enough so one Fire springs from another yet the new Fire is not call'd the other Fire's Son S. I see now they must both at least bee Living Things else they cannot well bee call'd Father and Son M. I doubt this is not yet enough Think you not likewise that the Father remains in the Son according to some part of him of which the Son is made S. I imagin so Sir else I know not how I came by this matter I have for I am told God creates none a new M. Summ up then what has been said and you 'l find that a Son is a living thing proceeding from a living thing of like nature as from a Principle remaining in it This being setled tell me next what think you of God or the Divine nature is he not a living thing S. Yes without doubt he that gives life to all things must needs himself have life or be living M. And in God whence proceeds this Knowledge of himself we spoke of S. Certainly from Himself or God as Known for I observe that when I get any Knowledge though my soul knows yet the object or thing Known makes me know or makes that Knowledge M. Adde then to these that perfect Knowing is a perfect resembling another that is a being perfectly It or of like nature with 〈◊〉 as was shown and that this Nature in our case is in both Knower and Thing known Living and that Knowledge of God proceeds from God as an object or thing known lastly that the Divine Essence known remains in the Knowledge that proceeds from it is 't not plain that Knowledge of himself in God proceeds as a living thing from a living of the same nature as from a Principle remaining in it that is as we show'd that this Knowledge is properly a Son the Divine Nature known properly a Father and so that There is in God Father and Son S. Me thinks Sir I now begin to see some glimps how the Eternal Son is begotten of his Father which before sounded strangely to me how he is God of God onely begotten the Wisdome and Image of his Eternal Father and such like expressions which I have read in the Crreds and Prayer-books but never could frame any conceit of them which made my devotion very dull and dry But still you have told me nothing of the Holy Ghost M. Did you not tell me that a Spirit has Will as well as Understanding or Knowledge If then the proper Act of the Will be Love and that you grant God loves himself that is be the thing loving thing loved that is the same nature or God in both yet as loving and loved importing distinction as well as Knowledge and thing Known you will easily gather by a Dsicourse parallel to the former that there must be in God besides Father and Son a third that is Love One in Nature yet distinct in Relation which is that we call the Holy Ghost S. I apprehend in some degree how the Discourse goes but I see not why the Holy Ghost is said to proceed from the Father and the Son M. Remember well that the Holy Ghost is Love and then tell me what is that whence Love proceeds in rational things or that which rational things love S. That which is their Good M. And what judge you to be the the proper Good of an Intellectual Nature Is it not Truth S. I think you mean by Intellectual capable of knowing and then 't is plain nothing is so opposit and destructive to it as Errour for they who have this perfectly know nothing wherefore also Truth must by consequence be the perfection and proper Good of an Intellectuall nature M. You answer learnedly but I fear 't is onely repeating by rote what I have so oft told you Well And in what consists Truth Is it not in this that the Object is in the Knowledge S. I conceive so Sir M. And what Object can bee worthy Gods Understanding or proportion'd to it S. None sure but himself or his own essence M. You see then that the Good proper to him and consequently the source of Divine Love is that the Divine Essence as Object or Known be in the Divine Knowledge which includes as was shown Father and Son From both therefore conjointly Divine Love or the Holy Ghost proceeds S. I am much pleas'd with this but why is he call'd Holy Are not the Father and the Son as Holy as he M. Yes but you must conceive that some sorts of actions are appropriated to each of those three and so as nothing can be so proper to teach us knowledge of God as that which is essentially Divine knowledge or the Son for which reason 't was he came to be our Master so nothing is so proper to cause Love of God in us as that which is essentially Divine Love Wherefore since our Sanctity or Holines consists in loving God and to cause this is particularly attributed to him he is from this proper effect of his call'd Holy or sometimes our Sanctifier In like manner he particularly is styl'd Spirit because 't is his office to inspire or breath into our Hearts those motions of Love of God and such good Thoughts as excite them Also he is call'd our Comforter or Paraclite because nothing more heartens and comforts one in the pursuit of Heaven than ardent Love of it S. You have shown me Sir a Trinity in God but I know not what those three are nor how to call them You forbid me to call them three Gods and I cannot imagin what they should be else Common Catechisms and our Creed tell us they are three persons but this leaves me as wise as I was unless I understood what the word means M. Why do not you understand what a person is S. No Sir not I. M. No Sir not you and if I should send you to the Church where men and women and other things were and when you came back ask you how many persons were there what would you answer me S. I would tel you how many men and women were there M. And not how many benches and forms and candlesticks or Altars withal S. No Sir wee do not call those persons but things M. You see then that what in others you cal a thing that in men you cal a person For if you were ask'd how many things were in the Church you would countpictures forms other Animals if any such were there and as many things as you could see but being ask'd of persons you would count onely men and women so that 't is no more to be a person then to be a rationall or intelligent thing Add then to this that as was said there are no Accidents in God because hee is unchangeable and it follows his Substance must bee three some way or
other and three in an intelligent substance make three persons S. Me thinks Sir if a person bee a thing there being in God three persons there must also bee three things and then I see not how there are not three Gods M. The Mystery is very hard as being the mystery of Mysteries yet your objection may bee answer'd For though every person be a thing it does not follow that every two persons be two things since you see that every thing is not a person so that there is difference betwixt the being a thing and being a person neither is it necessary that whatsoever makes difference in being a person should make also difference in being a thing And so it may happen that the same thing may bee different persons Let this example help your imagination you see this three-square Table is it not one thing S. It is M. And is not every corner of of it one corner and to bee a corner is not nothing S. That 's likewise true M. Then as you see that though a corner be in some sence a Thing yet three corners may bee but one Thing So conceive that though a person bee a thing yet three persons may bee but one Thing S. If we might understand parts in God as wee do in the table this were well but God's a Spirit M. What then does the tables having parts hinder that three parts bee not one thing and truly one not many tyd together in which lies the whole knot of difficulty If then you are content to admit and can do no otherwise that three corners may be one thing and one corner not the other and yet the whole thing taken by every corner I do not see why in intelligible things and so high above our capacity as God himself wee should be troubled to conceive the same Which of the three persons was it that took flesh or man's nature upon him S. The second Person Sir or the Son M. How was this done was God turn'd to man or man turn'd into God or both turn'd into a third thing when God became man S. God cannot be chang'd and so none of these three mutations could be made but man was joyn'd to God and so God became man M. Was he joyn'd equally to God so that the thing made was equally God and man or no S. No sure Sr if God and man be in one thing the main thing must needs be God and man but a small portion of it As we see if a litle water be cast into a great deal of wine it remains still wine so since God is infinitly greater then man the thing made remains principally God M. It remains then both God and man and seeing what hath not the nature of man is not man and much more what has not the nature of God is not God in Christ remain two natures the nature of God and the Nature of man How can two natures remain in one thing S. Sir I cannot tell how but I see it happens so sometimes as when a young scion is grafted in a Tree of another nature the same tree hath two natures M. You have said well and in men and things better then men as was shown we call this to be joyn'd in Person Know you now why the second person took man's nature upon him rather than any other S. You touch't the reason of it on the by but it was very short and I have I fear forgot it M. Do you not know that God came to make us Sons of God therefore was it fitting that amongst the three persons the son should be chosen to be our pattern and example and as it were elder Brother Besides Divines say that Wisedome is appropriated to the Son So then hee coming to be our Master and Teacher it was fit the Wisedome of God should be chosen for that effect that is the Son and second person But how this was done and the whole history of his oeconomy or dispensation in this world you may find in the Gospels Yet will I briefly deliver it unto you It was as is generally thought the 25. of March upon which the Archangell Gabriel being sent from God brought the Message of this great work unto the B. Virgin and having got her happy consent by the power of the Holy Ghost wrought the frame of this glorious child in her entrails without the help of man into which body God as into Adam breath'd the breath of life in the womb of his Mother Where having layd nine moneths he was brought forth in a stable upon the 25. of December swadled in clouts layd upon straw began to feel hunger and cold and such like extremities as we see it fares with other Infants After eight days he was circumcis'd and his tender body painfully wounded And these three Mysteries the Church celebrates on three several dayes His Conception on the day we call our Lady 's of Lent his Birth at Christmass and his Circumcision on New-years day After this he is thought to have been kept in Bethlem till the three Kings came out of east to adore him whereupon King Herod growing jealous he â—led into Egypt and Herod executed his tyranny upon all the children under two years old in all the confines of Bethlem In Egypt you must imagin he was provided as poor people are wont to bee in strange countries Yet there remains for some years till the death of Herod After which being return'd for fear of Herod's Son he return'd into Nazareth Whence hee every year went to Hierusalem at the solemn feasts and there was lost by his parents at 12. years of age and after three dayes seeking found in the midst of the Doctors in the Temple astonishing them with with his wise and learned answers so he liv'd helping his Father to work and being obedient both to Father and Mother for Father wee may lawfully call him who was maried to his Mother and had paternal jurisdiction over him as also his Mother call'd him till the trumpet of the Angel from the desert summoning mankind to penance sounded the march for him towards his Eternal Fathers work for which hee was sent Wherefore baptised by S. John and receiving the visible testimony of the Holy Ghost he made his tryall in the desart by a fast of 40. dayes and 40. nights and by the temptation of the Devil His Baptism the Church celebrates on Twelf day the Temptation on the first Sunday of Lent Then he began his preaching gathering of disciples and working of miracles beginning from the changing of water into wine which is likewise commemorated upon Twelf day So he proceded through great contradictions and dangers til the raising of Lazarus Upon which he entred in triumph into Hierusalem which we solemnize on Palmsunday Four dayes after he celebrated his last Supper and the next day his bitter Passion and within three dayes having set free our
it means for I understand well enough the meaning of my own words when I say I know you are reaching me But yet I cannot explain my self nor give account of it M. You need not wonder you cannot give account of all that 's really in you for this belongs to Study and Reflexion But do not you conceive when you know a thing that you have some likeness of that thing in your Mind S. Yes sure for otherwise that Knowledge would be indifferently a knowledge of any other thing or all things as well as this if when I knew this there were in my Mind no speciall representation or Likeness of this M. You discourse well What judge you then of a perfect Knowledge of a thing according to all respects imaginable Must not the perfect Knower of that thing as he is the Knower of it have in himself the perfect Likeness of it S. Yes certainly for if every sleight Knowledge argue some Likeness a Knowledge every way perfect argues by consequence an every way perfect Likeness M. And those things which are every way alike are no way unlike are they S. 'T is impossible they should M. And if no way unlike they can never be diverse or two S. No Sir for that Diversity whatever 't is would bee an Unlikeness M. And those things that are not diverse or two are they not the same and one S. Questionless they are M. The thing then known perfectly as in the Knower is the self same as 't is in it self S. This seems to me a riddle strange yet I see not how I can go back with credit or answer better than I have done though I were to begin again M. 'T is backwardness and grosnes of Fancy and not verdict of pure Reason which makes you fly from unexpected consequences without seeing a fault in the Discourse Let 's proceed and tell me what makes a thing bee what it is for example Peter bee a man is it not because he has man's Nature in him S. Yes without doubt M. If then the very nature of the thing known be in the Knower the Knower as such is a thing of that nature that is that very thing I feel my self loath to grant iâ— but I needs must M. Tell me yet further is not the thing known as such distinct and opposit to the Knower taken precisely as a Knower S. You seem to ask me whether not-knowing be opposit to knowing for the Thing known consider'd barely as known is as such not-knowing which is no hard question M. 'T is easilier answer'd then but perhaps there 's a further meaning in it for when you know a man that man leaves not to bee what he was in the least for your knowing him but standâ— aloof from is independent of totally unconcern'd by your knowing him that is he as the thing known is out of you and no wayes appertaining to you The Thing known then as such is in some sence another or distinct from the Knower And so to Know is to have the nature of another thing in it or be that other thing as 't is another Tell me next does God know himself S. How can one doubt of this since we account him a fool that does not M. You see then you have shown that God by knowing himself is in himself as in another that is there is distinction in God S. This may advance to show God three but will it not destroy his being one M. Have you forgot so soon what even now you were forc'd to grant that perfect Knowledge was a perfect Likeness so the thing Known is the same in the Knower taken as such as 't is in it's self God therefore notwithstanding this distinction is more one with himself if possible by knowing himself than other wise he would be S. This puzzles me but does not satisfy me for still you show not how he is one and how three M. I have already shown you but you did not observe it what knows God when hee knows himself is it not his own Nature Essence Substance Properties c. S. Yes sure Sir the word Himself can mean nothing else M. Well then add this consideration that the very self-same Nature of the Thing known is in the Knower it follows that God is one with himself in nature Substance Essence or Being for those words import the same which is what Christians profess that there is but one God or one thing of a Divine Nature How did we agree God had distinction or opposition in him S. As knower and thing known M. And do you find that these words import substance or Being as did the former words God himself Divine Nature Essence c S. No Sir Knowing and Known mean not so amongst us M. That therefore being the meaning of words which is us'd amongst us whence they are transferr'd to God they retain the same manner of meaning there too that is of a Relation or respect for you see plainly a Knower as precisely such onely respects the thing Known and the thing Known as purely such onely respects the Knower which amounts to this in the phrase of Logicians that God is one according to the notion or predicament of substance three according to the Predicament or notion of Relation Learned men would also tell you that Relations out of our understanding are nothing but the things related as that two yards to bee equall is nothing but to be each a yard Peter and Paul to be the same in nature is nothing but to bee what they are thatis men whence God being unchangeable and so no Accidents in himto be related his very substance must be the thing related have distinction opposition in it yet not substantially but relatively But I fear these terms may prove too subtle for your speculation at least would need a longer time to explicate than the intent of so short a Catechism permits S. I have been taught that there is in God Father Son and Holy Ghost but Knowledge of the Divine Nature and the same nature Known look nothing like any of these M. Think you so tell mee then what is it to be a Father S. 'T is to have a Son M. Wee are still as far to seek as formerly for when I come to ask what 't is to bee a Son you may aswell answer 't is to have a Father which word remaining yet unexplicated wee are still at a loss But to go your way because either of those words explain'd tell the meaning of the other tell mee what do you observe to be that which makes one call'd a Son S. I see hee comes or has his being from one of the same Nature as I have from my Father and Mother whence also I am call'd their Son M. Is this
not morally in your power and to be sorry you are not likely to have your endeavours correspondent to your wil And this I think enough But is it enough think you to make this purpose S. Yes surely for I see not what a man can do more M. So may you come often to Confession with little profit You must therefore consider the occasions which draw you into danger and study with your self and take your Ghostly Father's advice how without greater inconveniences you may fly such occasions that so the avoiding of sin may be the easier And know the causes of transgressions are as well in omission as in commission And prudently use such pious exercises as may withdraw you from temptation Neither can any be truly sorry for his sins who thinks it not worth his care to study how to amend them But what do you next S. Go to the Priest and confess my sins as reverently as I can M. What affections do you exercise in coming to make your Confession S. I do but read my prayers which are preparatory to Confession M. Consider then the countenance of a man who asâ—â—â— forgiveness of one whom he has offended you shall see dejection submission shame fastness sorrow and fear in him Such as these too must be your affections And when you make your Confession what do you observe S. I tel al I think sins as wel as I can that my Ghostly Father may understand mee M. Weldone but you must note first to tel nothing in general for that your Ghostly Father knows wel enough already as that you love not God and your neighbour as you should do and such like which spend time to no profit Secondly to avoid as near as you can all unseemly terms if your conscience force you to speak of unseemly things Thirdly to be as short as you can as to say you have done such things so often expressing withal the necessary circumstances As for making general Confessions after the first time to what purpose it is I know not for neither Absolution is more certain nor any other notable profit comes of it If it be to make the state of his soul known to his Ghostly Father that will contain the space but of a little time and may be done without particularities and confession But now what follows S. Nothing on my part but to do what my Ghostly Father enjoyns or councels mee M. True but on his part remain two things which belong to you one the giving absolution the other imposing of penance or satisfaction the first contains rather a Theological difficulty than Catechistical that is what Absolution the Priest gives For if a man betruly sorry he is absolv'd before if not the Priest's absolution does him no good And in human judgment the Judge but declares not makes one innocent But we may be casily mistaken in this discourse For since God Almighty has put this condition upon us that we shal submit ourselves to the Priest's judgement whoever is truly contâ—â—te receives God's favour by being ready to fulfil this his law and so unless he does it when he can is not contrite nor absolv'd And when he does it is absolv'd by doing it Whence ' â—is clear the absolution which the Priest gives is necessary and a true forgiving As for satisfaction it has two parts one towards God and one towards your Neighbour For if you have broken Charity you ow the making of it whole again which to your neighbour is submitting your self to amends for the wrong done Towards God you must know the satisfaction which the Priest imposes is but sacramentall and significativâ— â—n performing whereof you testify that you are willing in this life and in the next to satisfy fully God's Justice according to his will Therefore you must not wonder the penance often is so little For it is moderated according as the Priest esteems it fitting for a medicin more than for a punishment FOURTEENTH CONFERENCE M. VVHat Sacraments are yet untouch'd S. These Sir Baptism Confirmation Matrimony Extreme-Vinction and Order M 〈◊〉 Matrimony and Extreme Vnction you shall be sufficiently instructed when you have use of them Baptism because t is common to al to administer it I shall tell you the substance of it is to cast water on the child with these words I Baptize thee in the Name of the Father and of the Son and of the holy Ghost As for Confirmation do you think it necessary S. I hear some hold 't is not M. The holding of some neither makes the Opinion true nor fiees it from Censure For as not every fault so not every errour is still taken notice of As to the point of necessity it stands in its being a Sacrament that is a principalâ— action of Christian life whose Institution of it self is a Command Besides the express words of our Saviour Unless one be born again c. Which Himself applies to this mystery Add the Traditions of the Church Estimation of Councels and Fathers and the Proportion of it to corporall Augmentation What other Sacrament remains to be explicated S. That of Order which I understand to have two degrees Holy or Greater and Inferiour M. So far wel but to what does it correspond in our corporall life S. To Marriage and must consequently bee to breed spirituall children M. How is that done if you be so learned as to answer that question S. By Baptism for that you said was the birth of Christians as Christians M. Wel remember'd 'T is not enough that children be born but they must be bred up instructed and govern'd And this is wont to be divided into three actions The first to wean them from the love of naturall objects The second to instruct them and let them know what 's necessary to supernatural life And thirdly to induce them to do what they have learnt is necessary Which three actions in the mysticall language are called the Purgative illuminative and unitive way And according to these three is constituted the Ecclesiasticall Hierarchy of Bishops Priests and their Ministers who are chiefly Deacons Subdeacons and afterward the other four lesser orders And is called Hierarchy that is Holy Power or Principality The first is done by ceremonies and majestickness of holy rites at which sensual men standing in admiration begin to think there is some greater mystery in the matter thus handled and desire to learn and understand it The second is done chiefly by Catechising by which the people understand what 's to be beleev'd hop'd and practis'd The third by Government by which men are set forward kept in order to do what they have understood to be their duty S. Sir by this the Deacons Subdeacons should be the chief instruments of the Sacraments whereas wee see they belong chiefly to Priests and Bishops Besides I have heard Preaching is proper to Bishops which
Priests and Ministers and so to build his Church included the creating all these And whoever impugns these impugns Christ and seeks to destroy his Church But can you tel me how this is known that Christ set Bishops to govern his Church S. I who know nothing of the command how should I tell you M. Do you not see Bishops over al the Christian world ask who made them you shal find others who now are dead and that their fore fathers told them they had receiv'd order to do so from Christ and his Apostles by perpetual succession And I pray you have you stronger motives to receive the blessed Trinity Incarnation and Sacraments From this follows if any for ambition or indirect ends should believe or â—each that Bishops are not necessary in the Church of God he is an absolute Heretick as if he beleev'd or taught there were no Trinity Incarnation Blessed Sacrament oâ— holy Scripture But are there no degrees in the people or Subjects correspondent to these of the Hierarchy S. Yes sure there must be severall Classes answerable to those of the Clergy as persons employing their spirits some in the Purgative some in the Illuminative and some in the Unitive way But who they are I know not M. You must distinguish them according to their states The first are such as live in the world whom wee ordinarily cal the People or Lay-men The other two sorts are of Religious persons One of these who dedicate their lives to works of mercy as hospital-keepers and the like The other who addict themselves to Contemplation But know you wherin these differ from the ordinary people S. By the three vows of Poverty Chastity and Obedience By Poverty they forsake riches honours and such pleasures as follow them By Chastity the comfort of Marriage And by Obedience they subject themselvs to the direction of a Superiour for their instruction in spiritual life M. Can you tel mee which among divers Religions is the perfectest S. No Sir But I would gladly learn if peradventure it be my own fortune or of some of my friends to have a mind to Religion M. Attend then Religious life is a wâ—y to seek perfection which perfectly consists in loving God and in nothing but in order to God The means they take is abstinence from whatever may draw their love to any other thing and to think often of God If then we consider this later part which is the chiefest so the most contemplative are the best which are ordinarily thought among us to be the Carthusians But if we consider the other part then those that live in more austerity are the perfectest among which I wil not determin the controveâ—sy because here are many Competitours onely this I add that this want of corporal commodities is to be judg'd not by Metaphysical obligations but by real practise And so whoever is best those who have no real practice of corporal wants must needs be the worst in the nature of Religious however for their particular lives they may be Saints In these three Conferences the Catechist has occasion to recommend the use of Mass Sacraments to his Catechumen and also to let him understand which be the Superiours instituted by Christ over his Church to whom he ows duty which vertuous and good men to whom he ows respect and honour that so he may give every one his due FIFTEENTH CONFERENCE S. SIr you have all this while commanded my answers let me now beg leave to offer you some of my doubts I have heard talk of an other Hierarchy of Angels if I wel remember wherof methinks you speak not M. I do not intend to tel you al I know but what appertains to you to know As for the orders of Angels you may without inconvenience be ignorant of them til it shall please God to bring you to the sight of them 'T is sufficient for you to know that God has ordain'd Angels to govern us to every one one for our Saviour tels us that the Angels of the little ones see the face of his heavenly Father it has been the constant faith of Christians that every one has an Angel for his Governour or Guardian to whom you may do wel often to recommend your self S. Since you are faln upon that point I pray what obligation have I to pray to Angels and Saints and how can they hear me having no ears nor other corporal senses by which to come to the knowledge of my prayers M. If we remember Angels and Saints are in perfect bliss and happiness we shall easily discover that all service or ho nour done to Saints by us is not for their good but for ours And so the keeping holy dayes building Churches and setting up Altars unto God in memory of Saints is to be moderated according to the utility which redounds to the Church by it and in proportion the prayers or what sort of devotions soever are in private us'd to their honours are to be govern'd by the same principle Now the utility redounding to the Church is that wheras human nature is easily weary of being carri'd above it self by prayer and other spiritual exercises and on the other side delighted with variety and novelty the weariness of devotion is help'd and in part remedy'd by the variety which is artificially order'd in it Again mens humours and states of life being so diverse it happens wel that every one may have examples in his own kind to affect him and many times they make a greater profit by such an affinity to their own condition than by a great deal of preaching or good counsel By this you may see what obligation there is to honour Saints and pray to them namely when the Church for the common good of her children prescribes it then that 's to be done whatsoever she commands Otherwise as far as particular persons find need or help by the variety of devotion so far they do very well to follow it S. Sir I hear good men say 't is of great importance towards living well to have the assistance of some special Saints which are in high favour with Almighty God particularly of the Blessed Virgin Mother of God and have been told stories how she ha's obtain'd remission of sins for some persons to whom Christ our Saviour her Son has deny'd it nay if I remember wel could not obtain it of his heavenly Father for them And for this cause I understand some make themselves by vow as I think her Slaves and use extraordinary devotions to her and have great confidence in such actions M. There can be no doubt but the intercession of the holy Angels and Saints works wonderful effects and has a strong force to obtain of Almighty God what 's convenient for our salvation if they pray for us nor yet can there be doubt but they pray for us seeing they
Temple when they would adore God the east and temple serving for a determination of their action whereby their adoration was known to be to God so much more when I bow or do any other reverence or pray before a picture 't is a determination of prayer or respect to God or that Saint whose picture ' tis Lastly 't is a help to him that pray's for it bears with it an expression oftentimes which would cost many words and works of our memory As who looking on a Crucifix would in his heart feel the wounds and passions of his Redeemer to represent them either to God the Father or to his own soul may find a great facility and quickness by having the picture before his eyes These advantages I know not how others esteem but experience has perswaded mee that they are of very great importonce S. I understand this wel but I see not why they should be honor'd or lights hung before them for this much less can there bea reason why they should be carry'd in processions or pilgrimages made more to one than to another especially of the same Saint M. As for simple reverence 't is a barbarousness and want of common sence to deny them that if you admit the use of them for if they were us'd for a religious end they are belonging to God and Holy and therfore to be treated with respect try but any that deny this in somewhat they esteem holy and you shal find nature teaches them the same good manners and 't is a mear shortness of discourse to disallow that to pictures which themselves grant to other things for example to Churches a Bible and such like Now the reason of preferring one picture before another is some antiquity or venerablenes of the figure or other rarity which carries a force with it to stir up human hearts in some extraordinary degree And men coming with a greater apprehension pray the better and obtain more at God's hands also this opinion of graces redoubles devotion and causes men to hang lights or carry them in processions or the like which Actions are the children of faith pass'd and the mothers of faith and devotion following and therefore allow'd and recommended in the Catholik Church S. I imagin if I should ask you any thing concerning Reliks of Saints you would answer me in the same manner you have done about honoring of pictures and therfore I will rather reflect upon that which Reliks make me think on that is the Souls in Purgatory But I hope I can satisfy my self For if they be in any pains me thinks 't is fair reason that the prayers of good people should have as much force for them as for another since by their fresh memory and the affection of the living towards them they seem as yet to be of our society and friendship M. You say true and so you may learn the meaning of that Article of our Creed The Communion of Saints For Saints or holy persons being all either in pain or pleasure you see how those who are saying communicate with the other two by praying to the Saints in heaven and for them in purgatory for whom also as for us those in Heaven pray And likewise if you look well you shall find the explication of all the rest in these discourses so that you may be able to give an indifferent accompt of all and make that profit to your self as to find the way to heaven and eternal happiness whither God of his mercy bring us all Amen The Catechist must not forget to exhort his Catechumen to the profitable use of prayers to Saints and the like devotions so as to be circumsâ—ect and not subject to the superstitions credulity of some poor people who think good life and holiness stand in exteriour work and mear exhibition of these devotions AN ADDITION TO THE FORMER CATECHISM Concerning the use of BEADS THE Beads are a kind of Counters made to keep the memory of a certain number of prayers which we have proposed to our selves to say A Method very fit for such poor people as cannot read and are of too weak capacity for Meditation The prayers most usuall in this kind are the Pater noster and Ave Maria the former left by our Saviour Jesus Christ to his Church the later from ancient times used in the same Church so fitly joyn'd together for good peoples devotion so that to make good use of our Beads we must understand welthese two prayers The Pater noster or Our Father is ordinarily thought to consist of Seven Petitions or as others count them six without prejudice or disrespect to which opinions I think it may be properly divided into two parts one consisting of three Salutations or wel wishings The other of three Petitions correspondent to the three Salutations The three Salutations are according to the three Persons of the Blessed Trinity Essence Wisdom and Goodness The first salutation therefore â—after the address or determination of the person to whom we speak which is done in these words Our Father which art in heaven consists in the next following words hallowed be thy Name A Name is a word signifying what the thing signify'd by the Name is And so this Salutation belongs to Essence the property of the Father Holy is that which is stable and fixt in vertue and goodness For sanctus comes of sancio which is as much as to make a firm constant or irrevocable sentence And by holy Writ and Ecclesiastical use the word sanctus is appropriated to vertue supernatural goodness putting which together to sanctify and hallow the name of God must be that the Essence or Nature of God be firm and constant in Goodness But because we do not wish for what already is this must not be understood of the Name of God in himself but in us The meaning then is that we wish all men and other creatures in word and deed may carry themselvs towards God as towards Sanctity and Holiness it self having that opinion and esteem of Him and bearing themselves towards Himâ— sâ—oâ—â— And it seems to be in short what the Psalms and Canticles more largely dilates in these and the like words Bless our Lord al ye works of our Lord and the following Sing to our Lord al the whole Earth Praise our Lord all ye Nations O praise our Lord from Heaven And many more such like The second Salutation is Thy Kingdome come Which we understand by this word Kingdom to belong to Wisdom For regnum which signifies Kingdom is deriv'd a regendo from governing and Government is an order of Subjects and to order is the work of Wisdome as we see in all arts and businesses 't is the charge of the wisest to direct and order what 's to be done and the office of the strongest or quickest to pat in execution what 's order'd The meaning of this Salutation we learn from Saint Paul who teaches us
relate and so distinguish the Substance yet not substantially And. a Son being a Living thing proceeding from a Living thing of the same nature as from a Principle remaining in it and Knowledge in God being such in respect of he Divine Essence known That is truly call'd Son This Father Likewise God loving Himself the same thing is Loving and Loved yet as such distinct therefore there is besides in God a a third call'd Divine Love Also Love intelligent things proceeding from their proper Good which is Truth consisting in this that the Object be in the Knowledge Divine Love proceeds from the Divine Essence as Object in the Divine Knowledge that is from Father and Son Whiâ—h Love is call'd Holy Spirit because He makes us Holy by inspiring us with Love of God or Charity as also Comforter Again â— Person being an Individuall or One Intelligent substance and God having no Accidents The distinction in him must bee of Persons There are then in One God three Persons yet not necessarily Three Things Of these the Second took our Nature not by charging God but by joyning Man to God's Person And therefore the Second because 't is proper to Knowledge or Wisedome to teach us or be our Master A shore History of some signal passages belonging to our Saviour Godâ— being made Man to redeem Mankind from Sin and put him in the way to Heaven which consists see in seeing God and Love of God disposing and determining necessarily to this Man is to love God as being All-Good Our most bountifull benefactour and whose Likeness or Image we bear And our Neighbour being made for the same End wee are that is for God we ought to wish him that End and means to it that is love him as our self Also Love of God necessarily disposing to see â—â—m who loves God has great reason to hope to see him grounded in his Goodness and faithfulness to his promise put none can love or hope un ess knowing the things which motives why taught by Faith which se-curely relies On God's Truth saying such things and Tradition or the Infallible Attestation of the Church that he 〈◊〉 them There are then three virtues call'-Theologicall or immedily respecting God necessary to mankind's saluation Faith Hope and Charity Faith being a Knowledge of supernaturall things the way to advance Faith is to increase that Knowledge by Study of such things that is by Prayer of which Mentall has three parts To Know the truth of the point To resolve according to that Knowledge and To raise the heart to God expecting a Blessing Vocall Prayer is better than Mentall as being compos'd by able men and less distractive But worse as â—ess satiating the Soul Less proportion'd to it and Desective the two first parts mention'd Hence of Mental the written are bâ—st for beginners of Vocall Those which are best understood and Well attended to Lastly â— Prayer being the use of Considerations â—â—â—i caâ—ioâ—sly moving to â—ove of God The fruit of Prayer is to advance Charity that iâ— Prayer is the high way to Heaven wheresore without Iâ— Retreat in vertue is inevitable Moreover Charity or â—ove obliging us to give what 's due to those wee love 't will make us render To God Service To our selves what 's best for us that is 't will make us prefer a greater good before a less which is perform'd by Temperance and avoyd a greater harm before a less which is done by Fortitude To our Neighbour If Infeiour or Equall Love Good will If superiour Obedience and Respect which belong to Justice Yet these three Virtues unexcited by Love of Heaven avail not to It though in some sort conformable to Nature They become severall particular Virtues as respecting severall Objects Also Discretion being The right se 〈…〉 of ouâ— Affectiâ—â—â— in oâ—dâ—r to Act on and the three fore and Virtues giving this who has thâ—m has also Dscretion or Prudence There are then â—our Morall or Cardinall Virtues according to which who acts since not byast by ill affections needs not scruple his action though it hap to be imperfect in some other respect Christian Life is a Practice of the three Theologicall and four Morall virtues for God's sake which is done by Chariâ—y Whâ—r fore since the Life of a Christian is to move towards God and Love of God or Charity makes us do so It onely is a Christians Life and he dead without It. Wherefore what causes ibis death is Mortall Sin which springs from love of Creatures above all things bringing neglect of our Duties yet not every such neglect Mortall but In those to our Neighbour such as would absolutely break Friendship In those to our selves such as done us by another would make us fall out with him In those towards God such misrespect as to our Neighbour were want of â—ove Other Neglects are Venial From what 's said follows is most full of Pleasure and Credit Also It fits us for the next world For who loves God or aâ—y thing for it's self is dispos'd to love it ever Wherefore Love of God or desire to see him remaining in a soul separated It shall see him else would bee miserable for loving him and God cruell Further The pleasure of the Mind had by Knowledge infinitly surpassing that of the body and The seeing all Truths in God as in the supreme Cause being the highest Knowledge the Sight of God beatifies a Soul To which is consequent content in our own former Actions and Friend But the things desired by the wicked are temporall fading therefore the dâ—sires of them remaining â—xâ—â—ssively tâ—rments with Greeâ— which inflicted by another is truly Pain Infinit as being in the Soul and Enledss In regard Those Desires must ever remain unchang'd The Soul as indivisible being unaccessive Yet Veniall Affections are changeble therefore may be purg'd Also Souls shal finally receiue their Bodies because Their desires of them are naturall The manner â—ow with The endowments of Glorify'd and contrary Dispositions of damned Bodies Hence A virtuous life finally brings Insinit more Pleasure Honour and Power than a wicked and is above need of wealth The means to bring corrupt Mankind to loue God being Miracles and Teaching and this ineâ—â—icacious unless lively conceited by the Teachers therefore Divine Love or the Holy Ghost was to descend upon the Apostles in virtue of which primitive vâ—gour Christ's doctrin was brought down from them to us that is the Church is truly Apostolical and Catholik as planted by the Apostles universally as having some of her profession in each câ—untry as the only eminent Congregation in Câ—â—istendome Also Having an entire Body of Faith or Doctrin fit to promote Sanctity Laws Customes conformable to that Faith and extraordinary Sanctity attainable by her Principles and practis'd by her children she is likewise Holy Lastly Her rule of Faith Tradition Her externall Profession of Faith and Her Government being the same all ovâ—r She is also One