the second to the Corinthians We must all be manifested before the judgment seat of CHRIST that every one may receive the proper things of the body according as he hath don either good or evill For justice requires that we be recompenced and chastised in the same things which have contributed to good or evill But the greater part of sins are caused or Committed by the body 't is then reason that it rise again and feel the punishments due to them It concurrs likewise to vertuous actions 't is mortifyd by holy souls subjected to rigours of penance and to labours of a christian life it sufferrs prisons and punishments in Confessors torments and death in Martyrs 't is deprived of its pleasures in Virgins and in Widows and crucifyd in all true Christians it is then very just that it should participate in the satisfactions pleasures and recompences of Heaven The flesh says Tertullian is the Tertull. de Resur Carnis hinge of our salvation and if the soul be united to God 't is it that gives her capacity the flesh is washed to the end the soul be cleansed the flesh is annointed that the soul be consecrated the flesh is shadowed by imposition of hands that the soul be illuminated in Spirit the flesh is fed with the Body and Blood of JESUS-CHRIST to the end the soul be nourished by God they cannot then be seperated in recompences having been so joyn'd in actions And 't is vain to alleadg against this Verity the low condition of the flesh for the same Father says the flesh which God form'd to the resemblance of a man-God which He animated by his breath to the resemblance of his life which He fortifyd with his Sacraments of which He loves the purity approves the austerity and esteems the labours and the sufferances shal it not rise again It will never be that He leave in eternal death the works of his hands the care of his Spirit the tabernacle of his Breath the heir of his Liberalities the keeper of his Law the Victime of his Religion and the Sister of his CHRIST It will then be raised up again and in this God does as a Potter who seeing his Pot ill made breaks it to repair it better so God having form'd man of earth and finding him deprav'd by sin broke him by death to which he doom'd him but with design to repair and make him better in the day of the Resurrection 2. But if any one should aske me how that which is withered and rotten can becom living and flourishing again He needs not but to consider the Omnipotency of the Creator or with S. Paul the grain of corne which rots to rise again Foole 1. Cor. 15. Cgrysol Ser. 59. it first do die All things in this world according to S. Chrysologue are images of our Resurrection the Sun sets and rises the day is buried in darkness and returns months years seasons fruits seeds die in passing and rise again returning and to touch you with a sensible example as often as you sleep and wake you die in a certain manner and rise again Let us now reflect upon the words of this Article 3. The Apostles say not The Resurrection of the man though this he true But of the flesh for to teach us that when the man dies his soul dies not and therefore in the Resurection is nor raised-up again but reunited only to the body since nothing can be raised again to life unless it first be dead 4. They say not the Resurrecton of the body but of the flesh becaus the holy Ghost would afford us a means to Confute the errour of certain Hereticks who would sustain as in the first ages of the Church some did that we should rise not in a body of flesh but form'd of air 5. They use moreover these terms to convince orhers who in the time of the Apostles thought that the Resurrection of which the Scripture speaks signifys not that of the body but only that by which the Soul is raised out of the death of sin to the life of grace 6. In fine this word Resurrection makes us understand that we shal receive the same bodys which we had for since rising again signifys returning to life again It must be the same flesh which was dead that rises and returns to life 7. We All then shal have the same bodys which now we have but intire and perfect without want or superfluity without the imperfection of youth or the defect of old age None shal rise blind or purblind deaf or dumb lame or crooked too great or too little nor with any other defect or imperfection Becaus 't is God alone whose works are perfect that will raise us up He will not in this work make use of natural causes from which all defects proceed 8. Nevertheless the Resurrection of the Elect and that of the Reprobate will be very different The blessed Souls shal receive bodys like to Christs endowed with Light Subtility Agility and Impassibility that will shine as clear as Starrs that will penetrate and pass through althings as beams of the Sun through glass that will move as swiftly as lightning That will be impassible and immortal so that nothing in the world can hurt them They will enter into their bodys with great joy and gladness with many benedictions and congratulations ô my body such a soul will Say ô my dear companion and most faithfull friend receive now with ioy the fruit of thy labours mortifications and pains in the works of holiness thou hast been in miseries and in sufferances be thou now in felicity and in happiness and let us praise together the Authour of our good but the reprobate Souls will reenter into their bodies with great a version rage and many maledictions of those members which they go to animate for to render them sensible of ineffable and eternal torments Domine quis habitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo Lord says the Royal Prophet who shal dwell in thy tabernacle or who shal rest in thy holy hill He answers Psal 14. Qui ingreditur sine macula operatur justitiam He declares that two things are absolutely necessary to avoid evill and to do good one without the other suffices not Quis habitabit who shal be that happy that fortunate person that shal com to the glorious Resurrection and shal dwell amongst the Blessed O what happy lot attends him happy a thousand times the womb that bore him and the breasts which He did suck happie the paines taken to bring him up ô how well was it employd happie earth that he tramples under feet one ought to strew with flowers the paths which he honours with his steps happie air that he breaths one ought to sweeten it with all the perfumes of Arabia happie the bread which he eates one ought to nourish him with all that is most precious in nature and what deserves
this Vertue another Saint Charles the Cardinal Boromeus honoured so much the holy scripture that also studying it he read it always kneeling and uncover'd The seraphical Saint Francis commanded that papers which had the name of God written in them should not be Prophan'd but plac'd in decent and convenient places S. Lewis forbid painting and graving of the Cross upon the pavement for fear the people should tread upon it On Festivalls and Vigills in honor of the Saint celebrated or of the Mistery solemnized he gave dinner to two hundred Poore and serv'd them at the table He fasted all fridays of the yeare and in those of Advent and Lent he eate neither fish nor fruit becaus these two Times are consecrated to God 6. If these great Saints were now on earth what would they say what would they do seeing the comportment of men What thinke they now in heaven seeing the irreligion of those who will not allow them any honor though God does honor them and honor be a due salary of their Vertue who count it superstition Luke 15. 6. Luke 16. Apoc. 5. 8. and 8. 4. Matth. 18. 10 to implore their intercession though they have credit and favour in the sight of God do hear our prayers do know our necessities have experienced our miseries and have Charity and affection for us as the scriptures tell us What thinke they seeing the indevotion of others who rise in the morning and go to bed at night as beasts who sit down to table at noon as Epicurians and pass over the day as if there were no God who even fear to assist often at the Sacrifice to frequent the Sacraments to adore God and pray him as they ought lest men laugh at them and call them devotes or hypocrites though they are not ashamed to do ill in open street What do they think in fine seeing such irreverences of men towards holy things They employ the time of holy days in playing in visits and drunkenness if they discours for pleasure and recreation it seems not well seasoned if it clash not upon Priests or Religious Persons if they com to the Church it is not to appease God but to offend him to see and to be seen They prophane the holy scripture and use it in their jests meriments and Scurrilities 7. Si Ego Pater ubi est honor meus If I am the Father where is my honour He might have sayd if I am King If I am Iudg. If nature teaches the most barbarous to honour their father who is more worthy of honor than He from whom we have received not Body only but also Soul and All 8. If we honor the King and also the Courtiers for his sake should we not honor the King of kings so great powerfull and Soveraign that all the Kings of the world are his Uassalls and are but wormes in respect of Him 9. If we honor Iudges becaus they have some Power in this world ought we not to honor him who is infinitely powerfull and from whom all power is dereiv'd And give also an inferiour honour to the Saints whom God does so much honor that He makes them our Iudges You shal sit says our great Iudg upon S. Matth 19. 28. 1. Kings 2. 30. seats judging the twelue Tribes of Israel Let us remember then what God says to Samuel whosoever shal glorify me I will glorify him and they that contemne me shal be base If we neglect the service of God if we respect not his friends and althings that specially appertain to him sooner or later we shal be contemn'd coâ—â—r'd with shame dishonour and infamy But if we honour him as we ought we shal be replenished with glory either in this world by the good odour of our reputation or in the other by the crown of justice which God reserves for us in Heaven Amen DISCOURS XXX OF THE SECOND COMMANDEMENT Thou shalt not take the Name of the Lord thy God in Vaine For the Lord will not hold him innocent that shal take the name of the Lord his God in Vaine Exod. 20. THe royal Prophet representing to us the name of God as holy represents it at the same time as terrible and dreadfull Holy and terrible is his name Let us confess to thy great name becaus it is terrible and holy And he joy ns Majesty and power with Sanctity to imprint in our hearts reverence and to stricke terrour into us lest we should at any Psal 110 Psal 98. time dishonour him And God assures us in this Commendement that he will punish us for it that we may not pretend ignorance to be any caus of it The Lord will not hold him Innocent that shal take the name of the Lord his God in vaine In other sins the mercy of God pleads in favour of sinners demands pardon strives S. Iames. 2. 13. with justice and sometimes overcoms it and mercy exalteth it self above iudgment says S. Iames But in this sin the Verity of God joyns it self to justice and obliges God to punish the prophaner lest his word do fail Is it not then a misery which de serves to be deplor'd with teares of blood to see that there is nothing so licenciously and frequently prophan'd and abus'd by Christians as the name of God by pronouncing his holy name irreverently violating Vowes unworthily swearing falsly or prophanely Cursing or blaspheming detestably 2. But some will say Oathes are they essentially naught Is it not permitted to swear sometimes Yes 't is lawfull since the Scripture permits and approves it Saints have practised it and God himself vouchsafes to sweare The Prophet Hieremy permits us Hierem 4. 2. Psal 62. 12. Apoc. 10. 6. Gen. 14. 22. 3. kings 17. 1. Rom. 19. 2. Cor. 1. 23. Gal. 1. 20 Gen. 22. 16. Hier. 22. 24. Luke 1. 73. Psal 109 to sweare in the name of God provided it be with all necessary circumstances David praises those that sweare by the true God not by fals Deities as Pagans did Angells Patriarks Prophets and Apostles have sometimes sworn An Angel in the Apocalyps lifts up his hand to heaven and sweares by him that lives for ever and ever that after judgment there will be no more time In the book of Genesis the Patriarke Abraham says to the King of Sodom I lift up my hand to the most high Majesty of God who possesses heaven and Earth In the third book of kings the Prophet Elias sayd by the living God in whose sight I stand S. Paul in his Epistle to the Romans God is my witness that without intermission I make a memory of you In the second to the Corinthians I call God to witness upon my soul that sparing you I came not any more to Corinth And in the Epistle to the Galatians Behold before God that I ly not God himself whose least word is more firm then heaven and earth having nothing greater then himself vouchsafes to sweare by himself and by
his life And the Psalmist says expresly The Lord hath Sworn 3. It is true then that absolutely speaking an Oath that is accompanied with all its circumstances is neither mortal nor venial sin on the contrary it is a vertuous and meritorious action It is an Act of the vertue of Religion which hath for its object the payment to God and his divine Perfections the honour and homage that we owe him When an oath is well made we honor the Immensitie Science and Veracity of God Calling him to witness what we say we acknowledg him to be in all places present with all his creatures to know all that passeth in this world and to be the Soveraign and infallible Verity Source and Origin of all verity who authorizes by his testimony all truthes 4. There are divers sorts of oathes But that I may not burden your memory I will distinguish them into 3. kinds only which Divinity calls Assertory Promissory Execratory 5 First the Assertory is when you ascertain any thing that is past or present calling God to witness what you say calling him I say either by himself as when you say by God before God I say this in the presence of God or by some creature S. Matt. 5. that hath relation to him as when you say by my soul by this light by this fire so JESVS-CHRIST says in the Gospell that to sweare by heaven is to sweare by the Throne of God to sweare by the earth is to swear by the footstool of his feet 6. Secondly the Promissory is when you promis under oath to do or not to do any thing And You commit perjury and offend God mortally if you have not an intention to do or not to do what you promis or if you know that you cannot do it or if afterward you voluntarily fail to do what you promised in a matter of importance 7. In the third place the Execratory or oath of imprecation is then when to assure any thing you call God not only to witness what you say but you call him moreover to reveng the ly in case you say not true as when you say God punish me may I die presently never may I go out of this place Never may I see God the Divell take me if this be not true it is as much as if you sayd if I say not true I will that God permit that I die that I never depart from hence that the Divell carry me away c. 8. And it happens sometimes that God takes such swearers at their word and sends them the evill which they wished Niceforus Calixtus says that three Calumniators accusing the Bishop Narcissus of Adultery one of them sayd that he would dye if what he affirmed was not true another that he would be burnt the third that he might never see The first died suddenly the second was burnt with his house by a spark of fire that fell from his lamp the third having seen the punishment of his complices repented of his fault and wept so bitterly that he lost his sight 9. The Prophet Hieremiah above cited marks out to us the conditions wherewith an oath must be accompanied that it be not vitious but vertuous and meritorious Iurabis vivit Dominus in veritate in justitia judicio He permits you to sweare by the life of God or other oath provided that it be with truth with justice and with discretion 10. First with truth this circumstance is so absolutely necessary to an oath that if you swear an untruth or are not sure of what you sweare it is a perjury though it should be about the vallue of a pin I say though it should be upon the matter of a pin for it is not in this sin as in other kinds of crimes wherein the levitie of the matter makes the sin to be but venial here the levitie of the matter diminishes not the sin but encreases the malice of it for it is a greater contempt of God to abuse his authority and to call him to witness an untruth for a thing that is friyolous and of little consequence 11. And we must not only not sweare to assert an express and formally But not also to confirm a disguised and palliated untruth I call palliated lyes equivocations ambiguous words and of a double meaning for these deceive men they are subtil and crafty cheats And is it not a great evill to make use of the name of God and his credit to cheat and deceive men S. Isidore and S. Bernard tell us that what ever artifice of equivocation we use in swearing God who sees our conscience S. Isod lib. 2. sent 6. 31. S. Ber. lib. de mod bene vivendi ser 32. Aug. Ep. 224. ad Alipium takes our words according to the sense that he to whom we sweare does understand them S. Augustine concludes the same I doubt not says he but you ought to keep the fidelity of your promise according as he to whom you swore did understand it and not according to the ambiguity of your word whence it follows that those are perjured who contenting themselves to perform their words according to their own concealed sence of them have deceived the thoughts and expectations of him to whom they swore and consequently shal not be saved since the Prophet says that to go to heaven one must not in swearing deceive his Neighbor Qui jurat proximo suo non decipit 12 Secondly you must sweare with justice that is to say you must not sweare but that which is just and lawfull And therefore they sin grievously who swear to reveng themselves or to do any thing displeasing to God They are not at all oblig'd to keep such oathes since nobody can be oblig'd to do ill Nay they are oblig'd not to keep them becaus the Law of God obliges them not to do such things 13. In the third place it must be with judgment that is with prudence and maturity for things necessary and of importance and by reason of some obligation grounded in a vertue as charity justice or obedience For to sweare lightly rashly without just cause or necessity though it be for verity is a sin and moreover the cause of many inconvenients It is an irreverence and a dishonour of God to call him for witness in things that are frivolous or of little or no importance 'T is as if Lackeys playing in the court of Whitehall should call the King to be Arbitrator in all their childish disputes and differences 14. But take the inconveniences which do follow this accursed language from Ecclesiasticus or rather from the holy Ghost A man that is given to swearing shall be filled with iniquity and Ecclus. 33. 12. his house shal be always afflicted He shal be filled with his own sins which he commits by swearing lightly and also with those of others who will learn to sweare by his example and through the force of custome forsweare also themselves
he be great 5. This too great care which they have to enrich and greaten them hinders the care they ought to have to instruct and teach them Bring them up says S. Paul in erudition and correction Iphes 6. of our Lord that is bring them up in good learning and correction according to the law or will of God And since the holy Ghost recommends so often and so instantly to Prov. 1. and 4. and 6. children to hear with attention the instructions of their Parents without doubt He supposes that the words which they will speak to them will be as they ought to be words of edification and salvation not maximes of vanity ambition avarice and worldliness as they are so often in these times 6. The Venerable Tobias who was but in the Mosaical Law Iob. 4. 2. that terrestrial and imperfect law gave to his Son quite contrary Documents We are in the law of grace a perfect law and therefore he will condemn us in the day of judgment hear what he sayd to his Son Be mindfull of God all the dayes of your life and take great heed that you never consent to sin Bless God in all times and pray him to guide you in all your actions and that all your designes may be according to his will That which you would not have don unto your felf never do unto another Turn not away your eyes of compassion from any poor persone for by this means God will not avert the eyes of his mercy from you Be mercifull in what manner you can if you have an abundance of goods give abundantly if you have but little you can give but little but give it with a good heart alms will be a great confidence before God to all that give it avoid the conversation and haunt of sinners consult the wise in your enterprises You must give to your children all these instructions and others yet more perfect becaus they are in the law of grace you must imprint in them the maxims of Christianity a great respect for holy things for humility patience pardon of enemies the contempt of worldly things the love of God a great zeal for his glory and of all that contributs to his service 7. And forget not that workes are more powerfull than words that examples perswade much more than reasons that one heares with more respect him who practises what he teaches than him who contradicts and denyes his doctrine by his life that Princes themselves as powerfull as they are are yet more absolute by their examples and gain more upon their subjects by their vertues than by their Edicts that therefore Christ our Master began first to do and then to teach And his great Apostle proposing himself for Preacher to the Faithfull proposed himself also for their Example Be ye Imitators of me as I also of Christ if then you will educate your children well as you are oblig'd have more care to instruct them by examples than by words 1. Cor. 11 1. 8. Philo calls Parents the visible Gods of their children They have you always before their eyes as the modells of their actions they consider you as the sources of their Being preservation and good fortune they naturally follow you and glory in the imitation of you and if they learn not vertue of you of whom may they learn it to teach them vertue well make them to practise it and practise you it with them take them with you to prayers to Mass and Vesperas and see that they comport themselves in them reverently and devoutly give alms in their presence and do it by them to the end you may induce them to it command them to give it with respect for to honor IESUS-CHRIST in the persone of the poor take them with you to visit the poor sick and prisoners make them read with you the lives of Saints the workes of Granado or other good books especially on sundays and holy-days make examins of Conscience Acts of Faith Hope Charity Gratitude and Contrition with them they will take these things from you will deliver them to their children and so these good practises will pass unto many generations and you will have the merit of them and the glory before God 9. But if they will not imitate you and practise your instructions you must do that which S. Paul adds make use of chastisement in defect where of God will chastise you and that most severely as appeares by many and most authentike examples Ephes. 6. Hear then and put in practise the admonitions of rhe holy Ghost withdraw not Discipline from a child for if thou shalt strike him with the rod he shal not die Thou shalt strike him with the rod and Prov. 23. deliver his soul from hell He that loves his child accustoms him to stripes that he may rejoyce in his later end Flatter thy child and he will make thee afraid play with him and he will make thee sorrowfull Eccles. 31 10. Let us Make an end with this word of S. Hierom The salvation of the Children is the gain of the Parents if you procure the salvation of your children mortifying the natural tenderness and love you have for them to correct their imperfections and choose rather to leave them poor and low then to enrich and raise them against Conscience you will gain the favour of God He will say to you as to Abraham Becaus you have been so faithfull to me that you spared not your son for the love of me I will bless your family and give you a happy posterity And on the contrary if you do as Hely you will be punished as he he was blind and feeble he could not himself chastise his children but the law of God commanded him to bring them to the Iudg to accuse them of their disorders to demand justice against them and to make them to be condemn'd to death and becaus he did it not he was himself condemn'd God obliges you not to so great severity but to chastise them at least when they offend him He commands so strictly your children to honor you why should you not recommend to them the render of the honor which they owe him He punishes them so rigorously if they obey you not why should you not punish them when they obey not him He spared not his own Son his most innocent and amiable Son He preferr'd your salvation before his life Why should you spare your child your ungodly intemperate dissolute and vicious child Will you Iose both his and your own soul to shew a fond love or to make him great The salvation of the children is the gain of Parents if your children worke their salvation you will gain repose when they are prudent and vertuous you have no disquiet no sting of conscience no interiour nor exteriour trouble concerning them It is the gain you will gain honor and reputation in the world for Parents are known by their children the
makes our neighbor often lose his life honour temporall goods and sometimes also his spirituall To handle this subject fully and to make it more universall we will consider three sins or falsities which oppose this commandement falsities of heart which are rash judgments falsities of mouth which are lyes falsities of workes or actions which are cheats or impostures 1. An Ancient sayd that there is no art nor occupation of which so many make profession as that of Phisitians so soon as you complain of the toothake collick or gravel you will find fourty who prescribe you remedies all as they think very effectual all or the most part in effect very unprofitable that Ancient had hitt better yet had he saâ—d that 't is the office of a judg that all the world will exercise there is nither vertuous nor vicious person that is not often tempted to judg the actions of their neighbour and the Son of God forbids it when he says Will not to S. Iohn 7. 24. judg according to the exteriour appearance In which words our Saviour expresses 3. circumstances which are necessary to make rash judgment a mortal sin in a matter of importance 2. In the first place 't is necessary that a judgment be voluntary and deliberate for if it be but a thought and a promptitude which we renounce when we perceive it 't is not a sin IESUS sayd not do not judg but he sayd will not to judg It is not in our power not to judg by a sudden motion but 't is in our power not to consent to this judgment and to cast it out of our mind 3. In the second place 't is not a mortall sin when one judges not absolutely but doubts only of a thing makes not a form'd and fixt judgment but suspects only he says not in himself surely it is so but it may be so I fear lest it be so And IESUS did not say suspect not He nevertheless who should suspect voluntarily of a Prelate or such like persons an evill of great importance I know not if one may excuse him from a mortal sin 4. In the third place 't is not a mortall sin nor also often venial when you judg of that which cannot be palliared nor excused by any reason if you see a man kill his neighbor to do ill with a married woman to blaspheme the holy name of God 't is not a rash judgment to thinke that he is a murtherer an adulterer a blasphemer but to judg upon weak appearances is contrary to the word of the Son of God judg not according to appeanance It is an evill effect which proceeds from divers causes and all bad and vicious 't is sometimes lightnes and emptines of spirit when one hath not good entertainments within himself nor in his own house he seeks entertainments without himself wanders about in companies cannot be mute in them tells newes heares other knowes not enough invents more 5. An Ancient in Plautus compares them to waspes which make no hony buzz inceslantly fly up and down upon Altars Miters Crownes and leave nothing but filth upon them so those Idlebees droanes and lazie people who know not how to employ themselves pass their time in judging and detracting Prelats Kings Iudges Priests Religions and since they are light and shallow they believe easily all that comes into their mind with never so little appearance be it good or evill 6. S Paul teaches us another cause of rash judgments the defect of charity 'T is becaus you have in your heart some secret envy bitterness or aversion from your neighbour Charity thinks not ill says the Apostle there needs no other proof of it than experience If a personne that you love well did the actions which you censure in your enemy or corrival you would not judg them criminall as you do those of others you would interpret them in a good sense As he that looks through a red glass all that he sees seems to him red so you judg the actions of your neighbor according to the passion of love or hatred you have for him We believe easily what we desire and see willingly says S. Thomas You have no repugnance but great inclination to believe the vice of your neighbor becaus you wish him ill becaus you are subject to the crimes and imperfections which you imagin to be in him The foole conceives that all others are like himself says the holy Ghost by the mouth of the wise man Eccl. 10. 15. And again the heart of a wise man is in his right side and that of a fool in the left It is certen that all men have the heart in the same place but He does signify that a vertuous man judges in good part the actious of all men the ill man measures every one by his own ell he makes sinister judgements of the most part of men the Bee drawes hony from the most bitter flowers the cantharides makes poyson of the most sweet the same raine falling upon a Vine is changed into pleasant and wholsome wine â—t watering hemlock is changed into mortall poison a good stomack makes good blood of the grossest meats a bad stomack makes peccant humours of the best nourishment 7. And from thence comes the bad effects which these rash judgments produce against God our neighbors and our selves 'T is to usurp the office of the Son of God and to do him injury since the Father hath given to him all judgment Note all Iohn 5. 22. Rom. 14. 4 S. Paul looking upon it as a horrible usurpation cryes-out Who art thou that juggest another mans servant To his own Lord he stands or falls 'T is likewise to be injurious to our neighbor For 't is detraction and injustice to ruine his reputation though it be in the opinion of one man only but when you judg ill of your neighbour upon weake conjectures you ruine his reputation in your self you do to another that which you would not have don to you you do as the Pharisee who disdain'd another only within himself and the Son of God reprehends him for it In fine you do not only injure God and your neighbour by rash judgments but you hurt much also your own self for they fill you with pride vanity iealousy suspicion unquietness and contempt of your neighbour 8. S. Bernard gives us for a remedy of these judgments a most salutary advice If you see your neighbor to do ill think perhaps he does it with a good intention or out of ignorance or through great weakness and without malice or that he was surprized but if the action be so black that it admits none of these excuses think it was à very strong and violent temptation that made him fall and say within your self if God had permitted the like to have assaulted me perhaps J had yielded to it as well as he perhaps he hath many great vertues which counterbalance the fault which he committed perhaps
is in credit or through avarice to have a rich Party If two are assembled in my name says our Saviour I will be in the midst of them He is not in the midst of those becaus they were not assembled in his name This ought to be the intention of Christians says S. Augustine to give children to IESUS and to his Church to have a posterity that may praise love and serve God in your place after your death 12 Honor marriage in the election and choise you make you must pray God much for this that He give you a convenient Party with whome you may worke youâ— Salvation it belongs to God only to know the persone and to give the same to you House and riches are given of the Parents but of our Lord properly a Proverb 19. 14. prudent Wife says the holy Ghost by the mouth of the wise man to obtain this favour you must live holily and do many good works before your marriage a good woman is a good portion she shal be given to a man for good deeds 13. Honor marriage in the treaty of it let there be no circumvention Ecclus. 26. 3. deceit nor fraud you would not be well content to be deceiv'd in a treaty of smal concerne why should you deceive another in a matter of such importance as is marriage where there is no reliefe and which is for all the life This is the câ—us of aversions complaints reproaches and horrible divisions 14. Honor marriage in the solemnization or celebration of it You must confess communicate hear Mass with great attention and beg of God an abundance of graces in this Sacrament Invocate the Sainrs that have been married especially the B. Virgin implore the intercession of those Angells that have been employ'd in making marriages as S. Gabriel that of the Son of God S. Raphael that of Tobias and another that of Isaac Banish those impudent persons who say such words especially in the brid-chamber which would make impudence it self to blush You would do better and draw down the benediction of God upon you if you would follow the counsell which the Angell Raphael gave to Tobias and his Wife to pass the three first days in continence and not to employ them in delights but prayers And he admonished them also that the Devill hath power over those that give themselves to lust as hors and mule which have not understanding 15. Honor in fine marriage in its Effects which is a perfect society of heart goods fortune and of all If husband and wife are divided and one will hot and the other cold one sower the other sweet one will negotiate in this manner the other in another the burdens of marriage are most heavy and insupportable their house is a hell a Place of sin and paine of brawling bitterness and despaire But if they live in union and ayde each other serve God and to keep his Commandements they are agreeable to Him For there are three things that please Him much the concord of bretheren the love of neighbors and Ecclus. 25. 2. a husband and wife that agree together IESUS will be in the midst of them to assist them their temporal affaires will have better issue their children will learn vertue of them and consigne it to posterity their people will serve them more faithfully Neighbors will be edifyd Parents and Friends rejoyced they will bear more easily the burdens of marriage and comfort one another their house will be like a terrestrial Paradise it will be an image a foretaste and prelude of the celestial into which they will one day enter Amen DEO GRATIAS I humbly submit these writings and my self also to the correction of the Catholick Church of which I desire to live and dye a member and a most obedient Child TABLE OF THIS BOOK A Absolution Authority to absolve from sins proved 73. The wonderfull Circumstances of it 74. Adore in the Scripture signifies all sorts of honour 170. Adultery is a very Enormous Crime 217. Alms all Christians are obliged to give them 155. To whome 157. How to be given 159. Exhor to give them 160. Anger Its Effects and Symtoms 204. It was not in our Saviour as God 204. It was in him as man but without imperfection 205. His was vertuous ours is vicious 205. Remidies for ours 207. Exhor to Patience 209. Attrition must be supernaturall 280. It leaves us in state of sin if not followed by absolution 281. Avarice is a pernicious and common vice 221. who is avarici ous 222. B Baptisme obliges to à morall and vertuous death 249. Jn what consists this death 249. It obliges to a new life 251. Excuses of worldly Souls removed 252. What life the primitive Christians lead to satisfy obligations of Baptisme 253. Exhort to imitate them 253. Beatitude See Heaven Blasphemy a detestable Vice 184. C Children are obliged to honour their Parents with the honour of Reverence 192. with the honour of Obedience which must â—e blind cordial and perseverant 193. with the honour of assistance 195. Motives to acquit themselves of these dutyes 196. Christ the true Messias Discours 3. we must live according to his Doctrine 20. What is Christ 21. Why called IESUS CHRIST only Son our Lord. Disc 4. he is not acknowledged Lord by many Christians 25. The Miracles wrought in his conception and Nativity 27. These Misteries declared by a natural Comparison 29 His Doctrine preached in the Crib contrary to that of the world 31. His Sufferances for men Disc 6. Exhor to love him 37. He Rose up againe by his own Power and his Father also raised him 39. We ought to thank the Father for it 40. How He contributed to his Resurrection and how we must to ours 41. His Ascension described 44. How He sits at the right hand of the Father 44. His Ascension very advantagious to him to the Virgin and to us 46 To follow him to heaven we must imitate his actions 48 Church 'T is necessary to submit to all the true Church proposes as an Article of faith 65 We must rely on her for true scriptures and for the sense and meaning of them 65 66 The true Church is One 67 The Romane Church only is One 67 The true Church is holy 68 The Roman Church only is holy 69 The true Church is Vniversall or general 70 The Roman Church only is so 70 'T is necessary to salvation to be united to the Roman Church 71 Commandements of God must be studied learnt and pondered 162 they may be kept 164 We must keep them with filial love 165 They are most reasonable just and amiable 165 Why called Testimonies Iudgments justifications wayes and paths 166 Catholicks divide them best 166 Confession of all mortall Sins to a Priest is necessary 281 Confirmation makes Soldiers of IESUS-CHRIST 255 'T is a true Sacrament 255 Imprints a Character and gives Special grace to fight against Tyrants and wordly souls 257 These hurt more
than Tyrants 257 they censure althings 259 Confirmation obliges us to endure their censures and derisions 259 D Detraction defined 234. T is a mortal sin in a matter of importance 234. 'T is a greater sin than Robbery 235. It kills also the hearers if they oppose it not 335. It kills the Detracted by a triple murder 236. Remedies of detraction 237. E Eucharist containes really the Body and Blood of Christ Dise 44. It is compared to milk in its Production 268. In the manner it ought to be received 269. In the manner of its Operation 271. Communion in one kind defended 271. Examples move more than words 281. F Faith necessary to believe sins may be remitted 72. The Excellency and Necessity of it 88. Divers sorts of it 88. None suffices to salvation but living Faith 89. Many practise not according to their Faith 91. How a good Christian regulates his actions by Faith 91. Exhort to true Faith 92. Fasting necessary 148. The Lent was instituted by the Apostles 149. The motives to institute it 149. Objections against fasting solved 150. It s lawfullness demonstrated 153. Vertues that must accompany it 153. The ends and intentions we ought to have in it 154. Frauds are very common and pernicious 231. G God is necessarily One only 2. He is ineffable 2. Great in Nobility 3. In Power 3. In Wisdom 4. In Goodness 4. In justice 5. In indepedence 5. Documents from these Perfections 6. He is Father for divers reasons 8. He shews an infinite Power in Creating 9. Incomprehensible Wisdom in Governing 9. Ineffable Goodness in designing the Creatures to our service 10. We are obliged to thanke him for all the good He has don to them 11. Motives to Gratitude 11. Grace divided 113. What is actuall Grace 114. In how happy a state man was created and how he fell from it 114. How necessary Grace is and how freely given 115. We must distinguish carefully its motions from those of Nature 117. How they may be distinguished 118 We must be gratefull for it 118. We must not be proud when it had produced good in us but live in feare 118 Sanctifying or Habitual Grace What and how Excellent 113 241. H Heaven How great are the Goods of it 83. Four considerations to guess at their Greatness 84 motives and meanes to obtain them 86 Hell has divers significations 38 What it is to be damned 85 Hope stands with fear 95 What we ought to hope 95 of whom we ought to hope 97 Catholicks are not touched with the malediction of those that trust in men 97 who are subject to it 97 Relyance on our selves is caus of many inconveniences 97 We must hope with great Confidence 98 Exhor to confidence in our Lord 99 Holy Ghost why so called 60 Why called Gift 6 The necessity an excellency of this gift 62 We offend the holy Ghost in divers manners 6â— I Idolatry cannot be imputed to the Romane Church 169. She adores not Saints nor Relicks nor Images 170. 171. She prayes not Saints to give things desired 172. Builds not Temples Erects not Altars nor offers Sacrifice to them 172. 173. Images are not absolutely forbidden to be made but only to the end they may be adored 167. 168. Imitatours of the world reproved and their objections answered 211 212. Iudgment Particular and General 49. Reasons for a Generall Iudgment 50. This is a great Consolation to the Elect 52 Description of the general Iugdment Disc 10. What things will be therein Examined 57. Paraphrase of the Sentence of condemnation 58 Rash Iudgment Three Circumstances necessary to make it a mortal Sin 228 Causes of râ—sh Iudgment 22â— It s bad effects 229. Remedyes for it 330. L Love of God the most Excellent Vertue 100. It s necessity 101. It s necessary qualities 102 motives to love God 10â— Love of Neighbours very necessary vertue 107. Every reasonable Creature is our Neighbor 108. How we truly love our Selves and neighbors 108. 109. How ill this command is observ'd by many 110 The first and most necessary Effect of the love of our Ennemys is to pardon them 111 Motives to love and pardon them 111 112. Lyes of three Sorts 230 We ought not to speak an officious or Idle ly to save a man 231 Mass See Sacrifice M Matrimony a true Sacrement 303. A great One 304. Dutyes to which it Obligeth 305. Honour we owe to it 307. Merit Catholick Doctrine concerning it 12â— See good Works O Oathes Sometimes lawfull 181. Division and Description of them 181. 182. Conditions requisite to make them lawfull 182 183. We cannot Swear to confirm a palliated untruth 183 Divers bad causes of Swearing 185. Order a true Sacrament 298. It Confers to Priests two singular favours 299 300. P Parents Why God has not recommended to them in the Decalogue their duty in respect of children 198. They owe them Nourishment 198 Instruction 200. good Examples 201. correction 202 Exhort to educate well children 202. Penance Necessary 134 279 Conversions it makes 137 138 Two dangerous Errours concerning Penance into which we are apt to fall 138 Fruits of true Penance 140 means to obtain true Penance 140 Exhort to do Penance in the present time 136 Prayer Very necssary 141 What things are to be asked in Prayer 141 How we ought to pray 142 143 144 Excuses of indevout removed 146 R Religion Vertue may be practised in all Occasions and Times 175 The practise of it by the Vnderstanding 176 By the Will 176 by exteriour Actions 176 177 The practise of it in respect of Gods Attributes 177 It obliges us to honour God also in his Friends and Servants in Times and Places particularly consecrated to his service 177 Irreligion indevotion and irreverence reprehended 178 Exhort to honor God c. 178. Restitution must be perfect 224. 'T is absolutely necessary 224. All that concurr to an injury are obliged to it 225. It obliges always 225. Motives to avoyd injustice 225. Resurrection proved 79. the words of the article declared 80 We shal rise in the same Bodys but without defect 81 The Resurrection of the Elect and that of the Repâ—oâ—ate very different 81. Robbery defined and its definition explicated 222. It obliges to perfect Restitution 224 S Sacraments all instituted by Christ 238 He shews therein divine Perfections 239 They represent their effects very properly 240 They conferr sanctifying grace more or less according to the disposition of the Receiver 241 They give also auxiliary graces 242 Exhort to frequent them 242 Sacrifice in the new Law 273 T is very acceptaâ—le and glorious to God 275 greatly advantagious to men 276 Very beneficial to Souls in Purgatory 277 How to be offered 278. Salvation of men earnestly desired by God and the most important worke Epist to the Reader 'T is to be procured by the securest way 43. Satisfaction third Part of Penance must be made according to the multitude Enormity and diversity of our offences 283 We may satisfy the divine Iustice by all Crosses that befall us 28â— Motives to fly sin and to returne to God by true Penance 285 Scandal What properly 210 'T is sometimes a Word 211 Often Actions 211 Othertimes Omissions 213 What Actions are not to be omitted and what are to avoyd Scandal 214 Motives to avoyd it 215 Sin the greatest evill 245 248 In Christians t is far greater than io infidells 248 By sinnlng mortally we hazard Salvation 76 Carnal sins Contrary to mans nature and abominable to God 216 Species or Kinds of them 217 218 Individuums or particulars innumerable 219 Remedies of them 219. Sunday why instituted 189 How to be observed 189 190 Exhort to observe it well 191 T Tradition necessary to excuse Christians from observance of the Iews Sabbath 187 188 189 V Vnction of the Sick a true and proper Sacrament 292. It s Saving Effects 203. 294. 295. Dispositions requisite in the Receiver 296 297. Exhort to Charity 297. W Works of supererogation proved 121 good Works necessary to Salvation 122 123 Why God requires them 123 'T is necessary to be fruitfull in them 124 We must apply our Talents in them faithfully 124 Many Christianâ— lofe or abuse them 125. Exhort to practise good workes 127 We must not defer our Conversion and the practise of good Works Discours 22. FIN