doth receiue profit by the sacrifice preaching doth instruct whosoeuer will heare euery man in the church may assist his companion by prayer the liuing do assist the dead in purgatorie by almes and good deeds and the blessed in heauen do assist the liuing vpon earth by their continuall intercession for them to allmighty God ARTICLE X. 45. DEclare the tenth Article Forgiuenesse of sinnes I belieue that to the holy Catholike church only and to no other society there is giuen by God power for true forgiuenesse of sinnes by meanes of the holy sacraments whereby men from being children of the diuell and guilty of eternall damnation do become the children of God and heires of Paradise 46. How doth the Church forgiue sinnes By the meanes of Priests who as God his Ministers haue power to forgiue sinne by vertue of the sacraments and particularly of Baptisme and of Pennance by Baptisme only once but by Pennance as often as man sinneth and truly repenteth for it And this benefit is so much the greater because it is particular to the law of grace for no man either in the law of nature or in the law of Moyses euer had power to remit sinne ARTICLE XI 47. DEclare the eleuenth Article Resurrection of the flesh I belieue that in the end of the world all men shall rise taking againe the selfe same bodies which they had when they were liuing and this by the power of God to whom nothing is impossible but the elect shall haue their bodies glorious and beautifull and shall be lifted vp with their bodies into the aire to meete Christ at the day of iudgement whereas the cursed shall remaine on earth hideous and woefull to behold 48. Why did not the Apostles say the resurrection of man but the resurrection of the flesh To shew to vs that whereas man doth consist of two parts soule and body the body is only that which perisheth by death the soule being immortall and consequently vncapable of resurrectiō for nothing is reuiued but that which is first dead 49. Shall we rise in the same bodies that we had whilst we liued Yes to the end that the same body which contributed in this world to our good or euill life may likewise receiue an eternall recompense or punishment And in effect if we did not receiue the same body which dyed it would not be a resurrection but a new production for since that to be resuscitated signifyeth to take life againe that which is resuscitated must be the same which dyed before 50. How shall this be done We are sure that it shall be done and S. Paul is so certaine of it that he telleth vs that if the dead shall not rise Christ hath not risen We are sure also that it shall not be done by our owne forces for Philosophers teach vs that that which is once corrupted cannot be naturally reproduced but it shall be done by the hand of allmighty God who can make againe when he pleaseth that same thing which he hath once made 51. Shall all bodies rise with the same defects they had whilst they lived as being dwarfes giants lame monsters and the like No for these defects and deformities proceed only from the excesse or defect of nature whose worke they properly were But the worke of their resurrection being properly the worke only of God it must needs be perfect and without all defeat and therefore it is generally belieued that all the blessed shall rise in that perfect stature which nature should haue giuen them at the three and thirtith yeare of their age at which age our blessed Sauiour did rise himselfe ARTICLE XII 52. DEclare the twelfth Article Life euerlasting I belieue that there is reserued for good Christians life euerlasting by enioying the sight of God full of felicity and free frō all kinde of euill as contrarywise for infidelles and bad Christians there is a life full of eternall punishment ouerwhelmed with misery and voide of all good 53. In what doth the happinesse of this eternall life consist In knowing and louing God for knowledge and loue are the pleasures of the soule or minde which must needs be greater then the pleasures of the body since that the body hath pleasure by the mīde for take away the mīde or reflexion vpon the obiect and it hath none Now the content of loue encreaseth to the proportion of knowledge and amongst knowledges the most vniuersall giueth the greatest pleasure What pleasure then must it be to see God in himselfe who is beyond all causes and in whom all thinges are conteined We shall discerne in him the essences and reasons of euery particular thing from the creation of the heauens and millions of Angells to the parting of two dusts in the high way so that no variety can be sought which is not found in him Neither can we desire any change for no body desireth a change or variety vntill he hath a satiety of what he enioyeth that is vntill he hath perfectly knowne it and found it lesse then his desires for till then he hath rest content and quiet in the obiect he enioyeth Now God is farre beyond the capacity of our desires so that for all eternity we shall finde in him more then we can desire and consequently for all eternity haue vnspeakable content and rest in him Besides euery ones memory shall contribute to this contentment by remembring the dangers they haue escaped of loosing so great a good and by calling to minde their owne good actions wrought by them through God his grace in this world especially those great ones martyrdome teaching and virginity which speciall contents caused by the memorie of those vertuous heroike actions are called by some Diuines Aureolae 54. In what shall the paine of the damned consist It will consist likewise chiefely in the soule for as pleasure cometh to the body from the soule so doth griefe and therefore as the pleasure of the soule is greater then the pleasure of the body so must the griefe of the soule by being depriued of this pleasure needes be a paine surpassing without comparison all corporall paines 55. Must this next life needs be eternall Yes for those who see God cānot choose but loue him aboue all thinges God as we sayd before doth neuer faile to blisse them that loue him wherefore since that nether the blessed can leaue to loue nor God will leaue to blisse those that loue him their happinesse can haue no end And as for the damned they can neuer begin to loue because they want God his grace without which we cannot loue God aboue all thinges and therefore they must needs remaine for all eternity in the same miserable state into which they haue cast them selues through their owne fault 56. Shall the glorie of the Saints be equall in heauen No some shall haue greater glorie then others according as they haue serued God more or lesse in this world Yet all shall be equally content in
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
first act that euer tooke possessiō of his heart newly moulded and rightly set for this purpose it could not choose but carry with it towards its beloued obiect the whole powers of his soule which then was free from all contrarie dispositions and so it could not choose but subiect them all vnto it and consequently he must needs remaine totally subiected to God as long as he remained in this state and he could not but remaine in this state vnlesse he lost it through his owne fault by destroying that constant inclination of louing God aboue all thinges which was now settled in his soule by this happy grace 3. But how could this grace which was in his soule only worke such good effects in his bodie The reason of it is because his corporall cōstitution being fitted to follow the inclination of the soule this grace of innocency actuated and encreased that fitnes which of it selfe it found in the bodie and so as long as man remained in that state the bodie could not choose but do that which it was fitted to that is follow the inclinatiō of the soule wherby all its actions were necessatily to expect the soules operation and so it could not choose but be preuented by reason since that the soule it selfe which was to moue the bodie could do nothing but by reason And thus you see how Adam his bodie being continually by this grace preuented with reason could not incline to anie thing before reason gaue it leaue and order and so this grace made his verie corporall desires subiect to reason 4. What would haue become of man at last He would haue liued in Paradise without euer being sick as long as it had pleased God and at last he should haue been translated into hauen without dying 5. How could this be For seeing that men must eate to grow and to keepe themselues aliue they could not auoyd but meats should haue their effect and so breed diseases If we looke into the cause of sicknes we shall see that it proceedeth from some excesse or defect which in that state would not haue been when man had wit and will to prouide against both Besides God allmightie had fitted the place of habitation to the man that there should be no ill aire or other occasion of harme vnto him Whence because wisdome kept him from mischance the place from infection he could not dye but of age against which God had prouided the tree of life to preserue him so in conclusion he would haue liued for euer 6. Was this grace ardained only for Adam No all his posteritie would haue been indued with the same deriued from him to all by their verie birth right as now we are all by our verie conception infected with originall finne deriued from him so all would haue liued in this world most happily and at last haue been translated to heauen 7. How could the grace of innocencie which is unmediately in our soule come to vs by birth from our parents who make only our bodie and haue nothing to doe with our soule but leaue that to be made by God alone You may easily conceiue this if you know how children come to be like to their fathers You must consider then that Adam his bodie being designed by God for a soule endowed with originall Iustice was fitted for the operations of such a soule and consequently it was imbued with all such speciall dispositions as were requisite to make it pliable and subiect to reason Now Adam procreating his sonns bodie with the same good dispositions which his owne body had and allmightie God who had promised by couenant the grace of innocencie to all his posteritie in case that he himselfe did continue in his due obedience finding those good dispositions in the childs bodie as an infallible token of his fathers actuall perseuerance in his first grace he could not faile to endow according to his promise the soule of Adams sonne with the same grace of originall iustice which his father had And so seeing that these good dispositions in the childs body which were antecedent to the creation of the soule and proceeded from the like dispositions in its parents would haue been as a seale of God his couenant with mankinde it followeth that they would haue drawne by a necessary cōsequence in vertue of the sayd couenant originall iustice euen in to the childe his soule And so you see how this first grace was to come to vs from our parents by our generation And it was most conformable to reason that it should come that way for as on the one side it was naturall that Adam should haue made his sonnes bodie like his owne and consequently disposed in a speciall manner to be subiect to reason so it was most reasonable that Allmighty God should fitt the soule to the sonnes bodie which would not haue been vnlesse he had giuen him a soule apt to loue God aboue all thīges seeing that the actuall subiection of the bodie to reason doth proceed from such a disposition in the soule And so you see how the grace to loue God aboue all thinges which is commōly called iustice or sanctitie was giuen to Adam so as to descend from him vnto his heyrs and therefore was called originall iustice and would haue come vnto vs who were to be borne to it as if it were by nature LESSON VII Of originall Sinne. 1. How did Adam and Eue make vse of this great grace Very ill for many are of opinion that they lost it in lesse then one day 2. How did this misfortune befall them Because they did not perseuer in their first loue of God aboue all thinges but fell from it by disobedience 3. What induced our first parents to commit this sinne Eue was induced principally by pride and vanitie for the Angell who was become à Diuell by pride did infect Eue with the same sinne that thereby he might make her and Adam companions of his miserie perswading her that if she did rebell against God by eating the fruit which he had forbidden them they should become greater then they were And although this was the chiefe motiue yet two other motiues did also concurre for by the same act she yeilded to three sinfull suggestions all which are expresly sett downe in scripture The first was of gluttonie She saw that it was good to eat and pleasant to behold The second was a curiositie of knowing You shall know good and euill The third was pride You shall be like Gods And although Adam was not seduced by the Diuell as Eue was yet he fell into the sinne of disobedience by yielding to the perswasions of his wife being loath to displease her And so that which induced Adam to sinne was a disordinate affectiō towards Eue choosing to offend God rather then to contristate her 4. What effect did this sinne produce It caused the quite contrarie to that which Eue pretended For it did cast both her
and Adam lower then they were and made all other creatures rebell against them and rendred them slaues to their owne passions it rendred their bodies obnoxious to death and miserie their vnderstanding to ignorance and errors and their will to malice and the Diuell And no wonder for if the loue of God was the cause of those good effects in them the contrarie must needs breed contrarie effects 5. What comfort then did there remaine for them None at all but God his mercifull goodnesse for they had no meanes left in themselues to defend themselues from so manie enemies or to deliuer themselues from the miserie they were in they could not deserue so much as that God should take pittie of them for hauing lost intirely his grace they had of themselues no power anie more to doe the least good worke as it ought to be done not so much as to praie to God to assist them 6. This disaster was it to goe no farther then to Adam and Eue Yes to their children and to all their posteritie For as all the fruits of an ill roote are ill and cleare water cannot proceed from a fountaine which is infected no more could there be borne of our first parēts infected with sinne anie other but sinners For Adam his first sinne did not infect him only as a particular person but also as the generall roote of all mankinde 7. Are we all then borne in sinne Yes for as those who were borne of Adam and Eue were borne sinners by the infection of their Parents so were their children likewise for the same reason borne in sinne and the children of their children and so it must needs be for all their posteritie to the worlds end And the reason of this is because Adam falling from the loue of God to loue himselfe more then God which loue was contrarie to reason this change in his soule could not choose but worke a great change in his verie bodie and destroye its former good dispositions that were fitted to the grace of innocency by moulding in it others of a contrarie bias For we see by experience that our soules operations haue strong effects in our bodies we see that when we heare good newes the ioy in our soules maketh our very bodies light and iocond and when we grieue the griefe of our soules redoundeth to our bodies and maketh them dull and heauy Now then Adam being changed not only in his soule but also in his very bodie he could not make his sonnes bodie with a better disposition then his owne bodie had which was not now disposed to be subiect to reason but the quite contrarie for the soule by louing an other thing better then God carried the bodie along with it and put it into possession of command against reason and so it remained in rebellion with its proper motion independent of reason which bad disposition being deriued also to the childs bodie and being there as a marke of that transgression which we did all of vs incurre by Adam it rēdreth the same bodie through a necessarie consequence by reason of Gods couenant with Adam vncapable of anie other soule but such as is guilty of that losse which was inflicted by God vpon Adam and vpon all his posterity in case that he did breake his 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
preacher is not sufficient but that we must besides hearing the preacher addresse our selues to God and demand of him his holy spirit and his grace Secōdly the holy Ghost did afterwards reuiue in the hearts of Christ his disciples all that which he had told them during his life 16. In what manner did Iesus Christ dye As his life from the beginning to the end was full of pouerty subiection contradiction and affliction so was his death as full of all indignitie and torment as humane witt could inuent and humane nature keeping the shape of man indure yea it was so full of torments as to induce thē surpassed the strength of humane nature yet it was such and in that manner as he himselfe made choice of and as he himselfe had foretold by the Prophets without omitting anie of the circumstances which they pointed out verie particularly as the crosse the nails whips the two theeues and others 17. He dyed then freely and willingly Yes in so much that although the Iewes had often attempted to take him yet they could neuer doe it vntill he himselfe permitted it by deliuering himselfe into their hands that he might dye at the very houre which his father had ordained 18. Why was it necessarie for him to dye That he might accomplish the last worke necessarie for the redemption of mankinde for such was his fathers will as that all which he had done and suffered during his life had not been sufficient if he had not also shed his pretious bloud for vs vpon the crosse in order to his fathers sentence who ordained for the satisfying of his diuine iustice that his only sōne should destroy our spirituall death by his owne corporall death and although the least action he did was of it selfe sufficient so that all his actions being of infinite value no more had been necessary if his father had not ordained it otherwise for our greater good yet his loue was so great towards man that he himselfe did reioyce that his father had ordained him to suffer death it selfe for our redemption 19. Was it sufficient that he dyed No for as he dyed to destroy our death so it was necessary that he should rise againe from death to life to communicate his owne diuine life to vs and also to confirme vs in hope by considering that as our head is risen so shall we rise who are his members 20. Who did raise him againe from death to life The scripture telleth vs that his father did raise him againe to life and also that he did raise himselfe 21. Why is his father said to haue raised him againe from death to life Because as he is his father he is the fountaine and source of all his glorious and diuine life from whence all life is deriued And the father is said to doe it because it belongeth to the father to giue life to his sonne 22. How did the sonne raise himselfe from death By the power of his diuinitie which remained alwaies hypostatically vnited to the flesh he had taken without being separated at anie time either from his bodie or soule by vertue of which vnion eternall life was due both to his bodie and soule because the word to whom they were vnited is immortall in so much that our Sauiour could not haue dyed at all if God had not granted it to him through a particular dispensation for mans saluation 23. How did he communicate life to men through the vertue of his Resurrection By giuing them the holy Ghost his owne diuine spirit not long after that he had raised himselfe from death and much more afterwards vpon the day of Pentecost when his Resurrection being fully accomplished by being seated at the right hand of his father he sent the holy Ghost downe to them in a visible forme LESSON X. Of the Church 1. WHy was the holy Ghost sent into the world To render the disciples of Iesus Christ perfect and to begin in them his mysticall bodie 2. What perfection did he giue them The perfection of charitie which before was but weake and imperfect in them for the holy Ghost tooke away this weakenesse from them and made them strong and vigorous in the loue of Iesus Christ to serue him with intire fidelitie so that the stratagems of men and diuells could not afterwards diuert them from seruing him 3. How did the holy Ghost forme the mysticall bodie of Iesus Christ By vniting his disciples hearts with God and amongst themselues by charitie with which he did replenish them for the life of this bodie is the holy Ghost by the fire of his charitie 4. How is this bodie called It is called the Church whereof all the faithfull are members and Christ is the head in so much that there is made of Iesus Christ and of all the faithfull but one bodie and one Church 5. How can persons so farre separated from one an other be truly vnited into one and the selfe same bodie This is done by the holy Ghost who is euerie where for he is the linke and soule of this bodie vniting all these members more firmely together then man his soule doth vnite the members of the bodie it informeth 6. Why did he make this Church That he might thereby plant the doctrine which he had taught and which was altogether necessarie for the saluation of mankinde so firmely that it might continue for euer And for this end the holy Ghost according to the outward apparition in which he was sent filled the hearts of his Apostles who were to be the first teachers of it with fierie zeale and their tongues with the praises of allmightie God that they being vehemently cōceited themselues of the truth and of the great good the knowledge thereof brought vnto the world might be most earnestly desirous to breed the like conceit in others and that so it might descend in vertue of the first plantation to the end of the world 7. Who were the Apostles and of what condition They were those who being called by Christ left all to follow him and to serue him in the publication of the ghospell And as for their condition they were poore ignorant men of a contemptible ranke most of them being fishermen and the greater their weakenesse was so much the more did it set forth the power of the holy Ghost for in one day they became so learned and so powerfull to perswade as that they were able to confound and conuert the most learned Philosophers in the world 8. Of what partes doth the Church consist It consisteth of two partes in generall which are necessarie to all well ordered Communities that is of those who are gouerned and taught and of those who gouerne and teach 9. Who are those that Christ appointed to gouerne and teach They are chiefly Bishops and next vnder Bishops other inferiour Preists who are commonly called Curats 10. Are Bishops then necessarie in the Church Yes for if we looke into the institution of Bishops
in cloures layed vpon straw began to feele hunger and cold such like extremities as we see it fareth with all children ARTICLE IV. 19. DEclare the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried I belieue that Iesus Christ to redeeme the world with his pretious blood after that he had ended the time which his Father ordained for his dwelling vpon earth suffered vnder Pontius Pilate Gouernour of Iury being scourged crowned with thornes and nailed vpon the Crosse on the which after three houres he dyed and his body which remained allwayes vnited to his diuinity as was his soule being taken downe from the crosse was buried in a new sepulcher 20. Why did the Apostles presently after that they had declared our Sauiours birth passe to his death without making mention of his life For two reasons first to let vs know that the end of his coming into this world was to dye for vs. Secōdly because he who knoweth the miraculous birth of our Sauiour and the charity wherewith he suffered death for vs that is the beginning and ending of his life cannot choose but know that his whole life was full of miracles and goodnesse And therefore S. Paul professeth to know nothing but Iesus Christ crucified for by knowing this he knoweth all the rest and must needs be replenished both with hope in his merits and with loue to wards his person 21. Hew did Christ suffer He did not suffer in his Diuinity for his two natures diuine humane did each of them allwayes retaine that which is proper to each nature wherefore seeing that his Diuinity cannot be subiect to griefe it was impossible that he should suffer any thing as God but only as man and as man he suffered both in his body and in his soule 22. What did he suffer in his body He suffered the greatest torments that euer man endured in all his fiue senses and in euery part of his body from the very bottome of his feete to the toppe of his head 23. What did he suffer in his soule He suffered the greatest griefe that could be being not only tormented by his enimies but also abandoned by his friends and betrayed by one of his Apostles and he suffered chiefely by the sinnes of man which was the most cruell griefe to his goodnesse that could be Besides whereas all those who suffer for God receiue a celestiall comfort which doth strengthen them in their paines our blessed Sauiour that he might suffer the more did depriue him selfe of comfort and abandon his nature wholy to griefe and paine 24. How could he suffer seeing he was blessed from the first instant of his conception His beatitude did not hinder him from suffering because he restrained his whole blisse to the superiour part of his soule without letting it passe to the inferiour part or to his bodie 25. Where did he suffer At Hierusalem the place appointed by God for sacrifices for it was expedient that the true sacrifice should be accomplished at the same place where all the figuratiue sacrifices of the old law had been performed 26. Why did he suffer the death of the Crosse Because it was the most vnworthy death of all others and most ignominious inflicted only vpon rogues and notorious malefactors 27. How did he die By the separation of his soule from his body but neither part was separated from his Diuinity as when a bow is broken the two partes of the bow are separated from one another but the bowstring remaineth still fastened to both ARTICLE V. 28. DEclare the fifth Article Descended into hell the third day rose againe from the dead I belieue that Iesus Christ as soone as he was dead went with his soule into hell that is into Limbo to triumph ouer the diuell and to deliuer the soules of all the faithfull who dyed in the state of grace since the beginning of the world who were kept in Limbo as in a prison from whence they could not come forth vntill Christ had paied the price of their redemption and came himselfe to deliuer them I belieue also that the third day which was the Sunday Iesus Christ rose againe from death most triumphant and glorious 29. What is vnderstood by this word Hell Hell hah principally foure significations first it is vsed for the place where the damned are to be eternally secondly for the place where the children are that dye with originall sinne thirdly for the place of Purgatorie and fourthly for the place where the soules of holy men were kept before the coming of Christ And the word Hell in the Creed is principally to be vnderstood in this sense which place by his presence was made a Paradise to verifie what he had promised the good thiefe this day thou shalt be with me in Paradise 30. Why is Christ his resurrection called by S. Augustine the faith of Christians rather then his death Because it is no hard matter to belieue that Iesus Christ dyed for death is naturally due to euery man but it is very hard to belieue that he did rise againe from death because no man can raise himselfe from death to life And therefore his Resurrection is a cleare argument of his Diuinity In so much that the Iewes damanding of Iesus Christ some miracle for proofe of his doctrine he gaue them no other marke of it but only that he would rise againe from death so that his Resurrection is the miracle of miracles and the proper miracle of Christianisme ARTICLE VI. 31. DEclare the sixth Article Ascended into heauen sitteth at the right hand of God the Father allmighty I belieue that Iesus Christ after that he had remained forty dayes with the holy Apostles to instruct them and to proue with many apparitions his true Resurrection mounted vp in their sight to heauen and there sitteth at the right hand of his Father as Lord and gouernour of all creatures his body and soule being replenished with the glory of his Diuinity 32. How did Christ ascend into heauen He ascended into heauen not as God but as man for a God he was neuer absent from heauen yet he ascended by the force of his Diuinity which of its owne nature gaue him that power He did also ascend by the force of the glorie wherewith his soule and his body were replenished and which was due to him naturally by reason of his hypostaticall vnion And therefore although he was compassed round with all the Angells yet he had not the assistance of any to ascend but did ascend through his owne proper force And for this reason we say not commonly that he was carried but that he ascended into heauen whereas the Church speaking of our Lady sayeth that she was carried because she did not ascend by any force of her owne naturally due to her but by the force which she receiued from allmighty God 33. Why is Christ sayd to sit in heauen We must not imagine that Christ doth sit in heauen
whensoeuer one cōmitteth that which in it selfe is only a veniall sinne and yet he thinketh in his conscience that it is a mortall one 11. Why is a veniall fault called a sinne Because although it be not a crime as mortall sinne is yet it is an offense against God and although indeed it doth not depriue vs of grace yet it weakeneth the soule and putteth it in danger to fall into other sinnes which at length will make it fall mortally and loose God his grace if it correcteth not it selfe in time by due repentance As a small sicknesse by encrease cause that last a mortall indisposition if it be neglected 12. How many degrees be there of veniall sinne Three the first by thinking speaking or doing something vpon a suddaine but yet without marking fully that he offendeth God the second when he fully marketh that he offendeth venially and yet continueth the third when he both marketh that he offendeth and also hath some good motion to giue ouer but reiecteth it The first argueth frailty the second a neglect of Gods Maiesty and so is dangerous the third resisteth his holy inspirations and so is more dangerous and disposeth to mortall sinne from which it differeth in nothing but only in weightinesse of matter 13. Which be the sinnes which crie to heauen for vengeance and wherefore do we say so of them They are foure to wit wilfull murder carnall sinne against nature oppression of the poore and chiefely of orphās and widowes and to defraud seruants and workemen of their wages They are so called because their iniustice and vnlawfullnesse is so manifest that it cannot be couered or hidden by any ignorance 14. Which be the sinnes against the holy Ghost and why are they so called They be six to wit despaire of saluation presumption of God his mercy that is that he will saue vs without our owne endeauour and without good workes done by his grace to impugne a known truth to enuy another mans grace obstinacy in sinne and finall impenitence They are said to be against the holy Ghost because they argue in those who cōmit them a present or former malice deepely rooted in them for malice is opposite to goodnes attributed to the holy Ghost In the same manner the sinne of ignorance is sayd to be against the sonne of God to whom wisedome is attributed and the sinne of frailty against the Father to whom power is peculiarly attributed 15. What is to be vnderstood by saying that these sinnes are not pardoned in this world nor in the other It is as much as to say that they are hard to be pardoned because seldome and hardly those who fall into them come vnto true repentance For as when we say a disease is incurable we do not intend to affirme that it cannot by any meanes possibly be cured but only that it is seldome and not so ordinarily to be cured as other diseases so we say of these sinnes that they are not pardoned in this or the next world because they are seldome pardoned except only the last which is finall impenitence for that is neuer pardoned at all 16. What are the most efficacious motiues to keepe vs from sinning Those which the holy Ghost himselfe hath prescribed in these few words Remember the last things and thou shalt neuer sinne 17. What be these last thinges They are foure Death Iudgement Heauen and Hell 18. Why are these called the last thinges Death is called so because it is the last thing that happeneth to vs in this world Iudgement also is our last sentence without appeale Heauen is our last and finall happinesse which the blessed shall enioy eternally in a most perfect possession of God And Hell is the last and greatest miserie without any release or change for eternity 19. What is the roote of all sinne Selfeloue and from thence springeth those other rootes noted by S. Iohn which are concupiscence of the flesh concupiscence of the eyes by which is meant the vnderstanding and pride of life which may be called concupiscence of the will for whereas man doth cōsist of body and soule and the soule of two principall powers vnderstanding and will vnder these three concupiscences is comprehended the whole sinnefull state of man And these againe are diuided into seuen branches called commonly the seuen capitall sinnes 20. Which be the seuen capitall sinnes and why are they called so They be Pride Couetousnesse Lechery Anger Gluttony Envy and Slouth They are called capitall because they are heads of many others which proceed from them as branches from their roote and as riuers from their source and fountaine For Pride doth incline vs to breake the first and fourth commandement Auarice the seuenth Lechery the sixth Envy the ninth and tenth Gluttony the first and sixth Anger the second and fifth Slouth the third and vpon occasions any one of these vices may cause vs to breake euery one of the commandements Besides these seuen vices are also called the seuen deadly sinnes because whereas all the vicious affections of man are reduced to these seuen heades if it chance that the obiect of any one of them be more predominant ouer our affection then the loue of God it putteth vs into a state of habituall mortall sinne and depriueth vs of God his grace And although peraduenture such a man may notwithstanding by reason of his naturall inclination or of some other more powerfull worldly interest forbeare to commit those grosse and palpable sinnes which such vicious affections do vsualy draw men into yet this will not excuse him As for example a couetous man who for feare of the temporall lawes or for feare of loosing his reputation or for other worldly respects doth not commit vsury nor robbe or steale from his neighbour will not be saued if his heart be so set vpon riches as to be wholy occupied in seeking and laying vp worldly wealth but this man is of the number of those whom S. Paul declareth to be excluded from the kingdome of heauen because although he do not steale nor coozen his neighbour yet he is truly couetous And the same is to be sayd of those who set their thoughts and endeauours wholy vpon honours vanities pleasures feasting gaming contentions factions and the like placing wholy their delight in them for though the particular actions of these men considered singly by themselues may seeme veniall yet the whole number becometh damnable because it doth argue that their affectiōs are placed in those obiects as in their last end and so they transgresse the first precept For how can we iudge of our affections but by our actions And if these obiect take vp our whole employment is it not euident that they are predominant ouer our affections and that it is not God but they that reigne in vs as the last and principall end we aime at Wherefore reflecting vpon our selues if we finde that our life actions and designes are bent in the bottome of our hart
Christ whereby we are obliged to professe him to be our Master and to serue him with all duty and obedience as seruants do their Masters and so we receiue a character which is as it were Christ his liuerie whereby we are knowne to belong to his familie By Confirmation we are made souldiers to fight in the cause of Christ and to follow him as souldiers do their Generall and so we are knowne for such as if it were by wearing his colours which is expressed by a distinct character from the former By Order those who are ordained are instituted officers to gouerne and vndergoe seuerall charges in Christ his familie who likewise are all distinguished by seuerall spirituall markes or characters which do alwayes remaine in the soule and cannot be blotted out 14. Why do not the other foure Sacraments conferre also characters Because by them a man is not designed for anie peculiar function in order to Christ his familie nor put into any permanent state but they are giuen only for some particular necessitie of our owne and are certaine meanes whereby to attaine vnto that perfection which we are obliged vnto by the dates or professions whereunto we do engage ourselues by the other three Sacraments As Pennance for reconciliation Eucharist for nouriture Extreme Vnction to take away the relickes of sinne thereby to strengthen vs against the last assaults of the Diuell and Matrimony to enable the married to beare the burden of wedlock 15. Why is it sacriledge to reiterate those Sacraments that conferre characters The reason of it is because by these Sacraments man maketh a gift of himselfe and his seruice to God according to the seuerall conditions of the states whereunto he is addicted by each Sacrament whereby he is no more at his owne disposing in that respect which as I saied before he doth in Baptisme as a seruant to a Master of a familie In Confirmation as a souldier to his Generall in an armie In Order as a married man to propagate his Church Now no man can giue any thing but that which is his owne and therefore he who hath once giuen himselfe to God anie of these wayes cannot giue himselfe againe to him the same way that is in respect of the same seruice for which he gaue himselfe before And so it is a sacriledge to reiterate these Sacraments for that were to release a gift by supposing himselfe still free of which he cannot be released by men but only by God for what is once giuen cannot be giuen againe but belongeth to him to whom it is giuen and not to the giuer 16. Wherefore are Godfathers also appointed in this Sacrament To the end that the confirmed may haue instructions how to weild his spirituall armes also to let him know that although he hath receiued the grace of the holy Ghost yet he must not be too confident in his owne forces but that he must humble himselfe and harken vnto the aduise and instruction of others who haue more experience then himselfe in Christian discipline 17. Which Sacrament is the next in order after Confirmation The holy Eucharist for nature teacheth vs that life cannot be long preserued in vs without nouriture through the want whereof we do by little and little loose our strength and at length perish LESSON XXVI Of the holy Eucharist 1. What is the holy Eucharist It is a Sacrament instituted by Iesus Christ vnder the outward formes of bread and wine wherein as vnder a veile are contained his true body and bloud put there by the words of consecration that so they may become a sacred food to nourish vs spiritually and to sanctify both the soules and bodies of them who shall worthily receiue them 2. What is the sensible signe in this Sacrament It is the bodie and bloud of Christ as they are presented to vs vnder the visible formes either of bread or wine 3. Where do we finde a promise of grace to this Sacrament In the sixth of S. Iohn where our Sauiour sayth that he who shall eate of this bread shall liue for euer and the bread which I shall giue you is my flesh for the life of the world Which places are commonly vnderstood by the Fathers to be meant of the blessed Sacrament And it was first put in execution by our Sauiour himselfe who gaue it to his Apostles at his last supper 4. Are we obliged to receiue this Sacrament Yes first by reason of the institution of it which as we sayed of the Sacrament of Confirmation doth oblige them for whom it was instituted to receiue it and it was instituted for all after a certaine age And secondly because we are in danger of spirituall death if we do not receiue this spirituall nourishment often for euery one that he may liue spiritually hath need to be nourished spiritually and therefore the Church doth command vs at least to receiue it once a yeare 5. Why was it instituted vnder the forme of bread and wine Because these foodes are most common and so most fit for that Sacrament which was instituted for all mankinde And also because bread and wine do signify the substance of all eating or drinking they being as it were the groundworke of all the rest and so they are most fit to expresse that this Sacrament worketh the like spirituall effects in the soule which meate and drinke worke materially in tho bodie 6. Doth there remaine after consecration bread in the hoste and wine in the chalice No for all the substance both of bread and wine are taken away to giue place to the substance of Christ his bodie and bloud which only remaine there vnited to the accidents of bread and wine 7. Doth the Priest by communicating vnder both formes receiue no more then he who receiueth the Sacrament vnder the forme of bread alone or of wine alone No for he who cōmunicateth vnder the forme of bread alone or of wine alone receiueth both the bodie and bloud of Christ because he receiueth his liuing bodie which from the instant of his most glorious resurrection can neuer more be separated from his bloud 8. How possibly can the true and naturall bodie of Christ be contained within so small a compasse as is a little piece of bread He who told vs that he was able to make a camell passe through a needles eye hath power also to do this and as he there tells vs though with men these thinges are impossible yet all thinges are possible with him whom we belieue in our Creed to be allmighty 9. Is Christs bodie and bloud vnder euery part of the hoste as well as vnder the whole Yes for as it is defined in the councell of Trent the least part of euery hoste and the least part of the consecrated wine doth containe all the flesh and bloud the bodie and the soule the humanitie and diuinitie of Iesus Christ And the reason of this is because Christ his bodie is brought into the visible
causas peccatorum exscindere earum suggestionibus aditum non indulgere Satisfaction of pennance is to cut away the occasions of sinne and to giue no entrance to their suggestions Where you must obserue that there is this difference in satisfaction as it hath relation to these two ends that in respect of the former end of satisfying for the temporall paine it may be released by indulgences of the Church and one member of the Church may also satisfy for another but the workes of satisfaction as it is a medicine cannot be dispensed with by any authority of the Church nor can one man performe them for another but euery man is bound to performe them himselfe otherwise they will be of no value for that end And therefore the Councel of Trent doth seriously admonish all Priests that they should not winke at the sinnes of their Penitents by enioyning small pennances for great sinnes least that thereby they themselues become partakers of other mens sinnes Now you must know that the immediate occasions of sinne which we are bound to cut of are of three sortes some are externall and outward to vs and consequently such as we may readily separate our selues from as for example the hanting of such or such persons the frequēting of such places the doing of such actions the vndertaking of such employmēts and the like whereby we are vsually drawne into any mortall sinne of what sort soeuer as of enuy detraction contētion sedition faction drunkennesse lechery or any other all which occasions are readily cut of by auoiding the sayd persons places actiōs employments c. Other occasions are within ourselues which although we do carry them about vs yet are such as we may in time totally free ourselues from and these are the reliques of actuall sinne that is the peruerse habits and stiffe inclinations to sinne which the custome of sinning leaueth in vs which habits we are bound to endeauour to roote out by the worthy fruits of repentance that so we may restore ourselues to the former state we were in before we sinned The third sort of occasions are also within ourselues and such as will beare vs company to our graues because we can neuer totally separate ourselues from them and these are the inclinatiōs co seuerall sinnes proceeding from the naturall disposition of our bodies ioyned to the generall cōcupiscence wherewith all mankinde is infected by originall sinne And although we are not able to separate ourselues totally from these peruerse inclinations of nature yet we may abate them so as to take away all immediate danger of being drawne by them into mortall sinne and this we are bound to do especially hauing found by experience in sinning actually after Baptisme our owne weakenesse and hauing discouered in particular those inclinations by which the Diuell and our concupiscence do draw vs into sinne And because this cānot be done but by doing worthy fruits of repentance therefore we are obliged to do them that thereby we may cut of all as well inward as outward immediate occasions of sinne In so much that it is to be feared of those who neglect to do this that either they neuer had that contrition which is necessary for the Sacrament of pennance or if they had it that it is decayed in them for true repentance sheweth it selfe in effects and as the Apostle sayeth it worketh stedfast pennance to saluation Nether must any man who hath vsed the austerity of pennance for some time thinke himselfe afterwards secure as if he had no need any longer to do worthy fruits of repētance for this is the sinne of pride the most odious sinne of any in the sight of God for the cure whereof he doth oftētimes permit such persons to fall into some palpable grosse sinne Wherefore the fruits of repentance so farre forth as they are medecinall are alwayes necessarie and must neuer be layed aside in this world for that originall concupiscence which drew vs into the first relapse after Baptisme and can neuer be rooted out in this life ought to render vs wary all our life time and to teach vs after a wound to take more heed and to worke our saluation with feare and trembling For to vse the wordes of the Councell of Trent since that we know that we are not as yet regenerated into glory but only into the hope of glory we ought to stand in feare of that strife which yet remaineth in vs with the flesh the world and the Diuell 39. What are the worthy fruits of repentance You must obserue that pennance is done two wayes the one inward consisting in the contrition of the heart the other outward consisting in the affliction of the flesh when we do condemne and reproue our sinne then we haue repentance when we do by ensuing satisfaction punish and correct our sinne then we begin to do the worthy fruits of repentance and when our paine in punishing and our diligence in correcting sinne is no lesse then our pleasure was in doing the sinne and our care in pursuing it then we do accomplish the worthy fruits of repentance As for example if one hath stolne other mens goods besides the ceasing from sinne and the restitution of the same goods let him begin to giue his owne if he hath vsed fornication a long time let him chastise his flesh as long time if he hath done iniury to any man in word or deed let him not only make amends with humble and good words but let him labour to reconcile his enemies with kindenesse and benefits In fine as a sinner before his conuersion was wholy occupied and busied in the workes of sinne so after his conuersion he ought to be as feruent and diligent in doing of good workes to the honour of God and his soules saluation according to that of S. Paul As you haue giuen the partes and members of your body and soule to serue vncleanesse heaping iniquity vpon iniquity so giue and apply the same partes and mēbers of your body and soule to serue rightiousnesse for your iustification That is to say take as much paines to purge and wash away the dreggs and filthinesse of your sinnes gathered by your naughty liuing as yee tooke pleasure before to defile and infect your soules by the same 40. What workes of pennance are the most proper to redeeme the paine due to sinne and to purge vs from the filthinesse it leaueth in vs Although all good workes in generall do helpe to both these ends yet you must note that those workes are most proper to satisfy for the paine which are in themselues painefull and do chastise the flesh whereas those are most proper to cure the diseased humours left by sinfull habits which are ioyned with the practise of their contrary vertues Howsoeuer there be three principall workes of satisfaction specially commēded in the Ghospel for both these ends which are fasting praier and almesdeeds Fasting is a medicine to heale perfectly those sinnes
Christian He who hauing been baptized belieueth the true faith of Christ and liueth accordingly 11. How shall we learne to do this By the Christian doctrine that is by that doctrine which Christ Iesus came to teach and preach vnto the world 12. Where is this doctrine contained It is contained in God his holy word which is deliuered to vs at large partly by scripture and partly by tradition of the holy Catholike Church 13. How manie be the chiefe and principall heads of the Christian doctrine They may be reduced to six to wit the Creed the Pater noster the ten Commandements the seuen Sacraments Prayer and the Sacrifice of Masse 14. Wherefore are these six the principall heads of Christian doctrine Because whereas there are principally foure thinges necessary to saluation that is faith which giueth vs light to belieue well hope which giueth vs confidence to demand well charity which giueth vs strength to doe well and God his actuall assistāt grace which is the most necessary of all for without it we cannot get the other three nor make the least progresse in the way of saluation Now the Creed teacheth vs what belongs to faith the Pater noster what belongs to hope the ten Commandements what belongs to charity and the three last partes the Sacraments Prayer and Sacrifice of Masse are the meanes whereby to obtaine God his actuall assistant grace 15. Why do you account the Pater noster a distinct part from the rest seeing that it is included in prayer which you number as making one principall part by it selfe The reason of it is because the Pater noster is not only actually a prayer it selfe but it is also a generall instruction whereby we are taught how to pray and what to demand Now as it is actually a prayer it selfe it belongeth to Prayer which we haue reckoned for the fifth part of the Christian doctrine but as it is an instruction it maketh a part by it selfe because to instruct is a qualitie which is not essentiall to actuall praying and so it belongeth properly to hope which is the foundation of all actuall prayer and is practised by knowing what and how we are to demand 16. Why do you number but foure thinges necessary to saluation since that no man can be saued without inherent iustice or sanctifying grace which is a distinct thing from God his actuall assistant grace and therefore in all there are fiue thinges necessary The reason of it is because sanctifying grace is either charitie it selfe or at least it is a thing which cannot be separated from charitie and therefore whosoeuer hath charitie may be assured that he hath sanctifying grace and the meanes to obtaine one doth serue for both 17. What is the visible signe or badge of a Christian The signe of the holy crosse accompanied with these words In the name of the father the sonne and the holy ghost 18. Wherefore is this the badge of a Christian Because by making this holy signe with these words we professe the three chiefest mysteries of our Christian faith which are the mystery of the Vnitie and Trinitie of God the mystery of the Incarnation and the mystery of our blessed Sauiour his sacred Passion 19. Why is the mystery of the Vnitie and Trinitie of God said to be contained in the signe of the crosse Because by saying in the name and not names we declare the Vnitie of one sole essence power and diuinitie in one only God and by naming the father sonne and holy ghost we plainely manifest the three distinct persons of the most blessed Trinitie 20. Why are the other two mysteries of the Incarnation and Passion of our blessed Sauiour said to be included in the signe of the crosse Because by putting our hand from the head vnder the breast we professe the sonne of God to haue descended from heauen to become incarnated in the wombe of the most blessed Virgin and by putting our hand from the left shoulder to the right we declare how he redeemed vs by dying vpon the crosse in forme whereof we make this holy signe 21. Wherefore hath it been the custome of all true Christians at the beginning of their chiefe actions to make so frequently the signe of the holy crosse pronouncing the former words For diuers good reasons and first thereby to consecrate their actions vnto the honour of the most blessed Trinitie Secondly to craue in all their actions God his diuine assistance through the merits of the sacred death and Passion of our Sauiour Iesus Christ Thirdly to make a briefe profession of the Christian fayth the chiefe mysteries whereof we see are so liuely expressed vnder this signe Fourthly to declare thereby that they fight vnder this signe as vnder Christ his standard and so like faithfull souldiers to distinguish themselues from Pagās Turkes Iewes and all other his enemies Fifthly to arme ourselues by it against the Diuell and all his temptations for that he doth feare and flie this signe as the malefactour doth feare the Ministers and sharpe instruments of iustice Lastly by the helpe of this holy signe men do most frequently escape many both corporall and spirituall dāgers as innumerable most authentike histories and good Authors declare Now we make this signe so frequently because faith is the foundation and groundworke of Christianitie and therefore we ought to make a frequent profession of it LESSON XII Of Fayth 1. WHy is fayth the first foundation and groundworke of Christianity Because by naturall knowledge we cannot come to know the meanes which are prescribed for our saluation and therefore we haue need of a supernaturall helpe which is fayth and so the Apostle telleth vs that without fayth it is impossible to please God 2. What then is fayth Fayth is a gift of God and a light whereby we do firmely and without doubting belieue all that which is proposed to vs by the Catholike church to be belieued not because we see it but because it is reuealed by God who cannot speake vntruthes So that to an act of fayth necessary for saluation two thinges are required first in regard of God that it be an obiect reuealed by him and proposed to vs by the Church as such secondly in regard of man that he giue a firme assent to it 3. Is there no more required to an act of fayth No more is required to an inward act of fayth yet to practise this vertue perfectly we are some times obliged to declare our beliefe by an outward act when occasion requireth it for man being composed of body and soule he ought to acknowledge God his veracitie by both these partes by his soule in belieuing and by his body in professing with his mouth what he belieueth And therefore it is neuer lawfull to dissemble our fayth by professing one thing and belieuing an other for whosoeuer denyeth Iesus Christ before men will be denyed by him before his father 4. Why is fayth called a gift of God Because
other sonne after him whom he hath also established as he is man that which he was from all eternity as God Lord and king of all creatures and particularly of true Christians 9. Why is he called Iesus Because this name was giuen him by his Fathers appointment who commanded Ioseph to call him so And it signifyeth as much as Sauiour which holy name was giuen him with great reason because he caue to saue ād redeeme the world from the death of sinne and thraldome of the Diuell and it cost him his owne blood and his owne proper life to do it And so it is impossible to explicate the force and vertue of this name which is so efficacious as that it chaseth away diuell cureth diseases and worketh all sortes of miracles being pronounced with a liuely faith and it is honoured in heaven reuerenced on earth and feared in hell aboue all names 10. Why is he called Christ He is called Christ which signifieth annointed because Priests Kings and Prophets vsed to be annointed with oile which representeth grace to signify that their functions did represent the function of God whose Lieutenents they are in these charges for it belongeth properly to God to gouerne spiritually to gouerne temporally and to foretell thinges to come Now Christ Iesus is not only a Priest a King and a Prophet but the soueraine Priest of Priests King of Kings and Prophet of Prophets not annointed by men with a terrestiall ointment but by God with the plentitude of his graces So that the difference betwixt these two names is that Christ is a title belonging to his dignity Iesus is a title belonging to his merit which he purchased with the price of his blood and his life 11. Why is he called our Lord First because he is God and secondly also as man because he is our Redeemer for he who redeemeth a slaue as all we were is most properly master and Lord of him whom he redeemeth and the redeemed is most truly his seruant ARTICLE III. 12. DEclare the Third Article Who was conceaued of the holy Ghost borne of the virgin Marie I beleeue that Iesus Christ tooke vpon him for the redemption of the world our nature from the immaculate body of the blessed Virgin Marie not by any operation or power of man but by the diuine vertue of the holy Ghost who framed his body of the most pure blood of a virgin vniting a soule to it created expressely by God at the same instant in which instant also the second person of the blessed Trinity did vnite this body and this soule to himselfe and so he was borne on earth most pure and most holy And his Virgin Mother conceaued him and was deliuered of him remaining still a virgin yea she was more pure then before for both her body and soule receaued a greater purity and sanctity by the operation of the holy Ghost and by her coniunction to the sacred flesh of Iesus Christ 13. Why is the Conception of our Sauiour attributed to the holy Ghost To make vs understand that the great benefit and dignity bestowed vpon mankinde by the Incarnation of the sonne of God was a free gift proceeding purely from the loue of God and not from any merit of man and so although this operation was common to all the three persons of the blessed Trinity as all outward actions are yet it is peculiarly attributed to the holy Ghost because he proceedeth by loue and is called a gift 14. Why is not the holy Ghost called the Father of Iesus Christ since that he formed his body Because he did not forme it to the likenesse of his owne nature nor made it of his owne substāce which is required to make one a Father as a stone caruer who maketh a statue is not the father of the statue though he be the maker and former of it but he made it only of the pure blood of the Virgin And so Christ had in this second generation only a Mother and no Father 15. Wherein do consist the wonders of this mysterie First that his body was formed by the speciall operation of the holy Ghost Secondly that in the first instāt that it was formed it receaued a reasonable soule replenished with perfect knowledge of all thinges and with all graces as also with the full beatificall vision and fruition of allmighty God Thirdly that this body and this soule was in the same instant vnited to the second person of the bless◅ Trinity so that the childe conceaued in the wombe of the Virgin was both perfect God and perfect man Fourthly that his mother was both a virgin and a mother And lastly that she was mother both of God and of man which is the miracle of miracles that the same person should be God and man begotten from all eternity and borne in time omnipotent and infirme And yet it is most true for the nature of God and the nature of man were both in the second person of the Trinity without confusion or mingling one with another and also without making a diuersity of persons which may be some way exemplifyed in two grafts sett in the same stocke which keepe still their different natures since that they produce different fruits and yet make not diuers trees since that they are both in the same stocke 16. God then becoming man was not turned into man nor man into God nor both into a third thing No for God cannot be changed and so none of these three mutations could be made but man as we haue declared was ioyned to God and so God became man For seeing that what hath not the nature of man is not man and much lesse what hath not the nature of God is God we must acknowledge in Christ two distinct natures the one of God the other of man or else he should not be both God and man 17. Was man ioyned equally to God so that the thing made was equally God and man If we consider the two natures in themselues he had both of them truly and in all perfection but if we compare the natures together which are vnited in the same person certainly the maine thing must needs be God and man but a small portion of it As we see if a little other metall be cast into a great deale of gold the coine is principally gold and is commonly called so so since that God is infinitely greater then man the result of both remaineth principally God 18. How was he borne He was borne nine monthes after his conception as other children vse to be to shew that he was truly man He was borne without griefe to his Mother to shew that the blessed Virgin was opposite to Eue to whom it was said In dolore paries thou shalst bring forth with griefe He was borne in a stable and in as great pouerty as the poorest childe in the world thereby to hūble himselfe the more by how much the greater he was in himselfe He was swaddled
as men vse ordinarily to do for this kinde of position is a token of wearinesse but in heauen there is no wearinesse and therefore no bodie sitteth there but all shall stand vp right as it is generally conceaued which is the naturall position of man yet our Sauiour is sayd to sit because by this manner of speach is expressed the perfect repose which he enioyeth and shall enioy for all eternity in heauen 34. Why is he sayd to sit at the right hand of his Father He is not sayd to sit so as that we should imagine the Father to be at the left hand of his Sonne or in the middle betwixt the Sonne the Holy Ghost for seeing that these three persons are one only Diuine essence which is essentially in all places it is impossible that one person should be in one place and another in another place but euery one is euery where Wherefore he is sayd to sit at the right hand of his Father thereby to signifie that as man he excells all creatures whatsoeuer in glory maiesty and power and also to signifie that he is equall to his Father in Maiesty and glory which equality though it be principally to be vnderstood as he is God for as man he is without comparison inferiour to his Father yet the same honour from vs is to be giuen to Christ man which is due to him as God by reason of the vnion his humanity hath with his diuine person for seeing that adoration is directed to the person who is adored if one should adore him as man with one kinde of worship and as God with another he would diuide Christ and suppose him to be two persons ARTICLE VII 35. DEclare the seuenth Article From thence he shall come to iudge the quicke and the dead I belieue that this our blessed Redeemer Iesus Christ in the end of the world after the raigne of Antichrist shall come from heauen with most great power and glory to iudge all men both liuing and dead giuing to euery one the reward or punishment which he hath deserued saying to the iust come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world and to the wicked Depart from me yee cursed into euerlasting fire which is prepared for the Diuell and his Angells 36. Shall Christ iudge vs as man or as God He shall iugde vs both as man and as God for it is reasonable that he should iudge as man to reward those who deserued it through the merits of his owne humanity and likewise to giue sentence against those who haue neglected to make vse of his sacred death for their owne saluation He shall iudge vs also as God and not only he but also all the blessed Trinity although it be particularly attributed to the second person because it is an act of wisedome the acts whereof are attributed to the sonne because they depend of the vnderstanding 37. When shall he iudge those that are dead There are two iudgements the one particular which is when euery man dyeth the other generall which will be when all men shall take their bodies againe for then the body and the soule being vnited they shall receiue ioyntly the iudgement which they did ioyntly deserue and they shall receiue it with shame or glory before the whole world and all together to the end that as soone as the sentence is giuen the earth opening it selse may swallow vp all the wicked at once and the heauens receiue all the blessed ARTICLE VIII 38. DEclare the eight Article I belieue in the holy Ghost I belieue in the holy Ghost who is the third person of the blessed Trinity and proceedeth from the Father and the Sonne and is in all and euery thing equall to the Father and to the Sonne that is he is God eternall infinite omnipotēt creatour and lord of all thinges as much as the Father and the Sonne 39. Why is the holy Ghost represented ordinaryly in the forme of a doue and sometimes also in the forme of fiery tongues and of a cloude The reason of it is because he hath appeared vnder these formes to make vs by these visible thinges apprehēd the effects which he worketh in vs as by a doue innocency by fire charity by a cloude a plenitude of glory wherewith we shall be enuironed in heauen 40. Were these creatures vnited to the holy Ghost as the nature of man is vnited to the sonne of God No for they were meere figures made by the hands of Angells or by God to represent vnto vs the effects of the holy Ghost which being represented these signes remained no more but did vanish presently away ARTICLE IX 41. DEclare the ninth Article The holy Catholike Church Communion of Saints I belieue also that there is a Church that is to say a societie of reasonable creatures vnited to God by supernaturall gifts Which church hath two principall members whereof one is called the church triumphant which conteineth all the blessed in heauen the other is called the church militant which consisteth of mortall men who fight perpetually with the flesh the world and the diuell which church is a visible congregation of all faithfull Christians that are baptized and vnited here vpon earth into one common body I belieue also that each member of this congregation doth partake of the assistance of all the rest and likewise of the assistance of the church triumphant 42. Why is this Church called holy and catholike It is holy because it hath the head which is Christ holy and also for that it hath many holy members besides the faith law and Sacraments are all holy and lastly because the holy Ghost doth neuer forsake it but doth allwayes informe it with sanctitie and glorify it with miracles And it is called Catholike that is vniuersall both for time and place It is also called such because all the faithfull in what part soeuer of the world they be must be vnited to it to be saued 43. Why did the Apostles sett downe in the Creed these two conditions of holinesse and vniuersality Because they are two infallible markes of the true Church to which vnity is also added as a third marke seeing that the Apostles call it the Church in the singular number and not Churches 44. What signifyeth the Communion of Saints It signifyeth that all the holy members of the church are so vnited to one another by the same faith and by brotherly vnion that as in a mans body all the members are partakers of the good or euill of each member thereof so do they partake of the goods and sufferings of one another according to the charity which euery one hath himselfe and according as it shall please the holy Ghost to distribute them who doth deuide the spirituall goods of the church as well as his graces as he pleaseth himselfe Besides all the goods of the church are common the sacraments are instituted for all euery one
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
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
in the Sacrament of Pennance for some time before they communicate for by vertue of the Sacrament of Pennance of ten reiterated being ioyned with the worthy fruits of repentance they will afterwardes communicate more worthily Wherefore I should aduise those who communicate but once a yeare to confesse at least euery three monthes once and those who communicate euery quarter to goe to confession at least once a moneth as others who goe to communion more frequently would do well to confesse more frequently it hauing been the practise of many holy Saintes to confesse dayly though they did sometimes abstaine from communion LESSON XIX Of the three Euangelicall Counsells 1. IS there no more required for the practise of charity but only to obserue the commandements of God and his Church and other superiours Whosoeuer doth this hath as we haue sayed an assured marke of charity and therefore it cannot be doubted but that he hath charity in some measure Yet euery one that obserueth the commandements hath not charity in the same measure for he who obserueth them so as not to breake them in any matter of weight which maketh a mortall sinne remaineth in charity but for the perfection of charity there is required a more exact performance of them and especially of that great precept conteined in the first commandement of directing all our actions and thoughts to God his honour and glory the marke whereof is when we do auoyde euen veniall sinnes so farre forth as the condition of humane frailty will permit vs for although these smaller offences do not depriue vs of the grace of God yet they are vngratefull and displeasing to him because they do intrench in some sort vpon his commandements by hindering vs from performing them readily and with alacrity and by bringing vs into danger of breaking them grieuously Now as we see that one who loueth his friend entirely will not only do what he cōmandeth but he will do it also with alacrity and vse the best meanes he can for that end so shall we do the like towardes God if we loue him feruently 2. How shall we know which be the meanes to attaine to this perfection We may know this by looking vpon the life of our blessed Sauiour and by seeing what thinges those were which he exhorted those to who were nearest about him for certainly seeing that out Sauiour came to teach vs not only perfection itselfe but also the meanes to attaine vnto it and this by making himselfe our patterne that is by leauing vnto vs an example in his owne life for vs to imitate there can be no doubt but that those thinges which he himselfe embraced for our instruction and which he inured his most familiar friends vnto are the most efficacious meanes to attaine to the height of Christian perfection 3. Where shall we finde these thinges We shall finde them at large in the foure Euangelifts who writ the life of our blessed Sauiour and for that reason they are called the Euangelicall counsells and the practise of them is called particularly the imitation of Christ 4. How many be the Euangelicall counsells There be very many set downe in the Ghospell whereof there are three which are the principall called voluntary pouerty perpetuall chastitie and entire obedience of which the religious orders do make their essentiall vowes and by them they are mainely assisted to extirpate those three pernicious rootes from which most sinnes do proceed to wit luxury auarice and pride 5. What is meant by the counsell of Pouerty We vnderstand by it a voluntary renouncing all worldly wealth a thing which our Sauiour did teach both by word and example and after him the holy Apostles followed it and the first Christians did practise it at Hierusalem in the primitiue Church 6. Wherein doth consist the counsell of perpetuall chastity It consists in a resolution to abstaine perpetually not only from all sorts of carnall sinne but euen from lawfull marriage it selfe which also our Sauiour Christ did both teach and practise 7. Wherein consisteth the counsell of entire obedience It consists in renouncing our owne proper will and iudgemēt which in holy scripture is called the denying of our selues by submitting our selues to the will of a superiour for the honour and loue of God which counsell our Sauiour not only taught by word but also by perfect example submitting himselfe for so many yeares to his mother the blessed Virgin and to S. Ioseph his supposed father on earth 8. What fruit and profit is there gotten by obseruing these holy counsells They mainely helpe to take away the impediments of Christian perfection which consisteth in charity the impediments whereof are chiefly three to wit the loue of temporall goods which is taken away by pouerty the loue of carnall pleasures which is taken away by chastity and finally the loue of worldly honour and power which is takē away by obedience Moreouer whereas a man hath but three sorts of goods a soule a bodie and his exteriour wealth by giuing his exteriour goods to God by pouerty his body by chastity and his soule by obedience he maketh a perfect sacrifice to God of all he hath and thereby disposeth himselfe to the perfection of charity in the best manner that in this life is possible 9. Were these three Euangelicall counsells giuen to all Christians in generall Yes for although the embracing of them by vowe and in that manner as we haue declared them here belongeth properly to Religious men whereby they are afterwards tyed to them no lesse then if they were precepts and so are obliged to performe them more strictly then others are yet all Christians are called to that perfection which is attained by these three Euangelicall counsells and consequently ought to practise actually these three vertues pouerty chastity and obedience in some measure proportionable to the state and condition in which they liue as pouerty by giuing actually part of their goods to the poore and by enduring with patience and alacrity the want of such commodities which they themselues haue need of chastity by moderating the vse of lawfull marriage obedience by submitting themselues to the direction of some prudent and deuout person and by yeelding in indifferēt thinges to the will and iudgement of others with whom they cōuerse mortifying thereby their owne will and proper inclinations For since these are meanes to attaine to perfection of Christianity Christ who biddeth all Christians without exception to be perfect as his Father is in heauen doth also propose to all the practise of these his holy counsells which are the meanes that all who will attaine vnto perfection haue neede to practise in some degree or other so that there is no Christian whom these holy counsells do not concerne And whereas their condition of life will not permit laymen to practise actually these counsells in that latitude as Religious men do yet if they will attaine to that height of perfectiō which Christ calleth euery
Christian vnto they ought in affection of minde to embrace them in their full latitude by withdrawing their hearts from those thinges which their state of life doth oblige them to possesse and make vse of And by doing this although by reason of their vocation they be hindred and disenabled from the actuall execution of the said counsells and consequently are not in so perfect a state of life yet they may attaine to as great perfection of sanctity as the most holy Religious men who do actually forsake all and possesse nothing I say not this as if the state of Religion were not to be honoured and esteemed aboue the state of ordinarie Christians since that by obseruing strictly the three Euangelicall counsells whereunto Religious men haue tyed themselues by vowe the perfection of charity is not only more easily attained but also for the most part more perfectly practised then it is by laymen but what I say is to the end that those who liue in the world may know the dignity of that state whereunto they are called when they are baptized and consequently that they do not neglect to aspire to that height of perfection whereof all Christians are capable notwithstanding their secular vocations and conditions wherein they liue And it is to be noted that euen lay-men themselues may sometimes be obliged to practise actually these Euangelicall counsells no lesse then if they were precepts for as we are bound vnder paine of mortall sinne to vndergoe austere mortifications when we finde them absolutely necessary to withdraw vs frō mortall sinne so if a man finde that the possessing of riches honours pleasures and other worldly thinges do absolutely hinder his saluation he is bound by his solemne promise made to God in baptisme to forsake and renounce them all LESSON XX. Of the foure Morall or Cardinall Vertues 1. WHat is left in mans nature after his fall whereby to concurre with God his grace and by the assistance of it to obserue the commandements and to practise charity with perfection They are principally two thinges free will and the light of reason or first principles of the foure Morall Vertues commōly called Cardinall 2. What is vertue It is a qualitie in the soule which maketh a man good for as science maketh a good scholler and art a good artificer so vertue maketh a good man and causeth him to do that which is good with readinesse and facility 3. How many vertues be there They are all reduced to seuen to wit the three Theologicall Vertues fayth hope and charity of which we haue spoken already and the foure Morall Vertues of which we are now to treate to wit Prudence Iustice Fortitude and Temperance so that he who hath these seuen qualities is a perfect good man 4. Why are the three first called Theologicall Because their principall obiect is only God himselfe for the obiect of fayth is Gods veracity or infallibility in speaking truth the obiect of hope is Gods infinite inclination to doe good to all the obiect of charity is Gods infinite perfection whereby he is worthy of all loue 5. Wherefore are the other Vertues called Morall Because they concerne the manners or behauiour belonging properly to the actions of man only as he is man from the Latine word Mores which signifyeth manners 6. Why are they called Cardinall Because they are the hinges on which all other Morall Vertues depend 7. How do these foure Vertues helpe vs to practise charity By inclining vs to giue to God to our neighbour and our selues that which is each ones due for all vertue is reduced to these three heads And to begin with our selues since that we are created to a determinate end and so directed to some determinate actions these actions depend of two principles the first not to preferre a lesser good before a greater the second not to choose a greater harme before a lesser Now the first is done by Temperance by which we abstaine from a lesser good to get a greater 8. What then is Temperance Temperance is a vertue which ruleth the appetite and brideleth our sensuall delights and maketh a man content to moderate himselfe in them in that manner as reason requireth that is according to the former principle And it is diuided into diuerse sortes and kindes according to seuerall matters in which it is employed for temperāce towards womē is called chastity in drinke and meate sobriety in action modesty c. 9. By what vertue do we abstaine from choosing a greater harme before a lesser By Fortitude for we cannot abstaine to choose a greater harme before a lesser when one is necessary but by vndergoing the lesse harme that we may auoid the greater 10. What then is Fortitude Fortitude is a vertue that moderateth the irascible power according to reason and so it helpeth vs to ouercome those difficulties which require courage in choosing one harme to auoid another according to the former principle And it hath diuerse kindes for Fortitude in an action full of difficulty is called courage in suffering patience in length perseuerance in warre valour c. 11. What is the vertue by which we giue to our neighbours that which is their due It is Iustice for whereas our neighbours are either our equalls our betters or our inferiours to our inferiours we owe loue and to be ready to do them any good we can as others our betters haue done and dayly do for vs to our equalls the same in substance although in another degree and to our superiours and betters duty and obedience all which is done by Iustice 12. What then is Iustice Iustice is a vertue whereby the will of man is so ordered as to giue to euery one his due and so it is the foundation of peace and quietnesse amongst men And the seuerall kindes of it are these Iustice towards our country and parents is called piety towards lawes and superiours obedience towards our equalls and inferiours in honour courtesie in words affability c. 13. What is the vertue by which we giue to God what is due It is also Iustice and because God is essentially our superiour we haue an essentiall tye to him and a greater obligation to obey him then any other and so it is called Religion or Deuotion from the Latine words Religare which signifieth to tye and binde fast and Deuouere which signifieth a solemne bequeathing of ones-selfe to an other And so we see how these three vertues make a mans affections right in order to performe humane actions 14. What then is Prudence necessary for It is necessary for all the three former vertues for although a man haue his affections right yet if he hath not skill to carry thinges well his action will oftentimes not correspond to his affection and so in the whole be naught now this skill in humane actions is had by Prudence 15. What is Prudence It is a vertue apt to direct mans vnderstanding in shewing the due of euery
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
only vpon worldly thinges and that the seruice of God and the saluation of our soule is least in our thoughts and the most neglected of all our occupations certainly we do grossely deceiue ourselues if this notwithstanding we imagine that we do loue God aboue all thinges or that the loue of him is the most cordiall loue of all our loues as if we will be saued it must be according to that which hath been sayd Less 17. Num. 23. because our vnderstanding doth tell vs it must be so For this appretiation of loue by which we are bound to preferre God aboue all thinges doth not consist in discourse but in affection and the rule or marke of our affection is not our vnderstanding but as I sayd before our actions for the very damned themselues do know by their vnderstanding as well as we that God is the last end they ought to adhere vnto Now you will easily vnderstand by this why Christian people are commonly instructed to know which are the seuen deadly sinnes to wit that thereby they may discerne the seuerall rootes from whence all their particular sinnefull actions proceed and so when they examine their cōscience see what passion it was that induced them to sinne that they may by searching diligently from what source their sinnes proceed cut them of in the roote it selfe and by abating those affections and passions which are most predominant in them auoid the danger of damnation and eschew those rockes against which all the wicked do suffer shipwracke 21. What meanes is there to cut of these routes of sinne By practising the seuen contrary vertues 22. Which be they They are humility liberality chastity fraternall charity sobriety patience and diligence 23. What is the effect of a sinfull act It hath chiefly two effects the first is called by Diuines Macula which if the act be a mortall sinne maketh the sinner abominable and hatefull in the sight of God and so depriueth him of God his grace The second is called Reatus poenae whereby he is guilty of eternall punishment if the sinne be mortall And although when the sinne is remitted the former effect be perfectly taken away yet this second effect is not allwayes wholy abolished but only lessened by chāging the eternall punishment into temporall by which we are to satisfy God his iustice either in this world by doing worthy fruits of pennance or in the next by suffering the most grieuous paines of Purgatory vnlesse it be remitted vs through indulgences grāted by the Church But nether indulgences nor other workes will auaile vs any thing vnlesse the sinne it selfe be remitted and God his grace recouered 24. May we then recouer God his grace though our sinnes be neuer so great Yes for the mercy of God is infinite and neuer forsaketh vs as long as we liue in this world but if we dye without grace it is not recouerable in the next LESSON XXIII OF the seuen Sacraments 1. WHat be the meanes which God hath left to abolish sinne and to recouer grace when we haue lost it They are the holy Sacraments of the new law instituted by Iesus Christ 2. What is a Sacrament of the new law It is an outward and sensible signe which hath vertue and efficacie to sanctify men and doth giue them a right to certaine speciall helpes of grace proper to each Sacrament which signe representeth in some sort the speciall effect of that grace whe rewith allmighty God inuisibly imbueth our soules when we receiue the Sacrament 3. What is the difference betwixt Sacraments and sacramentalls Sacraments differ from sacramentalls because they are the maine instruments of grace and cannot be instituted by any but by Christ himselfe whereas sacramentalls are instituted by the Church and are only made by certaine blessings as holy water and the like which though they be blessed yet they do not produce infallibly the effect for which they are blessed 4. What is the difference betwixt the Sacraments in the old law and the Sacraments in the now law The Councell of Florence teacheth vs that the Sacraments of the old law were only figures of grace to be giuen by Christs passion but they did not cause grace whereas the Sacraments of the new law according to the doctrine of the same Councell do both containe grace and also cause it in those who receiue them worthily Wherefore you are to vnderstand that as God Allmighty brought the Iewes to loue him by temporall promises and rewards that he might afterwards giue them celestiall ones so their Sacraments made them capable only of temporall blessings as Circumcision made the Iew to be one who had part in the land of promise their purifications made him to be one who might offer Sacrifice and be heard for obtaining of children peace long life c. And therefore they were sayed to cleanse the bodie not the soule to be empty and poore elements Whereas the new law doth bring vs to loue and serue God by the immediate promise of supernaturall rewards and so the Sacraments of Christians if they be worthily receiued do giue the thinges themselues which these corporall promises did signify that is celestiall goods as Baptisme maketh a man to be one whose share is in heauen c. 5. How many Sacraments be there There are seuen Baptisme Confirmation holy Euchariste Pennance Extreme vnction Order and Matrimonie 6. But what say you to these who tell vs that t it is no where put downe in scripture expressely that the number of Sacraments instituted by Christ is seuen neither more nor lesse I answer that it is not also set downe in scripture that there be only two Sacraments Baptisme and Euchariste and no more or that these very two be Sacraments and yet no man doubteth of them Wherefore as we gather out of scripture that these two be Sacraments because they haue all thinges essentiall to a Sacrament that is that they conferre grace by an outward sensible signe so do we by the same rule sinde in scripture that there are seuen Sacraments neither more nor fewer Besides we are assured of the same by tradition which is the maine ground of Christian Religion Moreouer do not the Protestants admit that there are twelue principall articles of our beliefe to which all the rest are reduced and yet where do they finde this number expressely in scripture 7. Were none of these seuen Sacraments instituted by man but all by Christ himselfe No not any one of them for as God alone is the sole fountaine of all iustice grace and purity so he hath thought good not to communicate to any but to reserue vnto his only sonne the power to ordaine Sacraments which are the principall instruments that produce grace and purify vs from sinne 8. Why did he institute them in the number of seuen Because our spirituall life is proportioned to our corporall now in our corporall life these thinges are required First to be borne that is to begin
to liue Secondly to get strength and greatnesse to be able to ouercome such cōtrarieties as would destroy life Thirdly to be nourrished whereby life is conserued whilst we performe the actions for which it was giuē vs. Fourthly we haue need of physicke in case we be sicke And fifthly of comfortable diet to recouer strength after sicknesse Sixthly of preseruation in case of danger to be infected And lastly of procreation to giue life vnto others to succeed in place of those who dye that mākinde may not wholy perish So also in our spirituall life we are borne by Baptisme and so are made members of Christ his familie we are strengthened and get growth by Confirmation we are nourished by the holy Eucharist we are cured of sicknesse by Pennance we are freed from the lāguishing which remaineth after sicknesse by Extreme vnction we are preserued from infection by Matrimonie which belongeth properly to married persons because their state of life is exposed to most eminent dangers of the world and the flesh By Matrimonie also the Church is still supplyed with a new carnall progenie into which the true worship of God may be introduced and perpetuated And lastly by Order we are prouided of spirituall fathers who are to multiply spiritually new issue by propagating the fayth and making new Christiās To whō also as being our fathers it belongeth to bring vs vp gouerne and direct vs in our spirituall life And so we see how all these seuen Sacraments are necessary the fiue first for euery man in particular the sixth which is Order for the whole bodie of the Church and the last which is Matrimony for one whole particular state in the Church that is for euery one that liues in that state and indirectly or remotely also for the whole Church 9. Are all Sacraments of like necessitie No for Baptisme is absolutely the most necessary because it is necessary for all either in effect or desire Next to Baptisme is Pennance for it is also absolutely necessary for all such as after Baptisme sinne mortally at least in desire if they cannot get it in effect Order is necessary for the whole Church and Matrimony likewise 10. Are all Sacraments of like excellencie No for the Sacrament of the holy Eucharist is more excellent then the rest without companion because it containeth Christ himselfe and therefore it is called the holy Sacrament 11. Into how many kindes are Sacraments deuided The generall deuision of them is into two sortes for some do conferre vnto vs the first grace that is do put vs absolutely in the state of grace when we are out of it others conferre vnto vs a second grace for they suppose vs to be in the state of grace and so do only augmēt the grace which we haue already Now Baptisme and Pennance were instituted by Christ to conferre vnto vs the first grace and the other only to augment grace 12. Which of the Sacraments is the first in order Baptisme for by it we begin to liue the life of grace LESSON XXIV of Baptisme 1. What is Baptisme Baptisme is a Sacrament which Iesus Christ did institute principally to cleanse our soules from originall sinne with which we are all borne Wherefore by the helpe of this holy Sacrament we become new borne againe into the happy life of grace and from accursed children of our first parent Adam we become the sonnes of Iesus Christ and heires of eternall blisse 2. What is the outward sensible signe in this Sacrament It is the washing by water and pronouncing the sacramentall wordes to wit I baptize thee in the name of the Father and of the Sonne and of the holy Ghost 3. Where do yon finde a promise of grace to this outward signe In the last of saint Marke He who shall beleeue and be baptized shall be saued And in the third of S. Iohn Vnlesse one be borne againe of water and the holy Ghost he cannot enter into the kingdome of heauen 4. Why are we baptized in water To signify vnto vs that is the water doth cleanse our bodies so doth Baptisme by the vertue of the bloud of Iesus Christ cleanse our soules and wash them from all their sinnes both actuall and originall 5. Why are we baptized in the name of the blessed Trinitie Because the blessed Trinitie is the principall obiect of our faith whereof man doth make his first profession in this Sacrament to be thereby receiued into the bodie of the Church 6. May a man dying without the Sacrament of Baptisme be saued Yes in two cases first by suffering Martyrdome for the honour of God whereby he is baptized in is owne bloud and this is therefore called the Baptisme of bloud Secondly in case he dye truly contrite for his sinnes with a desire of the Sacrament of Baptisme but is preuented by death without his owne fault and this is called Baptismus Flaminis or baptisme of the spirit because he receiues the grace and happie effect of the Sacrament of Baptisme although by accident he be depriued of the outward action of the Sacrament 7. To what end are Godfathers and Godmothers appointed in the Sacrament They are appointed as spirituall Parents to the Childe for its future instruction if neede shall require and also to witnesse its inrolement into the happy list of Gods adopted children Now out of this obligation of taking care that these who are baptized be instructed which Godfathers and Godmothers do tye themselues vnto it will appeare how this wholesome and ancient constitution of the Church is extremely abused by those Catholikes who vndertake to be Godfathers and Godmothers to the children of Heretickes without being first assured that either they themselues or others shall be permitted to instruct them in the true Catholike Religion or if hauing such assurance they should after wards neglect to performe the same As on the contrary side it is also a most intollerable abuse for any Catholike to permit an Hereticke to be Godfather or Godmother to his childe since that heresie doth render a man vncapable of that office as also those are vncapable of it who are excommunicated or interdicted or if they be not baptized or are ignorant of the rudiments or first principles of Christian Religion as children fooles mad men and the like 8. Cannot the Childs owne Parents supply the Godfathers and Godmothers place No the Church doth exprssely forbid it as declaring by this ceremony the great difference betwixt the spirituall life of mē and the corporall life which the parents giue whose loue and care is oftentimes more sensuall and carnall towards their children then spirituall in seeking the wordly interest of their bodies more then their eternall and spirituall profit 9. Doth the Godfather and Godmother contract by Baptisme a spirituall affinitie to the partie baptized Yes and not only to him but also to his father and mother So likewise he that baptizeth is allyed to the childe and to his father and mother 10. How
must we come prepared to receiue this Sacrament The preparation due to infants resideth in the Church which supplying their want of age doth offer them vp to Iesus Christ But those who are come to the vse of reason require more for they must be instructed in the chiefe mysteries of the Catholike fayth they must beleeue them all actually they must detest all sinne they must loue God actually they must haue a resolution to liue well they must in fine voluntarily offer themselues to be children of God by Baptisme 11. What Sacrament folleweth next after Baptisme Confirmation for ordinarily according to nature we must first grow and get strength before we can feed of solide meat such as is the holy Eucharist which the holy Fathers call the meat of the perfect LESSON XXV Of Confirmation 1. WHat is Confirmation It is a Sacrament instituted by Christ to conferre vnto our soules the holy Ghost and an increase of our baptismall grace with a manly strength to resist and encounter couragiously with all our ghostly enemies and to professe constantly the faith of Iesus Christ 2. Who are our enemies The Diuell the world and the flesh The Diuell that is all the power of hell The world that is all the contagious infection which proceedeth from the mutuall conuersation of men The flesh that is the naturall inchnation to euill which we all feele within our selues 3. Who is the holy Ghost which is conferred by this Sacrament He is the third person of the blessed Trinitie with his graces and giftes 4. How do we receiue him by this Sacrament seeing that we receiued grace before by Baptisme We receiue him here more particularly because by this Sacrament his graces and gifts are more radicated in our soules whereby we become strong and vigorous in vertue by receiuing the perfection of Charitie for the ghostly life which we receiue by Baptisme is but weake and feeble in respect of that improuement which we receiue by Confirmation And so this Sacrament is called by the holy Fathers the accomplishment and perfection of Baptisme 5. What is the outward sensible signe in this Sacrament It is the annoynting with holy Chrisme by the hands of the Bishop which is called in the scripture the imposition of hands 6. Where do we finde a promise of grace in scripture to this outward signe We finde it in the 16. Chap. of S. Iohn where Christ told his Apostles that when he went away himselfe he would send the holy Ghost vnto them And the performance of this Sacrament appeareth in the act when the holy Ghost descended vpon the Apostles and when those that were baptized receiued the holy Ghost anew by the imposition of the Apostles hands which is a signe that Christ instituted this ceremony for it is certaine that the Apostles could not by such a ceremonie haue giuen the holy Ghost if he had not ordained it for that end 7. What is Chrisme It is a holy ointment composed of oyle and baulme by oyle is represented the strengch which we receiue by this Sacrament as souldiers of Iesus Christ by baulme is represented the effusion of all vertues by the holy Ghost into our soule which send forth a sweet odour before God and Angells as baulme doth before men wherevpon S. Paul sayeth that we are before God the sweet odour of Iesus Christ So that by this Sacrament we become perfect members of the militant Church and receiue weapons and courage to enter confidently into the battell which we are to vndergoe in this world to receiue at last an eternall crowne with Iesus Christ Which also is signified by the little blow which the Bishop giueth when he confirmeth by which signe he teacheth vs to begin to suffer with patience all the encounters that the enemies of our soule and saluation shall make against vs. 8. Why are we annoynted in our forehead when we receiue this Sacrament To let vs know that the holy Ghost is giuen vnto vs by this Sacrament to imbolden vs and to expell from vs shame and feare of professing the faith of Christ which shame and feare principally haue their seate in the forehead or countenāce of man 9. With what preparation ought we to receiue this Sacrament First we must be baptized before we receiue it Secondly we must be in the state of grace for the preparation required to all Sacraments that were instituted to conferre only an encrease of grace is to haue the first grace and so those that are in mortall sinne must first receiue the Sacrament of Pennance or at least haue an act of Contrition before they can be confirmed And the reason of it is euident for as it is impossible that a dead body should grow corporally so it is impossible that a dead soule should grow spiritually vnlesse it be first reuiued 10. Are we obliged to receiue the Sacrament of Confirmation Yes we are obliged vnder paine of sinne to seeke it and to receiue it if we can conueniently for this much at least is gathered out of the holy Fathers who say that without it we are not perfect Christians this Sacrament hauing been instituted by Christ to conferre vnto vs the plenitude of the holy Ghost and the full perfection of Baptisme Besides the seuen Sacraments hauing been instituted by Christ as certaine principall knots of Christian life his very instituting this a Sacrament obligeth vs to make vse of it for institution in a thing of such weight is equiualent to a command and so he who neglecteth to receiue it when opportunity of hauing it is giuen sinneth For it would be a strange kinde of spirituall slouth not to seeke and much more to neglect that meanes when opportunity is offered to receiue it which Christ hath purposely established in his Church to strengthen and arme vs against our spirituall enemies we being on all sides so straitly beset and infested with them during this life but especially when before persecutours and Tyrants we are obliged to make profession of our fayth 11. Wherefore is it that this Sacrament as also Baptisme and holy Order cannot be reiterated or taken againe the second time It is because besides the particular grace proper to each seuerall Sacrament these Sacraments haue also a second effect which they cause in our soules called by Diuines a Character that is a spirituall signe imprinted in our soules whereby we are knowne to belong to Christ Iesus as persons deputed to some certaine functions in his familie 12. Why do these three Sacraments conferre a Character Because by these we are put into seuerall states or vocations according to the seuerall functions whereunto we are deputed by receiuing them 13. What is a state It is an immutable or perpetuall condition of life whereby a man is solēnely deputed and obliged to some certaine acts and workes worthy his vocation which is truly to be seene in those who receiue the three mentioned Sacraments For by Baptisme we become seruants of Iesus
it as a Sacrament it is necessary for euery one in particular that embraceth the state of wedlock in the Church in so much that it would be a great sinne for any Christians to cōtract a marriage without obseruing those conditiōs which are necessary to make it a Sacrament or which are required to make the administration of it lawfull and therefore diligence must be vsed before-hand to see that there be no impediment that may render the Sacrament either inualide or the reception of it vnlawfull 5. What impediments do render the Sacrament of Marriage vnlawfull They are many as for example the prohibition of the Church that is of the Bishop or of any other in his place who may vpon iust occasions forbid for a certaine space of time such or such persons to marry together As also if either person hath made a simple vow of chastity or a vow to enter into Religion or to be a Priest or not to marry 6. What impediments be they which make the Sacrament inualide and the contract of Marriage of no force They are foureteene concluded in these verses Error conditio votum cognatio crimen Cultus disparitas vis ordo ligamen honestas Si sis affinis si forte coire nequibis Si Parochi duplicis desit praesentia testis Raptaue sit mulier nec parti reddita tutae Where you must note concerning Consanguinity that the marriage is inualide if the parties be allyed to one another within foure degrees of kindred inclusiuè and the same is also of Affinity 7. What is the end of Matrimony The immediate end is corporall generation of children the remote end is their spirituall regeneration by Baptisme and proportionably their nurriture and education conformable to these two generations 8. Are then all Fathers and Mothers bound to instruct carefully their children Yes and to teach them exactly not only by words but also by example all that which cōcernes faith and Christian behauiour that they may serue God euery one according to his condition for a father ought to be in his family as the Bishop is in his Church according to S. Chrysostome and S. Augustine 9. How cometh it to passe notwithstanding that the Apostle doth preferre a single life before Marriage that marriage should haue this excellency aboue a single life as to be a Sacrament Because it is an Image of the sacred vnion betwixt Iesus Christ and his Church for as Iesus Christ is one with his Church so that they cannot be separated so is the husband inseparably one with his wife and as Iesus Christ hath loued his Church and her children so much as to dye for them so ought a husband to loue his wife and the children which God hath giuen him most perfectly and cordially Besides the state of marriage hath many burdens and therefore men haue need of a speciall grace to sustaine them which is conferred to them by this Sacrament 10. Which be the fruites and good effects that spring from the grace of this Sacrament First by the grace of this Sacrament the married people are much enabled to preserue true loue and mutuall loyalty to each other Secondly it conferreth to them grace to giue good and vertuous education to their children Thirdly it giueth strength to support with Christian courage the great and many tribulations which the Apostle assures vs that the state of marriage is subject vnto 11. What is the reason that we finde so few of these happy effects to proceed from the grace of this Sacrament but see very often the quite contrary in their place The reason is because so few dispose themselues with due preparation to receiue this Sacrament some aiming only at their owne temporall wealth or sensuall pleasure others imploying their whole industrie in meere profane thoughts as in prouiding sumptuous great cheere costly apparell and jouiall mirth scarce admitting one serious cogitation for the spirituall disposition of their soules vnto this holy Sacrament Others finally by their sinfull life and brutall sensuality do loose the grace of God and by this meanes they also frustrate both the grace and the former many good fruites of this Sacrament and are most iustly punished with the quite contrary most vnhappy effects of impatience brawling hatred and jealosy LESSON XXXI Of God his Actuall grace 1. Were the Sacraments instituted for no other end but only to produce in vs habituall or sanctifying grace Yes they were instituted also to be principall instruments for the obtaining of God his assistant actuall grace that is euery Sacrament doth obtaine from God that actuall grace for vs which shall be necessary when we are to performe those thinges for which each Sacrament was instituted 2. How is this done This is done through the vertue of sanctifying grace receiued by the Sacramēt for Sacraments haue this property that they do conferre vnto vs together with habituall grace a speciall title whereby God is ready to giue vs more abundantly his actuall assistant grace when any occasion requireth it which title is nothing else in the opinion of many but the habituall grace it selfe as conferred by the Sacraments From-whence we may gather how carefull we ought to be to preserue this habituall grace for by loosing it we loose not only the habituall grace it selfe but together with it we loose also the speciall title which we had by the Sacrament to God his assistant actuall grace and so we are depriued of the same speciall title for euer vnlesse through God his infinite mercy we do recouer againe by true repentance our former habituall grace And this is to be vnderstood in respect of our selues only for where the particular helpes obtained by the Sacrament do concerne the good of others as they do in the Sacrament of Order then though the Minister be neuer so wicked yet his functions will be valide and he himselfe oftentimes be assisted with speciall helpes or discharge his office though peraduenture not for his owne profit yet for the benefit of those he gouerneth 3. Why do you say that the Sacraments do giue vs a title to that actuall grace for which each Sacrament was instituted Because each Sacrament was instituted for a peculiar end and so euery one of them doth not conferre vnto vs a speciall title to any grace but only to that for which it was instituted for by the grace of Baptisme we obtaine those helpes from God which are necessary to ouercome the temptatiōs that occurre through the common condition of humane frailty in a more plentifull measure then ordinarie By the grace of Confirmation we obtaine those helpes which are necessary to ouercome extraordinary temptations as persecution of Tyrants and the like By the grace of the holy Eucharist we obtaine those helpes which are necessary to make vs loue God feruently and to do heroicke workes of charity By the grace of Pennance we obtaine God his assistance to produce worthy fruites of repētance By the grace of
encreaseth humility and feare for how can one be continually asking and humbling himselfe like a begger but that he must needs perceiue his owne pouerty and stand in feare of offending him of whom he hath continuall need Fifthly it produceth a contempt of the world and a delight in spirituall and celestiall thinges Sixthly to omit many others it maketh one honoured and respected by the Angells themselues who cannot choose but beare reuerence to him whom they see familiar with God himselfe 3. What be the conditions required in praier that it may produce these happy effects The be seuen The first is discretion that we demand nothing but such thinges as are either necessary or conducing to eternall saluation for it is certaine that he who demandeth thinges that are vnprofitable or hurtfull to his soule deserueth not to be heard but to be chastised The second is faith that we do firmely belieue that God to whom we addresse our praiers is good and able to grant what we demand The third is hope by which we do confide in God his goodnesse that he will grant what we demand The fourth is charity that is that we be in the state of grace or at least that we haue a hearty desire of repentance and amendment The fifth is humility for it it most reasonable that he who is a begger should humble himselfe before him from whom he desireth reliefe and that he should relie meerely vpon his goodnesse and not vpon his owne merit The sixth is deuotion for it is not enough to aske with his lipps but he must aske from his heart with care and solicitude and with an ardent desire to obteine what he asketh The seuenth is perseuerance for God will not haue vs to aske once only but oftentimes that so triall may be made of our constancy 4. Must not our praier also be continuall Yes for as our want of diuine assistance is continuall so must we pray continually to God for it and our Sauiour doth command vs to do so 5. Must we then be allwayes vpon our knees No for there are many sortes of praiers the first by words the second by thoughts only the third by actions the fourth by sufferings and it is sufficient that a man be allwayes praying one of these foure wayes 6. How must we pray by words By so putting our selues in the presence of God that if he please to assist vs we may lift vp our hearts and thoughts to him 7. How must we pray by actions By doing good workes to a good end and by leading a good life through the light of faith in Gods seruice For if our good workes haue force to merit for vs eternall glory in heauen they may well be thought to haue force enought to obteine any thing that is necessary for vs in this life 8. How must we pray by suffering By bearing with patience the euills misfortunes and afflictioÌ„s which it shall please God to send vs this being an excellent way to draw vpon vs his blessings and graces for as actions are more powerfull towards God then words so are sufferings much more powerfull then actions 9. Shâ—w how we ought allwayes to pray By doing one of these foure thinges with a sincere desire to serue God thereby and to obteine his grace for that end for this desire is the thing wherein praier doth principally consist 10. Is there no other way to pray to God but one of these foure Yes we may pray also by hearing sermons reading good bookes and the like And when all the former wayes faile vs we may yet pray by presenting our selues simply before God and only shewing him our misery as beggers vse to do who lye along in the streets without speaking a word exposing only their misery and pouerty to the view of the people that so they may be moued by compassion to assist them LESSON XXXIII Of Mentall Praier 1. WHich of all the former sorts of praier is most vsefull and necessary for vs We haue sayd already that the most perfect kinde of praier is to pray by suffering and the next to that is praying by action for both these do include praying by thought But because we can scarcely pray either of these wayes as we ought to do vnlesse we be first well prepared and disposed to performe them with deuotion which preparation or disposition is chiefly got by that kinde of praying by thought which is commonly called mentall praier or meditation it followeth that mentall praier or meditation is ordinarily the most necessary to those who are able to meditate 2. How are we prepared by mentall praier to pray by action and suffering You must know that a vertuous life is a continuall praier which life doth consist in doing good with charitie and in suffering euill with patience now mentall praier is the consideration of thinges necessary to those ends and not a drie consideration but a mouing of our will out of it that thereby we may exercise our affectioÌ„s towards God allmighty which exercise of our affections is the only thing that giueth life to our actioÌ„s and sufferings for how do you thiÌ„ke we come to practise a vertuous life but by our affections So that meditation is the direct right way that leadeth vs to do and suffer vertuously And we may easily perceiue how necessary meditation is for vs if we consider the extreme ignorance into which we are cast by sinne and how our soule is euermore carried backward from doing vertuous actions vnlesse by due consideration it be forced against the streame so that we must needs liue blindely and do very little good without the vse of mentall praier or something equiualent to it as the hearing of sermons reading good bookes and the like 3. How many partes be there of mentall praier They are three the first is to know and to be sure of the truth you are to consider and this rather belongeth to him who prescribeth the meditation in our present purpose for it belongeth to him to giue a strong and plaine coÌ„sideration that he who cometh to praier need not much adoe to be conuinced of the truth The next part is the making of a resolutioÌ„ according to the knowledge proposed by exhorting himselfe out of the weightinesse of the consideration to rectify his will and inclinations and this is properly that which is called Meditation for Meditari signifieth to often thinke of or to conne or exercise somethiÌ„g The third part is the turning our heart to God for whose sake we are to do all thinges and from whom we are to expect the encrease of our labours For as all the husbandmans labour is to little purpose vnlesse God sends raine heare and faire weather at due seasons so likewise vnlesse God direct our life it is to little purpose whatsoeuer our endeauours go about 4. What preparation is necessary for Meditation That which is most substantiall is that your thoughts be not preoccupated by any other care
effect of the Sacrifice is to dispose vs to grace by appeasing the wrath of God and by obtaining such helpes as may worke iustifying grace in vs in due time with true repentance for our sinnes as the Councell of Trent doth teach vs and since that this effect is wrought ex opere operato as Diuines terme it in those who heare Masse with deuotion certainely if one be in mortall sinne and reflect vpon it and should not at least endeauour to stirre vp an act of contrition but persist in his sinfull resolution besides the irreuerence he committeth he would depriue himselfe of that great fruite of the Sacrifice For there is not any doubt but that an actuall affection to mortall sinne and a resolution to continue in it is a direct impediment to that opus operatum or principall effect for which the Sacrifice was instituted yea some also adde that the want of actuall sorrow for our sinnes is likewise an impediment whereby the hearing of Masse is depriued of its proper effect being moued thereunto by the words of the Councell of Trentsess 22. where the sayed Coūcell putting downe the conditions that are required in those who heare Masse to render the sacrifice propitiatorie saith that this sacrifice is truly propitiatorie and that we do obtaine mercy by it if we come to God contrite and penitent with a true heart and right faith with feare and reuerence So that it cannot be denyed but that whosoeuer doth heare Masse with a positiue resolution to persist in sinne doth besides the irreuerence cōmitted against the highest mysterie in Christian Religion render himselfe vnworthy of those speciall benefits which are obteined by this Sacrifice Which appeareth plainely by the practise of the primitiue Church and also by the present practise ordained by the Councell of Trent which commandeth Bishops that they should not permit in their Diocesses any publicke and notorious sinner to be present at Masse Yea the same Councell to expresse more fully the great reuerence that is required at this holy mystery commandeth all Bishops that they should not suffer any Priest either Secular or Regular to say Masse vnlesse those who be present do first by a decent composition of their body shew that they are present not only in body but also in minde and with a deuoute affection of heart Howsoeuer those that are in the state of mortall sinne ought not to be deterred from assisting at Masse as long as they come with a penitent and sincere heart yea although they should finde themselues so intangled in the snares of sinne as that they haue not strength and courage enough to resolue fully to quit it yet if they are sorrowfull that they want this grace and come with a desire to obtaine it from God it is not to be doubted but that they may not only assist at Masse without scruple but also hope by the vertue of that holy Sacrifice to appease the wrath of God and so to impetrate from his mercifull hand true repentance 18. How should we order our denotions during the time of Masse I sayed before that the best way is to accommodate ones deuotions to the course of the Masse but because all are not capable to do this therefore there are many pious bookes set forth of this subject Euery one may gather out of them by the a duise of his spirituall Directour that which is most sutable to his owne condition In the meane while he may obserue this short one taken out of the workes of the late holy Bishop of Geneua 1. As soone as you come to the Chapell whilest the Priest is preparing the chalice and the missall place your selfe in the sight of God by a liuely apprehension of his presence 2. From the Confiteor vntill the Ghospell stirre vp in your selfe affections of contrition 3. From the Ghospell vntill the Preface make a firme protestation of your beliefe by acts of faith 4. After Sanctus consider with your selfe the great benefit of our Redemption by the death and Passion of our Sauiour 5. At the Eleuation adore with all humilitie our blessed Sauiour and offer him vp to God his Father in acknowledgement that he is the Author of all thinges and fountaine of all graces 6. After the Eleuation produce acts of thankesgiuing to our Sauiour for instituting this immaculate Sacrifice 7. When the Priest sayeth the Pater noster do you also say it with him softly and deuoutly to your selfe 8. At the Communion communicate spiritually with the Priest 9. After Communion contemplate our Sauiour as if he were sitting in your heart and call before him one after another all the senses of your bodie and powers of your soule to receiue his benediction and commands and to promise fidelitie vnto him And thus hauing had occasion to speake of this blessed Bishop I will conclude with recommending to you the Introduction to a deuout life a most pious and profitable booke composed by the sayd Bishop FINIS Approbatio Doctorum NOs infrascripti in sacra Theologiae Facultate Parisiensi Doctores tractatum hunc seu Catechismum Anglicano scriptum idiomate cui titulus A Declaration of the principall points of Christian Doctrine collected out of seuerall Catechismes by the English Priests dwelling in Tournay Colledge at Paris perlegimus examinauimus in quo fidei Catholicae moribus Christianis consona sunt omnia ideoque praelo dignum censuimus Datum Parisijs 25. Iunij 1646. H. HOLDEN IAC DVLAEVS Errours in the print Pag. 2. l. 21. tne correct the. p. 123. l. 6. caue cor came p. 133. l. 21. to wards cor to wards p. 251. l. 2. of cor or p. 264. l. 22. of cor if p. 327. l. 12. due of cor due end of p. 333. l. 3. act cor actes p. 334. l. 10. with cor which p. 335. l. 18. we loose cor we may loose p. 375. l. 10. eminent cor imminent p. 380. l. 12. in is cor in his p. 381. l. 3. the. cor this p. 383. l. 6. wordly cor worldly p. 406. l. 15. it if cor it is p. 424. l. 15. ariue cor arriue p. 430. l. vlt. oyned cor ioyned p. 454 l. vlt. meelrey cor meerely p. 458. l. 15. and 19. gesse cor guesse p. 488. l. vlt. mportant cor important p. 497. l. vlt. What doth cor What doth p. 522. l. vlt. ot cor to p. 536. l. 20. words cor thought p. 562. l. 19. Father cor Creatour p. 563. l. 17. in cor is p. 569. l. 12. to cor they Ibid. l. 19 pertake cor partake