Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	manner_n	son_n	14,262	5	5.8799	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	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.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

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 froÌ„ 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 vnderstaÌ„ding 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 substaÌ„ce 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 froÌ„ 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

whensoeuer one coÌ„mitteth 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 orphaÌ„s 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 coÌ„mit 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 coÌ„sist 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 affectioÌ„s 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

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 SecoÌ„dly 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 theÌ„ 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 soÌ„ne 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 coÌ„ceited 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

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 assistaÌ„t 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 PagaÌ„s 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 daÌ„gers 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 bouÌ„d 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 TraditioÌ„ 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 PoÌ„tius 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 beloÌ„geth 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 aÌ„d 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 substaÌ„ce 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 instaÌ„t 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 blessâ—â€¦ 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 huÌ„ble himselfe the more by how much the greater he was in himselfe He was swaddled

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 omnipoteÌ„t 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 appreheÌ„d 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

first act that euer tooke possessioÌ„ 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 coÌ„stitution 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 inclinatioÌ„ 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 coÌ„sequence 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 thiÌ„ges 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 commoÌ„ly 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 Ã 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 affectioÌ„ 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

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. SecoÌ„dly 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

we demand that he deliuer vs from all euills both past present and to come and so absolutely froÌ„ 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 heaueÌ„ly father and so to seeke nothing but heaueÌ„ly 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 impedimeÌ„t 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 coÌ„ditionall 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 thiÌ„ges 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

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 coÌ„manded 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

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 CoÌ„mandement 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 pareÌ„ts to loue their children But it was not necessary to coÌ„mand 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 teÌ„porall Magistrates fourthly husbaÌ„ds 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

to liue Secondly to get strength and greatnesse to be able to ouercome such coÌ„trarieties as would destroy life Thirdly to be nourrished whereby life is conserued whilst we performe the actions for which it was giueÌ„ 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 maÌ„kinde 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 laÌ„guishing 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 ChristiaÌ„s To whoÌ„ 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 augmeÌ„t 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 meÌ„ 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 countenaÌ„ce 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 soleÌ„nely 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

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 reÌ„der 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 coÌ„mitted 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 caÌ„not 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 coÌ„mit 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 repeÌ„t 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

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 remeÌ„ber 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

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