to intice him but all was in vaine he told him that his mother had vsed to exhort him to martyrdome and that he would be with her The king asked him what it was to be à martyr The child answered marke this answere that to be à martyr was to suffer death for Iesus Christ and to liue for euer after The king asked him who Christ was He told him that he might see Christ in the Church meaning as à child the pictures and Crucifixes of Christ which were then to be seene in Catholike Churches and looking downe and getting à sight of his mother as she was tyed to the stake he cryed out let mee goe let mee goe to my mother and when the king hindered him he told him he thought he was à Iew and bate him by the thigh to gette away from him at which the king in a fury pushed him away commanding one of his senators to take him to bring vp in the Iewish sect But as he was carried away he gotte from him and running into the fireto his mother he had his desire which was to dy à martyr This child if he were not capable of much of the christian doctrine at that age yet his good mother had à care to ingraft in him at least such à zeale and soe much knowledge of the faith of Christ that it was admirable to heare à child of siue yeares old to giue such an answer to the question of martyrdome in which he publikely professed the faith of Iesus Christ and the assurance of eternall life by suffering death for it Our children are as this was then an innocent by baptisme But our parents are not as the mother of this child soe careful to instruct their children and therefor are there soe many weake and feeble Catholikes amongst vs because we want instruction in our youth and we want it soe much that many who are past children know not the cheife principles of the christian faith nor thinke that they haue any obligation to learne them which is the ground and cause of all their ignorance The first thing therefor and most necessary for euery christian to know is the obligation which he hath to learne the christian doctrine Tell mee then Question What obligation haue christians to learne the christian doctrine Answer Euery christian is bound vnder a mortal sinne to know the cheife points of the christian faith This is an obligation vnder à mortal sinne that is to say à deadly sinne à sinne by which our soules incurre death as great an obligation as can be The reason is because all that are come to the vse of reason are bounde not onely to an habitual faith such as children haue but also to an actual faith that is to produce acts of faith and actual faith supposeth some knowledge of what is to be beleeued and therefor euery one must haue some knowledge of those thinges which he is to beleeue Children before they come to the vse of reason haue onely the habit of faith which is giuen them in baptisme and this is sufficient to saue them that can haue noe more but when they come to the vse of reason then they come to the vse of their faith and are bounde to conuert themselues to à supernatural end by producing acts of faith and of the loue of God which they can not doe except they know something of him and therefor S. Ep. 119. Augustin sayth that knowledge is the engine by which the building of charity is raised vp to endure for euer Euery tradesman must know the trade which he professeth or els he cannot expect to haue by right the wages due to his trade The trade which we professe is the true worship of God in the christian faith we are therefor boūd to know what belōgeth to that profession otherwise we cānot expact the reward of good christians We deserue not indeede the honour of that name if we know not what is professed by it Eccl. 5. Be stedfast in the way of our Lord and in the truth of thy vnderstanding and in knowledge Saith holy Ecclesiasticus Cor. 1.14 and the Apostle saith that if any man know not he shall not be knowne Now to say in particular how much of the christian doctrine euery one is bounde to know and which are these cheife points of obligation to be learned can not be done in general termes to all alike for this obligation is to be measured according to the difference of capacitys and other circumstances which are to be considered in seueral callings of persons ◠Tho see ◠q. 1. art 5. S. Thomas and the common opinion of authors holdeth it absolutely necessary to saluation in euery one to haue an explicite faith that is expresly to beleeue the mysterys of the blessed Trinity and of the Incarnation and the twelue articles of the Creede and that it is à mortal sinne to be ignorant in the substance of those mysterys I should thinke it a very grosse ignorance in any Catholike not to know all these points to wit the mystery of the blessed Trinity in one God and three persons the mystery of the Incarnation in Iesus Christ the Sonne of God incarnated true God and true man that redeemed vs shall iudge vs and giue glory to the good What the Catholike Church is that the Sacraments of the Catholike Church giue grace to sanctify vs what it is that he receiueth in the Eucharist what he cometh to confession for what the Masse is whatmortal sinne is and that the Praecepts of the Church oblige vnder à mortal sinne This is as litle as can well be expected of all christians And this is conteined in the Summe of the christian doctrine which I haue deliuered to be gotten without booke the vnderstanding of which is sufficient to discharge the obligation which euery one hath to learne the christian doctrine I doe not say that it is absolutely necessary for euery one to vnderstande it all much lesse to gette it all without booke But I say that it is absolutly necessary for saluation to vnderstande the cheife points of it and that to be sure it were good to vnderstande it all and to gette it all without booke But it shall suffice for the present for all to know that they are bounde vnder à mortal sinne to know the head points and principal parts of the christian doctrine Let all then remember this obligatiō and those that haue bene negligent in performing it let them confesse their negligence and learne better hereafter For if any man know not he shall not be knowne Cor. 1.14 THE SECOND DISCOVRSE OF FAITH I INTENDE now to say something of faith in general à subiect necessary to be spoken of but it is hard to speake well and cleerely that which is necessary and sufficient to be spoken of it Prou. 25. Thou hast found honey eate that which sufficeth thee least perhaps being filled thou vomit it vp
scriptures and that in innumerable places which for breuity I omitte and will mention onely the words of our Sauiour which he spoke to his disciples at his last farewell from them Christ in his Ascension being to leaue his Apostles with a hard taske and difficult worke which they were to performe in founding of the Catholike Church amongst soe many enemys he told them for their comfort Mat. 2â— Behold I am with you aâ—l dayes euen to the consummation of the world He spoke then to the Apostles and would not onely comfort them but all others who were to haue the gouernment of the Church for euer after promising to be with them as long as the world should endure As long then as Christ was to be with them their doctrine was for euer to be true and their authority diuine and he being to be with them vnto the consummation of the world their doctrine was to be true and their authority diuine vnto the consummation of the world as the doctrine and authority of Christ who promised allwais to assist them in their worke and soe their worke was his worke and their doctrine and authority were his Christ therfor is allwais with the Pastors of the Church when they represent and haue the authority of the whole Church not with euery one of them particularly but with all of them together and therefor although any one particular bishop as he is onely a particular member of the Church may erre yet all bishops cannot possibly erre at any time because Christ hath promised to be with them all dayes It is not needfull to produce the sentences of fathers for the diuine authority of the Church both because these words of the Creede made by the Apostles and at all times consented vnto by the fathers I beleeue the Catholike Church may stande for their sentences and also because their sentences to this purpose will frequently occurre in that which I haue to say of the Church Scriptures and fathers are easily misconstrued by haeretiks who make them to speake as they will vnderstande them or if they be too plane against them they discarde the sentence or the whole booke For those that are soe bold as to contradict the whole Church haue lost their shame and neede regard noe authority at all But because they pretende reason as building all their doctrines vpon their owne witts and because this point is soe necessary for the deciding of all controuersys and to the true and lawfull condemnation of all haeresys we will make it euident by plane and easy reasons which all may vnderstande To thinke to haue religion without the diuine authority of an infallible Church is to thinke to build without a foundation or as we commonly say to build castles in the ayre the foundation of all true religion being the authority of the Church which professeth it Grant once that a Church may erre as it may if it be not supported by the diuine authority and we can not be certaine of any doctrine which it teacheth and being vncertaine of the truth of its doctrine we are not bound to beleeue vncertaintys and it can not be the true religion if it be professed by a Church which we are not bounde to beleeue And therefor the first thinge which is to be established as the foundation of true religion is the infallible and consequently diuine authority of the Church that professeth it Take once away the authority of the Church and absolue men from the obedience of it and you make euery man his owne master and leauing him to himselfe to beleeue what he listeth all is brought into vncertainty and confusion for there is noe point of faith soe certaine nor any thinge soe cleere but by prowde and contentious men it might be brought into question This is declared by particular instances If the Church of Christ were not of diuine authority and infallible certainty in all which it teacheth we could not be certaine either of the Creede or of the scriptures or of the sense of either of them or of any article of faith whatsoeuer nay the very foundation of all religion would be destroyed the diuine existence becomming also vncertaine to vs and insteede of gouernment vnion and order in the worship of God we should haue noe diuine worship nor God at all but a horrible confusion and more then hellish disorder would dwell vpon earth First the Creede is not receiued but for the authority of the Church We beleeue that euery article of the Creede was made by diuine inspiration and authority and as such we will defende them with our liues yet this we know not but by the Church for of our selues we could not certainely know it nor should we beleeue it of the Creede more then of other writings which we receiue not as of faith but that the Church commandeth vs soe to beleeue of it and not of them Againe we doe not know the sense of any article of the Creede but by the authority of the Church take away this and we had the sense of them to seeke we knew not where euery one might follow his owne sense and we should be certaine of nothing but of vncertainty and confusion Take away the diuine and infallible authority of the Church in the Apostles times and you bring all into vncertainty whatsoeuer they taught and ruine the foundation of the whole christian faith and it had bene noe matter what they had deliuered in the Creede or whether they had made any Creede at all Take away that authority from the Church of Christ that is at all times and it is noe matter what Creede it deliuer or what sense of the Creede seeing it may erre in that which it sayeth and those thinges may be false which it deliuereth for true The same appeareth in the scriptures We beleeue that such and such scriptures were written by some that had the spirit of God to write nothing but truth in them that all those bookes which we receiue were written with that spirit and that all those bookes passing through soe many hands and handwritings as must necessarily haue bene before printing was inuented haue remained vncorrupted vntill our times How doe we know all this to be soe but by the authority of the Church deny this as all haeretiks doe to follow their owne phansys and you may admitte of what Scriptures you will or if you will you may deny all scriptures And this we see by experience to be true that haeretiks reiecting the authority of the Church and disobeying it reiect also the scriptures and receiue but what they will The Carpocratites Seuerians and Manichees reiected all the old Testament and all the foure ghospels of the new except that of S. Luke Cerdon and Cerinthus reiected S. Luke The Seuerians reiected the acts of the Apostles and all the Epistles of S. Paul Luther and some Protestants reiect the Epistle of S. Iames. The Alogians and some Protestants reiect
CATECHISTICAL DISCOVRSES IN VVHICH FIRST An easy and efficacious way is proposed for instruction of the ignorant by a breife Summe of the Christan Doctrine here deliuered and declared SECONDLY The verity of the Romane Catholike Faith is demonstrated by induction from all other religions that are in the world THIRDLY The methode of the Romane Catechisme which the Councell of Trent caused to be made is commended to practise of instructing in doctrine confirming in Faith and inciting to good life by Catechisticall Sermons By A. E. Attende to thy selfe and to doctrine be earnest in them For this doing thou shalt saue both thy selfe and those that heare thee Tim. 1.4 To the wise and vnwise I am debter Rom. 1. At PARIS By P. TARGA ordinary Printer to the Archbishoprick of Paris Sworne by the Vniuersity In the streete of S. Victor at the Golden Sunne 1654. With Approbation of Paris and of England I desire the Reader to reade vvith attention the Praeface to him A DEDICATORY PRAYER TO IESVS-CHRIST DREAD Soueraigne LORD King of all Kings and of all creatures both in Heauen and Earth My Maker my Redeemer my Conseruer my Eternall and Omnipotent God Whom my soule by nature doth feare and reuerence and in whom is all my hope and confidence Behold mee thy sinnefull creature trembling for feare before thee astonished with the power of my Creatour But O my sweet Redeemer thou dost recreate mee with thy sacred bloodshed and giuest mee a new being full of ioy and loue towards thee This feare and loue hath brought mee to thy feete to offer my selfe and my worke first to thee I present and dedicate it to thy infinite Majesty an vnworthy present if thou make it not worthy Giue life I beseech thee and vigour for the fruit of it Thou hast the harts of all in thy hands the good spirit is giuen to none but by thee Open then my God the harts of those that shall reade this booke and expell the spirit of stupidity infidelity and all kind of sinne out of them that thy holy inspiration taking place they may receiue due instruction in thy doctrine reiect all illusions of faith and may bring that increase in holinesse of life which I pray and labour for in them Grant sweet Iesus that this booke though neuer soe bitter in it selfe may become like hony in those that shall vse it to produce in them true charity towards thee and their neighbour and towards mee in particular to pray that in all afflictions and temptations that shall befall mee I may willingly pleasantly and constantly obey and honour thee comforted by thy merits and by thy sweet and comfortable name called vpon Liue sweet Iesus King of eternall glory Liue liue and reigne in our soules here and in Heauen for euer and euer Amen A DEDICATORY EPISTLE TO THE HIGH and MOST GRACIOVâ— PRINCESSE HENRIETTA MARIA DAVGHTER OF ENGLAND HAVING offered my labours first to Iesus-Christ and sollicited the fauour of his Sacred Maâ—esty in the next place I bring them to you for yours and I-beseech your Highnesse with all the earnestnesse and humility I can that you will be pleased to accept as fauourably as I hope he hath done of them It is the Doctrine of Iesus Christ that desireth your protection A subiect too sublime to be handled by my insufficiency or to neede to be protected by any but that the present state of England required this labour of mee and it to be more acceptable stoode neede of your protection This I ingegenuously confesse to be the true and onely motiue why next vnto God I dedicate my worke to your Highnesse Because setting forth this methode of doctrine which the Councell of Trent hath soe earnestly commended and which is practised with soe much profit in some places and not yet deliuered in the English tongue I haue done il soe as I thought was sittest for England yet not soe but that I know a powerfull Protectour to be both seasonable and necessary to make it more acceptable And therefore as I was carefull that it should haue a more then ordinary approbation before it entred the presse soe now comming forth in publicke I desire it should goe vnder your name because I thinke none soe powerfull to commende it to the vse and profit of others as your Highnesse You are the Highest of all English Catholickes You are sette in our Crowne as a gemme of singular lustre and our eyes and harts are filled with the expectation of you the wisdome of your Father which the world in due time shall admire and the piety of your Mother whom the most turbulent of times could neuer taxe meeting both together first in you For you are the first of the Royall stocke of England that now for many yeares and for some descents hath professed the Catholike Faith brought vp by speciall prouidence in the bosome of the Catholike Church that we may say of you as of Iacob Gen. 48. God hath fed you from your youth vntill this present day as though designed to some eminent happinesse To whom then shall the Catholike Doctrine in English addresse it selfe but vnto you Where shall it finde a Patrone if you should reiect it A prudent hart shall possesse knowledge Prou. 18. and the eare of the wise doth seeke doctrine This is the doctrine which your eare hath harkened vnto which you possesse in your hart and your Diuine Spouse doth require that you outwardly professe what your hart possesseth and putte him as a seale both vpon your hart and vpon your arme The afflicted Catholikes of England will reuiue with ioy to see this Doctrine publikly in your hands and will take it as a pledge of greater felicity which from your neerest Progenitour they may well expect I will speake here the truth which I haue spoken vnto many that when I read in S. Bede the conuersion of the English and saw S. Augustine graciously receiued by King Ethelbert well disposed to his doctrine by hauing married à Catholike who was daughter of France it made then such impression in mee and gaue such liuely hopes of the like benefit againe that a small knowledge in history represented presently some other such marriages to mee by which I beganne to conceiue it as a blessing vpon France that the Flower de Luces should send forth the odour of Christ vnto other nations the Catholike Doctrine comming from thence for their conuersion The first-fruits of these hopes we haue allready in you and by this they will grow and increase in vs. Besides this booke beeing soe directed to Catholikes as by the way to giue satisfaction to all other Religions that shall meete with it I was to seeke for such a Patrone as without offense to any might ingratiate it to all and for this there was none soe proper as your selfe who as yet in the candour of your Chrysome are gratefull to all Christians and by your vnspotted innocency to all the world Grant
then most Gracious Princesse your desired Patronage which is soe proper and necessary to this worke that I neither will nor can in reason looke for any other What Englishmans hart tender by nature will not so farre resent your condition and his owne as at least to receiue and reade that which commeth commended by you for the good of his soule It vill goe for pure gold when you haue accepted of it vnder your Name and character all will receiue and reade it and with Gods assistance shall profit by it This is the cause why I dedicate it first to God and then to you desiring no other reward for my selfe but your gracious acceptance for the good of others Because for a booke to doe much good I consider it as necessarie to procure that it be currently accepted of and much read as it is to contriue and compose it good in it selfe And hauing now prouided as well as I can for both I haue done all and will rest Your Highnesses Most humble seruant and deuoted Oratour to pray for you A. E. APPROBATIO NOs infra scripti in Sacra Theologiae Facultate Parisiensi Doctores perlegimus librum Anglicano idiomate scriptum cui titulus est CATECHISTICAL DISCOVRSES in which first an easy and efficacious way is proposed c. In quo nihil inuenimus à Catholica Fide alienum aut bonis moribus auersum Quinimo iudicamus Discursuum horum institutum ad Christianam doctrinam elucidandam Catholicam fidem confirmandam veramque pietatem promouendam non minus studiose pertractari quam religiose pro Catholicorum Angliae praesenti conditione vtiliter susceptum esse Quapropter librum hunc non approbamus modo praeloque dignum censemus verum etiam quantum possunt vota nostra omnium vsui commendamus Quod nostris testamur signaturis Datis Parisiis 1. Sept. anno salutis humanae 1654. HENRICVS HOLDEN P. O. LONERGAN WE the vnder written Doctours of Diuinity in the Faculty of Paris haue perused an English booke intituled CATECHISTICALL DISCOVRSES in which first an easy and effiâ—acious way is proposed c. In which we finde nothing dissonant from the Catholike Faith or good manners But we rather iudge the institute of these Discourses for declaring of the Christian Doctrine confirming of the Catholike Faith and promoting of true piety to be noe lesse studiously prosecuted then religiously and for the present condition of England profitably vndertaken where for we not only approoue of it as worthy of the presse but also commende it as much as lyeth in vs to be vsed by all giuen vnder our hands at Paris Septemb. 1. in the yeare of our Lord 1654. HENRICVS HOLDEN P. O. LONERGAN APPROBATIO LEctis testimoniis quatuor Doctissimorum in Anglia Sacerdotum quorum examini liber cui titulus CATECHISTICALL DISCOVRSES c. commissus est quique illum non modo in doctrina moribus sanum testati sunt sed communi sententia laudauerunt magnumque ex eo fructum sperauerunt meum erat eorum sententiis assentiri quantum per me licet efficere vt speratus inde fructus in medium proferretur fidelibus communicaretur Quare librum hunc approbo summo desiderio omnibus commendo Datum Parisiis Sept. 21. 1654. LANCASTER Theologiae Professor in Anglia Librorum Censor HAuing read the testimonys of fower of the most learned Priests of England to whom the examining of this booke intituled CATECHISTICALL DISCOVRSES c. was committed who did not onely declare it to be sound in doctrine and manners but also vnanimously praysed it and hoped for much fruit by it it was my part to assent vnto their sentences and with all my power to further their hopes of the publike benefit Wherfor I approoue of this booke and earnestly commende it vnto all Giuen at Paris Sept. 21. 1654. LANCASTER Professour of Diuinity and Censurer of bookes in England The cheife Errours in printing Page 2 there their p. 17. witht he with the. 20. authoritority authority 24. some anes some meanes 44. declace declare 45 wich which 57. paofesse professe 57. lin 22 not nor 58 hy by 60. voon vpon 60 af alse a false 68 oue our 64. eratederect 64. fiâ—d fixed 64. anotheri another 82. life like 85. life like 137. condemning contemning 153. the eues theeues 165. Danid Dauid 183. there in is there is in 301. ef of 301. lsgacy legacy 310. lin 23. by dy lin 31. consecrate consecrated 313. lin 24. then thee 316. kinden kindes 3â—8 barished vanished 343 absently absolutly 358. hedrew Hebrew 384. fathers hould father should 426. atheiued atcheiued 433. liues on liue on 439. whorty worthy 481. thinigs things 483 putting darknesses darkenesse fulnesses fulnesse 494. and en an end 499. be try he try 532. sometihing something 5â—3 departing departed 557. by glad be glad 559. Glory into the ihghest God Glory in the highest to God 565. sixty tens six tens 589 is patrone his patrone 600. outwards outward 602. whit a long with a long 618. but to mutuall but to exhort them to mutuall 625. lin 1. spiritually supernaturally 626. he will but he will but. 630. laaine latine 639. theit their 645. consist subsist 684. seruants of seruant of 685. in intentions in intension 703. fly grom fly from 704. is in worse are in worse THE DISCOVRSES conteined in this Booke The first Discourse Of the education of children and of the obligation which all haue to learne the Christian dostrine The Second Of Faith The Third Of the signe of the Crosse The Fourth Of the Creede The Fifth Of the Sacraments The Sixt Of the Commandements The Seauenth Of the Pater Noster The Eighth Of the Haile Mary The Ninth Of the Rosary The Tenth Of the Masse The Eleauenth Of the Praecepts of the Church The Twelfth Of Sinne. A PREFACE to the Reader THE great want of instruction which I saw in many mouing mee to apply my selfe more seriously to the practise of catechizing I tooke into my hands that Catechisme which the Councell of Trent caused to be made and was settforth by commande of Pius Quintus Pope and is commonly called the ROMANE CATECHISME Which as it hath the authority not of some one authour onely but was made by expresse commande of an intire and that soe flourishing a Generall Councell it may iustly take place of all other Catechismes and is of all others the most worthy to be followed And it added not a litle to the esteeme which I had of that booke to vnderstande afterwards that it came cheifly by the care and paines of that blessed man and late mirrour of pastors S. Charles Borromaeus The first thinge which I obserued in it was an earnest desire and almost continuall exhorting of pastors to the catechizing of their people This it commendeth not onely once of purpose in the beginning but all ouer in euery cheife subiect which it treateth and almost in euery thinge which it mentioneth it
repeateth and inculcateth ouer againe the necessity of instruction also in that particular point that it is a thinge very remarkeable to see the great zeale of this holy Councell in soe often commending and recommending to Pastors the instruction of their people In the explication of the Sacraments beginning to speake of Baptisme it sayth that Pastors should neuer thinke that they had said enough in declaration of that Sacrament and exhorteth them that not onely on the Eues of Easter and whitsunday when it is administred with greater solemnity but also at other times that they take occasion when they see a good number of people together at the baptizing of any to say something if not of all the cheife parts of it at least of some one or other point of it as opportunity shall permitte And in another place as I remember it exhorteth them to haue certaine commune places in their memory for the explicating of any part of the Christian doctrine as neede shall requite This was the first thinge which I could not but obserue in the Romane Catechisme and which ought to be a great incitement especially to the Pastoral Clergy to whom it was directed and who haue by office the charge of soules to attende earnestly to doctrine And indeede he that before God hath vndertaken this charge and considereth on one side the dignity and necessity of the Christian Doctrine in it selfe and on the other side the ignorance of many and the stupid neglect of their soules which is caused by it will easily see what obligation he hath to vse his vtmost endeauours by all methods and wayes possible to attende to it but especially in that which by the sanctity wisdome and autority of a Generall Councell is commended I will not here omitte to propose the Clergy of France for an example and especially those about Paris in all Ecclesiasticall perfections the glory of Christendome who considering the Christian Doctrine to be the first ground of spirituality haue sett themselues soe earnestly to instruct in it as though the words of the Apostle were allwais in their eares Attende to thy selfe and to doctrine be earnest in them c. Tim. 1.4 And the sentence of God menacing Ezec. 34. Woe to the pastors of Israel which fedd themselues c. But my flocke you fedd not How many seuerall institutions haue of late yeares bene there erected for this purpose How many congregations of Priests are now established in the Parish Churches of the citty for education of the Pastoral Clergy and with speciall care to the Christian doctrine What methods haue they deuised what a number of books haue they settforth How many litle papers haue they dispersed amongst the people and what extreme and continuall paines doe they take to inculcate that by word of mouth which they deliuer in writing It is an admirable thinge and full of aedification to see the sweat and toile which I haue seene in those graue and excellent men Nay that nothing might be left vnessayed by them they haue caused the cheife points of the Christian doctrine to be put into verse for the easyer learning of it without booke But that which is yet of more moment and most worthy to be practised all ouer the Catholike Church is an exercise confirmed by authority as I perceiue all ouer France which they call the Prone or Pronaum as being deliuered in the Naue or open of the Church in which euery Sunday at High Masse the Creede being ended the Celebrant or some other for him ascendeth the pulpit and ioyning prayer with the people for the necessitys of the Catholike Church for the Popes Holinesse the soules in Purgatory and particular affaires that occurre the Christian doctrine is then read to them and a speech or Sermon is commonly made vpon some part of it Is not this a zeale worthy of Catholike Priests of the soules of Christians which they must answere for of the dignity of that doctrine which they professe Why doe not all then imitate this zeale in them That which they doe in this Prone is but in prosecution of the Councell of Trents desire and that which I here labour for For what is my Summe of the Christian doctrine but the Creede Sacraments Praecepts of the Church and the other most necessary points which first they reade and what my Discourses but as theirs vpon some of them Truely it was noe small satisfaction to mee when comming into France I saw that which for some yeares I had practised in priuate to be see publikely and generally there professed allthough vnknowne to mee And besides the profit which I had experienced in it and the authority of the Romane Catechisme their example did not a litle encourage mee to publish it and to commende the like practise to our countrey which standeth much more neede of it then they And yet for all this care and paines which they take I haue heard them sometimes complaine to their people that many of them were ignorant euen in the first principles and most necessary points of doctrine and I know by some experience that it was not alltogether without cause But if in France and about Paris where such care is taken and where the common people generally are to be thought more knowing then in any place of the Christian world there was reason to complaine what shall we say of other places where that care is wanting and where those methods of Catechizing are not soe much as thought of By all which we may see the dignity and necessity of Catechizing in the iudgment of the wise and how great a falt it is in some of the weaker sort of Christians who sleight it as a thinge for children onely and when themselues perhaps remaine in damnable ignorance The Christian doctrine is the ground and foundation of religion and the Catholike Church continueth allwais in the world by continuall instructing in it Christ the Sonne of God laid that foundation the Apostles after him buildded vpon it the Fathers and Doctors of the Catholike Church from time to time haue raised vp the structure and by their preachings and writings mainteined it and for all that they haue said and written there will still remaine for others to write vntill it come to that perfection to which God hath ordained it in this world This is that doctrine which plane humble and outwardly despicable but grounded vpon the promises of Iesus-Christ auncient Philosophy could not withstande it This doctrine deliuereth the principles of diuinity it hath beaten downe infidelity dispersed haeresys like smoke it abolisheth sinne and inflameth vnto vertue the harts of those that faithfully imbrace it Finally this is the knowledge of saluation in which the Orient from on high hath visited vs. And it should suffize to say that it is the knowledge of saluation What esteeme then ought all to haue of it with what dilligēce to study it and to be perfect in it And therefor
the Councell of Trent after the decision of controuersys in faith and declaratioÌ„ of the diuine truth in the next place would prouide for Catechizing that the true doctrine declared might be deliuered to the people And for this end they caused the Romane Catechisme to be made and that not to incite Pastors howsoeuer to instruct but to propose such a manner of instuction as was most propper for times of heresy as it declareth of purpose in the Preface where speaking of the suttelty of haeretiks in insinuating of their new and poysonsome doctrines it hath these words Wherefore to apply some remedy to these pernicious euills the Fathers of the Oecumenicall Councell of Trent haue thought it not sufficient onely to determine the cheife points of the Catholike doctrine against the haeresys of these times but haue also deemed it necessary to setiforth a certaine forme and manner of instructing of Christian people which in all Churches should be followed by those who haue the office of a lawfull Pastour and teacher Now for the forme and manner of instructing which it deliuereth it is by Discourses Speeches or Sermons made vpon seuerall parts of the Christian doctrine such as the auncient fathers of the Church haue left of the same subiect and haue called Homilys which in Greeke also is the same as to say Discourses or Sermons And for the methode which it hath obserued in those Discourses it is such that a more profitable can not be deuised for by it Catholiks are soe taught in doctrine that they are also confirmed in faith and piously excited to holinesse of life Three principall thinges then are intended in the Romane Catechismes Discourses The first is Instruction of the ignorant the second is Confirmation of the Catholike faith the third Aedification to good life As for instruction it performeth it very abundantly and more at large in those subiects which it treateth of then other Catechismes commonly doe As for the second it confirmeth the Catholike doctrine especially against moderne heresys soe as in that breuity is very sufficient for the satisfaction of any that would haue a care of his soule As for the third which is Aedification to good life it sometimes threateneth with such zeale the iudgments of God to make vs to feare him and againe when the subiect requireth it layeth open soe efficaciously the bowels of his loue and mercy to draw vs to loue him that we haue in it not onely a Catechisme for instruction but also soe many Sermons and exhortations to vertue and Pastors by following of that methode in these three things may well be said to pay the debt which they owe both to the wise and vnwise The same methode of discourse I desire to obserue and the same three things I will labour to imitate with that spirit that it shall please God to giue mee For the first which is instruction considering that in the opinion of authors some expresse and explicite knowledge of the mysterys of faith is absolutly necessary for euery one to haue soâ— necessary that to those that are come to the vse of reason there can be noe saluation without it I haue therefor collected a short and easy Summe or abbreuiation of the Christian doctrine conteined in the answeres to a few questions which moe doubt but compriseth as much as is absolutly necessary for Lay people to know and more then authors in rigour exact of them The learning then and indifferent vnderstanding of that Summe shall satisfy the obligation which all haue to learne the Christian doctrine and shall excuse them from the sinne of ignorance which they might incurre In which answeres I doe not intende the rigorous definitions of those things which are there asked but onely to declare soe much as is necessary for the vnderstanding and in breife for the remembring of that point This I often explicate to the people and procure that they haue it with them to get without booke for I finde by experience that neither explication onely withour getting somethinge without booke nor the getting without booke onely without explication is sufficient for the people to learne the christian doctrine I haue explicated the same things ouer and ouer againe many times and vntill I gaue them somethinge in breife for their memory I perceiued that my labour was in a manner lost especially with the yong and ruder sort who when I came to examine againe were as farre to seeke as at first And on the other side I haue knowne some children who through their parents care haue knowne all Cardinal Bellarmins litle Catechisme without booke yet for want of explication haue bene litle or nothing better for it Wherfor to bring the people both to vnderstande and to remember the christian doctrine I was forced to vse these meanes to giue them that Summe to gett without booke for their memory and to expounde it to them as they doe in their â—rones in France onely with this difference that where as there the people haue onely the cheife parts of the Christian doctrine read to them before the explication I require that they say it themselues answering all together alowde to the questions of the Summe for by this meanes the most rude and ignorant hearing others answere and answering with them come in time to learne the answeres whether they will or noe and that much more easily in their owne language then those who gett without booke whole psalmes in Latine by onely hearing and singing them with others in the Church As for explication I sometimes expounde all the Summe in breife for the ignorant and sometimes for the good of all I make a discourse after the manner of some of the following Discourses either of Faith or of the Signe of the Cros or of some article of the Creede or other part as occasion shall serue and as is most agreeable to that dayes solemnity The second thinge which I labour for is to confirme in the Catholike faith by such proofs of the Catholike doctrine as may suffize for that purpose And that you may better vnderstande how I proceede in this I desire you to take good notice in the Creede For in the other Discourses there is noe difficulty For the vnderstanding of which you are to minde well the methode which the Apostles haue obserued in composing of it which they carried with them in their liues and left behinde them at their deaths as a rule of diuine faith First against Atheists who would perswade themselues that there is noe God they laid this ground I beleeue in God Secondly against Pagans who on the contrary beleeue in many Gods they professe their beleefe in one onely God the maker of heauen and earth Thirdly against Iewes and Turks and all such as they foresaw might beleeue in one God yet deny Christ they professe their beleefe in Iesus Christ the onely Sonne of God Yet all this was not sufficient finally to resolue in point of faith For being
And in another place Slacke not to be conuerted to our Lord and differre not from day to day Eccl. 5. For his wrath shall come suddainly and in the time of vengeance he will destroy thee Let bold praesumptuous men remember these words and learne to feare God Deere Reader whosoeuer thou art as thou hast a soule which must last for euer apply this booke to the good of thy soule so as shall most concerne it for a happy eternity I excuse noe falts my goodwill shall mende all God can and I hope will honour himselfe euen in my falts Combine thou with mee that we may honour him for euer and euer Amen I submitte all that is conteined in this booke and all whatsoeuer I shall saâ—â—r thinke as long as I liue to the authority of the Holy Catholike Church A SVMME OF THE CHRISTIAN Doctrine expounded in the follovving Discourses QVAESTION What obligation haue Christians to learnâ— the Christian Doctrine Answer Euery Christian is bounde vnder a mortal sinne to know the cheife points of the Christian faith 7. Q. What is faith A. Faith is a supernaturall light and gift of God by which we beleeue and firmely adhare to the Doctrine of the Church 11. Q. Make the Signe of the Cros. A. In the Name of the Father and of the Sonne and of the Holy Gâ—ost Amen 49. Q. What is the Signe of the Cros A. The Signe of the Crâ—â— is a profession of the Christian faith 51. Q. How is the Signe of the Cros a profession of the Christian faith 51 A. Because in the Signe of the Cros we professe the mystery of the blessed Trinity and of the Incarnaâ—iâ—n which are the two cheife mysterys of the Châ—stian faith 51 Q. What is the B. Trinity A. The B. Trinity is God the Father God the Sonne and God the Holy Ghost One and the same God in three distinct Persons 51 Q. What meane you by the mystery of the Incarnation A. We meane that the Sonne of God was incarnated that is became man to redeeme vs. 52 Q. Say the Creede A. I beleeue in God the Father Allmighty Maker of heauen and earth And in Iesus Christ his onely Sonne our Lord Who was conceiued by the Holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate was crucifyed dead and buried He desâ—enâ—ed into hell the third day he arose againe from death He ascended into heauen sitteth at the right hand of God the Father allmighty From thence he shall come to iudge vs all both the quicke and the dead I beleeue in the Holy Ghost The holy Catholike Curch the Communion of Saints The forgiuenesse of sinnes The Resurrection of the flesh Life euerlasting Amen 76. Q Who is Christ A. Christ is the Sonne of God incarnated true God and true Man Our Redeemer Iudge and Glorifyer 109. Q. What doe we gett by Christ redeeming vs A. We gett the forgiuenesse of our sinnes and the acceptance of our good works by the merits of Christs passion applyed vnto vs in the Catholike Church 156. Q. What is the Chatholike Church A. The Catholike Church is the Congregation of all faithfull people and Pastors vnited together as a body with its head 176. Q. Giue mee a difference betwixt the true and all false Churches A. The true Church keepeth allwais in vnion and obedience to its Head and Pastors all false Churches beginne in dissentions and disobedience to the Head and Pastors of the Church 214. Q. Say the seauen Sacraments A. Baptisme Confirmation Eucharist Pennance Extreme Vnction Holy Orders Matrimony 281. Q What is a Sacrament A. A Sacrament is an outward signe which causeth grace in vs. 266. Q. What is Grace A Grace is a supernaturall gift which maketh vs gratefull and acceptable to God 268. Q. What is the Blessed Sacrament of Eucharist A. The Blessed Sacrament of Eucharist is the true body and blood of our Lord vnder the signes of bread and wine 298. Q. It shere any bread or wine in the Eucharist A. Noe it seems but soe The bread and wine are conuerted at the words of consecration into the true body and blood of our Lord. 305. Q. What is the Sacrament of Pennance A. The Sacrament of Pennance is that by which we receiue the forgiuenesse of sinnes in Confession 322. Q. Say the tenn Commandements A. Thou shalt not haue strange Gods before mee Thou shalt not take the name of God in vaine Remember thou keepe holy the Sabaoth day Honour thy Father and Mother Thou shalt not kill Thou shalt not commit adultery Thou shalt not beare false witnesse against thy neighbour Thou shalt not desire thy neighbors wife Thou shalt not couet thy neighbors goods 378 Q. Say the Pater Noster A. Our Father which art in heauen Hallowed bâ— thy name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them their trespasses against vs. And lead vs not into temptation But deliuer vs from euill Amen 449. Q. Say the Haile Mary A. Haile Mary full of grace our Lord is with thee Blessed art thou among woemen Blessed is the fruit of thy wombe Iesus Holy Mary Mother of God pray for vs sinners now and in the hower of of our death Amen 509. Q. What is the Masse A. The Masse is the continuall Sacrifice of the Law of Christ in which his true body and blood is offered vnder the signes of bread and wine 576. Q. Say the fiue cheife Precepts of the church A. To fast fasting dayes To keepe holy dayes To confesse our sinnes to our ordinary Pastour or to another with his leaue at least once a yeare To receiue the Eucharist at Easter time To pay tithes 640. Q. How doe the Precepts of the church oblige A. The Praecepts of the church oblige vnder a Mortal sinne 641. Q. What is sinne A. Sinne is that by which we depart from the diuine Law and are separated from God 673. Q. Ho many kindes of sinne are there A. There are two kindes of sinne Original and Actual sinne 715. Q. What is the difference betwixt Original and Actuall sinne A. Original sinne is that which we are borne in Actuall sinne is that which â—e committe 615. Q. How many kinds of sinne doe we committe A. We committee two kindes of sinnes Mortal sinne and venial sinne 717 Q. What is the difference betwixt Mortal and venial sinne A. Mortal sinne quite depriueth vs of Gods grace venial sinne onely lesseneth and deminisheth the feruour of the loue of God in vs. 717. THE FIRST DISCOVRSE Of the education and instruction of children and of the obligation which all haue to learne the christian doctrine I INTENDE now to speake of two thinges First vnto all those who haue charge ouer children and especially to parents to commende vnto them the care which they ought to haue of their good education and instruction Secondly to declare vnto all the
any other religion nor doubt of their owne as long as they adhaere vnto it but must sticke fast to that pillar and sure ground of truth and beleeue that the spirit of God and assistance of Christ is allwais with the Church and that obeying it they obey the holy Ghost and Christ They by these grounds can not as you see pray to God to inspire them to the true faith but must pray to God that they may allwais continue in the spirit of obedience to the Church as hitherto they haue done And soe this point hath onely soe farre relation to Catholiks as that they may gather by it that as hitherto God hath giuen them his holy light and spirit to reiect all priuate inuentions both of their owne and of others to obey the autority of the whole Church and to adhaere to it soe they ought still to doe and to pray to God that they may allwais doe soe and neuer forsake it But all those who haue goneforth of the Church and followed the priuate inuentions of some particular men as all others but Romane Catholikes haue done beginning new Churches which then were not teaching That it behoueth Protestants and those that are out of the Catholike Church to if examin the state of their owne Church nor gouerning of people in any place but were prohibited by the auncient Church as soone as they beganne and would haue bene prohibited sooner if they had begunne sooner with their new doctrines to oppose it all these and those that follow them of necessity mainteining that the true Church had then failed and that there was then noe true Church in the world which they might submitte vnto but that God sent them to reforme the Church and to restore it to its truth againe as Protestants say that when Luther beganne to oppose the Romane Catholike Church the true faith was perished wholy extinct destroyed not one iot of the ghospel had bene knowne but by his labour and study and the like sayings which may be seene in the booke called THE AVTHOVR OF THE PROTESTANT RELIGION l. â— c. 1. and commonly in authors This they saying as they needes must by consequence to their new reformation they ought in all reason if they will haue any care of their soules to be continually feareful and in doubt concerning their faith and being that the true Church may and did as they say faile and was quite decayed out of the world they ought to pray to God to enlighten them to see whether it be not decayed againe as then they say it was and stande not neede of a new reformation as then they say it did and if it doe that he will bring them to the true faith Or els if they will be out of doubt and free from feares they must beleeue as we doe that the Church could not stande neede of any reformation at all in doctrines of faith and soe to betake themselues againe to the obedience of it and to rest secure and contented with the Apostles Creede I beleeue the Catholike Church without troubling themselues about reforming it But being that they can neuer be certaine in their faith as long as they hold it lawfull to change their religion by reforming of errors in the Church they ought to haue often recourse vnto God to know when they should change their religion and to what religion they should change And this by Gods grace I will now shew them how they shall haue recourse to God for This question therefor I adde here for Cods sake and for those that are out of the Catholike Church that being as I haue shewed in the former title saying their prayers they obtaine not the diuine grace because they pray amisse they may know how to pray And because I conceiue it the most necessary of all points and that on which the conuersion of those that are in a false religion cheifly dependeth that they haue true recourse vnto God and also because it was commended to mee by a very graue and experienced person to procure of such that they will commende the state of their soules to God whose grace worketh much more efficaciously in them then our words can doe and because it is a meanes which none by reason can except against therefor I would adde this whole title for their satisfaction and final good that seeking rightly to God they may obtaine the pretious iewel of true faith in obedience to the true Catholike Church necessary to saluation But that the Protestant or any such reader may receiue that benefit by â—his which I wish him and may haue some feeling of that which we are now treating of I desire him first to take into serious consideration the state of his soule and of religion and that he goe not coldly about this busines which of all thinges in the world concerneth him most and is as important vnto him as his entrance into that happy and blessed state were he shall enioy the glorious sight of God or his entrance into hell where he shall neuer see the diuine face but most irefull and full of rage against him to the extreme horrour of his soule and to thinke truely that in this I aske nothing but that which is both according to his owne grounds and also reasonable in it selfe For his predecessors hauing forsaken the common religion of christians which was then vniuersally professed by that which had the name of the Catholike Church for a religion which had then noe name nor being in any place of the world he may with great reason feare himselfe and with much more reason forsake his new religion for some other that was then extant and especially to that which both is now and was then the most famous of all christendome But that which I now aske of him is not to change but onely to haue recourse to God and to pray vnto him that if his Church doe erre as he sayth that it may and once did that by his diuine light and inspiration he will bring him into the true Church He that were trauailing in a vast wildernes vncertaine of his way and saw the darke night comming on and heard the wild beasts sallying out of their dennes roaring and seeking for their pray in what feare and anguish of minde would he be what would he giue for a guide that could sett him into à safe way free from dangers much more fearefull is the condition of euery man that is out of the Catholike Church this world is the wildernes in which he wandereth heauen is his home obedience to the Catholike Church is the onely way to it death is the night that draweth on and the infernal spirits as wild beasts surrounde him Poore soule thou confessest thy selfe to be in an vncertaine Church which may lead thee to hell and why dost thou not tremble for feare and cry vnto God betake thy selfe vnto him call vpon him beseech him earnestly to guide thee and
33. l. 3. c. 43.44 l 2. cont Gauden c. 3 l. de vntco bap â—â—s c 15. ep 48. L. 2. cont Petâ—lâ— c. 19. as may be seene in The Authour of the Protestant Religion l. 2. c. 11. They must therefor shew some iust cause why they went forth and separated themselues For as S. Augustine alluding to the holy Prouerbe c. 30. often obiecteth against the Donatists The euill child calleth himselfe iust but he can not excuse his going forth And in another place You must come and giue an account of your separation But none of them haue a iuster cause nor can giue a better account of their separation then those whom they confesse to be false Churches therefor they are all false Churches I haue now sufficiently performed one thinge which I promised in the title of this booke The verity of the Roma â—e Cathelike faith is demonstrated by industion from aâ—l other religions to wit to demonstrate by induction from all the religions that are in the world the verity of the Romane Catholike faith As for the atheist he ought indeede to be excluded from all speech of religion for that he hath none yet his prophanesse is disprooued in the first article of the Creede in which the Apostles laid the foundation of religion saying I beleeue in God The Pagans religion is disprooued in the same article in that he beleeueth not in one God the maker of heauen and eaâ—th The Iewish and Turkish sects are disprooued in the second article for that they beleeue not in Iesus Christ the onely Sonne of God All sects of Christians that are out of the Romane Church are disprooued in that they haue broken this ninth article of the Creede I beleeue the Cathâ—like Church disobeying its authority in the lawfull head and pastors of it Let them harken to the words of the Holy Ghost Deut 17. If thou perceiue that the iudgment with thee be hard and doubtfull c. Thou shalt come to the Priests of the Leuitical stocke and to the iudge that shall be at that time and thou shalt doe whatsoeuer they that are presidents of the place which our Lord shall choose shall say and teach thee according to his law and thou shalt follow their sentence neither shalt thou decline to the right hand nor to the left hand But he that shall be prowde refusing to obey the commandement of the priest which at that time ministreth to our Lord thy God and the decree of the iudge that man shall dy Here now I cry to all those christians that are out of the Romane Church Graecians Arians c. and to all the seueral Churches of Protestants and especially to you my very deere Countreymen for whose soules I haue long hazarded my corporall life You haue contemned this great authority or rather a greater then it was You haue refused to obey the commandement of the priest and priests not of the Leuitical stocke but of the institution of Christ to wit the Successour of S. Peter and his pastors that is to say the Bishop of Rome and his pastors who gouerned the primitiue Church of Christ and were then actually gouerning it when your Churches beganne These you know you haue disobeyed and stande still disobedient vnto General Councels haue declared against you all and especially against the seueral sects of Protestants the Councell of Trent consisting of two hundred and fifty fiue fathers besides the most eminent doctors of the Catholike Church All Romane Catholiks obey this Councell in all points of faith and you disobey it Disobedience to the Leuitical priest and priests by the law of Moyses was punished with death and your disobedience I am sorry with all my hart but I haue noe scruple to speake it shall without doubt if you repent not be punished with eternal death Therefor I coniure you by the sweet merites of Iesus Christ in whom you beleeue and whom you expect to be your iudge to reflect ypon your soules and vpon true religion Call to minde how your Churches beganne and how schismes and heresys beginne and if you finde as you shall easily finde that you haue begunne after the very same manner as they in disobedience to the head and pastors of the Church and to all but your owne wills your beginners were as Core Nu. 16. Dathan and Abiron that beganne diuisions in the Church of God their followers that liued with them were as the followers of the former whom God destroyed also with them and you rising vp to mainteine their disobedience when they are dead and gone are like to those who after their deaths rose vp to iustify their cause and were therefor by the iudgment of God consumed with fire Forsake their company desert that vnlawfull cause and returne againe into the sheepfold of Christ if you desire to be saued THE TENTH ARTICLE FOrgiuenesse of sinnes None can rightly consider these words as made by the Apostles to be an article of the Creede but he must needs conceiue some greater mystery to be conteined in them them onely to professe that God can or doth forgiue sinnes Neither can he in reason vnderstande any other thinge then that there is power of forgiuing sinnes in that Church which they had newly professed This was indeede a gift and priueledge worthy to be mentioned in the publike Creede Christ after his resurrection before he ascended into heauen appeared to his Apostles and breathing vpon them said Io. 20. Receiue ye the Holy Ghost whose sinnes you shall forgiue they are forgiuen and whose you shall retaine they are retained This was a mystery which the Church of God had great reason to remember and often to inculcate vnto her people and therefor the Apostles hauing professed their beleefe in the Catholike Church in the next place would commemorate this gift and power which the Catholike Church hath of the forgiuenesse of sinnes that with gratitude we might remember it and make good vse of it It is a greater worke saith S. Aug. tract 52. Augustine to make an euill man good then to make the world of nothing Yet it is giuen vnto man to doe this great worke It is giuen I say vnto man for it is not of his owne power but of the gift of God God onely of his owne natural power can forgiue sinnes Esa 43. I am he that taketh cleane away thine iniquitys but he can if he will giue that power vnto men The Apostles had that power by the gift of God as they had of him to worke many miracles which were as hard and vnpossible to nature as to forgiue sinnes Iudges of themselues haue not power to iudge but when the king maketh them iudges and giueth them power then they haue power and may exercize it and the exercize of it is good and valid because the king who gaue them that power setteth them in his owne place giueth them to represent his owne person and ratifyeth the
alleadge against them the authority of the Church of Christ and will tell them Not the Iewes but the Church holdeth the books of Machabees to be canonical And his owne reason will tell him that to deny the authority of the Church is to deny all Scriptures and to confounde the order of the whole world Tertul. Tert. l. de coron militi◠c. 3. Amb. orat pro Theod. Aug. l. 8. de Genes con Manichaeos Oblationes pro defunctis facimus We make offerings for the dead S. Ambrose in his speech of the Emperour Theodosius prayeth for him Thou o Lord giue rest vnto thy seruant Theodosius S. August speaking of him that dyeth in sinne saith after this life he shall haue either the fire of Purgatory or eternal fire And in Psal 87. In this life purge mee and make mee soe that I may not neede the purging fire The doctrine of Purgatory is soe planely deliuered by the auncient fathers of the Church that Caluin could not deny or conceale it but l. 3. Instit c. 5. § 10. calleth it a most auncient obseruation of the Church and saith that the fathers as humane were deceiued But who can endure this saying in him were the auncient fathers of the Church and both the Church which was aunciently and which was when Caluin came into the world deceided and Caluin not deceiued shall Caluin take vpon him to correct the auncient fathers and present obseruations of the Church And shall any hazard his soule with Caluin against them He asketh what authority of Scriptures they had Must the whole Church be examined by him in the Scriptures And shall not he be thought an haeretike for this and to abuse the Scriptures in condemning of the Church S. Augustine shall answere him Aug. l. de cura pro mortuis Jn the books of the Machabees we read that sacrifice was offered for the dead but although in the auncient Scriptures it were not at all to be read the authority of the vniuersal Church is noe small matter which is cleere for this custome where in the prayers of the priest which to our Lord God are powered forth at his altare the commendation of the dead hath its place S. Augustins argument was good in which he prooued Purgatory both hy the Scriptures and the Church But if this be not enough for Caluin to whom nothing will serue but his owne will and word We will also produce his owne words against him l. 4. Instit c. 2. num 3. he saith that without controuersy nothing from the beginning untill that age was changed in doctrine To wit vntill the times of Tertullian Origen and Augustine of whom he was speaking If therfor this were the doctrine of the Church in those times it was the doctrine of Christ and of the Apostles euer from the beginning And soe Caluin is condemned by Scriptures fathers Church and by his owne words and Purgatory is prooued to be the true Catholike Apostolike doctrine There for pennances are rightly enioyned prayers may be said almes deeds giuen indulgences granted and many voluntary afflictions haue bene vndergone by the Saints and faithfull of the Catholike Church to escape the paines of Purgatory which although they be but temporal yet they are most greeuous and vehement more then can be spoken And because the Catholike doctrine of Indulgences by many is not vnderstoode I wil say somethinge of them in this which is also their propper place An Indulgence is as much as to say a fauourable remission or pardoning of some due punishment Such are the indulgences of the Church either absolute remissions without exchange or imposing of any other taske or exchanges of a greater into a lesser penalty The power of granting indulgences or absoluing from punishment which is all one was granted by Christ vnto his Apostles and especially to S. Peter to whom he promised the keyes of the kingdome of heauen Mat. 16. and told him whatsoeuer thou shalt loose vpon earth shall be loosed in heauen What can be vnderstoode by the keyes of heauen and the words following but power soe to open heauen gates as to take away all that hindereth for entring in at them to wit sinne and punishment He gave also the like authority to the rest of the Apostles saying whatsoeuer you shall loose vpon earth shal be loosed in heauen Mat. 18. If whatsoeuer they loose be loosed then punishment loosed by them on earth is loosed also in the sight of God in heauen Neither is there any good connexion in those words if they be not vnderstoode of absoluing as well from punishment as from sinne Now if any aske how it can be that sinnes of which the diuine iustice requireth soe much satisfaction should be satisfyed for with soe litle as some indulgences require and some indulgences require nothing at all to be done for the gaining of them he may vnderstande that indulgence or pardon of punishment is neuer granted but full satisfaction is made to God for the sinne For there is in the Church a treasury of Satisfactions soe great that it can neuer be exhausted by satisfying for sinnes There are in this treasury the satisfactions of Christ infinitly more then all the sinnes in the world can require There are also the good works of our B. Lady that had nothing of her owne to satisfy for There are the good works of S. Iohn Baptist of the Apostles and of many others whose works were much more satisfactory then their owne sinnes needed and may be applyed by the pastors of the Church to those that stande neede of them For the Church is a body and all the members of it haue a Communication and participation of good works with one another as we professe in the Creede saying I beleeue the Communion of Saints And the psalmist sayeth Ps 118. Col. 1. I am partaker of all that feare thee And S. Paul I now reioyce in suffering for you and doe accomplish those thinges that want of the passions of Christ in my flesh for his body which is the Church He did not fullfill the passions of Christ for any defect or want which was in them but that by his sufferings the passion of Christ was applyed actually to the Colossians as it is by the suffrages and good works which are done in the Church for others and by them their punishments are fully satisfyed for If any aske why the Pope onely and bishops giue indulgences I answere that the words of Christ before alleadged were spoken onely to S. Peter who was to be the Pope and to the Apostles who were at first the onely bishops of the Church And the practise of the vniuersal Church which ought to be our rule in all things hath bene allwais for the Pope and bishops and not for priests to grant Indulgences S. Augustine speaking of the obseruations of the Church saith If the Church through out the World frequent any of these things to dispute of
passion worke but litle to their amendment Parents must also prouide for their children with a moderate care and not as some doe who vnder pretence of proulding for them neuer thinke themselues rich enough These ought to consider that their children are the children of God and he will prouide for them if they serue him and the best foundation of riches and of a long and prosperous race is to bring vp their children in the knowledge and feare of him for if God build with them their houses will stande Many poore children who haue bene left without parents haue prospered better with the blessing of God then others haue done with large reuenewes left them Finally parents must be most of all carefull that they giue noe ill example to their children this being that vpon which the good or euill of the whole world very much dependeth euen as the goodnes of the branches dependeth of the roote and bole of the tree Otherwise occasion is giuen for children to learne their parents vices and to teach them to their children againe and soe vice goeth from generation to generation by the ill example of parents and as the links of a chaine are drawne by one another and fall one after another soe fathers draw their children downe into sinne after them that for many generations they come in the end to meete all in hell I et parents and children often reade the booke of Toby they haue there an example of a good father and of a good sonne and God blessing them both THE FIFT COMMANDEMENT THOV shalt not kill By which we see that this as all other places of scripture hath its propper sense For as S. Aug. de ciu c. 20. sayth we are not forbidden here to kill meate for our sustenance nor to kill men in our owne defence as in a iust warre or for execution of iustice vpon malefactors Because nature allowing and requiring these things God doth not disallow of them Some also by particular inspiration of God haue lawfully killed as Moyses who although he were the mildest man in the world yet when he saw an infidel heathen beating one of the people of God moued with a holy zeale he killed him and buried him in the sand This was lawfull as being by diuine inspiration in signe of future mysterys Exod. 32. Soe when he saw the people committing of idolatry he ioyned vnto him those that were of our Lord the Leuites and sent them to kill the idolatrous people and they returning with the slaughter of about three thousand men he commended them saying you haue consecrated your hands this day to our Lord that blessing may begiuen to you Phinees also moued with the like zeale Nu. 5. killed the two fornicators in their wicked act and auerted the wrath of God by it God the authour of the Commandements dispensed then in the keeping of them and soe they were not formally broken That which is forbidden here is to kill vpon priuate authority and not onely to kill Anger but also all actions of anger by which the peaceable conuersation of men is disturbed Mat. 5. You haue heard saith Christ how it was said of old thou shalt not kill and who soe killeth shall be in danger of iudgement but I say to you that whosoeuer is angry with his brother shall be in danger of iudgment and whosoeuer shall say to his brother Raca shall be in danger of Councell And whosoeuer shall say thou foole shall be guilty of the hell of fire By which we are taught the right vnderstanding of this Commandement to be not onely to prohibite killing but also to be inwardly angry or to make outward shewes or to giue words of anger Of all the sinnes which are committed by men none are soe horrible to nature as the sinnes of blood Is 8. and to shew how great a sinne it is to kill Christ would call the deuill a mankiller from the beginning because the malice and euill of murder could not be better expressed then by putting it and the deuill together and making him the authour of it Cain was the first mankiller amongst men who inticeing his brother into the fields roze vp against him and killed him And presently he was strucke with such a horrour at his crime that he despaired of mercy and like a desperate reprobate went hanging downe his head thinking that euery one that saw him would kill him and cried Gen. 4. Loe now thou dost cast mee out this day from the face of the earth and from thy face I shall be hid and I shall be a vagabonde and fugitiue vpon earth euery one therefor that findeth mee shall kill mee And God to increase this horrour of murder in vs both in the law of nature and of Moyses prohibited the eating of blood Lou. 17. Nay they were not soe much as to let blood to ly open vpon the ground but to couer it And euen dumbe beasts that could not sinne were to loose their liues if they killed any man All this was that men should abhorre the sinne of murder and not be ouer bloody then when the true worship of God was mainteined rather by force and by shedding of their enemys blood then propagated by patience as now it is in the faith of Christ Here enter those ignominious single combats of which the Councell of Trent hath these words That the detestable vse of Duells contriued by the deuill to a bloody death of the body and destruction of the soule may be quite banished out of the Christian world In which yong men who vnderstande not what belongeth to wisdome and true glory meete in the field to wound teare and kill one another like madd doggs And after their miserable deaths they become infamous to posterity purt out of the Communion of Saints both of the militant and triumphant Church of God and depriued of christian buriall to ly like doggs in the fields That the words of the Apocal. 22. are fully verifyed in them Without are doggs sorcerers and murderers There is a booke here newly published called LA DESTRVCTION DE DVEL in which is shewed how contrary to reason and true christian honour Dâ—â—els are and in which is declared how that the Marshals of France and diuerse Gentlemen of quality haue protested against them and promised that they will neuer regard any challenge nor fight a duell vpon any occasion of iniury whatsoeuer An heroicall and christian like minde guided by vertue and discretion will make iniurys honorable through patience which is the most propper vertue and honour of christians Christ was borne patient liued a patient life and at his death his patience was most eminently great more then we can vnderstande He founded his Church first in his owne sufferings and then in those of his Apostles after him and after them he enlarged it by the patience of many martyrs and soe he still continueth and preserueth it And therefor christians
ought very much to flourish and excell in this vertue louing their neighbour and bearing with one anothers falts Christ called his disciples brethren because he would haue them to be as brethren in loue and vnion of hart And it was the first name which christians had to be called the brethren euen before they were called christians for then as the Euangelist declareth the multitude of beleeuers had one hart and one soule Act. 4. And soe great was the loue of christians in the primitiue Church that their very enemys admiring at it Apol. 36. according to Tertullian vsed to say see how they loue and are ready euen to dy for one another The peaceable and mild of hart are the temple of the Holy Ghost who dwelleth in the house of peace the peeuish and malicious of hart are of the deuils spirit and the more their anger and malice increaseth the liker they grow to him The best is to foresee the occasions and to preuent them We haue many examples of the punishments of anger and to commende patience to vs. Col. 7. c. 27. Cassian recordeth how that the abbot Moyses was possessed by the deuill for one small impatience by which he sinned Serm. 15. Quadrag But it was a terrible sight that which S. Bernardin as an eye witnes reporteth of a woman in a great presse of people who by chance throwne downe by a yong man became soe madde with anger that the man falling downe on his knees to aske forgiuenes of her and she denying it in the sight of all was carried away by the deuill The example of the Priest Paphnutius was admirable in this euen in his youth Cas coll 18. c. 15. who liuing in the wildernes in great sanctity of life one of the brethren out of enuy to him to blemish his good name tooke occasion on the Sunday when all was at the Church to goe into his cell and to leaue there a booke hidden and comming presently to the Church as soone as seruice was done he complained publikely that some had stolne his booke from him At which all being strucken with admiration as a strange and vnvsuall thinge amongst them he that had hidd it desired that before any stirred out of the Church some faithfull persons might be sent to search in the cells of euery one for it Some of the auncienter Monks being sent founde it in the cell of Paphnutius hidden amongst the baskets and frailes which he made At which the holy yong man stoode a long time astonished neither daring to confesse nor to deny it But in the end he desired them to impose what punishment they pleased vpon him and going forth he afflicted himselfe with many teares and with two weeks fast absteining also from holy Communion and then prostrating himselfe at the threshold of the Church he asked pardon But it pleased God to to declare the innocency of his seruant for his enemy was forced to bewray himselfe the deuill possessing and pittifully vexing him And when none could helpe him he was dispossessed by Paphnutius his prayers Remedys against anger Authors haue praescribed many meanes for patience and remedys against anger but they may all be reduced vnto this that we procure in our harts a great loue of God and apprehension of his goodnesse Io. 1.4 for then we shall loue our neighbour for his sake If any man saith S. Iohn shall say I loue God and hateth his neighbour he is a lyer When therefor we are at any time prouoked vnto anger let vs presently make an act of the diuine loue and thinke that we see the liuing image of God in the face of him that prouoketh vs and although he abuse that image in himselfe by then prouoking vs yet God whose image he is is still the same as louely and beautifull as before Gen. 9. and therefor I will not abuse his image nor be angry at it Whosoeuer shall shed mans blood his blood shall be shed for to the image of God man was made Secondly we may consider our selues as the souldiers of Christ then called out to fight and that the armes of his souldiers are patience without which we can by noe meanes gett victory the enemys of Christ being armed with impatience If we saw two companys the one of them following of Christ for their captaine the others vrged and driuen on by the deuill which side would we take the one armed with patience and meekenes towards the other the other with rage and malice against them Behold in the one their pale faces staring eyes foming mouths and their whole bodys swelling with the deuils poyson who clappeth his hands and vrgeth them to more and more anger Behold on the otherside the graue and mild countenances of the souldiers of Christ shining like the sunne all this while on their enemys and laboring to pacify them Christ as their captaine exhorting them still to perseuer in patience Prou. 16. Which of these would we rather preferre a patient man is better saith the holy Prouerbe then a strong one and he that ouer ruleth his minde then the ouerthrower of cittys Thirdly we may consider the rewarde and blessing which the patient man gett's God then presently blesseth him and opening and enlarging his hart to receiue more and more fauours of him in the end he goeth away with the crowne of victory Fourthly we may consider the good which we may doe to others by the example of our patience our very enemy will be edifyed at it and although for the present he perceiue not the grace of thy good example yet with in a while he will see it and be sorry for his falt and thou shalt be better satisfyed with this then if thou hadst spitte in his face or taken whatsoeuer reuenge of him Fiftly we may consider the many hurts which are endangered when men are blinded with passion and want reason to guide themselues A man that were to runne a race in a craggy place full of pitts and praecipices with his eyes blindfolded were he not in manifest danger to fall and kill himselfe soe are men in their passion they goe not leasurely but runne headlong and being blinded in their vnderstandings Io. 1.2 what can be expected but ruine to them He that hateth his brother is in darknesse saith S. Iohn because darknesse hath blinded his eyes Many great euils haue ensued of passionate and crosse answeres which might haue bene preuented with a mild word spoken in time Lastly we may consider how that all afflictions are sent of God and come not by chance but for our tryall and good Tob. 12. soe the Angell comforted Toby saying it was necessary that temptation should prooue thee and therefor holy Iob said that God had taken his goods and had strucken him and he blessed God for it We will then be contented with them and make them wellcome as the messengers of God THE SIXT COMMANDEMENT
are acknowledged for holy men and Saints euen by Protestant authors These great seruants of God were most singularly deuoted to his blessed Mother many wayes Some of them instituted particular deuotions to her and inuiting all to those deuotions haue spared noe labour to increase her honour and the number of her seruants But this needes not for that I haue shewed it to haue bene the deuotion of the Catholike Church in those times in which her enemys confesse and must needes confesse the true faith of Christ to haue flourished if euer it flourished That which the Catholike Church still laboureth for is to preserue in her people the same deuotion which was then giuen to her And therefor she consecrateth Churches erecteth altares instituteth holy dayes and omitteth nothing to setforth her worthy prayses and the power of her intercession which afterwards I shall shew The English Protestant Church is not yet soe auncient but that I haue knowne diuerse who haue remembred the like deuotion to haue bene in this kingdome to her when the Catholike religion flourished in it English men were then blessedly and singularly aboue other nations deuoted to her reioycing in her patronage and ioyfull solemnitys But now that ioy is turned into hatred and contempt and her cheife solemnitys are blotted out and prophaned by them and yet absurdly and without consequence they will seeme to honour the Saints commaÌ„ding their holydayes to be kept Is it not an absurde and malicious proceeding in them to her to commande the holydayes of the Saints and Angels as lawfull and fitting and to take away the cheife holy dayes of our B. Lady yet this the English protestant Church hath done as may be seene in their commune prayer booke where the Feasts of the Apostles and of other Saints and of the Angels are commanded by their Church and not the Natiuity and Assumption of our B. Lady which were allwais held her cheife solemnitys As for her Annunciation and Purification they may obserue them in honour of the Conception and Presentation of Christ and cunningly seeme as though they would honour her but this cunning is worth nothing to those that vnderstande her Natiuity and Assumption to be her cheife and most propper feasts and soe auncient that S. Hierome and S. Augustine haue left sermons which they made of them and which they taking away keepe noe day at all as propper to her It is the nature of malice to hate all that which is worthy of loue and of enuious persons to hate that which their enemys loue though neuer soe good This is the very true cause why the beginners of this English religion would take away her two cheife holydayes They see the Catholike Church to aduance her honour and to be 〈◊〉 â—ularly deuoted to her and therefor of malice and enuy to the Church they labour what they can to pull downe her honour and to disgrace her What iniury had the most blessed of women and their particular patronesse done to them in what had she deserued this at their hands but that they would oppose the Catholike Church S. Hierome speaking of the feast of the Assumption saith If we be commanded to honour God in his Saints how much more in this solemnity Ep. ad Paul Eustoch to 9. I would all Englishmen had knowne these words and remembred them when the beginners of their new religion tooke away that festiuall day they would not perhaps haue permitted this disgrace to haue bene put vpon their patronesse in whom their nation had soe long bene honored as to let them take away her Assumption which according to S. Hierome and to reason is much more to be honored then the Assumptions of other Saints which they keepe But let vs goe on in honoring of her We will now gather together out of the sentences of the holy fathers alleadged a posy as it were of our B. Ladys prayses taking onely the summe of them in breife First for her sanctity they affirme her to haue excelled all creatures there being nothing in heauen and earth to compare with her all but God inferiour to her As for sinne it is certaine that she neuer committed the least Venial sinne in soe much that S. Augustine will haue noe mention of sinne to be made in her Aug. l. de nat gra c. 8. Sess 6. c. 23. and the Councell of Trent doth sufficiently declare it She had the grace of all vertues faith hope charit 〈◊〉 humility patience chastity meeknes fortitude c. in an eminent degree aboue all She was a perpetual Virgin Con. Ephes Chalced. Syn. 6. c. 2. Mariae Virginitas ante partum in partu post partum intemerabilis Marys Virginity before her child bearing in her child bearing and after her child bearing vnuiolated She did not onely obserue perpetual Virginity but she obserued it by vow According to S. Augustin l. 4. de Sancta Virginitate and S. Gregory Naz. orat in Sanctam Natiuitatem and it is inferred out of her answere to the Angell when she said how shall this be done because I know not man Luc. 2. That is to say I can not lawfully know man as the hebrew children said to Nabuchodonosor we worship not thy Gods that is we must not and cannot lawfully worship them Dan. 3. But the B. Virgin might lawfully haue knowne man if she had not made a vow to the contrary Neither is there otherwise any congruity in her answere Dr Kellison is of opinion that she was the first that euer vowed perpetual Virginity In 3. part for saith he although Chastity were held in great esteeme both amongst the Iewes and Gentils before the comming of Christ yet they vowed it not for euer but onely for a certaine time S. Ambrose confirmeth it when he calleth her the standart bearer of virginity Amb. to 2. de inst Virg. c. 5. Bed in Luc. 1. as going before all in the perpetuall vow of it But S. Bede saith more planely that she was the first that emancipated herselfe to that vertue which must be vnderstoode by perpetual vow for there were diuerse before her that vowed it for a time Soe that we may number this amongst our B. Ladys prayses that she was the first foundres of the perpetual vow of Virginity and soe she is the particular patronesse of Priests and religious persons that follow her in that vow She had more ouer a gift of God to make those to be Virgins that conuersed with her and soe saith S. Hierome that she made S. Ioseph to be a Virgin and S. Ambros that she made S. Iohn Baptist to be a virgin by her virginal conuersation that as it is written of the Cedar tree and of the flowers of vines Amb. de Instit virg c. 7. that they driue away all venemous beasts from about them so the blessed Virgin had the vertue to expell all vnchast desires and carnall inclinations from those that came about
our wonted Haile Mary c. The deuotion of the Rosary or Beades confisteth most of the Haile Mary a prayer which we ought to esteeme of for many reasons Wee may say that next vnto the Pater Noster it is the best of all prayers First for the dignity of those that made it Christ made the Pater Noster and the Angell Gabriel Saint Elizabeth and the Church made the Haile Mary and all other prayers are made or allowed of onely by the Church so that the Haile Mary is in the midle place below the Pater Noster and aboue all other prayers Secondly it is very much to be esteemed of for our blessed Ladys sake who is the most worthy and noble personage of all creatures and as the Pater Noster is the cheife and proper prayer of all which we say immediatly to God so the Haile Mary is the cheife and most proper prayer of our blessed Lady Thirdly it is most eminently to be esteemed of for the mystery which is chiefly concerned in it to wit the mystery of the Incarnation which is the chiefe mystery of the Christian faith and this we professe in the words of the Angell comming from Heauen with the newse of it to declare to the blessed Virgin that then presently it was to be accomplished in her and saluting her saying Haile full of grace our Lord is wrth thee blessed art thou among woman c. These words in our Beades wee often repeate and wee haue good reason often to repeate them to remember that mystery to celebrate that blessed hower of the Sonne of God his Incarnation Saint Athanasius called them words of praise to our blessed Lady and saith that the quires of Heauen are incessantly singing that which he calleth a most glorious and ample Hymne In euang deip and therefore we will often repeate it with the Angels S. Hierome reporteth of the Iewes that euery day in their Synagogues they curse the Christians Hier. in c. 5. Esa Wee curse not them but pray for their conuersion but if wee curse them not we ought at least to blesse God for our selues and often to remember our owne happinesse thankfully acknowledging the mystetys of the Chrystian faith A Iew would by glad to see the memory of Christ rooted out of the world but this he shall neuer see Good Christians will allwais reuerence him keeping those solemnitys and practising those ceremonys and prayers that put vs in minde of his goodnesse And therefore we often say the Haile Mary in remembrance of the benefits which we haue by him and to honour her that bore him and to craue her prayers Saint Dominike was the first that deuised the Rosary as it is now vsed A man of that sanctity of life that Protestants themselues acknowledge him for a holy Saint He was a Priest of the Catholike Church and as such he thought himselfe indebted both to the wise and unwise To discharge this debt he deuised the deuotion of the Rosary which although it were chiefly intended for the good of the ignorant that can not reade yet it may be vsed also by the learned as now we see it is by the greatest Doctors of the Catholike Church of deuotion to our blessed Lady Those that can read haue their bookes to pray in and those that cannot reade haue their Beades as books to imploy themselues in in which they may read the cheife mysterys of the life and death of Christ and our B. Lady The Rosary was made by S. Dominike as a holy Psalter in imitation of that which King Dauid made For as it was the deuotion of that holy King to compose a Psater of deuout Psalmes and those in number a hundred and fifty if they were all of King Dauids composing so it was the deuotion of S. Dominike to deuise a Psalter of a hundred and fifty Psalmes in imitation of that And that this Psalter might be more practised by all he made it not of new and different Psalmes which few would haue gotten without booke but of so many Haile Marys which all either haue or should haue without booke and which are to be repeated after such a manner as might easily be learned of all And as the musicall instrument which Dauid vsed in the singing of his Psalmes was an instrument of ten strings in relation to the ten Commandements so would Saint Dominike diuide his Psalter of Aue Marys into tennes destinguished by a Pater Noster to be said in the beginning of eyery ten so that there being in all fifteene tenns fifteene cheife mysterys of the life and death of Christ and of our B. Lady might be celebrated The fifteene mysterys corresponding to the fifteene tenns of the Rosary are distinguished into fiue ioyfull fiue sorrowfull and fiue glorious Tho siue ioyfull are The Annunciation The Visitation The Natiuity The Purification of our B. Lady or Presentation of Christ and the Finding of him in the Temple disputing with the Doctors The first ten is said in honour of the Annunciation which was when the Angell Gabriell delivered to our blessed Lady that ioyfull message announcing vnto her that she should conceiue in her wombe the Sonne of the most High The second ten is said in honour of the Visitation which was when the blessed Virgin hauing vnderstoode by the Angell that her cosen Saint Elizabeth had conceiued a sonne in her old age to wit Saint Iohn Baptist she made a visit vnto her to comfort her helpe her and to be as a handmaid to serue her the seruant of God And arriuing at her house and saluting her Saint Iohn Baptist leaped in his mothers wombe Saint Elizabeth prophecyed and our blessed Lady pronounced a Canticle of ioy in remembrance of which we offer vp the second ten The third ten is said in honour of the Natiuity of Christ which was a mystery full of ioy first vnto our blessed Lady as more neerely concerning her in the first sight of her sonne and also to all men according to the Angels speech Luc. 2. Behold I Euangelize to you great ioy which shall be to all people because this day is borne to you a Sauiour And a multitude of the Heauenly army was suddenly with the Angell saying Glory in to the highest God and in earth peace to men of good will The fourth ten is said in remembrance of the Purification of our blessed Lady and of the Presentation of Christ which were both solemnized together For the law commanded that the woman who had conceiued of the seede of man after her deliuery should come to the Temple to be purifyed and should present her first begotten to be sanctifyed to our Lord which lawes although Christ and our blessed Lady were not subiect vnto them yet of humility they would obey them Behold now a ioyfull mystery when holy old Simeon who had receiued of our Lord that he should not see death vntill he had seene Christ expecting his comming to the Temple did
him in the Syndon and laid him in a moument that was hewed out of a rocke And rolled a stone to the doore of the monument The Palls or linnens signify the Syndon the Chalice the monument in which he was laid the Patene the stone that was rolled to the doore And therefor there must be at least two palls or linnen cloths vpon the altare to signify the wrapping of Christ and for the same signification the Corporall or vpper Pall vsed aunciently to be ioyned to the vndermore and comming from vnder the Chalice to turne ouer it againe Cruifix c wax Candles but now for more conuenience it is diuided into the corporall vnder the Chalice and the Pall aboue it A Crucifixe or Cros is set vpon the altare in remembrance of Christs Passion Wax candles are lighted to signify him who is the true light illuminating all men They are of wax in token of his purity who was a Virgin of a Virgin Mother All things being prepared then Masse beginneth The Masse may be diuided into three parts The first is from the beginning to the Offertory The diuision of the Masse which is as it were a preparation and introduction to the cheife parts of Masse The second and principall part is from the Offertory to the Postcommunion The third is from the Post communion to the end which is a thanksgiuing for the mysterys celebrated The whole Masse is in relation to the cheife passages of the life and death of Christ From the beginning to Gloria in excelsis the time before his comming is represented and the great desire which the holy Patriarks and Prophets had of him before he came From Gloria in excelsis to the Ghospell his comming is celebrated and his life vntill his preaching From the Ghospell to the Offertory his preaching is denoted From the Offertory to the Postcommunion the cheife passages which haue relation to his persecution Passion and death are signifyed From the Post-communion to the end his Resurrection is commemorated and the time vntill his Ascension all being concluded with thankes giuing to God First the Priest commeth downe before the altare and doing reuerence to it The beginning of the Masse as to a holy thinge and if the blessed Sacrament be there kneeling downe to it he beginneth with the signe of the Cros saying In the name of the Father and of the Sonne and of the Holy Ghost to professe his faith in the blessed Trinity and in the Incarnation and to implore grace to the worthy celebrating of those holy mysterys which he is then going about to wit to offer Sacrifice to all mighty God to offer the same Sacrifice which Christ himselfe offered to handle his very naturall body to represent himselfe offered then as at his death for and in the name of all the Church the whole blessed Trinity with quires of Angells being present as spectators of what he doth Hauing armed himselfe with the signe of the Cros and with these considerations he sayth the Antiphone and Psalme Introibo ad altare Dei c. Introibo Psal 42. which Antiphone as all others are as it were deuout vndersongs said before and after the Psalme in relation to it Consiteor Then he saith the Consiteor acknowledging humbly in the sight of God and of the whole caelestiall court and of the people there present his sinnes by thought word and worke desiring the blessed Virgin Mary the Angels and Saints and people that are present to pray for him Then the Clerke who representeth the people prayeth for him saying Misereatur tui c. And hauing by deuout versicles and answeres mutually commended each other to God in their prayers he goeth vp praying in priuate for the remission of his sinnes and that he may worthily ascende vnto the altare The altare as I haue said signifyeth the Cros on which Christ was offered The kisse of the Altare it signifyeth also the Church compacted of many liuing stones and in both respects the Priest often kisseth it to shew how willingly Christ accepted of his Cros for vs and how much he loueth the Catholike Church The right hand of the altare where the booke is first laid signifyeth the Iewes to whom he goeth first because they had the faith of Christ first preached to them The left side of the altare signifyeth the Gentils who at the comming of Christ were in the darknesse of infidelity and he kisseth the altare in the midst to signify the reconciling of both Iewes and Gentils in the Faith of Christ by whom the way of saluation is laid open vnto all Then he goeth to the booke and readeth the Introit The Introit which is taken out of King Dauids Psalmes or of some of the Prophets hauing relation to the solemnity of that Masse and signifyeth the great ioy which the Patriarkes and Prophets had in the foreseeing of Christ to excite vs to more reuerence attention and deuotion to his life and death then represented Then he goeth into the midst of the Altare The Kyrie eleison◠and saith the Kyrie eleysons which are first said thrice in honour of the Father then Christe eleyson thrice in honour of the Sonne then Kyrie eleyson thrice in honour of the holy Ghost The often repeating of them signifyeth the manifold sighes and earnest desire of the holy Fathers and of all the iust soules that where in Limbus whose seionrning was prolonged that they could not haue the perfect and complete ioyes of Heauen vntill the comming of Christ who was to open Heauen gates for them And therefor they prayed earnestly and continually for it Psal 39. as the holy King signifieth saying Expecting I expected our Lord and he hath attended to mee c. Thou art my helpe Psal 112. and my protection my God be not slack And in another place Esa 16. Vnto thee I haue lifted vp mine eyes from whence helpe shall come to mee And the Prophet Esay Send forth ô Lord the Lambe the Dominatour of the earth The Priest hauing prepared himselfe to celebrate the mysterys of Christs life and death Gloria in excelsis Deo and represented the state of the world before his comming and the desires and prayers of the iust for it now declareth the grant of their desires celebrating his comming with a lowde and ioyfull voyce pronouncing Gloria in excelsis Deo c. Glory in the Highest Luc. 2. which are the words with which the Angels praysed God at the comming of Christ singing in his birth Glory in the Highest to God and in earth peace to men of good will An Angell was then sent to say to the Sheepheards Behold I euangelize to you great ioy that shall be to all people because this day is borne to you a Sauiour which is Christ our Lord in the city of Dauid A Starre was sent to illuminate the three Kings vnto Bethleem Simon was sent to wellcome Christ into the
the whole world and what more could theeues robbers and all wicked malefactors desire to exempt themselues from all humane lawes and obligation of conscience then to deny all obseruations as of the autority of man and to referre all to the tribunal of God which they know that they can not escape but must stande to whether they will or noe You may see what reuerence is here to the word of God and how easily that sacred word is abused by those that will stande against the whole Church First therefor I tell them that they cannot but see those words to haue the same force against fasting in generall which commonly they allow of as against the fasts of the Church which now they reiect but that is indeede noe force at all the circumstances being altered in which Christ spoke them to reprooue the fasts of vaine and hypocryticall men who fasted without order and humility for shew onely Secondly I tell them that the authority of the Church is the authority of God as I haue sufficiently prooued and therefor the Praecepts of the Church are not onely the obseruations of men but the Commandements of God Thirdly I tell them that God by his Church commanded fasting in the Law of Moyses and in the Law of grace euen in the Apostles times the Councell of Hierusalem prohibiting some meates Act. 15. as is specifyed in the fifteenth of the acts Fourthly I tell them that fasting as it is a Praecept of the Church is vsed as a corporall affliction to subdue the euill inclinations of our flesh and corporall afflictions vsed with order as the Church praescribeth them are pleasing to God therefor fasting as it is a Praecept of the Church is pleasing to God Cor. 1.9 S. Paul saith I chastize my body and bring it into seruitude least perhaps when I haue preached to others my selfe become reprobate Fiftly I tell them that Aërius was condemned as an haeretike many hundreds of yeares since Haer. 53. and S. Augustine hath taken the paines to put him into his catalogue of haeretiks for this very doctrine for that allowing of fasting in generall he disallowed of it as a Praecept of the Church and would haue none to fast but as they liked themselues He that should reade the second booke of S. Hierome against Iouinian the haeretike that denied fasting should finde there much more then I haue said or can say in commendation of it And it is admirable to reade the sentences of Scriptures and the erudition which this holy Doctour hath drawne there together for this purpose shewing by seuerall authors how much this vertue was esteemed of euen by heathens in the best ages of the world who saw by reason and founde by experience the force of fasting in the tempering of our bodys in refreshing and quickening of our vnderstandings and by consequence in disposing vs vnto Morall vertues And writing to the Virgin Demetrias he hath this high expression that fasting is not onely in it selfe a perfect vertue but the foundation sanctification purity and Prudence of the rest without which none shall see God Now for the particular fasts or abstinences which the holy Church commandeth There are the forty dayes fast of Lent the fast of Ember dayes of Rogation dayes of Vigils of Frydayes of S. Marke Lent and of Saturdayes We haue for the forty dayes fast of Lent the examples of Moyses of Elias and of Christ himselfe Moyses fasted forty dayes and receiued the Law enioying in that time the familiar conuersation of God Elias fasted forty dayes and then wrought miracles reuiuing the dead Christ fasted forty dayes in the beginning of his miraculous preaching soe preparing himselfe to deliuer his ghospell and to redeeme the world And although we can not fast soe strictly and perfectly as our blessed Sauiour did eating nothing all that time yet it is fitting that we should doe our endeauour in honour and imitation of him And it is not vnlikely that Christ commended the fast of Lent as well by word and expresse commande as by example to his Apostles in those forty dayes space betwixt his Resurrection and Ascension in which he often appeared to them and taught them concerning the Church and therefor the auncient and holy fathers commonly call it the institution of the Apostles by the Commandement of Christ S. Ambrose that it was not inuented by any earthly cogitation but commanded by the heauenly maiesty Amb. de quadrag ser 36. Igna. ep 5. Aug. ser 69. de temp S. Ignatius who was the Disciple of S. Iohn Euangelist saith contemne not Lent for it conteineth the imitation of our Lords conuersation and S. Augustine saith that by the due obseruation their of the wicked are separated from the good Infidels from Christians haeretiks from faithfull Catholikes He then that honoreth the name of a Catholike and Christian will honour Lent and obserue it It is instituted to be kept against the Passion of Christ that we who professe ourselues his seruants and souldiers may in some sort suffer with our master and captaine It were a preposterous mirth and absurde in a seruant to laugh and make merry when he saw his master full of paine or for a souldier to take his ease in bedd when his captaine were enduring hardnesse in the field Good Vrias comming out of the campe to the court the King badd him to goe home and rest himselfe but he refused to doe soe Reg. 2.11 saying the arke of God c. And my Lord Ioah abide vpon the face of the earth and shall I enter into my house to eate and drinke I will not doe this thinge Neither did he it but went out and slept before the gates of the Kings house with the other seruants of his Lord because he would not pamper himselfe and ly within doores when the arke and his Lord laid without Our blessed Lord the King of heauen and earth the Sauiour of the world is suffering many blowes he is bleeding vpon the Crosse his meate and drinke is vinagre and gall and is it then a time for vs to make merry and to feast our selues is this like a seruant and souldier of Christ or is it not rather most vnseasonable preposterous and spirefull vnworthy of the name and profession of a Christian how preposterous then is the malice of those who choose the time of Lent of all the times of the yeare and Good Friday of all the dayes in lent to make their feasts on is this a good preparation to receiue the benefit of Christs Passion and Resurrection if they were Iewes or professed enemyes of Christ they might doe soe indeed in despite of him but being Christians they should be ashamed of it Saint Augustine commendeth the fast of Lent as a preparation for Easter and saith as you haue heard that the breaking of it is wicked and proper to Infidels and Haeretiks This they may glosse with some pretence and finde some thing to say
freely cooperate with it For as God would make vse of Moyses his rodde to the working of miracles saying Exod. 4. What is it that thou holdest in thy hand and then beganne to worke miracles by it and as Elizeus asked the widdow what hast that in thy house Reg. 4.4 and vsed her oile to the enriching of her Io. 1. and as Christ would vse water to the procuring of wine soe God vseth vs as instruments to the effecting of good works and therefor in the Scriptures they are attributed sometimes to God and sometimes to ourselues To God as to the principall and cheife cause to vs as to an inferiour and instrumentall cause Exod. 31. As I am the Lord that sanctify you To wit cheefly and principally and man also is said to sanctify himselfe as in S. Io. 1. Iohn euery one that hath this hope sanctifyeth himselfe That is instrumentally and after an inferiour manner by cooperating with Gods grace Ezech 36 Ezech 8 Cor. 1.5 Soe also Ezech. I will giue you a new hart And in another place make to your selues a new hart And therefor S. Paul saith we are Gods Coadiutors but if we had not freewill the goodnes of the worke were by noe meanes to be attributed to vs and we could not be said to sanctify ourselues nor to make to ourselues new harts Furthermore we see that we can deliberate and consult of our actioÌ„s but we can deliberate and coÌ„sult of nothing but that which we haue freedome to doe or not to doe therefor our actions are free in vs. When an enemy pursueth vs we deliberate not whether we shall fly in the ayre or noe because it is not in our freedome Lawes are commanded vs rewards and punishments are proposed to vs we exhort to good works and praise and honour those that doe well which we would not doe if they did soe of necessity and had not freedome to the contrary Clem. Alex. l. 1. strom Neither praise nor dispraise nor honours nor punishments were iust if man had not freewill And this which is soe manifest to reason is as planely declared in the Scriptures Eccli 15. God from the beginning made man and left him in the hands of his owne counsaile Holy Iosue at his death exhorting the Israelites and drawing neere to the end of his speech to engage them the more to the seruice of God he biddeth them to choose what they would doe Ios 24. Now therefor feare our Lord and serue him with a perfect and very true hart But if it like you not to serue our Lord choice is giuen you Choose this day that which pleaseth you Soe that it is in our choice to doe well or ill But I end this and all controuersys of religion in this booke with the authority of the Church This was the doctrine of the Catholike Church aboue a thousand and foure hundred yeares since when Manes beganne to oppose it and he was then and hath euer since bene esteemed an haeretike for opposing it there being then noe Church of Christians in all the world that denyed it therefor this is the true Catholike doctrine This was the doctrine of the Church a few yeares since when Luther beganne to oppose it Ses 7. c. 16. can 14. and the Councell of Trent of aboue two hundred and fifty prelates with the authority of the supreme pastour that then was of the Church declared for this doctrine therefor this is the true Catholike doctrine Let now the enemys of the Catholike Church obiect what they can either out of Scriptures or reason against it all is in vaine the Church is to iudge of the sense of Scriptures and of reason and not euery priuate man to vnderstande them as he will and to get followers to himselfe against the Church Whatsoeuer is obiected contrary to the authority of the vniuersall Church allthough it seeme neuer soe plane is wrong and falsly applyed and we must take them for haeretikes that will stande obstinate in any such doctrine S. Augustine must that which is cleere be denyed Aug. l. de nat grat c. 38 because that which is done can not be vnderstoode and what is soe cleere as that which is once declared by all the Doctors of the Catholike Church We may dispute about the sense of Scriptures or any point of doctrine vntill the Church haue declared concerning it as Lawyers dispute about applying the sense of the Law to particular cases vntill the iudge giue sentence in it but when that is done then all argument must cease because then it is cleere and soe cleere that it can be noe cleerer then to be declared viua voce with the liuely voice of the iudge who hath lawfull authority Soe that which the Church hath once declared is soe cleere that it can be noe cleerer because it is declared by the liuely voice of all the Pastors of the Church all who must either haue lawfull authority to decide all controuersys concerning Scriptures and all other points of faith or els there is noe lawfull authority in the world to decide them but euery man might hold and teach what he listed which were to destroy the world Therefore we neede noe more for the proofe of freewill but the authority of the Church and all arguments that can be obiected against it are but delusions Yet the true sense of those places which they obiect may be vnderstoode by that which hath bene said I know Lord that mans way is not his owne Ier. 10. neither is it in a man to walke and to direct his stepps It is not in man by himselfe without the grace of God But with it it is Io. 6. Noe man can come to mee vnles the father that sent mee draw him God draweth not by force necessitating whether we will or noe but as the spouse said draw mee Can. 1. we will runne after thee in the odour of thine ointments that is sweetly and by faire meanes mouing and exciting our wills Nay although he had said vnles my father compell them we might haue vnderstoode it of a sweet kind of violence by which God inuiteth vs to him as the master in the ghospell seeing the slownes of those that were inuited in comming to him sent to bid others saying Compell them to enter which was noe more Luc. 14. but earnestly to intreat and inuite them Such is the loue of God to vs and his desire of our saluation and soe powerfull is the grace by which he inuiteth and exciteth vs to vertue that he may very well be said to draw vs as a very louing father doth his children vnto goodnes Will you see this planely Apoc. 3. Behold I stande at the doore and knock If any man shall heare my voice and open the gate I will enâ—er into him and suppe with him and he with mee See here O Christian the loue of God towards thee what he doth for
subiecteth vs as lyable to some punishment soe euery good worke which we doe in the state of grace aduanceth vs in the diuine grace and taketh away some of our due punishment But allthough Veniall sinnes depriue vs noâ— of the diuine grace nor make vs as the enemys of God guilty of eternall damnation yet we ought to beware of them and to be carefull especially that we gett noe euill habite nor affection to any Veniall sinne for that is very dangerous and if we gett not also a habit of repenting presently for it it will without doubt draw vs in the end into some Mortall sinne And in this sense we may say of Veniall sinnes that they depriue vs of Gods grace and euen kill our soules dispositiuely that is they dispose vs to Mortall sinnes bâ— which our soules are immediatly killed euen as a litle hole or leck in a shippe neglected causeth a greater breach by which she is suddenly ouer charged and sinketh downe to the bottome soe litle falts neglected bring great sinnes and are sometimes bewailed with euerlasting teares in hell And therfor to preuent great sinnes we must haue an eye ouer our lesser falts to mende them by times Besides a good and louing seruant will feare to offende in any thinge least by committing that by which his masters affection should bellessened towards him he might come in the end quite to loose his fauour This is that saith S. Hiero to 7. instrueÌ„s amicum quemdam Hierome which the Apocalypse reprooueth in the bishop of Ephesus who is called an Angell for that he had in his conscience the merits of many good works much labour and sufferings for Christs sake But because the edge of his former piety was somethinge dulled and the heate of his loue beganne to abate he is called and stirred vp to repentance Apoc. 2. I know thy works and labour and patience that thou canst not beare euill men and hast tryed them that say themselues to be Apostles and are not and hast found them lyars And thou hast borne for my name and hast not sainted But I haue against thee a few things because thou hast left thy first charity Be mindfull therefor from whence thou art fallen and doe pennance And what pennance may we read that the Saints of God haue done euen for litle Veniaâ—â— sinnes because they knew that by all such sinnes the grace of God was endangered and that the least degree of his grace was better to them and in it selfe more pretious then all this world S. Theresa conceiued soe greatly against the least oâ— her sinnes that she spoke of them as heinous offences and if it happened that in singing in the quire she missed in any thinge presently in the sighâ— of all she prostrated her selfe to the ground with such true shame and sorrow that the rest of thâ— Nunnes were interrupted from singing and could not goe on for teares Grant vs O Lord by the merits of thy Passion and by the prayers of thy blessed Mother and of the whole court of heauen that we may neuer loose thy grace by mortall sinne and may allwais feare to offende by veniall I haue done now my deere Reader that which I intended in this booke I haue giuen thee for thy instruction a breife Summe of the whole Christian Doctrine in a few short answeres to be gotten without booke and the declaration of them at large in their propper places I haue sett before thee in the Apostles Creede one supreme eternall and omnipotent Power God the beginner and conseruer of all creatures to be worshipped by thee And for thy comfort and Confirmation in the Catholike faith I haue shewed that there is noe true worship of God but in the Catholike Church of Christ The Catholike Church reacheth that an eternall retribution ofteward or punishment remaineth according to our works good or euill Good works by Gods grace are in our owne hands if we will What now remaineth but to excite our wills This also I haue done according to my ability exhorting thee to vertue and holinesse of life And now at last I intreate and coniure thee by the omnipotent power and infinite goodnesse of God that made thee by his iustice and mercy which one day thou must try by the torments of the damned and ioyes of the blessed soules by all which thou canst imagine to be feared or desired that thou feare 〈…〉 loue him Looke downe to hell and feare him in that horrible eternity Looke vp to heauen and loue him seeke him and enioy him in that happy state Resolue from this very instant vpon a vertuous life Beginne now a new and perseuer to the gaining of that euerlasting life which is the end of the Creede and of all Instruction Live sweet Iesu King of eternall glory Liue Liue and reigne in our soules here and in heauen for euer and euer Amen Laus Deo Dei genitrici Virgini Maria. A TABLE A ACTVALL sinne 715 Altare 603. Altares towards the east 603. Almes deeds 473 Amen 505 Angell Gabriel 510. 532. The time and place of the Angell Gabriel his apparition to the blessed Virgin 533. c. Anger 415. Remedys against anger 420 The Apostles preaching 137 The Ascension of our Sauiour 164 Atheisme and Atheists 78. 79. 80. c. Attributes of the diuine Persons in the Blessed Trinity 142 B BAptisme The necessity of Baptisme 283. Baptisme a Sacrament 284 The effect of Baptisme 285. The Baptisme of S. Iohn 286. The caeremonys of Baptisme 287 Beades 555. blessings of Beades 572 Aue Mary Bell. 564 Bloody sinnes horrible to nature 416 C CArnall sinnes 412. seuerely punished of God 422. the causes and rootes of Carnality 428. Remedys against Carnall sinnes 428 The Catholike Church prooued by induction from all other religions that are in the world 250. Catholikes according to their grounds can not with reason seeke vnto any other Church not doubt of their faith but all other Churches euen according to their owne grounds ought to doubt allwais and can neuer be satisfyed till they come to the Catholike Church 35. Character Vide Sacraments 275 Charity towards God and our neighbour 409.491 amongst the primitiue Christians 418 Ceremonys 287.598 Two kinds of Ceremonys 290. Childrens education 1 Christ 109. The faith of Christ euer from the beginning of the world 113. Christ the Messias was to be true God 120. Iesus Christ our Sauiour was the true Messias foretold by the Prophets 122. Christianity demonstrated by holy Scriptures and miracles 113. vnto 140. Christ was more sensible of paine then others 151. Christ prophecyed of his Passion 153. Christs Passion was voluntary 154. Christ the annointed as he was Prophet Priest and King 112. Christmas day 148 Church The Church must try the priuate spirits of all men 24.184.641 Noe order in religion but by the authority of the Church ibid. The Church can not erre 35. The authority of the Church 184.641 The Church is holy 177. It