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 boūd 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 Traditiō which descendeth from father to sonne in all nations where the Catholike fayth is professed and when it is contradicted or called in to doubt the question is decided by a generall Councel which is a congregation of Catholike Bishops and Doctours gathered together out of all partes where the Church is dispersed And to this I meane to vniuersall tradition no heresy layeth clayme and yet Religion is so grounded vpon it that euen all Heretikes must acknowledge this same authority for the receauing of scripture So that we see how the vniuersality of the Church is euen in grounds of nature and abstracting from all supernaturall aduantages as great a warrant as can be that what the Church teacheth is that same which the Apostles and Disciples of Christ dispersed through the whole world had taught before Lastly we are sure that what the Church sayeth is true not only because she is vniuersall but also because she is inuested with all the other motiues that are apt to beget beliefe as santity vnity antiquity c. and so she is credible of herselfe in whatsoeuer she affirmeth LESSON XIII Of the Creed 1. What is the doctrine which the Apostles and Christ his Disciples taught It is chiefly that which is comprised in the Creed 2. Say the Creed 1. I belieue in God the father Allmighty creator of heauen and earth 2. And in Iesus Christ his onely sonne our Lord. 3. Who was conceiued by the holy Ghost borne of the Virgin Marie 4. Suffered vnder Pōtius Pilate was crucified dead and buried 5. Descended into Hell the third day rose againe from the dead 6. Ascended into heauen sitteth at the right hand of God the father Allmighty 7. From thence he shall come to iudge the quicke and the dead 8. I beleeue in the holy Ghost 9. The holy Catholike Church the communion of sanctes 10. Remission of sinnes 11. Resurrection of the flesh 12. Life euerlasting Amen 3. What is the Creed and who made it It is a briefe rule of our christian faith made by the 12. Apostles as a symbole or marke whereby to distinguish and know the true disciples of Iesus Christ from all others of what profession soeuer ARTICLE I. 4. What doth the first Article signifie I belieue in God the father Allmighty creator of heauen and earth It teacheth vs that God the father is the source and first producer of all thinges hauing produced within himselfe the other two persons and out of him selfe all created thinges And this God is omnipotent because he can doe all that he will and hath made of nothing both heauen and earth with whatsoeuer is in them as well Angells as men and the whole vniuersall world and is able to create more and more worlds without end 5. The sonne and the holy Ghost are not they also omnipotent Yes and they created the world with the father but creation and omnipotencie are particularly attributed to the father for they belong to him in a particular manner because he is the first ofspring of all production within himselfe from whence is deriued all creation and being out of him selfe whereas the other two persons haue their production and being from him as from their source and because production of thinges is done by power therefore power also properly belōgeth to him who is the first origine of all thinges produced So wisedome is attributed to the sonne because he is produced by the vnderstanding which is the seate of wisedome and goodnesse to the holy Ghost because he proceedeth by loue which hath goodnesse for its obiect 6. Why do we professe God his omnipotencie in the first article To the end that we may be prepared to beleeue all that which followeth although it surpasse humane force and also to let vs know how he created the world which did require an infinite power in the creator for otherwise he could not haue done it 7. Why do we say I beleeue in God and not I beleeue God or I beleeue a God There is a great difference betwixt beleeuing a God beleeuing God and beleeuing in God The first doth import only I beleeue there is a God and the second I beleeue all that which God reuealeth but the third doth import not only an act of faith but an act of faith and loue together and so the Apostles vsed expressely this kinde of speach I beleeue in God to teach vs that faith is vnprofitable without loue ARTICLE II. 8. DEclare the second Article and in Iesus Christ his onely sonne our Lord. I beleeue also in Iesus Christ who is the sonne of God the Father not by adoption or grace but by nature and the onely begotten of his owne substance in so much that he cannot beget any
them is so great as that they exceed all kindes of creatures in the world both men beastes birds fisshes plants and all other speciesses of thinges which we see vpon the earth And they are distinguished into three rankes which are called Hierarchies and euery Hierarchie consisteth of three orders whereof the highest are called Seraphins and the lowest Angells and amongst the highest Lucifer is held by many to haue been the chiefe of all who fell through pride and so although he was the perfectest creature that euer God made he is now become through his owne fault the most miserable and damned creature of all others The next to him as some conceaue was S Michaël who is in nature the perfectest creature of all that enioy God all though both in grace glorie the Blessed Virgin doth farre surpasse both him and all the rest 11. How many men were created at the beginning Only one that is Adam and out of him Eue the woman was made from whom afterwards all mankinde did proceed LESSON IV. Of Man 1. WHat is man Man is a reasonable creature made of body and soule 2. Of what was his body made Of the slime of the earth 3. Of what was his soule made It was made of nothing 4. What is a soule It is a spirituall substance ordained to informe a body immediatly created by God endued with vnderstanding and freewill whereby man is truly made to gods owne image and by which also he resembleth the Angells and differeth from all other mortall creatures 5. For what end did he create man That he might know God and knowing loue him and louing praise him for these are the thinges in which man ought to employ his whole life And his last end is to enioy him in heauen 6. Why hath God made mans body who is so noble a creature of so base a substance as is earth and dust Thereby to abate his pride and so keepe him humble by the consideration of his extraction 7. Wherefore did he make his soule so noble a substance To the end that he might be capable of enioying God himselfe and also that knowing his owne worth and dignity to be so farre exceeding all other mortall creatures his actions should likewise be answerable and surpasse the actions of all other inferiour creatures 8. What goods hath God bestowed vpon men Two sorts of goods some internall and belonging to the constitution of himselfe as the three powers of his soule whereby he is endued with reason and the fiue senses of his body with all the partes belonging to it others externall as the heauens and earth and all the thinges contained in them which were made for the entertainement and seruice of man 9. Which preuaileth most in man sense or reason For the first seuen yeares sense hath the whole gouerment of man but after seuen yeares reason by little and little beginneth to get strength and groweth on to the age of thirty the Philosophers not admitting a time of wisedome and cōstant iudgemēt vntill we come to the standing part of mans life which is when we leaue growing Yet she can neuer quite conquer sense by reason that it is deepely rooted and accustomed to sway vs by hauing had at first a long possession ouer reason 10. Which ought to sway most with vs sense or reason Certainely reason for if man be a reasonable creature as we haue defined him to be then reason must be the nature of man and so to do against reason were to do against nature and consequently to sinne Againe sense only considereth the present and so it is apt to precipitate vs into future inconueniences whereas reasō which forecasteth what is to come keepeth vs out of such dangers Moreouer reason hath one conduct and gouerment through all and settleth vs in a stable way tending to one incommutable good whereas sense setteth our hearts vpon vncertaine goods and such as may be taken from vs and so it putteth vs in casuality to be euer grieued for who looseth what he is in loue with must needes be grieued according to the measure of his loue 11. What becomes of mans body and soule after his death The body returnes againe to earth of which it was made as the graues do well testify the soule retaines its being for all eternity ether in hell or heauen 12. Doth euery soule presently after that it is separated from the body go immediatly ether to heauen or to hell No for some go first to purgatory before they go to heauen but those who go to hell go all immediately thither as soone as they are separated from their bodies 13. Which be those that go immediately to heauen The soules of those that dye in the state of grace and haue in this life payed all debt due for their sinnes for these soules whilst they were in their bodies did loue God aboue all thinges as being good in himselfe and therefore they could not choose but also desire to know and see him whom they loued so much And this same desire because it is of an immutable good remaineth also after death yea it is then much increased because the soule hauing no more any distraction by its senses it is wholy set vpon that obiect and therefore it would be miserable if it did not obtaine it But God who is all goodnesse can not be so cruell as to let one be miserable for louing him and therefore he doth immediately let himselfe be seen vnto him which is to be in heauen or perfectly blessed And so you see how those who dye in that happy state go immediately to heauen 14. Which be those that go first to purgatory before they go to heauen The soules of them who dye in the state of grace and haue not fully satisfied for their sinnes in this life for those soules at their death are in such a state that though they firmely loue God as their greatest and finall good and so are content to forgoe all thinges rather then offend him mortally yet their loue is not pure because they loue worldly thinges withall by an inordinate affection being loath to leaue them though thereby they know they should see God the sooner Now soules departing with such affections are not fit to see God vntill they be purified from all such drosse and so they remaine in paine not being able to attaine that blisse which they chiefly desire vntill by suffering they paie what is due to God his iustice or vntill by the churches helpe God of his mercy rectifieth them 15. And which be those vnhappy soules that go to hell The soules of them who dye without repentāce in ther woefull state of mortall sinne whereby whilst they liued they did fasten their soules vpon some other object more then vpon God from which after their death they cannot turne themselues to God for want of gods grace and so they can not see or enioy God for how should they enioy that which they doe not
loue And to be vtterly depriued of hope to see God who can only comfort the soule when by death transitory comforts are lost is to be in the euerlasting torment of hell 16. Doth our future life then depend of this present life Yes all dependeth of performing our duty towards God in this life whereby those who faile in it deserue eternall punishment in the next as contrary wise those who performe it deserue eternall reward LESSON V. Of Mans Dutie towards God 1. What is the dutie which we owe to Allmightie God We are bound to feare to serue to honour and to loue him aboue all thinges 2. Wherefore are we bound to feare Allmightie God aboue all thinges Because he is omnipotent and so can dispose of vs as he will himselfe and because he is omniscient and so doth see the bottome of our hearts and sinfull condition and chiefly because he is our Lord on whom our saluation dependeth for we are all inuolued in one heape of perdition out of which he chooseth none but whom he pleaseth and therefore we ought allwaise to stand in feare of offending him as not knowing whether we be vessels of his wrath or mercy Besides we are guiltie of sinne and consequently of eternall damnation if he hath not pardoned vs and therefore he being our iudge all ought to stand in feare of him whom they haue offended 3. Wherefore are we obliged to serue God aboue all thinges We are obliged to serue him first in regard that both for our being and cōseruation we wholy depend on him Secondly in regard that the wages and recompences which he reserueth for his seruants exceede all rewards in the world by an infinite proportion 4. Why are we to reuerence and honour him aboue all thinges Because his maiestie and excellencie doth infinitely surpasse all thinges in the world and therefore he is worthie of all honour and respect 5. Wherefore are we bound to loue God aboue all thinges Because God of his owne meere goodnesse did first vouchsafe to make vs of nothing to be what we are wherefore if we are bound to loue our parents who are only God his instruments in making of vs how much more ought we to loue God Besides that our parents are not the thousanth part of the causes which God hath layed from the beginning of the world for the making of euery man in particular and so though our parents be our immediate causes yet there is not one thousanth part of our making belōging to them in comparison of what belongeth to God to whom we owe our selues totally and of all sides and from the very beginning Secōdly because he hath redeemed vs and suffered death for our sakes knowing euerie one for whom he suffered and of so great a nūber excluding none though neuer so great a sinner and with such excesse of loue as that there was not any for whō alone he would not haue suffered though there had been no other to suffer for as freely as we see he did make the sunne shine on Adam when he was alone no lesse then vpon the millions that now be Thirdly because he hath also conferred on vs by grace the great dignitie of being his adopted sonns and heirs to the kingdome of his eternall blisse Besides all other cōtinuall and innumerable both temporall and spirituall benefits which we receiue from him And lastly because God is goodnes it selfe the only true and proper obiect of loue 6. Which be the best signes to know whether we truly loue God or no The first and best signe is if we delight to keepe his commandements The secōd if we delight to thinke and often speake of him or to conuerse and speake with him by prayer or to haue him to speake frequently with vs by our reading pious bookes The third is if we desire to see him when by sicknes he giueth vs warning of his calling us to him by death The fourth is if we delight to practise vertue which is most pleasing to him And the last if we finde in our hearts true repentance and sorrow for our sinnes committed against him for so we ought to doe towards all whom we truly loue 7. Considering all these many strong and conuincing motiues which we haue both to loue feare and serue allmightie God and that by so doing we are assured of eternall felicitie as also of eternall torments in hell for the contrarie whence doth it proceed that so great a number transgresse and so few performe their dutie The reason is for that the Diuill and our corrupt sensualitie do so dazle vs with the pleasures wealth and honors of this world as that we do not truly apprehend either our dutie towards God or the felicitie of heauen or the woefull miserie of the damned in hell but being led away like little children by the present obiects of bables which delight our appetites we little reflect vpon eternall thinges which are not obuious to our corporall senses 8. Why then is Man so seuerely punished for not performing his dutie towards God if sensualitie hath such power to withdraw him from it Very deseruedly First because through the merits of Christ Iesus we haue sufficient grace whereby to ouercome this sensualitie if we will make vse of it Secōdly because allmightie God bestowed vpon Man so manie helps and graces at first when he did create him as that he would not haue been subiect to this sensualitie if he had not by his owne fault lost part of that which God bestowed vpon him and weakened the rest LESSON VI. Of originall Iustice 1. DId God then at the creating of man bestow on him anie helps more then we haue at our birth Yes he gaue both Adam and Eue the grace of originall iustice at the first moment of their creation with all the goods that flow from it whereby as they themselues were perfectly submitted in obedience to allmightie God so likewise were all thinges perfectly subiected to them as well those which were internall and within themselues as all other externall creatures in so much that they could not reioyce nor be contristated nor haue any other thought vnlesse they themselues would haue it And all creatures did obey them so that man was a greater king then any Prince now in the world for the greatest kings now are oftentimes disobeyed but man in the state of his first innocencie was so absolute that no creature could rebell against him nor would any man haue been disloyall to another 2. How did the grace of innocencie worke these great effects in man By making him know God and loue him aboue all thinges for you must know that the first thing represented to his vnderstāding was Allmighty God finishing the creation of all thinges in him and that his will embracing the strong motiues of so powerfull an obiect did at the same instant loue God most feruently aboue all thinges which act proceeding from the grace of God and being the
and Adam lower then they were and made all other creatures rebell against them and rendred them slaues to their owne passions it rendred their bodies obnoxious to death and miserie their vnderstanding to ignorance and errors and their will to malice and the Diuell And no wonder for if the loue of God was the cause of those good effects in them the contrarie must needs breed contrarie effects 5. What comfort then did there remaine for them None at all but God his mercifull goodnesse for they had no meanes left in themselues to defend themselues from so manie enemies or to deliuer themselues from the miserie they were in they could not deserue so much as that God should take pittie of them for hauing lost intirely his grace they had of themselues no power anie more to doe the least good worke as it ought to be done not so much as to praie to God to assist them 6. This disaster was it to goe no farther then to Adam and Eue Yes to their children and to all their posteritie For as all the fruits of an ill roote are ill and cleare water cannot proceed from a fountaine which is infected no more could there be borne of our first parēts infected with sinne anie other but sinners For Adam his first sinne did not infect him only as a particular person but also as the generall roote of all mankinde 7. Are we all then borne in sinne Yes for as those who were borne of Adam and Eue were borne sinners by the infection of their Parents so were their children likewise for the same reason borne in sinne and the children of their children and so it must needs be for all their posteritie to the worlds end And the reason of this is because Adam falling from the loue of God to loue himselfe more then God which loue was contrarie to reason this change in his soule could not choose but worke a great change in his verie bodie and destroye its former good dispositions that were fitted to the grace of innocency by moulding in it others of a contrarie bias For we see by experience that our soules operations haue strong effects in our bodies we see that when we heare good newes the ioy in our soules maketh our very bodies light and iocond and when we grieue the griefe of our soules redoundeth to our bodies and maketh them dull and heauy Now then Adam being changed not only in his soule but also in his very bodie he could not make his sonnes bodie with a better disposition then his owne bodie had which was not now disposed to be subiect to reason but the quite contrarie for the soule by louing an other thing better then God carried the bodie along with it and put it into possession of command against reason and so it remained in rebellion with its proper motion independent of reason which bad disposition being deriued also to the childs bodie and being there as a marke of that transgression which we did all of vs incurre by Adam it rēdreth the same bodie through a necessarie consequence by reason of Gods couenant with Adam vncapable of anie other soule but such as is guilty of that losse which was inflicted by God vpon Adam and vpon all his posterity in case that he did breake his cōmandement From whence it followeth that no other soule could be due to such a bodie as Adam made to his sonne but such as was depriued of originall iustice And this is that which Christians call originall sinne to witt the missing of grace or originall iustice in the child as proceeding from the guilt which we contracted through the fault of our first father in whom we all sinned So that the want or priuation is particular to euery one the cause or actuall sinne only in Adam 8. But seeing that Adam after his fall did pennance and began to loue God anew did he not recouer againe the former good dispositions as well in his bodie as in his soule both for himselfe and his posteritie No for this second loue being preuented with dispositions in man contrarie to it selfe it could not according to the ordinarie course of God his prouidence produce that effect which the first loue did that found no such contratie dispositions but all thinges fitted to it selfe Nether can it on the suddaine extirpate those contrarie dispositiōs but with a great deale of paine and labour and neuer wholy because these affections and ill dispositions of sensuality goe before reason and are in some sort independent of it infecting the motions of sense before reason can espye it And so allmighty God hath most iustly ordained that these ill inclinations caused by this inordinate loue should alwayse remaine in mankinde as due punishment for his first sinne And this is that which is called concupiscence which is an inclination that draweth our harts to loue our selues more then God contrarie to the former good disposition that was in man by the grace of innocencie And no wonder if since the soule cannot be without loue and hauing lost the loue of God it runneth after sense and loueth those thinges which sense proposeth seeing that sense is the gate that openeth the way for obiects to enter into our soule LESSON VIII Of the Redemption of man 1. DId God allmighty abandon man in this his most miserable state No for Adam had no sooner sinned but God moued by compassion out of his meere goodnesse promised to relieue him by the meanes of Iesus Christ who being to descend from Adam and Eue by the blessed Virgin was to redeeme mankinde and to bruize the head of the serpent that is of the diuell by whom Eue was seduced 2. Did God fullfill this promise presently No he expected foure thousand yeares or there about 3. In what state was the world all that time In the state that the sinne of our first father had put it into 4. Were all men then in the state of sinne and damnation Yes in so much that those who were saued were only some few in whom God conserued his grace and a liuely faith of his promise so that of the whole world in Noes time hardly eight persons were found iust in the sight of God and presently againe not fiue men in fiue cities 5. Were the Iewes of the number of those few Not all but only those who had a liuely fayth of Iesus Christ as chiefly the Patriarkes and Prophets and some others 6. Was all the rest of mankinde damned Yes except some particulars whom God did fauour extraordinarily amongst the Gentiles as Melchisedec Iob and some others All the rest were vnder the power of the Diuell who abused them so farre as to make them adore stones beasts for Gods 7. Why did God expect foure thousand yeares before he redeemed mankinde To the end that men might know the grieuousnesse of sinne which was cōmitted against him seeing that it was the cause of the ruine of so manie soules and
the same manner as we see in a feast a Giant eateth more then a dwarfe and a man more then an infant and yet all are equally satisfyed because euery one is fed fully to his capacity 57. Shall not this happy life of the blessed bring some perfection to their bodies as well as to their soules Yes for first in regard of health they shall haue their bodies vncapable of any harme so that nothing shall be able to hurt them which perfection is called impassibility For strength they shall haue a power to the which nothing can resist which is called Penetrability For agility they shall haue a power to go in any neuer so short a time as farre as they list without limitation though it be from one end of the world to the other in one moment and this without paine or labour And lastly for beauty they shall haue power to shine brighter then the sunne and to shew them selues in what glory they please so that finally they shall haue whatsoeuer they can desire by possessing God who is all thinges to them 58. What signifieth Amen Amen is vsed to expresse an agreement and consent to that which hath been sayd which signifieth as much as if one should say it is so so it is in truth 59. Doth the Creed conteine all that Christians are obliged to belieue It doth not conteine all in expresse words but only in substance and this supposing that it be vnderstood as the Apostles and their Successours did vnderstand it But Heretikes hauing oftentimes corrupted it by their errours the church hath been forced to adde many explications to it contained in seuerall Creeds a in that which is read in the Masse and others 60. What be the thinges which are not conteined expressely in the Creed They be many which Christians learne by litle and litle according to the diligence they vse in seeking to be instructed as the holy Eucharist and the other sacraments which the church thought not good to discouer but only to those who had been first well instructed in the beliefe of the Creed 61. Are we obliged equally to belieue all those thinges No for the thinges which we belieue are of two kindes some we are bound to belieue explicitely others it is sufficient to belieue implicitely by the faith of the Roman Catholike church which is done by saying within our selues that we belieue all that which the church belieueth though we do not know distinctly what it is Againe amongst those thinges which we are bound to belieue explicitely some are absolutely necessary for saluation others are so necessary as that although we may in 〈◊〉 case be saued without the knowledge of them yet we are obliged to seeke to be instructed in them so that we shall sinne if we know them not through our owne negligence That which is absolutely necessary for all Christians to belieue is the misterie of the blessed Trinitie the Incarnation of the Sonne of God and that he hath redeemed mankinde by his sacred death that God will reward the good and punish the wicked and all other thinges which we haue notice of with assurance that the Church proposeth them So that generally speaking no Christian after that he is come to the vse of reason can be excused by ignorance from belieuing these points explicitely for the case of inuincible ignorance can scarcely happen in these points if euer one reflect that he is a Christian That in which we are obliged to seeke to be instructed is all that which is contained in the former Articles of the Creed and likewise the Sacrament of Baptisme the Sacrifice of the Masse the holy Eucharist and the Sacrament of Pennāce and such other thinges as are ordinarily taught the people by the Pastours of the Church yet so that we shall be excused before God as long as our ignorance of them proceedeth not through our owne fault 62. Is faith alone sufficient for our saluation No Hope also is required LESSON XIV Of Hope 1. WHat is hope Hope is a vertue that giueth vs an humble and firme confidence in God that he will make vs happy for euer in the next world by seeing and possessing him there fully whom here we know only obscurely by faith and also that he will giue vs all thinges requisite and necessary in this world for that end both corporall and spirituall 2. What reason hath man to haue such confidence in God He hath very good reason considering the infinite goodnesse of God and his loue towards man whom he hath created out of nothing and also redeemed with his owne bloud only to make him capable on this happinesse besides the promises which he hath made of eternall blisse to those who loue him and his fidelity in performing what he hath promised and lastly the infinite desire which in the holy scripture he hath often expressed himselfe to haue to saue all sinners and to see them truly conuerted 3. The greatest sinner in the world then may haue hope Yes he is bound to haue it for otherwise he would do a great wrong to allmighty God if he should think that his mercy and goodnesse were not infinite and consequently greater then all the sinnes of the world 4. Cannot a man haue to much hope or confidence in God No as long as he vseth his diligence to do what is required on his part for the obtaining of that which he hopeth for and relieth more vpon God his grace then vpon himselfe But to rely vpon God without vsing his diligence to do that which is required on his part would not be hope but presumption for God giueth not blisse vnto any but to those who vse the meanes prescribed by him to obtaine it 5. Where are we taught what we are to hope for and how to aske it We are taught this in our Lord his prayer called the Pater noster which is an abridgement of all what we are to hope for and to aske of allmighty God And it is vsually diuided into seuen petitions or demands LESSON XV. Of the Pater noster 1. SAy the Pater noster Our Father which art in heauen 1. Hallowed be thy name 3. Thy kingdome come 3. Thy will be done in earth as it is in heauen 4. Giue vs this day our dayly bread 5. And forgiue vs our debts as we also forgiue our debters 6. And lead vs not into temptation 7. But deliuer vs from euill Amen 2. What is contained in the Pater noster All that which we can demand and hope for from God for in the first foure petitions we demand all necessary good in the three following that he deliuer vs from all euill And againe as concerning what is good we first demand the glory of God Secondly our owne finall and greatest good in heauen Thirdly our greatest good on earth which is a vertuous life Fourthly the meanes to get and keepe the said good which is Gods actuall grace And touching that which is euill
our bread Because this spirituall nourriture doth appertaine to those only who are children of the Church and not to those who are out of it Secondly because Christians haue a certaine kinde of right to it through the merits of Christ Iesus if they aske it duely And lastly because it is necessary for vs for our spirituall or temporall nourrishment 17. Why do we call it our dayly bread First we call it so because we stand dayly in need of it Secōdly we call it so to note thereby the differēce betwixt the nourriture which God giueth to his militant Church ād that which he giueth to his triumphāt Church for this is eternall and consequently cannot be lost when once it is giuen the other is subiect to be lost euery moment and therefore is designed by the short course of one day 18. Why do we adioyne that other word this day By ioyning this word our Sauiour doth giue vs two documents the first that it was his will that we should say this prayer euery day seeing we pray but for one day that so we may depend cōtinually on him The other is that we should not be sollicitous or troubled with anxiety for future thinges especially as farre as they belong to God allmighty but enioy the present with thankesgiuing and repose a confidence in his goodnesse for the future 19. Declare the fift and forgiue vs our debts as we also forgiue our debters We demand in the fift that God deliuer vs from euill past that is from sinne already committed and which we do dayly commit by remitting the debt of the fault and the paine which for it we haue incurred And we add as we forgiue our debters that is as we pardon the offences of our enimies for that it is not a reasonable thing that God forgiue vs our sinnes if we will not pardon the iniuries done vnto vs which are offences of so small importance 20. Why do we call our sinnes against God our debts Because whosoeuer offendeth God doth owe to him a reparation of his offence Where it is to be noted that we owe diuers thinges to God some by reason of his perfection and goodnesse as loue seruice and the like others by reason of our imperfection and malice to wit reparation for our sinnes Now we do not aske of God that he remit vs the first kinde of debt because they are of their owne nature irremissable for it is impossible to be a creature and not to owe loue and seruice to his creatour besides those debts are aduantagious for vs. But we demand to be discharged of those debts which our owne malice hath caused 21. Why do we call them our debts We call them so in a quite contrary sense to the former petition where we asked our dayly bread for we call that bread ours because God doth giue it vs and nothing is a mans owne more truly then that which is giuen him But sinne is called ours not that it is giuen by God at all but because we cōmit it through our owne proper wills and malice contrary to gods inspirations 22. Must we pardon our enimies to be able to say this prayer Yes and not only this prayer but any other in so much that whosoeuer hateth his neighbour and doth perceiue it cannot pray to God at all without great presumption vnlesse he do first lay aside all hatred by pardoning his enimy in his hart or at least demand of God his grace to do it since that our Sauiour himselfe doth tell vs that that sacrifice is fruitlesse which is offered vp by him who is in enmity with his neighbour 23. Why will not God forgiue him who wisheth harme to those by whom he hath been offended Because it is against reason that God should forgiue him who is not in loue and charity and whosoeuer wisheth harme to his neighbour loueth him not and so he is voide of charity 24. Must we then forgiue our enimies although they do not repent that they haue offended vs Yes although they should not only not repent but continue to offend vs for it is otherwise with men then with God for reuenge belongeth to God because his iustice doth oblige him to punish where the offender repenteth not and so God doth neuer forgiue vnlesse man repent but as for man God commands him to leaue reuenge to himselfe alone and therefore man is obliged to pardon whether his enimy repent or no. 25. What is it to pardon To pardon is to depose all manner of rancour against one and not to wish him any harme meerely because it is a harme wherefore he is not excluded from this prayer who wisheth due punishment to an offender as long as he wisheth it ether for the offender his owne amendment or for the example of others and good of the common wealth Neither is he excluded from this prayer who wisheth by a legall way a reasonable satisfaction from the offender which by reason of the offence may be due out of iustice to the offended ether for the conseruation of his honour or of his life or same or wealth 26. Declare the sixt And lead vs not into temptation We demand in the sixt that God will not permit vs to be tempted without the assistance of his efficacious grace to make vs ouercome for he only is lead or gone into temptation whom temptation compasseth round about so that he findeth no way out and not he who is as it were but touched with it on one side 27. Declare the seuenth but deliuer vs from euill We demand in the seuenth that God will deliuer vs from all euill to come both spirituall and corporall as farre as it may be preiudiciall to our eternall happinesse And therefore our Sauiour hath taught vs to pray for our deliuerāce from all euill in generall without specifying in particular the euill ether of pouerty sickenesse or the like because it often happeneth that we conceiue that to be inconuenient for vs which God notwithstanding well knowes to be much conducing to our blisse And thus we see what it is we are to aske and hope for from God 28. What signifyeth Amen It is a holy epilogue or succinct repetition of all this prayer whereby we demand in one word all that which went before and it signifieth in this place as much as so be it or God grant it to be so It is an hebrew word which was often in our Sauiours most sacred mouth and so it is most proper to conclude the prayers which we present to God 29. Who gaue this instruction of prayer to the Church Iesus Christ himselfe at the instance of his disciples who desired him to teach them how to pray 30. Is it sufficient for saluation to haue faith and hope No we must haue also charity because these three vertues faith hope and charity do compound the state of a christian and charity is the cheifest and most perfect of all LESSON XVI Of Charity 1.
WHat is Charity Charity is a vertue whereby we loue God aboue all thinges for his owne sake only and our neighbour as ourselues also for God his sake 2. What is it to loue God aboue all thinges It is to loue him more then any creature and more then ourselues so as to be ready to depriue ourselues of all thinges and of our life also rather then to offend him 3. What is it to loue God for his owne sake only It is to loue him principally for no other reason but because he is infinitely good excellent and worthy to be beloued 4. What is it to loue our neighbour as our selues It is to desire to him for Gods sake that is because God will haue vs to do so the same goods which we desire to our selues and to treate him in the same manner as we would haue him to treate vs for he being of the same nature with vs and made by God for the same end it were vnreasonable and contrary to God his determination not to desire the same goods to him which we desire to our selues since that God hath fitted him for them as well as vs. 5. May one loue himselfe also Yes and we are bound to do it in some manner but in some manner we may not for there are two manners of louing ones selfe one naught the other good 6. Which is the naughty manner It is when we do not referre to God the affection which we beare to our selues but rest wholy in our selues by seeking inordinately our owne contentment 7. Which is the good manner It is when we desire any thing for ourselues because God will haue vs desire it intending thereby to fulfill in ourselues Gods holy will concerning ourselues 8. The loue which we beare to ourselues in this manner doth it proceed from the loue which we beare to God Yes for by louing God truly we loue all that which he loueth and we do will all that which he willeth as well in ourselues as in our neighbour for God hauing made vs to a determinate end in so making vs he hath directed vs to some actions and functions and so we owe to God our endeauours conformable to such actions and also the conseruation of our selues whereby we may be able to do them 9. What are the goods which God will haue vs desire for our selues Those which make vs capable to attaine that end for which he hath created vs that is to loue him and to serue him eternally 10. Which are these goods They are God his holy grace whereby we are sanctified and all that both corporall and spirituall which helpeth vs to gett the same and to conserue in according to the rules of the Ghospell 11. Must we desire these same goods to all men Yes but still with conforming ourselues to the eternall decrees which God made concerning the giuing of them to each man in particular 12. Is it thus then that we do satisfy the precept of Charity which we owe to our neighbour Yes supposing that this affection be truly settled in our heart and that we do testify the same by effects when occasion is giuen 13. Who is our neighbour All men in the world but not all in the same manner nor in the same degree 14. How are all men in the world our neighbours Because all men are issued out from one and the same father and mother Adam and Eue all are composed of one and the same nature and all are capable of the same euerlasting blisse which maketh that they are all not only neighbours but also brethren and for this reason obliged to loue one an other sincerely 15. Why are not all men neighbours in the same manner Because some are neighbours only in respect of their humane and corporall birth others are also neighbours in respect of their diuine and spirituall birth by Baptisme whereby all Christians do become children of Iesus Christ their common father 16. Thy are not all men neighbours in the same degree Because some haue a greater alliance with vs then others as well in respect of our humane and naturall birth as our parents who begot vs and our kindred who come from the same race and family are nearer to vs then other men in generall as also in respect of our diuine and supernaturall birth by Baptisme for Prelates and Pastors who are in the Church as second fathers to vs and our Godfathers and Godmothers who are our spirituall kindred are more neare vnto vs then other Christians who are our spirituall brethren only because they are borne of the same common father Iesus Christ And likewise amongst our Christian brethren we owe more to them who are more holy and more vertuous then to others because they are as our elder brethren and as the first begotten in the family of Iesus Christ 17. Who are more neare vnto vs those who are our neighbours by corporall birth or those who are our neighbours by spirituall birth Those who are our neighbours by spirituall birth yea they are nearer to vs then our owne kindred if they be not Christians for our kindred appertaine vnto vs only by reason we are borne of the bloud of the same man but Christians are borne of the bloud of the same God who is Iesus Christ 18. How then must we exercise Chrity We must exercise it according to the aforesaid degrees by preferring allwayes our kindred before other men and Christians before Pagans and Catholiques before Heretikes and Schismatikes 19. Must we loue Catholikes only because they are our brethren borne of the same bloud of Iesus Christ This is one reason why we must loue them but besides this we must loue them also because they are our fellow members and compose together with vs truly and really one and the selfe same mysticall bodie whereof Iesus Christ is the head 20. Must we not then loue Catholikes also as members of Iesus Christ Yes and not only so but in some sorte as Iesus Christ himselfe for we finde Iesus Christ himselfe in them in some sorte First because they make but one bodie and one selfe same mysticall person with him and secōdly because his owne diuine spirit the Holy Ghost is the common soule of this body and so by being deriued from Iesus Christ as from the head vnto all the other members it maketh vs all to partake of Iesus Christ And therefore he sayeth in the Ghospell that all that one shall doe to the least of the faithfull he will hold it as done to himselfe 21. Is it then a great sinne to offend against the Charity we owe to our neighbour Yes because it is an offence done not only to our brethren and to the mysticall members of our owne bodie but also to Christ himselfe LESSON XVII Of the Decalogue or ten Commandements 1. WHat is the best signe to know whether we loue God and our neighbour as we ought That is best knowne by keeping his Commandements for who
hath my Commandements and obserueth them he it is that loueth me sayth our Blessed Sauiour himselfe whereas he who sayth that he loueth God and doth not doe what he commandeth is an Hypocrite and a deceiuer as his Disciple assureth vs. 2. Tell me the reason of this Because loue maketh the hearts of those that loue one an other conformable in so much that they haue the same affections and the same will he then who loueth God truly willeth all that which God willeth and doth not goe against his commands 3. How manie be the Commandements of God They be ten to wit these I am the Lord thy God who haue brought thee out of the land of Aegypt out of the house of bondage 1. Thou shalt not haue any other God but me before my face Thou shalt not make to thy selfe an Idoll nor an ingrauened image nor any figure to adore them 2. Thou shalt not take the name of God in vaine 3. Remember that thou keepe holy the Sabaoth day 4. Honour thy Father and mother that thy life may be long in the land which the Lord thy God shall giue thee 5. Thou shalt not kill 6. Thou shalt not commit adulterie 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not couet thy neighbours goods 4. What do these ten Commandements containe All that which we must doe or forbeare to doe to loue God and our neighbour The first table in which were written the three first Commandements containeth that which we owe to God The second table in which were written the other seuen containeth that which we owe to our neighbour Now charitie doth consist in giuing to God and our neighbour their due for to do this for God his sake is to loue him so that the keeping of the Commandements is an assured marke of Charitie 5. But what do you say to those Sectaries who teach it to be impossible for vs to keepe Gods holy commandements First they contradict our Blessed Sauiour who most plainly sayeth that his yoke is sweet and his burden light and S. Iohn who telleth vs that Gods Commandements are not heauie Secondly they make hime most cruell by obliging vs vnder the paine of eternall damnation to do that which is impossible for vs to performe And finally they denie a most manifest experience euen in manie thousands of Gods blessed Saints who assisted by the grace of God haue obserued his Commandements without committing any mortall sinne after their first conuersion 6. What is meant by those first words I am the Lord thy God who haue brought thee out of the land of Aegypt out of the house of bondage By these words which serue but as a Preface to the Commandements we are giuen to vnderstand that God can giue vs a law which we are bound to obserue he being our Soueraine Master and Lord who hauing first made vs of nothing did also redeeme vs from the thraldome of the Diuell and finally by innumerable benefits hath obliged vs in gratitude to loue him aboue all and to obserue his holy law 7. What do we owe to God We owe to God all that which a seruant oweth to his master which are three thinges The first is fidelitie which consisteth in not giuing away to anie other that which belongeth to his master and also in forbearing to keepe intelligence with his enemies and this is contained in the first Commandement The second is reuerence which consisteth in forbearing to speake iniuriously of him and in speaking worthily of him when occasion is offered and this is contained in the second The third is actuall seruice and this is contained in the third Commandement COMMANDEMENT I. 8 EXplicate the first Commandement Thou shalt not haue any other Gods before me We are commanded by it to acknowledge one only God and not to giue the honour and adoration either inward or outward which we owe to him to anie creature or to the image of any creature 9. Must we not then honour the Saints and the images of God and his Saints Yes but we must not honour them as Gods as some Pagans did who gaue diuine honour to images as to Gods and so made Idols of them 10. What is the diuine honour which we render to God It is a worship which Diuines call Latria because it is the soueraine worship of all and it consists in this that it is an act whereby we testifie that God is our absolute and soueraine Lord from whose goodnesse and power we haue both our being and conseruation Now this honour cannot be giuen without Idolatrie to anie but to him yet it doth not hinder but that we may giue an inferirour kinde of honour to Saints to Reliques to Images and to the Crosse which may appeare euidently by this example If a king should forbid vs to giue to any bodie the honour which is due to his owne person no man willimagine that he doth forbid vs to render to his Magistrates vnited to his person in seuerall offices vnder him some other kinde of honour inferiour to that which is due to himselfe but euery bodie will perceiue that he forbids vs only to acknowledge his Magistrates for our Soueraine Lord and king And the same is in our case for the Catholike Church will not haue vs to acknowledge the Saints for our soueraine Lords or to honour them vpon that consideration but teacheth expressely the contrary that such honour is due only to God yet it declareth that we may honour them as persons vnited by loue to our Soueraine Master and cherished by him 11. Is the worship which we render to Saints only a ciuill worship No it is a holy and religious worship and it is called holy because it is rendred to Saints in regard that they are holy and blessed in heauen and it is called religious because it is cōmanded by the Christian religion and also because it is vsed for a religious end and finally because it is an act of that vertue which Diuines properly call Religion for Saints are honoured with relation to God by whom they are glorifyed with eternall blisse And well may this honour be called religious when S. Augustine auoweth that the honour which we render to our Parents may be called such 12. How must we worship the reliques of Saints We must worship them also with a religious worship as representing to vs the vertues and good workes which were done by the Saints themselues in doing whereof these reliques were instruments for the bodie is the instrument whereby our soule doth performe all our outward actions Wherefore we do reuerence in reliques the sanctitie zeale and purety of those to whom they did belong 13. May we also giue reuerence and worship to Images Yes but we must not worship them as Gods as the Pagans did for that is forbidden in this commandement Neither must we worship the images that is the wood
the stone the metall the painting c. for themselues but for their sakes who are represented by the images for the Persons themselues are honoured worshiped and prayed to in their images Wherefore S. Ambrose speaking of honouring images sayeth that he who crowneth the image of the Emperour doth honour him whose image he hath crowned And so Iacob did adore Ioseph in honouring the top of his rod or scepter for he made no account of the rod itselfe but only in consideration of him who held it No more doth the Church beare anie reuerence to iamges but meerly in consideration of them whom they represent and to denie them reuerence in this respect is a meere barbarousnesse and want of common sense 14. What kinde of worship is due to Images Certainly since that we worship the Saints in their Images by calling to minde their holines and that they are vnited in blisse to God the worship done to the image must needs be religious for iamges being vsed for a religious end they are belonging to God and holy and consequently to be vsed with respect for that reason since that no man can denie but that nature teacheth vs that all holy thinges ought to be vsed so And therefore it is a shortnesse of discourse in men to denie that vnto pictures which of they grant vnto other thinges 15. Must we also worship the Crosse Yes and in a more particular manner then other representatiue images and thinges because it was the instrument of our redemption and it calleth to our memorie the death and passion of our Sauiour In fine in all these points we do follow the custome of our fathers and the practise of the ancient Church and therefore all those who disallow them are condemned by the Church 16. What then are we commanded to doe by the first Commandement We are commanded to worship God by acknowledging him in our hearts to be our Supreme Lord and Master and to apprehend him as an incomprehensible essence not like to any thing fancyed by man 17. What are we forbidden to doe by this Commandement We are forbidden to giue this worship which is due to God to anie creature or to apprehend him like anie thing fancyed by vs. 18. What sinnes are reduced to this Commandement All those which are committed against Fayth Hope and Charitie for God is worshiped in our hearts by these three vertues and so in the first place the true religion is established and all false ones reiected by this Commandement 19. Who are those that offend against Faith First he offendeth against faith who doth not belieue at least implicitely by act or habitude firmely without doubting of their truth all that which the Catholike Church teacheth as matter of faith Now he belieueth implicitely by act who sayeth actually within himselfe I belieue whatsoeuer the Church teacheth as necessary to be belieued and he belieueth implicitely by habitude who hauing once made firmely the former act doth not afterwards recall it for by vertue of that act he is presumed still to be readie by Gods grace to make the like act whensoeuer he shall be obliged to it vpon anie occasion He also offendeth against faith who although he belieue implicitely all that the Church telleth vs yet is ignorant of that which he is bound to know explicitetly as that there is but one God that this God is iust good and perfect and in fine all the principall points which are contained in the Creede Those likewise offend against faith who belieue in generall and also in particular what they ought but yet doe dissemble their religion and forbeare to professe it when they are obliged either through feare or for other respects Those also who giue eare to Heretikes or reade hereticall bookes with danger to be peruerted or assist at the publike prayers of Heretikes All Magicians Coniurers and Witches who giue themselues to the Diuell or belieue in their hearts that diuells deserue anie honour from them offend against fayth All those likewise who vse the meanes of Coniurers to inuoke the Diuell for what end soeuer although it be to vndoe againe the mischieuous inchantments which they had made before yea though they doe not inuoke the Diuell yet if they desire to be assisted by their superstitious and magicall inuentions offend mortally All those offend against faith who vse certaine superstitions or put any confidence in them as some doe in hearbs gathered vpon the day of our Sauiours Ascension or on S. Iohn Baptists day others in a certain number of candles or the like In fine whensoeuer any thing hath not a vertue for that end for which it is vsed either by its owne naturall qualities or by some supernaturall force conferred vpon it through God his promise as Sacraments and such other remedies haue which the Church prescribeth it is to be esteemed superstitious and to make vse of such remedies either to cure diseases or to finde thinges that are lost is a mortall sinne 20. Who are those that offend against worshiping God by hope All those who dispaire of their saluation All those who presume so much in Gods mercie that they abādon themselues to all sorts of sinnes thinking that God will pardon them though they doe what wickednesse soeuer Those who through want of courage in miserie doe detest and hate their owne liues and being which God hath giuen them Those who being oppressed with calamities doe thinke that God hath abandoned them Those who hope so much in God that being sick or in other miseries they neglect humane meanes to relieue themselues thinking that God will cure them without their owne industrie 21. Who be those that offend against worshiping God by charitie All those who haue a distast against God because they doe not receiue what they desire Those who loue creatures more then him who is the creatour of them Those who are ashamed publickly to professe deuotion and loue towards God Those who mocke or disesteeme such persons as doe their dutie towards God calling them scrupulous persons Bigots or the like Those who despise the blessed who are vnited with God and mocke at their reliques at the Crosse at holy places miracles and other holy thinges it being euident that those doe not giue to God what charitie obligeth them vnto who doe not loue and reuerence that which hath a particular relation to God as holy thinges haue Lastly the sinne of pride is particularly reduced to this commandement for by pride we assume that to our selues which is due to God Now to conclud this first commandement you must note that this precept of charity is the summe of all the cōmandements for all are comprehended in this by which we are commanded to loue God with all our hart with all our strength and with all our soule in fine to loue him without measure or limits 22. How is it possible to accomplish this commandement which hath no measure nor limits It is true that this
commandement cannot be perfectly accomplished vntill we possesse allmighty God himselfe and enioy him entirely in heauen yet the want of this perfection in this world doth not render vs guilty of breaking this cōmandement as long as we do aspire vnto it by making a continuall progresse in it which is at last to be accomplished in heauen And to this purpose S. Augustin sayeth that the whole life of a good Christian is nothing els but a holy desire that is to say a continuall motion of our hart which carrieth it on according to S. Pauls admonition not to looke back but to aduance still further and further as Pilgrimes do whereof some go faster others slower in the same way yet all go on towardes their iournies end 23. What degree then of the loue of God is that which is necessary in this life for saluation Two thinges are absolutely necessarie for saluation touching the obseruance of this precept for those who are come to the vse of reason The first is that the loue of God be the most absolute the most affectionate the most generall and predominant ouer all our other louer and that it raigne ouer all our passions so that we must loue God not only more then our owne liues but also we must loue him generally and without exception more then all that which we desire or can desire For we must be truly and sincerely so disposed in the bottome of our harts as to loose all thinges that are most deare vnto vs and to suffer the greatest indignities that can be rather then to loose him and consequently rather then to commit the least mortall sinne This degree of the loue of God is absolutely necessarie to saluation for all men in the world and this degree is sufficient supposing it be accompanied with a second condition which is that hauing once this loue rooted in vs we endeauour still to encrease it more and more by our prayers by our good workes and by a deuoute rule of our whole life for let vs haue made neuer so great aduancement in charity we are still bound to go on and not to make a stand because we haue not yet attained to the perfect accomplishment of this precept of louing God with all our soule nether shall we attaine vnto it vntill we come to heauen and therefore not to go on is to go back Now seeing that the loue of God must be predominant ouer all our affections and raigne ouer all our passions the securest rule to know whether we haue truly this loue of God or no is to looke into the course of our life our actions and designes For as we see amongst worldly men that ordinarily in euery one some one passion is predominant ouer all the others which maketh that we esteeme some auaricious others ambitious others vaine glorious others addicted to pleasures others reuengefull accordingly as the loue of riches or of greatnesse or of glorie or pleasure or reuenge do raigne in them whereof we do iudge by their actions designes occupations and by the whole conduct of their life which is for the most part tainted by that principall affection that raigneth in them In the like manner no man hath reason to think that he loueth God aboue all thinges which is necessary to saluation if examining his life actions employments desires and pretensions he doth not finde that the principall part of them do tend towards God seeing that the loue which we owe to him is not a loue of wordes and thoughts but of effects and actions And therefore we must not deceaue ourselues taking the acts of our vnderstanding for acts of loue and affection for there is no man that hath the vse of reason whose vnderstanding doth not tell him taht we ought to loue God more then ourselues yea there is no true man who hath not an inclination to loue God more then himselfe but the loue of God doth not consist in that act of the vnderstanding nor in this inclination but it consisteth in putting this inclination in practise COMMANDEMENT II. 24. WHat are we taught by the second Commandement Thou shalt not take the name of the Lord thy God in vaine It forbiddeth all false and vnnecessary oaths and all disrespect which is done to God by word of mouth for the respect we owe to the Maiestie of God doth oblige vs not to vse his name in anie thing whatsoeuer it be without some necessitie 25. When is it lawfull and no sinne to sweare It is lawfull to sweare when our oath is accompanied with truth iustice and iudgement without anie one of which conditions the oath will be sinfull and naught 26. Why were oaths inuented They were inuented for a remedie of humane imbecillitie to supplie the want of beliefe which we should giue to one an other when we affirme a truth and so if Adam had not sinned oaths had not been needfull 27. What is it to sweare with truth iustice and iudgement He sweareth with truth who affirmeth nothing but what he thinks himselfe to know certainly to be true He sweareth with iustice who doth not sweare all truths but only such as his oath shall hurt no bodie and in case he promise a thing by oath that the thing promised be lawfull and possible He sweareth with iudgement who obserueth these three conditions first if he doth not sweare any thing but only that which would not be belieued without an oath secondly if he sweareth nothing but that which is necessarie to be known for is necessarie to be known for some important reason thirdly if when he sweareth he performeth it by decent words and in due time and place and without passion or cholere 28. How many kindes of oaths be there First in regard of God whom we call to witnes they are twofold for we may either call him simply for witnes of a thing or els we may call him as reuenger of vntruths in case we say a false thing Secondly they are twofold in respect of the thinges we sweare the one is purelly affirmatiue the other hath also a promise ioined with the affirmation the first may concerne thinges past present or to come the second doth concerne only thinges to come which also is twofold for we may promised by oath either to man or to God And as we are bound to affirme nothing but truth so are we bound to make our promised true by obseruing it in case it be lawfull vnlesse by some accident it become morally impossible or vnlesse he vnto whom the promise is made dispenseth with it as if to man the man himselfe if to God the Church 29. What thinges are we commanded to doe by this Commandement As in the former we are commanded to honour God with our hearts so are we in this commanded to honour him with our tongues 30. What sinnes are reduced to this Commandement All blasphemie and so those offend against this Commandement who blaspheme either in thought or word by
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 Cōmandement oblige only children to their parents No for loue is mutuall of its owne nature and so by obliging children to loue their parents God obligeth also parēts to loue their children But it was not necessary to cōmand 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 tēporall Magistrates fourthly husbāds 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
action as also the right meanes how to do it according to the proportion of mans knowledge and therefore it is fitly compared to the other three vertues as salt is to meate or as the sūne to the world And so you see how the whole man is ordered by these foure Morall Vertues his vnderstanding by Prudence his will by Iustice his irascible power by Fortitude and his concupiscible power by Temperance 16. But since many men haue little knowledge and so want that skill which is called Prudence ought such men to haue a scruple of the actions which they doe Truly though it is certaine that not any action done without skill can be compleatly good yet they need not make scruple of what is passed because they did their endeauour but before the action be done they ought to aske some body that knoweth but if they cannot aske or when they haue asked finde no bodie that can tell they may do what they thinke best themselues and whether they misse or no neuer make scruple of it as long as they are sure that no ill affection was guide in their choise but that it proceeded out of the loue of God and a good conscience 17. But what if the actions of those foure Morall Vertues are done with skill but without charity are they then naught No for although they be not absolutely good yet they are not naught because they haue in themselues a kinde of good for as in a faire picture garden or house or any such thing made by art there is left in them from the Artist an impressiō of reason that makes them delightsome and conformable to our nature so also is there an impression of reason called decorum or honestas in morall actions which giueth content both to the doer and spectatour and enticeth morall men to do such actions as being conformable to mans nature But to make them absolutely good and meritorious they must be done for the loue of God for vnlesse we loue God no action will auaile vs any thing towards our last end so that charity is all in all And thus you see how these foure Morall Vertues do helpe vs to obserue the commandements and how by obseruing the commandements we liue a vertuous and Christian life 18. What is a christian life It is the practise of the three Theologicall Vertues chiefly and consequently of the foure Cardinall Vertues that is of all vertues through the spirit of charity which giueth life to all the rest 19. Why do you say chiefly the three Theologicall Vertues Because those three vertues do cōpound or constitute peculiarly the state of a Christian for the foure Morall Vertues are common to all men and may be found now and then in Gentills themselues as well as in Christiās as depending on the principles of nature but the other three are supernaturall and proper only to Christians 20. Why do yon say that charity giueth life to all the rest Because to liue is to haue power in it selfe to moue or stirre it selfe now charity is that which moueth vs to walke towards God and giueth vs power by all other vertues to tend towards him loue being that which moueth all reasonable creatures to action Besides the loue of God is the immediate step to heauen which is our euerlasting life and so whatsoeuer taketh away from vs the loue of God bringeth death to our soules in lieu of life and therefore no action can haue life where the loue of God is wanting LESSON XXI Of the state of Grace 1. Why doe those three vertues fayth hope and charity constitute the state of a Christian Because by them a man is made capable to performe all the functions and acts which we said do belōg properly to a Christian 2. Are we then in this state though we be sleeping or not doing those acts Yes if we haue the vertues by which they are done for this state doth not consist properly in the acts themselues but in the habit whereby we are enabled to produce such acts 3. Why so Because a state doth signify a permanencie whereas our acts as soone as they are done remaine no longer as act but the habitudes or vertues remaine still within vs. 4. Are all these three vertues necessary to constitute this state Yes for as the vnderstanding memory and will do constitute the naturall being of our soule so do these three vertues constitute her supernaturall being for by fayth our vnderstanding is perfected by hope our memory and our will by charity yet it doth consist chiefly in charity both because as hath been sayd charity is the mistresse and life of the other two and also because charity is neuer found without the other two whereas the other two are sometimes without charity 5. How is this state called It is called the state of grace for the same vertue hath diuerse names as it moueth vs to action and to produce acts of loue it is called charity as it is the consummation of our spirituall life and constituteth the state of a Christian it is called grace inherent iustice habituall grace sanctity all with signifie the same thing and if they be not charity it selfe at leastwise they cannot be separated from it not it from them 6. Why is it called a state First because it exempteth a man out of the slauery of sinne and putteth him into that condition of spirituall freedome which is proper to the children of God Secondly because it is the chiefest end of God his prouidence towards his elect in this life and so those who haue it are sayd to be in the state of grace because they are arriued to that happy condition which God intended to worke in them by all his former motions and diuine inspirations Thirdly it is called a state because by it we haue a permanent title in vs to God his continuall assistant grace as children haue a peculiar title to be continually assisted and ayded by their parents Yet you must note that it is called a state only improperly and in a large sense because immobility is a cōdition requisite to a state properly speaking whereas these vertues are not in vs so firmely but that we loose them againe 7. Why is it called grace Because when it is first giuen to vs it is bestowed vpon vs meerely through Gods mercy without being due to vs by any precedent deserts of our owne And also because it is the beauty and ornamēt of our soule whereby we become gracefull in the sight of God 8. Why is it called inherent iustice Because it is a quality inherent or permanent in our soules whereby we are truly iustified and cleansed from sinne and acknowledged and owned by God as his adoptiue children 9. Why is it called habituall grace Because as a habit of any vertue doth beget in vs a facilitie to produce acts of the same nature so doth this diuine quality enable vs to produce acts of grace that is supernaturall acts
gratefull in the sight of God and meritorious of eternall blisse 10. Why is it called sanctity Because by it we are sanctified formally and also because by it the holy Ghost himselfe doth truly inhabite in vs. 11. How doth the holy Ghost inhabite in vs by sanctifying grace First by diffusing into our hearts the sanctifying grace it selfe and secondly by communicating to our soules his diuine and supernaturall gifts which do flowe from this sanctifying grace as from the fountaine of all righteousnesse and good in vs. 12. Which be the gifts of the holy Ghost They are chiefly seuen to wit wisedome vnderstanding counsell fortitude knowledge piety and the feare of God 13. What fruit do we receiue by these gifts They serue vs as so many helpes to make vs practise all other vertues with perfection for by vnderstanding we are eleuated to penetrate with a more liuely apprehension the mysteries of our faith by knowledge we are instructed how these mysteries do tend to Gods honour and leade vs to our owne finall end by wisedome we are enabled to discerne the motions of God his holy inspirations by counsell how to direct and order our liues by them against the deceits of the diuell the world and the flesh so that by these foure gifts our vnderstanding is fully perfected in the way of grace Piety doth perfect our will and moueth it to performe readily our duty towards God feare doth bridle our cōcupiscible appetite and holdeth vs frō being ledde away by worldly pleasures fortitude doth strengthen our irascible power to put in execution whatsoeuer doth tend to Gods glory notwithstanding any apparent dangers that may present themselues The same seuen gifts may likewise be declared in this manner that first by the gift of feare we are brought to repentance repentance opening our eyes draweth vs to loue and begetteth piety piety bringeth the gift of knowledge for he who loueth one desireth to know his will thereby to please him fortitude followeth knowledge for he who wanteth strength and courage cannot execute what he knoweth and least the diuell should deceaue vs more by craft then force by filling our soules with scruples the holy Ghost doth giue vs the gift of counsell to discerne true good from apparent next after this which is the highest gift of the actiue life the holy Ghost doth raise vs vp to contemplation by the gift of vnderstanding whereby we penetrate the obscure and sublime mysteries of faith in a more perfect manner then ordinary and lastly by the gift of vnderstanding we arriue to the gift of wisedome by apprehending God liuely as our last and supreme end to whose honour and glory all thinges are to be directed so that we seeme to enioy him in some manner here on earth 14. A man then by sanctifying grace becometh learned and wise Yes but it is not in the learning and wisedome of the world but in the wisedome of God which is the true wisedome so that the silliest woman in the world if she hath but this diuine grace and a will to keepe it is truly more wise and more learned then the greatest scholler or the greatest politician who hath not this grace for the wisedome of the world before God is esteemed meere folly 15. Are there no other gifts of the holy Ghost but only these seuen Yes all other spirituall aduancements are his gifts but these seuen are chiefly named such because they enable vs to make the true vse of all vertues and are giuen vs when he himselfe dwelleth in our hearts by charity 16. Are not all these graces as also charity it selfe giuen to vs by the first and second person of the blessed Trinity as well as by the holy Ghost Yes but they are attributed peculiarly to the holy Ghost because as he is produced by an act of loue so is God his feruent loue towards vs the cause of all his graces bestowed on vs and also because the chiefe of them is charity which is loue it selfe 17. Doth sanctifying grace bring all other gifts with it as well as these seuen Yes all that are necessary or conuenient for vs for by it we are made the adoptiue children of God whereby euery one partaketh of all those graces which are requisite for his owne vocation or condition of life so that sanctifying grace is our whole happinesse in this life and the seed of our future happinesse in the next world for euery one shall receaue glory in heauen according to the measure of the grace he hath gotten in this life 18. Is there any meanes then to encrease the grace which is already in our soules Yes it is encreased by euery action done by one in the state of grace with the true spirit of charity and chiefly by the practise of the eight vertues which commonly are called for that reason the eight beatitudes 19. Which be these eight beatitudes They are these 1. Blessed are the poore in spirit because theirs is the kingdome of heauen 2. Blessed are the milde because of they shall possesse the land 3. Blessed are they chat mourne because they shall be comforted 4. Blessed are they that hunger and thirst after iustice because they shall be filled 5. Blessed are the mercifull because they shall finde mercy 6. Blessed are the cleane in heart because they shall see God 7. Blessed are the peacemakers because they shall be called the sonnes of God 8. Blessed are they that suffer persecution for iustice because theirs is the kingdome of heauē 20. Can a man then do any thing whereby he may deserue sanctifying grace No it is impossible as I saied before for a man to deserue it absolutely speaking that is to deserue to haue it but when once he hath it he may deserue the encrease of it for it doth so beautify and strengthen the soule as that there is not any one least action which proccedeth from vs through the spirit of grace which doth not become meritorious in the sight of God and deserue an encrease of the same grace by which it was produced and also of the glory which shall correspond to it in heauen 21. Can a man know certainely whether he hath this sanctifying grace or no All sinners may be sure that they haue it not but no man can be sure that he hath it for no man knoweth whether he be worthy of hatred or loue yet some men may haue a probable coniecture that they are in the state of grace that is such a morall assurance as may beget a firme hope though it doth not absolutely take away all doubt and this all men are bound to haue 22. By what rules may this kinde of morall assurance be gathered By the same by which we gather whether we loue God sincerely or no for charity is either grace it selfe or at least it is alwayes ioyned with it but we may guesse chiefly by the fruits it produceth for as when we see any creature to moue and stirre it selfe
we iudge it is aliue but if we see it not stirre we hold it for dead so when we see any man do many good workes and otherwise obserue no impiety or iniquity in him we haue iustreason to hope that he is in the state of grace and that he moueth by the life of charity 23. From whence proceedeth the incertitude of this knowledge It proceedeth from two heads first from the hidden corruption which lyeth in our hearts and infecteth those actions which we least suspect secondly from the hidden influences of those motions from God whereby out actions are purified and without which they are of no value which are not perceptible to any but to God himselfe 24. Can a man loose sanctifying grace when once he hath it Y s for otherwise all those who are baptized would be saued but alas it is easily lost vnlesse it be kept with great care and watchfullnesse LESSON XXII Of Sinne. 1. How is grace lost It cannot be lost by any thing but only by such actuall sinne as depriueth our soule of the loue of God 2. If so how is it possible to loose grace for loue cannot be lost but by hatred since one contrary is not expelled but by another and me thinkes no body can hate God If you remember we sayed that he who loueth one is bound by loue to do good for him whom he loueth if he can by performing all that towards him which is due vnto him whence it followeth that he who will not do these thinges to which he is bound by loue looseth his loue now a man may neglect to doe these thinges by louing some other thing the loue whereof hindreth him from performing what he oweth to God so that you see not only hatred of God but also loue of such thinges as hinder vs to doe what we ought to doe in loue to God that is all which he commandeth and is practised by the three Theologicall and foure Cardinall vertues taketh away our loue towards him 3. What then is actuall sinne It is a voluntary thinking speaking or doing something contrary to the law of God or a voluntary omitting to thinke speake or doe something commanded by the law of God 4. Is there no other sinne but actuall sinne Yes there is also originall sinne which is that wherewith we are all borne and which cometh to vs by inheritance from our first parents Adam and Eue. But we are freed from this sinne by baptisme when we first receaue grace and it neuer returneth more 5. How many sortes be there of actuall sinne Two generall ones mortall and veniall 6. How can any sinne be veniall since that all sinne is the neglect of our duty towards God and he who neglecteth his duty forbeareth to loue and so looseth charity which losse as you say is the death of our soule You must know that though we cannot loose charity but by neglecting our duty yet all neglect of duty looseth not charity for loue or charity is of its owne nature mutuall and therefore we cannot loose it but that we must loose also our friend his loue towards vs so that we do not loose charity by any other neglect but such as breaketh the mutuall bōd of loue if then not euery thing as the taking of a pinne is a sufficient cause for our neighbour to fall out with vs we loose not out loue towards him for taking a pinne from him but we loose it by those acts only which are a sufficient cause for ordinary wise men to breake of conuersation and friendship with vs and not by what is lesse then that And the same may be said of the duty which we owe to ourselues or to Allmighty God for whereas man oweth certaine duties to himselfe the neglect of them may come to be such as if another man should do it vnto you you would haue iust cause to fall out with him and so though you do not fall out with yourselfe for the like occasion yet it is not for want of cause Againe it may be also so little a neglect as that it would be vnreasonable for you to fall out with him now this second neglect of your duty towards your selfe is only a veniall sinne whereas the former is mortall And the same is to be said of misrespect towards God for if it were such as done to one to whom we owe all that we are should according to the rule and decrees of his iustice giue him an occasion to breake of friendship with vs it is a mortall sinne if not a veniall 7. Why are these two kindes of sinnes so called one mortall the other veniall Because by the one we breake friendship with God and so we are depriued of his grace and become guilty of eternall damnation and spiritually dead for charity or the loue of God is our spirituall life and for this reason it is called mortall by the other we make no breach of friendship nor loose God his grace or charity by them and so because they are such of their owne nature as that their pardon may be easily obtained by the workes of grace which still remaineth in vs they are called veniall 8. What then is mortall sinne It is a wilfull and witting transgression in a matter of weight against a known commandement of God of the Church or of some lawfull Superiour Where any of these three conditions are wanting it is at most but a veniall sinne as first if it be not against a known commandement secondly if it be not in a matter of weight thirdly if it be not done with perfect consent and deliberation 9. How many sortes of veniall sinnes be there There are three for some are such because the kinde or obiect of them is of its owne nature of small consideration and generally slightly respected by men others are such because they are slight by reason of the smallnesse of the matter though the deformity of the obiect be of a kinde in its owne nature considerable others againe are such because they are performed by ouersight or without deliberation for if one should kill a man by chance his sinne might be but veniall or none at all and yet if afterwards when he did reflect vpon it he should be pleased with the harme he had done this complaisance would be a mortall crime though the act it selfe were only veniall or no sinne at all 10. How many wayes is a veniall sinne made mortall Foure wayes first when one committeth a veniall sinne with such affection that he is resolued to commit it though it were mortall Secondly when the end of doing it is a mortall sinne as when one telleth a slight lye thereby to induce one to fornication the telling of a lye with this circumstance is a mortall sinne though he should not afterwards commit fornication Thirdly when one perceiueth that by committing a veniall sinne he shall giue an occasion to a mortall one by scandall or any other way Fourthly
to any vnlawfull obiect yet it settleth not in vs the loue of God so strongly as our former sinfull affections had settled the loue of our selues and so it is not so firmely rooted in vs as our present sensuall inclinations are and therefore we are afterwards easily ouercome againe by new temptations And this is ordinarily the condition of penitent Christians in the beginning who do often rise by God his grace and yet fall againe by their owne weakenesse vntill by pennance that is by workes of mortification which are the worthy fruites of repentance and by often receiuing the Sacraments their inclination to loue God aboue all thinges becometh greater and more firmely rooted in them then their sinfull inclination to selfe loue Now the detestation of sinne arising from the former perfect conuersion is called Contrition the other Attritiō which is a metaphore taken from any hard thing bruzed by a harder for if you only grate it against the harder you may bring it into what fashion you list but it will still remaine hard at the middle but if you do not only grate it but beate it in a morter you will turne it all into dust 12. What is the motiue of perfect Contrition It can be no other but the pure loue of God for his owne sake only proceeding from the consideration of his goodnesse and of the obligation we haue by reason of it to serue him and not to offend him And when I say it can be no other but the pure loue of God I do not intend to affirme that it cannot be accompanied with other pious affectiōs as the feare of hell the apprehension of God his iudgements the desire of heauen and the like which are not only consistent with the pure loue of God but also good dispositions to procure it and conserue it for such is the condition of humane infirmity as that the inferiour stepps by which we ariue to perfection are oftentimes necessary to maintaine vs in it But that which I intend to say is that the pure loue of God for his owne sake only without regard to our owne proper interest must be the principall motiue and immediate ground of contrition because no other motiue but God himselfe as he is our last end can conuert vs wholy to God and make vs detest sinne more then hell it selfe Now this perfect contrition and pure loue of God hath diuers degrees for sometimes it proceedeth purely and simply out of the consideration of God in himselfe without relation to his creatures who by reason of his owne infinite perfections and infinite goodnesse deserueth to be beloued aboue all thinges all loue being due to him meerely for that goodnesse which is in himselfe and this is the highest motiue of diuine loue Sometimes this pure loue proceedeth from the consideration of God his goodnesse towards his creatures expressed in his benefits bestowed on them and particularly in the benefits of creation redemption and euerlasting saluation proposed to all who do not through their owne faults depriue themselues of it Now the consideration of God his infinite loue expressed towards vs by these benefits doth moue vs in gratitude to loue him againe which reciprocall loue of ours when it cometh to that height of gratitude as to loue him againe not for our owne interest but for his owne sake only and so to auoid sinne and to do good meerely because it is gratefull to him that is because he would haue vs to do so it is also a sufficient motiue for true contrition though not so perfect as the former Againe this perfect contrition hath diuers degrees not only by reason of the motiues on which it is grounded but also by reason of the effects it produceth in vs for although this loue of God aboue all thinges when it produceth true contrition be alwayes stronger and more intense in vs then the loue of ourselues or then the loue of our owne interest euen in the ioyes of heauen if they could be separated from God and consequently doth make vs to detest sinne more then hell it selfe without which it would not be an act of true contrition yet it is not alwayes so perfect as not to leaue in vs some little affection to worldly thinges and some relickes of our former inclinations acquired by euill habites Sometimes againe it is so perfect as that it transporteth our affection from all created thinges whatsoeuer and settleth it wholy vpon God so that we do not loue any thing but with relation to him whereby we cannot thinke of any vnlawfull obiect but hate it such as we may suppose to haue been in S. Paul and S. Marie Magdalene at the first instant of their conuersion and so it extirpateth by the very roote our euill inclinations formerly acquired by peruerse habits And this is that eminent degree of contrition which doth not only cleanse vs from the guilt of sinne but also freeth vs from the paines due to our sinne in Purgatorie 13. What is the motiue of Attrition or imperfect Contrition Sometimes it may be the pure loue of God only proceeding from the consideration of his goodnesse but not working so strongly in vs as that perfect loue which we haue sayd to be the ground of Contrition because it is not yet so strong in vs as our inclination to selfe loue For although we may be disposed by this loue to preferre the glory of God before any interest of our owne in vnlawfull obiects yet if we reflect vpon the paines of hell we shall finde that we are more easily carried to detest and feare them then sinne which is a signe that the loue of God aboue all thinges is not yet so strong in vs as our inclination to loue our selues Howsoeuer this degree of the loue of God aboue all thinges is sufficient for attrition because it is greater in vs then the actuall loue of any vnlawfull obiect and so it is of sufficient force to make vs forbeare to offend God by mortall sinne Sometimes also the principall ground of our attrition may be the feare of hell the ioyes of heauen the enormity of sinne reflecting vpon them with the eye of our owne interest for these motiues also are sufficient to withdraw vs from sinne whereby we know we shall be depriued of heauen and incurre the euerlasting paines of hell Howsoeuer although as I say these may be the principall grounds of attrition because they may be so strong as to make vs to detest sinne for our owne interest and although they be of their owne nature good and laudable because they do for the most part prepare the way to loue yet vnlesse they do bring with them some degree of the loue of God which is a beginning of louing him they would not be sufficient for true attrition And the reason of it is because if they be not oyned with some kinde of beginning to loue God though imperfectly they do not actually conuert vs to
God at all but only to ourselues And so they cannot dispose vs sufficiently to receiue iustifying grace because contraries are expelled by contrary motions and therefore whereas sinne is a motion auerting vs from God and conuerting vs to creatures iustification must proceed from a contrary motion which must auert vs from creatures by conuerting vs againe to God And so we see that the Councell of Trent speaking of Attrition doth ioyne with the feare of hell whereby we are moued to forbeare to sinne the hope of pardon by which we are conuerted to God for this hope bringeth alwayes with it a beginning of the loue of God For there is this difference betwixt hope of pardon from man and hope of pardon from God that we may haue some ground to expect pardon from man whom we haue offended without any reason that may moue vs to loue him in regard that although he doth not loue vs yet we may be cōfident he will pardon vs not for any good he wisheth to vs but for his owne interest either because we are vsefull to him or out of vaine glory or for feare of harme that may happen vnto himselfe if he doth not pardon vs or the like which are not motiues fit to make vs loue him againe But when we hope for pardon from God our cōfidence doth rest meerely vpon his goodnesse for God doth neuer pardon vs but by louing vs and nothing but his owne mercy and goodnesse can moue him to pardon vs he gaineth nothing by vs and hath no neede of vs neither are our deserts any at all and to rely vpon them were not hope but damnable presumption so that the hope of our pardon from God is raised by the consideration of his goodnesse only which alwayes bringeth loue with it For how can any man ground a confidence meerely vpon God as the Author of all goodnesse the proper obiect of loue without louing him in whom he apprehendeth that goodnesse And this is conformable also to the doctrine of the Councell of Trent concerning the disposition which is required precedently to iustification by the Sacrament of Baptisme deliuered Sess 6. c. 6. Those who are sinners when they vnderstand themselues to be such by conuerting themselues from the feare of diuine iustice wherewith they are profitably strucken to the consideration of God his mercie they are erected into hope confiding that God will be propitious vnto them for Christ his sake and they begin to loue him as the fountaine of all iustice and therefore are moued against sinne by a certaine hatred and detestation that is by that pennance which ought to be done before Baptisme So that true attrition doth alwayes include the loue of God And of this feare of hell ioyned with the hope of pardon the same Councell teacheth vs that it is a gift of God and a motion of the holy Ghost for no man can loue God as he ought to do but he whom God first loueth and moueth by his holy grace Now some are of opinion that it is not sufficient that this loue be the loue of God meerely for our owne interest but that it ought to be the loue of God aboue all thinges for his owne sake onely though it be as yet but a weake and imperfect loue in that kinde And they are moued thereunto for these reasons first because the loue of God for our owne interest doth not properly conuert vs to God but to our selues only for the end of our loue is only that which moueth vs. Secondly because the end of true attrition is to breed in vs the perfect loue of God and so it must be ioyned at least with some beginning of it which may by little and little encrease and bring vs to perfection according to the measure of God his grace working in vs afterwards Lastly because the loue which God requireth of vs and which is properly due to him and without which we cannot obserue God his commādements is that loue whereby we do preferre him before all created thinges and do embrace him as our last end and therefore when we haue lost God his grace we cannot recouer it againe vnlesse we begin with obseruing this precept which is the ground of all for this is the first thing that God exacteth at our handes and that giueth vs strength to doe all the rest but if we loue God for our owne interest only we make our owne happinesse which as it is limited within ourselues is a created and finite thing to be our last end and so we looke vpon God only as a meanes to attaine to this end For these reasons this opinion is very probable and therefore the securest way is to attend to those considerations which chiefly moue vs to loue God aboue all thinges and so to stirre ourselues vp to hate sinne vpon the same motiue This doctrine may seeme hard to some who thinke that we cannot loue God aboue all thinges vnlesse the habit or motion from whence this act proceedeth be stronger and more intense in vs then our inclination to loue ourselues but they are mistaken for we may haue this act though the motion from whence it proceedeth be not so strong as those euill habits in vs which incline vs to vice and sinne For when we recollect ourselues and consider the infinite goodnesse of God our reason doth presently dictate vnto vs that we ought to preferre him before all thinges for his owne sake only and our will if it be not preuēted with some contrary obiect doth by God his grace easily follow the dictamen of reason and affect him as such which is to loue him aboue all thinges and there is no Idiot so simple who being instructed is not capable of this loue as well as he is of the feare of hell and yet if afterwards we should be tempted with our owne interest in some vnlawfull obiect we are easily ouercome which is a signe that although we did truly loue God aboue all thinges yet the source that is the habit or motion from whence that loue proceeded was not so strong nor so firmely rooted in vs as our euill habits are which incline vs to sinne I do not say that all such acts of loue are sufficient euen for attrition for Granada that learned man of the Order of S. Dominicke and others affirme very well that how great this attrition or sorrow of minde for sinne which encreaseth according to the measure of our loue ought to be that it may attaine to the degree of perfect attrition it is not granted to any mortall man to know but the knowledge thereof belongeth only to that Lord from whom nothing can be hidden Besides such acts of loue are many times inefficacious whereas it is certaine that true attrition ought to be an efficacious and absolute repentance 14. Is Attrition being ioyned with the Sacrament of Pennance sufficient to cleanse one from the guilt of sinne and to restore him to the state
of grace Yes supposing it be perfect attrition But least some should mistake in this sacramentall attrition they are to know that these conditions are required to make it such First it must be a supernaturall act of God his grace proceeding from some supernaturall motiue grounded vpon faith Secondly it must expell from vs voluntatem peccandi that is it must be such a voluntary free detestation of sinne and sorrow to haue committed it as doth bring with it a firme purpose of endeauouring to auoid sinne aboue all euills that can befall vs in this world Thirdly it must include an humble and resigned resolution to vndergoe such deserued pennāce for our sinnes as it shall please God to inflict vpon vs in this world or in the next as also a purpose to do worthy fruits of repentance in this life and to performe that sacramentall satisfaction which the Priest shall impose vpon vs in confession Fourthly it must include a firme resolution in cases of wrong done to our neighbour to make him restitution Fifthly it must be ioyned with the hope of pardon and confidence in God his mercy that he will be propitious vnto vs for Christ his sake through the merits of his sacred passion Lastly it must be accompanied with the loue of God either for our owne interest or according to the more secure opinion for his owne sake that is we must begin to loue him purely for himselfe aboue all thinges whereby we are also moued to repentāce and sorrow for hauing offended him who is our last end and whose blessed will as the Author of all goodnesse we ought to preferre before all the world If any of these conditions be wanting it will not be perfect attrition but imperfect and such as being ioyned with the Sacrament of Pennance will not suffice for iustification And because none but God himselfe doth know whether we haue these supernaturall acts of sorrow and the loue of God or no and how great and intense this sorrow of minde ought to be that it may attaine the degree of perfect attrition therefore it is a most commendable thing that sometimes we should make generall confessions as some doe yearely that thereby laying before our eies the number of our offences and grieuous sinnes and by helpe of spirituall exercises we may be moued to a more strong repentance and supply the defect if there had been any for want of perfect attrition in our former confessions Howsoeuer when we haue done our endeauour and finde a sorrow for the past and a firme purpose of amendement for the future with a desire to loue God aboue all thinges we ought not to be scrupulous in searching the motiue and measure of this sorrow but we must remit the rest to the mercifull goodnesse of God and goe with confidence and humility to the Priest to receiue absolution though our sinnes be neuer so greate hoping that by vertue of the Sacrament of Pennance allmighty God will strengthen our hearts with his diuine loue and supply the defects and weakensse of contrition in vs by accepting our desire thereof And here also is to be obserued as well touching contrition as attrition that some thinke they haue no loue towards God not sorrow for their sinnes vnlesse their affections be accompanied with sensible passion but they are exceedingly deceiued for this loue and griefe is purely spirituall it is not seated in the senses but in the will of man and it is so much the greater when disagreeing with our sensible motions and persisting only within the sphere of reason it ouercometh the contradiction of sense And therefore the loue and griefe which we feele for worldly thinges is oftentimes accompanied with a certaine tendernesse of heart and is more sensible to vs then the sorrow for our sinnes or the loue of God and yet the loue of God and the sorrow for our sinnes is more intense in the reasonable part of man which is his iudgement and his will For the motiues of loue and griefe in contrition are not corporall thinges not obiects fit to moue our sense but they are spirituall thinges and obiects that strike only vpon our reason as the goodnesse of God the guilt of sinne in our soule and the like which are not thinges present to our sense at all and so it is no wonder if for the most part they make no impression in our senses but only in our reason and consequently the true ballance to weigh our contrition is not our senses but it is our reason built vpon the foundation of faith which may be strongly moued though our sense hath no feeling of it at all 15. What is required for the second part of contrition which is purpose of future amendement To make this purpose as you ought to do you must first consider the occasions which draw you into sinne and study with your selfe and take your Ghostly fathers aduise how without greater to auoid such occasions and you must know that the occasions are as well in omission as commission besides you must prudently vse such pious exercises as may withdraw you from temptation for no man can be thought to haue an efficacious purpose to auoid his sinnes who thinketh it not worth his care how to amend them and therefore those who returne still with the same sinnes out of neglect to do these thinges are vncapable of absolution vnlesse they resolue to amend the said neglect 16. But what if after all this they do still returne with the same sinnes It will not easily fall out so for God is alwaies ready to assist vs when we our selues do our endeauour and therefore the occasions being fewer and the temptations lesse there must needes be amendement Howsoeuer it is to be feared that they do flatter themselues who thinke they had a firme purpose if no amendement follow it Where you must note that he who falleth into the same sinnes ought not to be thought to haue no amendement of his life as long as he falleth not so often nor vpon so slight temptations as before and if after his fall he findeth a greater remorse of conscience then formerly and a more earnest and speedy desire to be reconciled againe to God and withall a serious and euident amendement in his life for then he may hope that his relapses proceed rather out of frailty then from want of sorrow and purpose of amendement in his former confessions 17. But what would you aduise such persons to do who fall still into the same sinnes without any amendement at all I would aduise them to goe still to confession and to follow the counsell of their Ghostly father yet before they goe to confession they ought to endeauour to stirre themselues vp to a more perfect contrition by vsing some pious meditatiōs and by reading often such deuout bookes as are apt to moue in the heart of man a true sorrow for his sinnes and an efficacious purpose to auoid them and by doing worthy