentance bindeth , we must consider these two principall ends , for which they were commanded .

And as for the first end , which is to satisfy God his iustice for the temporall paine remaining after that the guilt of sinne is remitted , you must note , that the Minister of God cannot know how much repentance and contrition the Penitent hath ; nether can the Penitent nor the Minister know the value of the sayd contrition , nor how much more he ought to do for due satisfaction ; and therefore in the primitiue Church , they vsed to impose austere pennances for euery mortall sinne , which they were to performe for a long time together , yea for some sinnes they were to do pennance all their life time , that so God his iustice might be more fully satisfied : but in after ages , the Church hath mitigated that former austerity , releasing the Penitentiall Canons by frequent Indulgences , which she granteth from time to time for the generall good of the Church ; which Indulgences vpon such occasions do likewise remit the paine due to sinne , being granted by authority of the keies of the kingdome of heauen .

Wherefore it is certaine that we are not for the present obliged to the Penitentiall Canons , but it sufficeth , if the Priest impose such pennances as haue some proportion in chastising the sinner , with as much paine and affliction , as he tooke vnlawfull delight and content in his vnbridled passions , by sinfull actions ; which also may be prudently moderated vpon iust occasions , by remitting the Penitent for the rest , to the generall fasts and mortifications obserued in the Church , and to such voluntarie afflictions , as he himselfe shall make choise of .

In which kinde it is to be noted , that euery one is bound to vse voluntarily such pennances , as he findeth necessary to keepe the spirit of compunctiō from decaying in his heart , and to preserue him from danger of falling into a contempt of God his wrath , and of reparation due to his iustice . And therefore although it be true , that we are not bound now to the actuall practise of the Penitentiall Canons , yet we are obliged to be so prepared and disposed in minde , as to be ready to vndergoe them , in case they were absolutely necessary to satisfy the diuine iustice , or that they were enioyned vs by the Church .

From whence it followeth , that although those sinners , who haue not leisure to do worthy fruits of repentance , because they are surprised by death presently after their conuersion , shall be purged by the paines of Purgatorie , and so be saued ; as also those shall be , who haue had leisure to do worthy fruits of repentance , but haue performed them slackely and negligently : yet those who neuer had an intention to do worthy fruits of repentance in this life , or , if they had such an intention , did afterwardes , when they had leisure , totally neglect to do them , will not finde a Purgatorie in the next world , but eternall punishment in hell , for their contempt of God his precept , in not performing that , which his iustice exacteth from vs in this life .

The second end for which the worthy fruits of repentance were commanded by God , is medicinall : and satisfaction as it hath relation to this end , is defined thus ; Est causas peccatorum exscindere , & earum suggestionibus aditum non indulgere ; Satisfaction of pennance , is to cut away the occasions of sinne , and to giue no entrance to their suggestions . Where you must obserue , that there is this difference in satisfaction , as it hath relation to these two ends , that in respect of the former end of satisfying for the temporall paine , it may be released by indulgences of the Church ; and one member of the Church may also satisfy for another : but the workes of satisfaction , as it is a medicine , cannot be dispensed with by any authority of the Church , nor can one man performe them for another , but euery man is bound to performe them himselfe , otherwise they will be of no value for that end . And therefore the Councel of Trent doth seriously admonish all Priests , that they should not winke at the sinnes of their Penitents , by enioyning small pennances for great sinnes , least that thereby they themselues become partakers of other mens sinnes .

Now you must know , that the immediate occasions of sinne , which we are bound to cut of , are of three sortes : some are externall , and outward to vs , and consequently such , as we may readily separate our selues from ; as for example , the hanting of such or such persons , the frequēting of such places , the doing of such actions , the vndertaking of such employmēts , and the like , whereby we are vsually drawne into any mortall sinne of what sort soeuer , as of enuy , detraction , contētion , sedition , faction , drunkennesse , lechery , or any other ; all which occasions are readily cut of by auoiding the sayd persons , places , actions , employments , &c. Other occasions are within ourselues , which , although we do carry them about vs , yet are such , as we may in time totally free ourselues from ; and these are the reliques of actuall sinne , that is , the peruerse habits , and stiffe inclinations to sinne , which the custome of sinning leaueth in vs , which habits we are bound to endeauour to roote out by the worthy fruits of repentance , that so we may restore ourselues to the former state we were in , before we sinned . The third sort of occasions are also within ourselues , and such as will beare vs company to our graues , because we can neuer totally separate ourselues from them ; and these are the inclinatiōs co seuerall sinnes , proceeding from the naturall disposition of our bodies , ioyned to the generall cōcupiscence , wherewith all mankinde is infected by originall sinne . And although we are not able to separate ourselues totally from these peruerse inclinations of nature , yet we may abate them so , as to take away all immediate danger of being drawne by them into mortall sinne : and this we are bound to do , especially hauing found by experience , in sinning actually after Baptisme , our owne weakenesse , and hauing discouered in particular , those inclinations , by which the Diuell , and our concupiscence do draw vs into sinne . And because this cannot be done , but by doing worthy fruits of repentance , therefore we are obliged to do them , that thereby we may cut of all as well inward as outward immediate occasions of sinne . In so much , that it is to be feared of those , who neglect to do this , that either they neuer had that contrition , which is necessary for the Sacrament of pennance ; or if they had it , that it is decayed in them ; for true repentance sheweth it selfe in effects , and as the Apostle sayeth , it worketh stedfast pennance to saluation .

Nether must any man , who hath vsed the austerity of pennance for some time , thinke himselfe afterwards secure , as if he had no need any longer to do worthy fruits of repentance : for this is the sinne of pride , the most odious sinne of any in the sight of God , for the cure whereof he doth oftētimes permit such persons , to fall into some palpable grosse sinne . Wherefore the fruits of repentance , so farre forth as they are medecinall , are alwayes necessarie , and must neuer be layed aside in this world ; for , that originall concupiscence , which drew vs into the first relapse after Baptisme , and can neuer be rooted out in this life , ought to render vs wary all our life time , and to teach vs after a wound to take more heed , and to worke our saluation with feare and trembling . For ( to vse the wordes of the Councell of Trent ) since that we know , that we are not as yet regenerated into glory , but only into the hope of glory , we ought to stand in feare of that strife , which yet remaineth in vs , with the flesh , the world , and the Diuell .

39. What are the worthy fruits of repentance ?

You must obserue , that pennance is done two wayes ; the one inward , consisting in the contrition of the heart ; the other outward , consisting in the affliction of the flesh : when we do condemne and reproue our sinne , then we haue repentance ; when we do by ensuing satisfaction punish , and correct our sinne , then we begin to do the worthy fruits of repentance ; and when our paine in punishing , and our diligence in correcting sinne , is no lesse , then our pleasure was in doing the sinne , and our care in pursuing it , then we do accomplish the worthy fruits of repentance . As for example , if one hath stolne other mens goods , besides the ceasing from sinne , and the restitution of the same goods , let him begin to giue his owne : if he hath vsed fornication a long time , let him chastise his flesh as long time : if he hath done iniury to any man in word or deed , let him not only make amends with humble and good words , but let him labour to reconcile his enemies with kindenesse and benefits . In fine , as a sinner before his conuersion , was wholy occupied , and busied in the workes of sinne , so after his conuersion he ought to be as feruent and diligent , in doing of good workes , to the honour of God , and his soules saluation ; according to that of S. Paul , As you haue giuen the partes and members of your body and soule to serue vncleanesse , heaping iniquity vpon iniquity ; so giue and apply the same partes and members of your body and soule , to serue rightiousnesse for your iustification . That is to say , take as much paines to purge , and wash away the dreggs and filthinesse of your sinnes , gathered by your naughty liuing , as yee tooke pleasure before to defile , and infect your soules by the same .

40. What workes of pennance are the most proper , to redeeme the paine due to sinne , and to purge vs from the filthinesse it leaueth in vs ?

Although all good workes in generall do helpe to both these ends ; yet you must note , that those workes are most proper to satisfy for the paine , which are in themselues painefull , and do chastise the flesh ; whereas those are most proper to cure the diseased humours left by sinfull habits , which are ioyned with the practise of their contrary vertues . Howsoeuer there be three principall workes of satisfaction , specially commēded in the Ghospel for both these ends , which are fasting , praier , and almesdeeds . Fasting is a medicine to heale perfectly those sinnes , which we haue done by concupiscence and desire of the flesh , against ourselues , and our owne bodies . Humble and deuout praier , and especially dayly meditation , of our Sauiour his Passion , is a medecine to heale perfectly the pride of life , the contempt of godlinesse , and presumption of minde , which are sinnes immediately against God . The giuing of almes is a medecine to heale perfectly those sinnes , which are committed by couetousnesse , deceipt , oppressiō and vniust dealing against our neighbour . Now the Scripture ioyneth for the most part these three together ; because one without the other two is of little value ; for fasting without lifting vp our minde to God by praier , and without mercy to a mans neighbour is little regarded by God ; and his praier , who will not bridle the desires of his flesh , or shutteth vp his mercy from his neighbour that needeth it , is not heard by God ; no more are almes meritorious , if they want the fellowship of praier , or be ioyned with surfeiting on the pleasures of the world : but when all three are ioyned together , they are of great force , to appease the wrath of God , and to purge our soules from all filthinesse .

And here it is to be noted , that vnder fasting are contained all bodily paines and labours , as watching , lying vpon the ground , vsing of hairecloth , disciplines , and the like , which ought not to be vsed , but with discretion , and by aduise of Ghostly fathers , that they may correct , but not destroy the body . Vnder praier are contained the praiers of others , as of Priests , poore Schollers , poore men , and such as by our liberality are procured to pray for vs . Vnder almes are contained all the workes of mercy as well corporall , as spirituall , all which are of great value , it being vndoubtedly the most efficacious meanes to obtaine mercy at God his hands , to exercise first the same ourselues vnto our neighbour .

41. Which workes are those that are called the workes of Mercy ?

They are of two kindes , seuen corporall , and seuen spirituall . The corporall are . 1. To feed the hungry . 2. To giue drinke to the thirsty . 3. To clothe the naked . 4. To harbour the Pilgrim . 5. To visit the sicke . 6. To helpe the imprisoned , and to redeeme captiues . 7. To bury the dead .

The spirituall are these . 1. To giue counsel to those who want it . 2. To instruct the ignorant . 3. To correct the sinner . 4. To comfort the afflicted . 5. To pardon offences . 6. To suffer patiētly iniuries . 7. To pray for the liuing and the dead , and for those who persecute vs .

And this may suffice for this mportant part of the Sacrament of Pennance , which is of such weight , as that the neglect of it , is the chiefe cause , why so few are saued ; whereby that sentence of our Sauiour is verified , multi sunt vocati , pauci vero electi : and which caused S. Ambrose to say , that it is easier to finde one , that hath kept his first innocency of Baptisme , then one that hath done conuenient pennance . And therefore we ought continually to stirre ourselues vp to do worthy fruits of repentance , by considering , that the sufferings and paines of this life , are not equall to that fault , which is remitted , nor to that paine , which we haue deserued , nor yet to that glory , which is reserued for vs .

Now you must know , that besides this satisfaction due to God his iustice , and the reparation , which we owe to ourselues for the recouery of our former strength and vigour in grace ; there is another due to our neighbour , in case that our sinne be an act of iniustice towards him : which reparation is done by restitution , and making him an amends for the harme done to him ; and the Penitent is obliged to performe this , whether the Priest imposeth it or no. And you must note , as well concerning sacramentall satisfaction , as also the restitution to our neighbour , that it is sufficient for the validity of the Sacrament , that you haue truly and really an intention , when you go to confession , to performe these thinges ; and therefore if afterwards you do not performe them , though you commit a new sinne , and so are bound to confesse it , when you goe next time to confession , yet your precedent confession was valide , and needs not to be repeated .

42. What Sacrament is next in order to Pennance ?

Extreme Vnction ; for by it we recouer our former strength after our fall , and take away those languishings which the mortall disease of sinne doth leaue behinde it .

LESSON XXVIII . Of Extreme Vnction .

1. WHat is Extreme Vnction ?

It is a Sacrament instituted by our blessed Sauiour for the sicke , to blot out the relickes of their sinnes remainīg through negligence , after the former Sacraments ; that thereby their soules may be strengthened against the last temptations , and fierce assaults of the diuell , and of death ; or else thac they may recouer their bodily health , if it be expedient to their saluation .

2. What are these relickes of sinne ?

They are a kinde of weakenesse or languishing left in the soules of them , who haue neglected after they haue offended God , to cure themselues perfectly by pennance , and to re-establish themselues firmely in the state of grace .

3. What is the outward and sensible signe of this Sacrament ?

It is the annointing the sicke person with oile .

4. Where do you finde in scripture grace promised to this visible ceremony ?

In the Epistle of S. Iames , in these words : Is any one sicke amongst yee ? lett him call in the Priests of the church , and lett them pray ouer him , annointing him with oile , in the name of our Lord , and the praier of faith shall saue him who is sicke , and our Lord will comfort him , and if he be in sinnes , they shall be pardoned him .

5. Who are the ministers of this Sacrament ?

None but such as are Priests .

6. Are we obliged to receiue this Sacrament ?

Yes , for the reason aboue alleaged ; in so much , that if any man lying sicke in extreme danger of death , hath sufficient opportunity to procure the administration of this Sacrament , he is bound to procure it .

7. What preparation is necessary for this Sacrament ?

He who receiueth it , is bound to be in the state of grace : for he who is sicke , cannot be a conualescent , vnlesse he be first cured of his disease , and freed from danger of death . Besides , he is bound to haue a desire to receiue the Sacrament , to the end for which it was instituted , in case he be in his senses when it is giuen him .

8. At what time is this Sacrament to be receiued ?

Many commit great folly and errour herein , driuing it of vntill their very agony and losse of senses , whereby for want of more ample disposition ( with which in their better iudgement they might receiue it ) they loose a great part of the grace , which this Sacrament might happily conferre vnto them : the true time therefore to receiue this Sacrament , is , when the physitians shall iudge the party to be in apparent danger of approaching death ; that heauenly remedies being applied , when humane helpes are iustly doubted will faile , health may thereby be restored , if God so please , or the sicke person be furnished with grace to resist the last assaultes of the diuell : and therefore as this Sacrament ought not to be demanded , when there is no danger to dye , so ought it not to be deferred so long , vntill no hope remaines to liue .

9. Of what age ought they to be , to whom this Sacrament is administred ?

They ought to be arriued to perfect discretion , and iudged capable of malice and sinne , for otherwise it would want matter to worke its proper effect . Wherefore such as may be iudged capable of the vse of the Sacrament of pennance , may also vndoubtedly be admitted vnto this .

10. Wherefore is this Sacrament applied vnto our eyes , eares , nose , lippes , hands and feet ?

Because they are the organs of our corporall senses , whence sinne doth vsually take its beginning , as being the windowes , and proper dores , whereby sinne makes entrance into the heart of man , to wound his soule .

11. What Sacrament followeth Extreme Vnction ?

Order : for according to nature , partes are precedent to the whole which results out of them ; wherefore we were first to declare the Sacraments which concerne euery particular member of the Church , and afterwards that which concernes the whole body , and the procreation of new issue , which is Order .

LESSON XXIX . Of Order .

1. What is Order ?

It is a Sacrament instituted by IESVS CHRIST , whereby power is giuen to men to vndergoe Ecclesiasticall functions , and grace to performe them worthily .

2. What is the visible signe of this Sacrament ? and where do you finde grace annected to it ?

The visible signe is the imposition of hands , to which S. Paul declareth grace to be annected 1. Tim. 4. Do not neglect the grace which is in thee , which hath been giuen thee through prophecy , with imposition of the hands of the presbitery .

3. What doth Order correspond vnto in our corporall life ?

It correspondeth to mariage , and must consequently be to breed spirituall children , who being generated by Baptisme , must afterwards be bred vp , instructed , and gouerned : and this is proportionably deuided into three actions , which in the mysticall language are called purgare , illuminare , vnire . The first , is to withdraw the parties from the loue of naturall obiects , to that which is supernaturall : the second , is to instruct them and lett them know what is necessary to supernaturall life , and to enable them to liue accordingly : the third , is to induce them to do what is necessary , according to their knowledge and ability . The first , is done partly , and chiefly in the beginning , by ceremonies , and maiesty of holy rites , at which sensible men standing in admiration , begin to thinke there is some greater mystery included , and so desire to learne and vnderstand it : the second , is done chiefly by the holy Sacraments , and by catechizing , by which the people vnderstand what is to be belieued , hoped , and put in practise , and are enabled to performe it : the third , is done by gouernment and preaching , by which men are set forward , and kept in order , to do what they haue vnderstood , ought to be done . Now according to these three functions , the Ecclesiasticall Hierarchy is constituted , of Bishops , Priests , and Ministers ; and it is called Hierarchy , that is , holy principality .

4. Which of these functions belongeth properly to the Bishop .

The third , which is to gouerne and preach , for gouernment is of greatest difficulty , and most necessary , seeing that it attendeth to make vs do , what we know . Now both the difficulty and necessity of doing is farre greater , then of knowing ; for the obligation is greater after knowledge , and the difficulty of doing no lesse : so that to make vs do , is the proper effect of the holy Ghost ; and the field where nature and grace vse their stratagemes , and fight their pitched battaile . Gouernment therefore , by which we are set on to do what we know , belongeth chiefly and properly to Bishops , from whom all inferiour Priests , as well as the people , are to take their rule and directions . And Christ to the end that their gouernment might be more authorized , hath reserued to them , and to their character , the Sacrament of Confirmation , whereby we become perfect Christians , by receiuing the manlike strength , and growth of charity ; and also the Sacrament of Order , by which authority is giuen to others to be gouerners . Besides in regard of their gouernment , Christ hath giuen to them iurisdiction in a more eminent degree ; then to other Priests ; that is , an authoritie to excommunicate all publike and notorious sinners , who being called to iudgement , refuse to come , or if they come , refuse to obey the sentence of their iudge . Which excommunication is not inflicted to destroy them , but as a medecine to correct them , that thereby they may be ashamed of their fault , and seeing themselues depriued of the participation of Christ his merits giuen by the Sacraments , and of the merits of the Church , they may be moued to amend their liues , and to returne to liue amongst Christian people , like Christian men . And as the Bishop hath power to excommunicate such persons , so also hath he power to absolue them againe from excommunication , when they are penitent , and obedient . So that these functions belong properly to Bishops , to gouerne in chiefe ; to chastise the wicked and disobedient , by excommunicating them ; to preach and exhort ; to administer the Sacrament of Confirmation ; and to administer the Sacrament of Order .

5. Which function belongeth , properly to Priests ?

The second , that is to instruct , and administer the Sacraments : to them also it belongeth to assist the Bishop , and to gouerne vnder him , and to preach by commission from him . And Christ by reseruing to them the function of sacrificing and the administration of diuerse Sacraments , hath dignified also their persons , because it is necessary for their office , that they be respected by the people . So that the functions of Priests are chiefly these , to assist the Bishop in gouerning , and preaching by commission from him , to offer vp to God the holy sacrifice of Masse , and to administer all Sacraments , excepting Confirmation and Order . And from hence we may gather what respect is due to Priests ; for certainely , if we owe respect to those who beare temporall offices in the common wealth , we owe a farre greater respect to them , whose persons Christ himselfe hath dignified with the greatest and highests functions that are exercised vpon earth , hauing made them his ministers , not of riches and temporall commodities , but by whose hands his heauenly graces , and euerlasting treasures of his mercy are conueyed to the people .

6. What function belongeth to Ministers ?

The chiefe is to assist the Bishop and Priests in the administration of Sacraments , and in the sacrifice , and other Church seruices , that so they may be performed with due maiesty , by decent ceremonies and holy rites , and discipline be obserued in the Church .

7. How many degrees of Ministers be there ?

They are in all six : whereof the two first , that is , Deacons , and Subdeacons , are called Greater , because they serue immediately about the holy Eucharist , and about the Priests person in the Sacrifice of Masse : and so the Deacons who are next to the Priests , haue also annexed to their office to assist the Priest in his function , and consequently by commission from him , or from the Bishop , to administer some Sacraments , and also to catechize . These two degrees of Ministers are also called Holy , because for their greater purity they are obliged to obserue perpetuall chastity , and to say the canonicall office . The other foure degrees , are called Lesser , because they are imployed in functions and rites , which are more remote , and not immediately about the holy Eucharist , or the Priests person at the altar .

8. How many seuerall Orders be there in all ?

They are commonly reckoned to be seuen , to wit , the Order of Potter , Lector , Exorcist , Acolite , Subdeacon , Deacon , and Priest .

9. Why are not Bishops reckoned amongst the rest ?

If you reckon Episcopacy , and adde it to the rest , then indeed they are in all eight Orders : but commonly it is not named with the rest , for two reasons : first , because it is an eminēt degree which surpasseth them all ; as being the source from whence all the rest are deriued ; for they all proceed from it , and end in it ; and so as in a kingdome , the king is not reckoned in the number of the officers that gouerne vnder him because his power is transcendēt , and runneth through all the magistrats of the kingdome ; no more is the Bishop reckoned ordinarily in the number of the other Orders , for he is in his church as the king in his kingdome , the prince and head of all Ecclesiasticall hierarchy or holy principality . The second reason is , because if we take priesthood in its full latitude , Episcopacy is also included in it ; for the name and office of priesthood , doth signify two thinges , the first is ordinary authority or iurisdiction , to gouerne men in order to saluation , and to God his seruice ; the second is power to offer Sacrifice to God ; which two functiōs are expressed by two words or names appropriated commonly to Priests , to wit Presbyter , and Sacerdos ; for Presbyter and Presbyteriū , which is a Greek word , do import a superiority and power of gouerning , as Senior and Senatus do in Latine : Sacerdos and Sacerdotium haue relation to sacrifice , and they come from Sacer or Sacrare , which is to make holy , and so they import power to offer vp sacrifice , which is a holy and sacred function . Now then from-hence it followeth that the order of priesthood is twofold ; the one being only of inferiour Priests , who are those whom we commonly call Priests , to whom it belongeth to Sacrifice , but not to gouerne in chiefe ; the other of superiour and chiefe Priests , who are only Bishops ; to whom it belongeth not only to Sacrifice , but also to gouerne in chiefe . Wherefore seeing that priesthood , doth signify these two functions , and that the first which is to gouerne in chiefe , by ordinary authority conferred vpon men by Christ himselfe , is the more principall , absolutely speaking , ( though in some respect the other may be preferred ) as being that by which the second is directed and ordered , and belongeth only to Episcopacy , it followeth , that Episcopacy is included vnder the name of priesthood .

10. Is the Sacrament of Order necessary ?

We haue sayed aboue , that it is absolutely necessary for the whole Church : besides it is necessary for euery one in particular , that vndertaketh the administration of Sacraments ; and also regularly speaking , those who vndergoe the office of spirituall gouernmēt , and preaching , ought to receiue orders first ; vnlesse it be in such cases , in which the Church , or the Pope do vpon some occasions grant iurisdiction to some persons without Orders , by commission and authority of the Sea Apostolike . And here you must note , that the giuing of Orders and Iurisdiction , is that thing , which is commonly called Mission , which is a power to preach that doctrine , which is taught by the Catholike Church , as also to administer the Sacraments in the same manner , and in the same sense , as that Church intendeth and practiseth . So that whosoeuer teacheth any thing contrary to the doctrine of the true church ( fromwhence all spirituall power is deriued , ) doth put himselfe vpon a function , which he hath no authority to do , for want of Mission . From whence it followeth that Luther , Caluin , and all founders of hereticall sects , as also all their adherents and successours do want Mission , and do not enter in by the gate , but do breake in by stealth , in presuming to aduance their owne inuentions , insteed of preaching that doctrine , which preachers are warranted to by Mission .

11. What Sacrament is next after Order ?

Matrimony , which is the seuēth , and last . It is put after all the rest , because it doth not belong either to euery one in the Church in particular , or directly and immediately to the whole Church in generall , as Order doth ; but it was instituted directly and immediately for one only particular state of persons : although indirectly and remotely it belongeth to the preseruation of the whole , in regard that the Church cannot subsist without procreation of mankinde ; for grace presupposeth nature , as the ground to worke vpon .

LESSON XXX . Of Matrimony .

1. WHat is Matrimony ?

It is a Sacrament instituted by IESVS CHRIST , to establish a firme and faithfull fellowship , betwixt man and woman in holy wedlock , for the procreation of children ; who afterwards by their regeneratiō in Baptisme , becoming the children of God , may serue him , and continue the succession of his holy Catholike Church .

2. What is the sensible outward signe of this Sacrament ?

It is the mutuall consent of the man and woman , declared to each other by words , or by some other outward expression .

3. Where do we finde in Scripture , that grace is promised to the contract of Marriage ?

We finde it in the Apostle Eph. 5. where speaking of Marriage , he sayeth , This Sacrament is a great one ; which words are , according to what the Church and the Fathers teach vs , to be vnderstood of a Sacrament properly speaking : now there is no Sacrament in the new law , which doth not conferre grace . Againe the wordes following , but I say in Christ , and the Church , do signifie that marriage doth represent the vnion of Christ with his Church , which vnion doth consist in grace and charity ; which sheweth that there is grace and mutuall charity , conferred vpon the married people towards each other , whereby Matrimony is truly a representation of Christ his vnion with his Church .

4. Is this Sacrament necessary ?

Marriage may be considered either as it is a Sacrament , or else as it is a contract ordained to an office of nature , and as such , it is not necessary to any in particular , but it is absolutely necessary to the whole world in generall , and cōsequētly to the whole Church , which is the principallest community in the world , and so it was commanded by God from the beginning of the world , and it must continue as long , as the world shall continue . But if we consider it as a Sacrament , it is necessary for euery one in particular , that embraceth the state of wedlock in the Church ; in so much , that it would be a great sinne for any Christians to cōtract a marriage , without obseruing those conditiōs , which are necessary to make it a Sacrament ; or which are required to make the administration of it lawfull : and therefore diligence must be vsed before-hand , to see that there be no impediment that may render the Sacrament either inualide , or the reception of it vnlawfull .

5. What impediments do render the Sacrament of Marriage vnlawfull ?

They are many , as for example , the prohibition of the Church , that is of the Bishop , or of any other in his place , who may vpon iust occasions forbid for a certaine space of time , such or such persons to marry together . As also if either person hath made a simple vow of chastity , or a vow to enter into Religion , or to be a Priest or not to marry .

6. What impediments be they which make the Sacrament inualide , and the contract of Marriage of no force .

They are foureteene , concluded in these verses . Error , conditio , votum , cognatio , crimen , Cultus disparitas , vis , ordo , ligamen , honestas ; Si sis affinis , si forte coire nequibis , Si Parochi , & duplicis desit praesentia testis , Raptaue sit mulier , nec parti reddita tutae . Where you must note , concerning Consanguinity , that the marriage is inualide , if the parties be allyed to one another within foure degrees of kindred inclusiuè : and the same is also of Affinity .

7. What is the end of Matrimony ?

The immediate end is corporall generation of children ; the remote end is their spirituall regeneration by Baptisme ; and proportionably , their nurriture and education conformable to these two generations .

8. Are then all Fathers and Mothers bound to instruct carefully their children ?

Yes , and to teach them exactly not only by words , but also by example all that , which cōcernes faith and Christian behauiour , that they may serue God , euery one according to his condition : for a father ought to be in his family , as the Bishop is in his Church , according to S. Chrysostome and S. Augustine .

9. How cometh it to passe , notwithstanding that the Apostle doth preferre a single life before Marriage , that marriage should haue this excellency aboue a single life , as to be a Sacrament ?

Because it is an Image of the sacred vnion betwixt Iesus Christ and his Church ; for as Iesus Christ is one with his Church , so that they cannot be separated ; so is the husband inseparably one with his wife : and as Iesus Christ hath loued his Church , and her children so much as to dye for them ; so ought a husband to loue his wife , and the children , which God hath giuen him , most perfectly and cordially . Besides the state of marriage hath many burdens , and therefore men haue need of a speciall grace to sustaine them , which is conferred to them by this Sacrament .

10. Which be the fruites , and good effects , that spring from the grace of this Sacrament ?

First , by the grace of this Sacrament , the married people are much enabled , to preserue true loue and mutuall loyalty to each other . Secondly , it conferreth to them grace , to giue good and vertuous education to their children . Thirdly , it giueth strength , to support with Christian courage the great and many tribulations , which the Apostle assures vs , that the state of marriage is subject vnto .

11. What is the reason , that we finde so few of these happy effects to proceed from the grace of this Sacrament ; but see very often the quite contrary in their place ?

The reason is , because so few dispose themselues with due preparation to receiue this Sacrament ; some aiming only at their owne temporall wealth , or sensuall pleasure ; others imploying their whole industrie in meere profane thoughts , as in prouiding sumptuous , great cheere , costly apparell , and jouiall mirth , scarce admitting one serious cogitation , for the spirituall disposition of their soules vnto this holy Sacrament . Others finally by their sinfull life , and brutall sensuality , do loose the grace of God , and by this meanes they also frustrate both the grace , and the former many good fruites of this Sacrament ; and are most iustly punished with the quite contrary most vnhappy effects , of impatience , brawling , hatred , and jealosy .

LESSON XXXI . Of God his Actuall grace .

1. Were the Sacraments instituted for no other end , but only to produce in vs habituall or sanctifying grace ?

Yes , they were instituted also to be principall instruments for the obtaining of God his assistant actuall grace ; that is , euery Sacrament doth obtaine from God that actuall grace for vs , which shall be necessary , when we are to performe those thinges , for which each Sacrament was instituted .

2. How is this done ?

This is done through the vertue of sanctifying grace receiued by the Sacrament ; for Sacraments haue this property , that they do conferre vnto vs together with habituall grace , a speciall title , whereby God is ready to giue vs more abundantly his actuall assistant grace , when any occasion requireth it ; which title is nothing else ( in the opinion of many ) but the habituall grace it selfe as conferred by the Sacraments . From-whence we may gather , how carefull we ought to be to preserue this habituall grace ; for by loosing it , we loose not only the habituall grace it selfe , but together with it , we loose also the speciall title , which we had by the Sacrament , to God his assistant actuall grace , and so we are depriued of the same speciall title for euer , vnlesse through God his infinite mercy , we do recouer againe by true repentance our former habituall grace . And this is to be vnderstood in respect of our selues only , for where the particular helpes obtained by the Sacrament , do concerne the good of others ( as they do in the Sacrament of Order ) then though the Minister be neuer so wicked , yet his functions will be valide , and he himselfe oftentimes be assisted with speciall helpes , or discharge his office , though peraduenture not for his owne profit , yet for the benefit of those he gouerneth .

3. Why do you say that the Sacraments do giue vs a title to that actuall grace , for which each Sacrament was instituted ?

Because each Sacrament was instituted for a peculiar end , and so euery one of them doth not conferre vnto vs a speciall title to any grace , but only to that for which it was instituted ; for by the grace of Baptisme we obtaine those helpes from God , which are necessary to ouercome the temptations that occurre through the common condition of humane frailty , in a more plentifull measure then ordinarie . By the grace of Confirmation we obtaine those helpes , which are necessary to ouercome extraordinary temptations , as persecution of Tyrants , and the like . By the grace of the holy Eucharist we obtaine those helpes , which are necessary to make vs loue God feruently , and to do heroicke workes of charity . By the grace of Pennance we obtaine God his assistance to produce worthy fruites of repentance . By the grace of Extreme Vnction we obtaine helpes from God , to ouercome those extraordinary temptations , which by occasion of our former sinfull life may befall vs at the hower of death . By the grace of Order we obtaine those helpes , which are necessary for performing worthily Ecclesiasticall functions . And lastly by the grace of Matrimony , those helpes are obtained , which are peculiarly necessary for that state of life , which is exposed more then any other to dangers , by hauing a perpetuall conuersation with the world .

4. Seeing that we receiue by the Sacraments , so many helpes from Allmighty God , how cometh it to passe , that those who receiue the Sacraments , are notwithstanding still in danger to fall , and to loose their first sanctifying grace , by yielding to temptations ?

The reason of it is , because although we receiue from God , by meanes of the Sacraments , sufficient grace to ouercome temptations in all occasions , yet we are become so corrupt through the sinne of our first parents , as that we do oftentimes neglect to consider , and regard with diligence and gratitude of minde , the inspirations , and wholsome motions of the holy Ghost , and to embrace that grace , which is offered vnto vs through Christ , and which moueth vs to do good thinges . And therefore we ought allwayes to pray to God , that he will finish what he hath begun , by encreasing his grace towards vs , and by rendering it efficacious in vs : for this is that great mercy of God , on which we do all depend .

5. What is this actuall and efficacious helping grace of God ?

It is an internall motion from God , composed to vs , through the merits of Iesus Christ , whereby we are enlightened and strēgthened so , as to performe , what God requireth at our hands .

6. Are we able of our selues to merit this happy grace ?

No , we are not able of our selues to do any thing at all , whereby we may obtaine or inuite God to grant vs that first grace , which moueth our hartes , and putteth vs in the way of saluation ; but it is purely giuen vs by Gods meere goodnesse and mercy , by which he preuents , and attracts all such , as approach vnto him .

7. Is this first grace sufficient alone for vs ?

No , for although by it we are put into the way to obtained God his happy fauour , and to enter into his seruice ; yet we are not able to aduance one step , vnlesse he do assist vs againe with new succour , and new grace , for each godly action , which we shall do : but with his grace nothing is impossible vnto vs .

8. Can we do any thing , whereby to merit this second aduancement in the way of saluation ?

By the helpe of God his first preuenting grace , we may do some thīg , whereby God may be moued through his goodnesse to grant vs a second grace , and so againe other fauours and graces after it : but we cannot do any thing whereby this second grace shall be due vnto vs . For although by workes done by vs in the state of grace , we do merit de condigno , as Diuines tearme it , an encrease of sanctifying grace , and a reward in heauen , yet by them we cannot merit de condigno the gift of perseuerance , or that efficacious actuall assistance of God , without which we neuer do the least godly worke . Howsoeuer , if we vse our endeauours to shew our selues such , as vnto whom the grace of God , whereby we were inspired and moued at first , was not giuen in vaine ; and if we be not deficient , but being guilty of our owne weakenesse , do still perseuer to call vpon God ; there is no doubt but that he who gaue vs the beginning , will perfect it , and worke in vs both to will , and to performe : for he is naturally good , and willeth all men to be saued , and hath prouided for them all thinges , by which they may be saued ; except by their owne malice they will be euill . For all such as do sinne , and are damned , are certainely the authors of sinne , and damnation to themselues ; God is nether the author of sinne , nor cause of damnation : although he be the author of all good , and of saluation ; for ( as I sayed before ) we cannot do the least godly worke without his grace .

9. Do we then depend continually in this life on the pure mercy of God , for the doing of godly workes ?

Yes ; for let vs come to what we shall still haue need of a new continuall assistance from God , to mantaine vs in it , and to make vs to continue to do godly workes ; which assistance we can neuer deserue , so as to make it our due . Howsoeuer although this actuall grace whereby we are enabled to do any godly thing , proceedeth from the bounty of God alone , and though we be at first inspired and moued to will without our owne endeauour ; yet to will actually , that is , to resist temptations , to persist in goodnesse , and to go forward in vertue , is the ioynt worke both of the grace of God , and of our owne free will and endeauour ; and therefore as on the one side , we ought not so to extoll free will , as to diminish the necessity and efficacity of God his grace ; no more ought we to preach the grace of God so , as thereby to take awy free will .

10. Whence proceeds this our great necessity of God his holy grace ?

It proceeds from mans corrupt nature during this mortall life , which by the holy Scripture is called Concupiscence ; for Adam and Eue by their first sinne , infected the whole man , both body , vnderstanding , and will , by yeelding to those three sinfull suggestions of gluttony , curiosity , and pride ; whereby cōcupiscence seized entirely vpon them , and descendeth to vs from them , and stirreth vs vp continually , to rebellion against the law of God , by sinfull motions and temptations , which can neuer be ouercome by vs , without Gods helping grace afforded vs by the merits of Iesus Christ : and all the vertue and exercise of a Christian in this world , doth consist in fighting against this concupiscence , and in diminishing it by little and little .

11. Is there no other meanes but the Sacraments to obtaine from God , his helping and preuenting grace , which is so necessary for vs ?

Yes , there is also praier , which is a generall meanes to obtaine all kindes of actuall grace .

LESSON XXXII . Of Praier .

1. What is Praier ?

Praier is any eleuation of our minde to God , but most vsually that act is called such , whereby we do testifie to God our desire , demanding him to grant it in effect .

2. What be the effects and fruits of Praier ?

They be very many , and very great ones : first it obteineth vs remission of sinne , and God accepteth it for satisfaction of the paine remaining due to sinnes after that the guilt is remitted . Secondly , it encreaseth our hope and confidence in God , for it is certaine , that he who hath frequent accesse to any person , becometh more familiar and confident with him . Thirdly , it enflameth charity , for it is impossible to conuerse often with God , who is all fire of loue , without receiuing some heate from his sacred flames . Fourthly , it encreaseth humility and feare , for how can one be continually asking , and humbling himselfe like a begger , but that he must needs perceiue his owne pouerty , and stand in feare of offending him , of whom he hath continuall need . Fifthly , it produceth a contempt of the world , and a delight in spirituall and celestiall thinges . Sixthly , to omit many others , it maketh one honoured and respected by the Angells themselues , who cannot choose but beare reuerence to him , whom they see familiar with God himselfe .

3. What be the conditions required in praier , that it may produce these happy effects ?

The be seuen . The first is discretion , that we demand nothing but such thinges , as are either necessary , or conducing to eternall saluation ; for it is certaine , that he who demandeth thinges that are vnprofitable , or hurtfull to his soule , deserueth not to be heard , but to be chastised . The second is faith , that we do firmely belieue that God , to whom we addresse our praiers , is good , and able to grant what we demand . The third is hope , by which we do confide in God his goodnesse , that he will grant what we demand . The fourth , is charity , that is , that we be in the state of grace , or at least that we haue a hearty desire of repentance and amendment . The fifth is humility , for it it most reasonable , that he who is a begger , should humble himselfe before him , from whom he desireth reliefe , and that he should relie meerely vpon his goodnesse , and not vpon his owne merit . The sixth is deuotion , for it is not enough to aske with his lipps , but he must aske from his heart , with care and solicitude , and with an ardent desire to obteine what he asketh . The seuenth is perseuerance , for God will not haue vs to aske once only , but oftentimes , that so triall may be made of our constancy .

4. Must not our praier also be continuall ?

Yes ; for as our want of diuine assistance is continuall , so must we pray continually to God for it , and our Sauiour doth command vs to do so .

5. Must we then be allwayes vpon our knees ?

No ; for there are many sortes of praiers : the first by words ; the second by thoughts only ; the third by actions ; the fourth by sufferings : and it is sufficient that a man be allwayes praying one of these foure wayes .

6. How must we pray by words ?

By so putting our selues in the presence of God , that if he please to assist vs , we may lift vp our hearts and thoughts to him .

7. How must we pray by actions ?

By doing good workes to a good end , and by leading a good life through the light of faith in Gods seruice . For if our good workes haue force to merit for vs eternall glory in heauen , they may well be thought to haue force enought to obteine any thing , that is necessary for vs in this life .

8. How must we pray by suffering ?

By bearing with patience the euills , misfortunes , and afflictions , which it shall please God to send vs ; this being an excellent way to draw vpon vs his blessings and graces : for as actions are more powerfull towards God , then words , so are sufferings much more powerfull then actions .

9. Sh●w how we ought allwayes to pray ?

By doing one of these foure thinges , with a sincere desire to serue God thereby , and to obteine his grace for that end ; for this desire is the thing , wherein praier doth principally consist .

10. Is there no other way to pray to God , but one of these foure ?

Yes ; we may pray also by hearing sermons , reading good bookes , and the like . And when all the former wayes faile vs , we may yet pray by presenting our selues simply before God , and only shewing him our misery , as beggers vse to do , who lye along in the streets without speaking a word , exposing only their misery and pouerty to the view of the people , that so they may be moued by compassion to assist them .

LESSON XXXIII . Of Mentall Praier .

1. WHich of all the former sorts of praier is most vsefull and necessary for vs ?

We haue sayd already , that the most perfect kinde of praier , is to pray by suffering , and the next to that is praying by action ; for both these do include praying by thought . But because we can scarcely pray either of these wayes , as we ought to do , vnlesse we be first well prepared , and disposed to performe them with deuotion , which preparation or disposition is chiefly got by that kinde of praying by thought , which is commonly called mentall praier , or meditation , it followeth that mentall praier or meditation is ordinarily the most necessary , to those who are able to meditate .

2. How are we prepared by mentall praier to pray by action and suffering ?

You must know , that a vertuous life is a continuall praier , which life doth consist in doing good with charitie , and in suffering euill with patience : now mentall praier is the consideration of thinges necessary to those ends , and not a drie consideration , but a mouing of our will out of it , that thereby we may exercise our affections towards God allmighty ; which exercise of our affections is the only thing that giueth life to our actions and sufferings : for how do you thīke we come to practise a vertuous life , but by our affections ? So that meditation is the direct right way that leadeth vs to do and suffer vertuously . And we may easily perceiue how necessary meditation is for vs , if we consider the extreme ignorance into which we are cast by sinne , and how our soule is euermore carried backward from doing vertuous actions , vnlesse by due consideration it be forced against the streame ; so that we must needs liue blindely , and do very little good , without the vse of mentall praier , or something equiualent to it , as the hearing of sermons , reading good bookes and the like .

3. How many partes be there of mentall praier .

They are three , the first is to know , and to be sure of the truth , you are to consider ; and this rather belongeth to him , who prescribeth the meditation in our present purpose ; for it belongeth to him to giue a strong and plaine consideration , that he who cometh to praier , need not much adoe to be conuinced of the truth . The next part is the making of a resolution according to the knowledge proposed , by exhorting himselfe out of the weightinesse of the consideration , to rectify his will and inclinations : and this is properly that which is called Meditation ; for Meditari signifieth to often thinke of , or to conne , or exercise somethīg . The third part is the turning our heart to God , for whose sake we are to do all thinges , and from whom we are to expect the encrease of our labours . For as all the husbandmans labour , is to little purpose , vnlesse God sends raine , heare , and faire weather at due seasons : so likewise vnlesse God direct our life , it is to little purpose whatsoeuer our endeauours go about .

4. What preparation is necessary for Meditation ?

That which is most substantiall , is , that your thoughts be not preoccupated by any other care , which may draw your minde to distractions ; and therefore it ought to be the first thing you do after you are risen . Secondly , shortly to remember , that all other businesses of the world or studies whatsoeuer , be bables , and thinges not concerning you in respect of this , and that it is the maine helpe to do you good in this life , and the next . For the rest , I remit you to seeke it in treatises of purpose made of this subiect , amongst others I recommend vnto you one , made by Antonius Molina a Carthusian : whose printed meditations also are very good for beginners , to practise themselues in .

5. In what is vocall praier better then mentall praier , and mentall praier , better then it ?

Vocall praier hath two excellences aboue mentall : the first is , that ordinarily the praier is made by some , who haue more skill then we haue , and therefore is more perfect for the most part , then one of our mentall praiers . Secondly , it keepeth from distractions much ; because our eyes , and ( when we say them without bookes ) our memories hold our vnderstanding to the matter , better then when we haue no such determination . But likewise on the other side , it hath two disaduantages : one , that it doth not so well fill our soules , being nether so much laboured , as what we make our selues ; nor so naturally proportioned to vs , as what we do our selues . Secondly the affections conceiued by vocall praier do not moue vs to action so strōgly , as those which proceed from meditation . But that which giueth weight both to the one , and other sort of praying , is attention ; so that two Aue Maries sayd with thinking of what you say , is better , then two paire of beades tumbled ouer with your minde vpon an other businesse .

LESSON XXXIV . Of praying to Saints .

1. MAy we not pray also to God , by the mediation of others , to grant vs his diuine assistance ?

Yes , and especially by the Saints and Angells , for the praiers of the blessed in heauen are afficacious with allmighty God , and by praying to them we get them to pray for vs .

2. Is it lawfull then to pray to Saints ?

Yes , but we must not do it in the same manner as we vse to pray to God ; for we pray to God , as to our soueraine Lord , that he will haue mercy vpon vs , and giue vs his grace : but the Saints can nether forgiue vs our sinnes , nor conferre grace vpon vs , and to demād it of them , were to wrong our creator , and to attribute that homage to a creature , which is due to God alone : but our praier to them is , that they will pray to God for vs , as being most neerely vnited to his diuine Maiesty by charity , and eternall blisse . Which kinde of praier hath alwayes been practised in the Church ; for if we may desire men here vpon earth to pray for vs , much more may we desire the Saints in heauen to do it ; who being confirmed in charity , cannot be lesse willing to assist vs ; and being more perfectly vnited to God , cannot choose but haue as much power to obtaine from him , what they demand in our behalfe ; nether can they be ignorant of our miseries , or of their owne fauour with allmighty God .

3. May we pray to Saints in the same manner as to our blessed Sauiour ?

No , for first our blessed Sauiour is God , as well as man ; secondly he only is the immediate intercessour betwixt God and vs , who hath power and authority of himselfe to intercede for vs ; whereas the Saints do intercede only by the force of his intercession ; Thirdly , he is the only vniuersall mediatour betwixt God and vs , for he only redeemed vs , and so he only hath power to obtaine what he pleaseth for all the world , by vertue of his owne infinite dignity , and proper merit ; whereas the Saints can obtaine nothing but only through his merites . Fourthly , he is the only person , vpon whose consideration all graces are granted . Yet all these prerogatiues do not hinder ; but that we may pray to the Saints in an inferiour way , and that they also may pray for vs , without doing any wrong to our blessed Sauiours soueraine mediation . Which is euident by the like example in Princes here vpon earth ; for a king may loue one of his Fauorits so much , as that he may resolue not to grant any grace but through his consideration ; yet this doth not hinder , but that one may employ other persons towards this Fauorite , to obtaine of the king , the graces , which they desire ; and also that one may demand a thing from the king himselfe vnder the fauour and protection of his Fauorite . In the same manner although allmighty God doth not grant any grace , but by the merits of Iesus Christ ; yet this doth not hinder , but that the Saints may demand the same for vs through themerits of Iesus Christ , since we doe the like dayly for one another , and also that we may desire them to intercede for vs to Iesus Christ himselfe .

4. How can the Saints heare our praiers ?

You must not thinke that they heare with eares , that is , that they haue this sensible passion , which we call hearing . But by hearing in this question is vnderstood knowing , and there can be no doubt , but that the Saints may know all thinges , that concerne them , since that they know God , in whom all thinges are contained , and who is the doer of all thinges that are done . Besides the Scripture assureth vs , that Angells know what men doe here vpon earth ; and the same Scripture telleth vs also , that the Saints in heauen are like Angells .

5. What obligation haue we to pray to Angells and Saints ?

To answer your question , you must know , that Angells and Saints are in perfect blisse and happinesse , whether we pray to them or no ; from whence you will perceiue that all seruice and honour done to Saints by vs , redoundeth rather to our owne profit then to theirs . And therefore although honour in it selfe be due vnto them , yet they are then best honoured , when we ourselues do profit by it , and grow better by honouring them ; for this is euen to them an increase of an accidentall kinde of glory . From-whence it followeth , that the keeping of holy dayes , building churches , and setting vp altars to God in memorie of Saints , is to be moderated according to the vtility , which redoundeth to the Church by it : and in proportion , the praiers , or what sort of deuotions soeuer are vsed in priuate to their honours , are to be gouerned by the same principle . Now the vtility redounding to the Church is , first that whereas humane nature is easily weary of being carried aboue it selfe by praier , and other spirituall exercises , the wearinesse of deuotion is in part holpen by this holy variety . Secondly , the memory of God his goodnesse and benefits towards mankinde , is made familiar vnto vs by making often commemoration of his Saints , vpon whom he bestowed his graces most plentifully , and who were many times the instruments he vsed to conferre many singular benefits vpon his whole Church . Againe , whereas mens humours and states of life be so diuerse , it happeneth out , that euery man may haue examples in their owne kinde to be affected vnto ; and many times this maketh a greater profit by such an affinity to their owne condition , then by a great deake of preaching or good counsel . And so you may see what obligation there is to honour Saints , and to pray vnto them ; towit , when the Church for the common good of her children presseth it , then that is to be done , whatsoeuer she commandeth , and it is a sinne to omit it . But in other occasions , and at other times , euery particular man as farre as he findeth need or helpe by this variety in his priuate deuotion , so farre he doth very well to follow it , especially if he findeth that it stirreth vp a failing deuotion in him ; for the end of this , as of all all other pious exercices , must be God himselfe , and the better performing of our duty towards him .

6. What thinke you of the vse of pictures , and hanging of lampes before them , in honour of the blessed Virgin and other Saints ?

First as for pictures , if we belieue nature and experience , the vse of them in generall is very profitable , and in some sort necessary in the Church of God , for the instruction and spirituall profit of the faithfull . First , for memories sake , for as often as we see pictures , so often do we remember the thing painted : and whether we haue need of often remēbring heauen , and heauenly thinges , let euen our cold and euill life beare testimony . Secondly , when a man saith his praiers before a picture of our Sauiour , or of any Saint , by addressing himselfe vnto it , he maketh thereby a great apprehension of the Saint , as if he himselfe were present , vnto whom he praieth , and by cōsequēce praieth with a greater respect and attention . Thirdly , it serueth for an addresse of the praier , and especially if he vse any corporall gestures withall : for as the ancient Christians were vsed to turne themselues to the East , and the Iewes towards the Temple , when they would adore God , the East and Temple seruing for a determination of their action : so much more when I bow , or do any other reuerence , or pray before a picture , it is a determination of my praier or respect vnto God , or vnto that Saint , whose picture it is . Lastly , it is a helpe to him that praieth , for pictures beare with them an expression oftentimes , which would cost many words , and workes of our memory . As he who looketh on a crucifixe , if he desire to represent to himselfe , and fixe in his heart the wounds and passion of our blessed Sauiour , he may finde a great facility and quickenesse to do it , by hauing the picture before his eyes .

As for hanging lampes before pictures of Saints , it is to represent their glory in heauen , or the burning charity with which they were endued here on earth , and so these and such like expressions are apt to breed a greater apprehension in men , which is a meanes to make them pray the better , and consequently obteine more at God his hands , and therefore are allowed , and recommended in the Catholike Church .

7. How are we to pray to Saints ?

By honouring them here vpon earth , and by obseruing their feastes according to the order of the Church , and also by reading their liues , & by saying such praiers to them , as are approued by our Pastours ; and chiefely of all , by imitating the vertues , which they did particularly excell in .

8. Are we to pray to all the Saints alike ?

No , for we ought to haue a particular deuotion to our blessed Lady aboue all the rest , because she is the Mother of God , and most neare vnto him of any creature . And amongst the other blessed , we ought chiefely to pray to our Angell Gardien , seeing that it hath euer been the constant faith of Christians , that euery one hath an Angell for his gouernour ; for our Sauiour hath told vs , that the Angells of the little ones see the face of his heauenly Father . And next we are to pray to such particular Saints , as we our selues make choise of to be our Patrons .

9. What praier is ordinarily vsed to our blessed Lady ?

The Aue Maria.

LESSION XXXV . Of the Aue Maria.

1. SAy the Aue Maria ?

Haile Marie full of grace , our Lord is with thee , blessed art thou amongst all women , and blessed is the fruit of thy wombe Iesus . Holy Marie Mother of God , pray for vs sinners , now , and in the houre of our death . Amen .

2. Who made this prayer ?

The holy Catholike Church , borrowing the words wherewith the Angel and Saint Elizabeth did salute the blessed Virgin . The first words . Haile full of grace our Lord is with thee , blessed art thou amongst all women , were spoken by the Angel . Blessed is the fruit of thy wombe , were spoken by Saint Elizabeth . The Church hath added the other words , which make the second part of the praier ; or rather the holy Ghost hath made the whole praier , by whom all three , the Angell , Saint Elizabeth , and the Church haue been inspired .

3. Declare the first sentence of this praier . Haile Marie full of grace our Lord is with thee .

The first word vsed by the Angell , is a salutation which importeth all happinesse , which one can desire ; for in Latin it is Aue , which cometh from aueo , which signifieth to desire or wish for , and there is vnderstood some nowne , as salutem , pacem , gaudium , &c. but none is expressed in particular , because he who vseth this word , wisheth to him , whom he saluteth , all kinde of happinesse , that he himselfe will ioyne to the word , and can imagine or desire . Which expression was most proper from the Angel to the blessed Virgin , since that the cause of his coming to her , was to bring her the newes , from whence all happinesse was to come , both to her selfe , and to the whole world . The second word Marie , doth signifie her person , and her dignitie . Her Person , because it was her owne proper name , giuen vnto her by the inspiration of tho holy Ghost , as we may piously belieue : her dignitie , because it signifieth in Hebrew Mistresse or Ladie ; and who can be more truly Mistresse and Ladie of all thīges , then she , who is Mother to the Creatour of all thinges . It signifieth also the sea starre , and she is truly a starre , that conducts all those , who take her for their guide through the sea of the world into a secure hauen . By the next word the Angel doth shew , that she was replenished with grace : and worthily is her soule declared full of graces , because she had the priuiledge ( as it is piously belieued and taught by the Church ) neuer to be infected with originall sinne , and most certainly neuer to commit any the least veniall actuall sinne . Full of Grace , because her life was a true mirrour of chastity , humilitie , meekenesse , obedience , patience , faith , hope , charity , and in fine of all vertues . By those other words , our Lord is with thee , the Angel doth aduertise the blessed virgin of the mystery , which was immediatelie accomplished in her , that our Lord , the word of God , the second person of the Blessed Trinitie , was to descend into her , to rake flesh of her body , and to remaine in her , not only by charitie and grace ? but also personally .

4. Declare the second sentence of this praier . Blessed art thou amongst all women .

The Angel doth by these words , denounce from heauen a benediction to the blessed Virgin , seeing that she was to be the instrument , to banish out of the world that generall malediction , which an other woman had brought vpon the world . Blessed ; because it is a benediction not to be sterile , and a benediction proper only to her , to bring forth him , who is the Father of all the world . Blessed aboue all ; because none but she hath the benediction of marriage , and the perfection of virginitie , none but she euer was or shall be both a Virgin and a Mother ; Blessed in fine , because she is chosen out of the whole Progenie of Adam , to be the Mother of God , who is author of all benedictions .

5. Declare the third sentence . Blessed is the fruit of thy wombe .

Saint Elizabeth by these wordes inspired by the holy Ghost , with zeale towards our Sauiour , after that she and the Angel had praised the blessed Virgin , doth turne to her sonne , to shew that the merits of the Mother did proceed from the sonne , who is the fountaine of all blessings . The Virgin in blessed aboue all women , through the benediction conferred vpon her by the fruit of her wombe ; and the fruit of her wombe is blessed aboue all thinges , by his owne proper benediction , which he conferreth , and which is spread ouer the whole world by creation , and Redemption ; and so he is not sayd , blessed amongst men , as our Lady is sayd , blessed amongst women , because he is absolutely and essentially blessed without relation or comparison . The word Iesus which signifieth Sauiour , is added by the Church , to shew that our redemption is the fruit of his benediction .

6. Declare the last sentence .

The last sentence is our praier to our Lady , whereby we desire her to assist vs by her powerfull intercession . Now , that is euery moment ; and with great reason , seeing that we haue continually need of her assistance , being continually a assaulted by three powerfull enemies , the world , the flesh , end the Diuell : and she hath both will and power to assist vs ; will , because she is full of charitie ; power , because she is the Mother of him , by whose grace we are to ouercome our enemies . We desire her also to assist vs at the houre of our death , because seeing we are to be judged according to the state we dye in , we haue then most need of her assistance , to obtaine by her intercession the grace of God , to strengthen vs , and to keepe vs in that last moment in such a state , as that we may come to a happie eternitie , victorious ouer all our enemies .

7. Wherefore doth our Mother the Church vsually appoint her children , after the Pater noster , to adjoyne the Aue Maria ?

It is with great reason , that after we haue humbly proposed out suite vnto the Father of our blessed Redeemer , we should next addresse our selues vnto his Mother ( whose power vndoubtedly doth exceed the power of all other creatures in heauen and in earth , ) to desire her to pray to her sonne , that he would be our Mediatour towards his Father , and to make vs obtaine , what we desire .

8. Is it a good and laudable deuotion , to make so many repetitions of the selfe same words , as some vse to do of the Aue Maria ?

Truly if some Saints did with so great comfort and deuotion spend frequently whole nights in repetition of these only six words vt nouerim te , vt nouerim me . And Saint Francis the like in these , Quis es tu , & quis sum ego ? And if the Seraphins in praise of their creatour , repeate without count or tearme of time , that Holie , Holie , Holie , &c. why may not we in like manner finde profitable imployment for one halfe houre at least , in repetition of that Angelicall salutation , whereby we make so often a gratefull commemoration of the most blessed Incarnation , of the sonne of God , the only meanes designed by God for our eternall redemption ?

9. But are we to place any hope of merit in those determinate numbers of Aue Maries , to be sayd on our Beades ?

No ; for these determinate numbers serue only to awake in vs some pious thought , as thirtie three in remembrance of the thirtie three yeares , wherein our blessed Sauiour wrought our Redemption vpon earth , crauing thereby the application of his blessed merits vnto our soules : and sixtie three in remembrance of the yeares , which our blessed Ladie did liue , crauing her intercession for grace to imitate the vertues she practised in that time : and so by all the rest , which are accommodated vnto some holy mysteries , both for our instruction , and to helpe for deuotion ; especially for the vnlearned and simple people who are not fit for contemplation , and cannot reade or vnderstand the Psalmes ; for by the repetition of those two praiers , which are plaine to euery ordinary vnderstanding , those people are prouided of a meanes , whereby to spend their time in praier with no lesse profit , then those , who say the holy Psalmes , or giue themselues to contemplation .

10. What is the best way to vse in saying of the Beades ?

As for the vse of the Beades , it is hard giue a generall rule that may be sutable to all ; wherefore I would aduise euery one to take the counsel of his spirituall Director , and to read the treatises , that haue beene written of this subject , where euery one may marke , what is most conformable to his priuate deuotion . Only this in generall 1 should aduertise them , that in saying the Aue Marie ; at those words , Marie and Iesus to remember some passage or benefit of our Redeemer towards mankinde , for which we blesse not only him , but also his holy Mother ; for seeing she brought forth him , who bestowed such benefits vpon vs , it is reason , she should pertake of the blessings , which we heape vpon her sonne for them . And likewise in the latter pare , where we desire her to pray for vs , we may determine some good we haue need of : which additions are to be spoken only with our heart , for by doeing so , euery Aue Marie will be made a iaculatory commemoration of some mystery , and our heart will be lifted vp , and go together with our mouth , which is the true vse of vocall praier . Which will be done more easily , if we allot a certaine number of Aue Maries , and not many , to euery pointe or mystery of our Sauiours life , for so we shall be lesse subject to distractions .

11. Is there no manner of praying vocally but by the Pater noster , and the Aue Marie ?

Yes ; there are many other wayes set downe in the Primer , or Manuall , and particularly all those , that are practised in the office of the Church , and the Sacrifice of the Masse ; and to these we ought to beare a particular respect and deuotion , as being the most excellent of all others , because they are the words of the vniuersall Church , inspired by the holy Ghost , and pronounced by the mouth of his Ministers .

LESSON XXXVI . Of the Sacrifice of Masse .

1. IS the Sacrifice of Masse selfe a meanes also to obtains God his helping grace ?

Yes ; and in some sorte the most efficacious , and most generall of all . For by it we appease the wrath of God wonderfully , and so draw his blessings vpon vs continually : because in it doth consist the principall function of Religion , by which we performe our chiefo dutie towards God .

2. What is the Sacrifice of Masse ?

It is the Christian sacrifice , ordained by Iesus Christ , to be offered vp to his Father to the worlds end , in remembrance of that bloody sacrifice vpon the crosse , where he by his owne sacred death offered vp himselfe a holocoust to God for the redemption of mankinde .

3. Is the Sacrifice of Masse also it selfe a meanes whereby to pray ?

Yes ; but it is such in a more eminent degree then all the rest , for God is more honoured by it then by all our other actions , and therefore , as Saint Denis sayeth of Allmighty God , that he is not goodnesse , nor wisedome , nor power , nor beauty , as we vse to call him , because our conceptiōs are short of that , which these perfections are in him : so the honour which is giuen to God by other actions , is so short of the honour , which is giuen to him by the Sacrifice of Masse , as that this sacrifice ought not to be reckoned as one of our other actions , whereby we pray , but it is to be placed in a ranke by it selfe aboue all the rest .

4. What is a Sacrifice ?

It is an outward action , whereby we offer vp to allmighty God some creature , by destroying or killing it , protesting thereby both a supreme worthinesse in him , as being Author of life and death , to whom we should sacrifice euen our owne liues , if it were profitable and necessary for his honour ; and also a readinesse in vs to doe so , when he shall require it of vs . And the thing which is thus offered vp , is called the host of the sacrifice .

5. A sacrifice then is a kinde of worship due to God alone ?

Yes ; and it is the greatest worship that we can exhibite to God , both in respect of that perfection , which we acknowledge in him , which is the very Godhead it selfe ; for God signifieth as much , as the Author of being to all thinges , which is the very thing , we acknowledge of him properly by the sacrifice ; as also in respect of that , which we professe to be due to him , which is our owne liues , if he please to exact them of vs , which is the greatest thing that we can giue in this world : and therefore sacrificing was allwayes held the chiefest function in all religions .

6. What is the host in the Sacrifice of Masse ?

It is Christ Iesus himselfe , whose body and blood are truly offered vp to his Father , vnder the forme of bread , and wine .

7. How is this done ?

It is done by the words instituted by Iesus Christ , and pronounced by the Priest in his name , in which words a diuine vertue is present , to produce the effect , they signifie .

8. Why did Christ institute this Sacrifice ?

To continue in the world the Sacrifice , which he did offer for vs vpon the crosse , to the end that he might render a perpetuall honour to his Father , in sacrificing himselfe dayly to him ; and also that he might communicate to men , the fruit of that Sacrifice , by putting into their hands the victime it selfe , which he offered to his Father .

9. Is Christ then truly killed dayly in the Sacrifice of Masse ?

No ; he is only killed mystically , and not truly ; yet he is truly sacrificed , because his true body and his true blood are really offered vp to God , and not mystically only .

10. How is he truly sacrificed , if he be not truly killed ?

Because his owne bodie and his owne blood , being made by vertue of the consecration , a true memoriall of his bloody death vpon the crosse , they are by that outward action , truly and really put into such a state , as is fit to expresse that acknowledgement of Gods supreme power , which sacrifices were instituted to signifie . And therefore by the words of consecration , Christ is truly and really sacrificed .

11. Why did he institute this Sacrifice vnder the formes of bread and wine ?

To signifie the separation of his bodie and blood , which was caused by his bitter Passion .

12. Who is he that offereth vp Christ to his Father in the Sacrifice of Masse ?

Christ himselfe , and also tho Priest ; but Christ principally , and the Priest only secondarily or instrumentally , for the Priest is only Christ his Minister .

13. What vertue hath the Sacrifice of Masse ?

It hath vertue to appease the wrath of God , and to moue him , to forgiue vs our sinnes ; which is as much as to say , that it is propitiatorie sacrifice : it hath also vertue to obtaine for vs from God , his diuine grace , and other spirituall benefits of what kinde soeuer they be .

14. What is the Masse ?

It is the Sacrifice , with all the array and ceremonies appointed by the Church , for the edifying and decent celebrating of the same .

15. With what affection should we come to Masse ?

With that affection , for which sacrifices were instituted , that is , with a deuout acknowledgement of our duties towards God ; with an earnest desire to appease the wrath of God , which we haue deserued by our sinnes ; and also with thankesgiuing to our blessed Sauiour , that he hath vouchsafed to leaue vnto his Church , his owne body and blood , as a pledge of his loue , to be offered vp to his Father by vs in testimonie of the foresayed acknowledgement , and as a meanes to appease his deserued wrath .

16. What is the best way to heare Masse ?

If one haue capacity and commoditie , he should attend to all such passages , as the Priest speaketh out plaine ; for the rest , he should haue his priuate deuotions , which be so much the better , if they be accommodated to the course of the Masse , but if not , no great matter , as long as his deuotion doth recall it selfe by a particular attention , at the chiefe mysteries of Masse ; which are the consecration , published to the people by the eleuation ; and the consummation , which is done when the Priest receiueth the body and blood of Iesus Christ .

17. Must we haue the same disposition for hearing of Masse , which is required to receiue worthily the Sacrament ?

The same disposition is not absolutely necessary ; for no man who findeth himselfe in the state of mortall sinne , can receiue the Sacrament , vnlesse he go first to confession ; which is not necessarie for hearing of Masse : yet it were to be wished that all did so , because those who heare Masse with deuotion , although they do not receiue the Sacrament really , yet they receiue it spiritually . Howsoeuer since that one principall effect of the Sacrifice , is to dispose vs to grace by appeasing the wrath of God , and by obtaining such helpes , as may worke iustifying grace in vs in due time , with true repentance for our sinnes , as the Councell of Trent doth teach vs ; and since that this effect is wrought ex opere operato ( as Diuines terme it ) in those , who heare Masse with deuotion , certainely if one be in mortall sinne , and reflect vpon it , and should not at least endeauour to stirre vp an act of contrition , but persist in his sinfull resolution , besides the irreuerence he committeth , he would depriue himselfe of that great fruite of the Sacrifice . For there is not any doubt , but that an actuall affection to mortall sinne , and a resolution to continue in it , is a direct impediment to that opus operatum , or principall effect , for which the Sacrifice was instituted : yea some also adde , that the want of actuall sorrow for our sinnes , is likewise an impediment , whereby the hearing of Masse , is depriued of its proper effect ; being moued thereunto by the words of the Councell of Trentsess . 22. where the sayed Councell putting downe the conditions , that are required in those who heare Masse , to render the sacrifice propitiatorie , saith , that this sacrifice is truly propitiatorie , and that we do obtaine mercy by it , if we come to God contrite and penitent , with a true heart and right faith , with feare and reuerence .

So that it cannot be denyed , but that whosoeuer doth heare Masse with a positiue resolution to persist in sinne , doth besides the irreuerence committed against the highest mysterie in Christian Religion , render himselfe vnworthy of those speciall benefits , which are obteined by this Sacrifice . Which appeareth plainely by the practise of the primitiue Church , and also by the present practise ordained by the Councell of Trent , which commandeth Bishops , that they should not permit in their Diocesses any publicke and notorious sinner to be present at Masse . Yea the same Councell , to expresse more fully the great reuerence that is required at this holy mystery , commandeth all Bishops , that they should not suffer any Priest either Secular or Regular to say Masse , vnlesse those who be present , do first by a decent composition of their body , shew , that they are present not only in body , but also in minde , and with a deuoute affection of heart . Howsoeuer those that are in the state of mortall sinne , ought not to be deterred from assisting at Masse , as long as they come with a penitent and sincere heart ; yea although they should finde themselues so intangled in the snares of sinne , as that they haue not strength , and courage enough to resolue fully to quit it ; yet if they are sorrowfull , that they want this grace , and come with a desire to obtaine it from God , it is not to be doubted , but that they may , not only assist at Masse without scruple , but also hope by the vertue of that holy Sacrifice , to appease the wrath of God , and so to impetrate from his mercifull hand true repentance .

18. How should we order our denotions during the time of Masse ?

I sayed before , that the best way is , to accommodate ones deuotions to the course of the Masse ; but because all are not capable to do this , therefore there are many pious bookes set forth of this subject . Euery one may gather out of them , by the a duise of his spirituall Directour , that which is most sutable to his owne condition . In the meane while he may obserue this short one , taken out of the workes of the late holy Bishop of Geneua . 1. As soone as you come to the Chapell , whilest the Priest is preparing the chalice and the missall , place your selfe in the sight of God , by a liuely apprehension of his presence . 2. From the Confiteor vntill the Ghospell , stirre vp in your selfe affections of contrition . 3. From the Ghospell vntill the Preface , make a firme protestation of your beliefe by acts of faith . 4. After Sanctus , consider with your selfe the great benefit of our Redemption by the death and Passion of our Sauiour . 5. At the Eleuation , adore with all humilitie our blessed Sauiour , and offer him vp to God his Father , in acknowledgement that he is the Author of all thinges , and fountaine of all graces . 6. After the Eleuation , produce acts of thankesgiuing to our Sauiour , for instituting this immaculate Sacrifice . 7. When the Priest sayeth the Pater noster , do you also say it with him softly and deuoutly to your selfe . 8. At the Communion , communicate spiritually with the Priest 9. After Communion , contemplate our Sauiour as if he were sitting in your heart , and call before him , one after another , all the senses of your bodie , and powers of your soule , to receiue his benediction and commands , and to promise fidelitie vnto him And thus hauing had occasion to speake of this blessed Bishop , I will conclude , with recommending to you the Introduction to a deuout life , a most pious and profitable booke composed by the sayd Bishop .

FINIS .