that some-thing is made by God therefore seeing God can do whatever any thing made by him 't is clear he can do all things which is to be Almighty But tell me now do you think when God does a thing he knows what he does S. It were a shame to doubt of that since we accompt him a fool who knows not what he does besides since God makes us know what we do and is himself perfecter than we he must needs know what he does even better than we M. And he that knows a thing does not he know what that thing can do for example can a man know a knife or a clock without knowing that the one can cut and the other tell the hour of the day S. That 's impossible as also that God should not know what any work of his can do M. See again how you shew that God knows all things for since he knows what himself made and what all the things he made can do and nothing is or can be done but what himself and they do it follows that God knows all and every thing that is done great and little to the number of the thoughts of men and angells to the division of dust and sands and whatever els is done nay and what can be done though it neither be nor ever will be done But now tell me do you know by your body or by your soul S. By my soul M. And wherein differs your soul from your body is 't not in this that your body has many parts takes up room or place your soul on the contrary is indivisible and wants no place nor has any parts but is a Spirit S. Al this I remember to have learnt now you put me in mind of it M. Then seeing you sind that God knows all things what do judge him to be S. Certainly a Spirit but yet I know not well what a Spirit is nor what conceit or apprehension to make of it M. Do you conceive what 's meant by these words Mind Understanding Wit Thought Knowledge c. If you do you have made some apprehension of a spirit It suffices then at present to conceive God to be such a thing that he is a Knowledge and works by it But tell me is God a Spirit joyn'd with a body as our soul is or a pure Spirit without any Body S. Methinks if God were made up of Spirit and body there were no impossibility iâ— him but his Spirit might be without his Body and so God might dy or not be which makes against the necessity of his being alwayes formerly prov'd M. But yet this Mind or Spirit must have the perfection of all Bodies in it since as is already shown It can do whatever all Bodies can S. This is very clear in my minde M. Then you see that God is a pure Spirit or Minde containing in it self the natures and perfections of all things that is all Being and all Goodness Here the Catechist ought to exhart the Cathecumen or person he catechizes to the admiration and reverence of God out of his plenitude of Perfection To the fear of God out of his Omniscience and Omnipotence And to the love of him out of his All-goodness SECOND CONFERENCE M. YOU remember you told me that God Almighty made Adam Can you tell mee why he made him and first whether he wanted him S. No Sir he could not want him for seeing hee 's All-goodness he could want no good thing and for what 's bad or naught there can bee no want or need of that M. At least did he get any thing by him or was he richer after then before S. No Sir he that hath all can get nothing M. At least as you have pleasure when your hear your self commended or see your self honour'd and serv'd so did God get any new content S. Sir without doubt it could not but please him For so I am taught that my good works please God and my sins displease him M. 'T is very true that he is pleas'd with our good works and displeas'd with our bad But not so that he conceiv's new pleasure or displeasure but with the pleasure of good which hee had for ever and the displeasure of bad likewise he had for ever For if hee could receive new pleasure or displeasure he would get some thing he had not before which you told me he could not But now if he got neither profit nor content by making Adam why did he make him S. Sir I cannot tell you that for I never do good but I get something that contents me M. If you should finde a poor wretch in a wilderness ready to starve and you had store of victuals would you not give him some S. Yes sir and should think my self unworthy to live unless I did M. And why for you should neither have honour nor profit neither though peradventure afterwards you would have pleasure would you think of that when you did it S. I know not Sir why but good nature would make me do it M. And now you have told me why For 't is the nature of Goodness to do good as of heat to heat and of cold to cool And so God being all Goodness needs no other cause why to do good then that himself by nature is Goodness or as you call it of a good nature But tell me again did God Almighty make you S. No Sir my Father and my Mother made me M. Think you so and I pray if your Master should whip you or make the Stationer give you a fine new book would you thank the Stationer or be angry at the rod or rather be thankfull or displeas'd towards your Master S. Towards my Master Sir But I do not see that God Almighty either bad my Father or Mother make me or used them to that end M. No Did you not tell me that God made Adam Adam his Son and so till it came to your father and mother S. Yes Sir but this is a great way off from God's making me M. It will come nearer You told me also that God knew all that was to be done or could be done by the things he made And again that what he did he did out of his Goodness you see then that hee knew your Father and Mother would make you and would have it so and out of his Goodness put the causes which should make you What does your Master more when he either rewards or punishes you but onely puts the causes out of which hee intends and knows your good or harm will follow Well if this bee agreed on that God made you tell me now whether you have any thing that God did not bestow upon you S. No Sir for what ever I should say I had from my self or from any other you will in the same manner shew
Forefathers who never till then were admitted unto the sight of God he rose and instructing his Church 40. dayes in it's sight ascended into heaven whence after ten dayes he sent the Holy Ghost himself remaining there till the day of judgment when he will return to take accompt of his benefits he hath bestow'd upon us The Catechist ought to note out of the discourses pass'd of how sublime and unparalell'd an essence our God is who by his Nature which is purest most refin'd Quintessence of Substance or Being added to his perfections of Knowing and Loving himself obliges us to affirm truly of him thas he has in one Nature three Persons which is highest contradiction in the perfect est of all Creatures existent or even possible Also how God was so good as our nature being imperfect of it self supernaturally to help it with incomparable graces and gifts Secondly how death Sickness and all other mischiefs being excluded by God crept in by man's own fault and the procuring of the Devil How quickly our nature grew to that extremity that of the whole world hardly eight men were found righteous And presently again not five men in five Cities What a perpetual care God â—â—d of the family of Abraham by promises miracles punishments rewards yet could not by those means keep them from sin and damnation What 't is for God to be made Man the eternall impassible essentially-blisfull to become a child the most tender passive of all creatures and franght with miseries and griefs See his life nothing different from ours unless that it was more stuff'd with woes from one end to the other in poverty subjection contradiction affliction and in the end and last act the example of all indignity that human wit could invent and the shape of man endure think how all this was suffer'd for our sakes he knowing every one for whom he suffer'd and of so great a number excluding none for whom he did not undertake these pains as if there were no other as freely as the Sun shone on Adam when he was alone no less then upon the millions that now be And out of all these considerations let him strive to raise the Catechumen to admiration and love of so great Goodness a full resolution to make use of so many and so powerfull means to advance himself in virtue which is the fruit of all that went before SIXTH CONFERENCE M. HAving now learn'd that there is a God his properties how he created man how he conducted him through so many ages till the coming of himself into the world in the second Person of his blessed Deity Having also understood the oeconomy of his sacred Humanity till his bitter passion glorious resurrection wonderfull ascension and gracious sending of the Holy Ghost which was the first effect and chiefest of his whole peregrination It follows to consider the End of all which was the stating of mankind in that perfection to which he intended to conduct him Now then Child can you tell me what was the intention of Christ's coming S. Sir you have told me already that 't was to redeem Mankind from the deluge of sin wherein he was drown'd by the fall of Adam and give him a state by which he might attain to Paradise M. I but what is the immediat step by which a man comes to Heaven S. That also me thinks I have learn'd to bee the Love of God above all things For you told me this was Sanctity and I know we call those Saints who either are in Heaven or in the right way to it M. Well said But I would have you shew me that the Love of God makes a man go to Heav'n and because you cannot without help hearken a little unto me The Good of Heaven consists in seeing God Almighty not with the eyes by which you walls and trees and sun and stars but with the eyes by which you know you are this day and neither yesterday nor tomorrow by which you know you must have been yesterday yet it may happen you may nor be tomorrow and other Truths or things of this quality which the least of you is capable of Now he that loves God above all things especially if he have done it long cannot chuse but desire to know and see him whom he loves so much Wherefore when he dies and has no more any distraction by his senses he is wholy set upon that object and so extreamly miserable unless he can obtain it wherefore if God be not hard-hearted as Goodness it self cannot be what remains but that he must needs let himself be seen by him which is to be in heaven And this a Divine would tel you were to determin God of necessity to the giving of Bliss as the putting of all second causes requisit to the making a man determins him to the infusion of the rational soul But we must not be so learned Do you know how the Divines or rather all Christians do ordinarily term this Love of God S. Yes Sir I think this is the vertue they call Charity by which we love God for himself our neighbours for him and for both their sakes do all the rest of our actions and so order our whole lives to the service of God M. 'T is well said but can you tell what reason you have to love God S. Yes For seing we naturally love that which is good as good meat good drink good cloaths c. and God is Algodness there can be no doubt but we have great reason to love God Besides he hath done us many singular benefits or rather hath given us all we have by which we know he loves us and for both these causes is to be loved by us M. Very well and you may add that we are like him being made wholy to his Image and things that are like one another are apt to love one another as we see all creatures love their own kind But seeing you call this Charity and know there 's a second part thereof which is to love your Neighbour or all other men as your self know you why you are to do so S. Sir not wel M. Why do you not see that all knives are to cut hammers to knock and therefore who would have a hammer to cut or knife to knock were out of â—â—ason So likewise al men being of one Nature are for one â—nd and fit for the same things He therefore that would wish one thing for himself because 't is fit for him and not wish the like to his neighbour were very unreasonable And if he wishes the like to his Neighbour as to himself he loves him as himself But tell me now he that loves God has he not reason to hope he shall see God S. Yes Sir since 't is necessary that who loves God shall see God no doubt but he has reason
that the causes coming from God hee uses them to make mee have those things and so bestow'd them on mee M. 'T is well sayd But to whether are you more beholding for the thing you have to God or to him that immediatly gives it you for example for your life and being to God or your parents for your learning to God or your master S. Hitherto Sâ—r I am sure I have given more thanks to my Parents and Masters but now I know not what I ought to do M. How soon have you forgot you own saying did you not tell mee that your affection was not at all towards the Stationer or rod to which your father and master are compar'd but onely to your Master that rewarded or corrected you how then are you so soon ignorant whom you are most to thank God or the next causes of your good S. By that rule I should ow nothing to my parents and master but onely to God M. Not so neither but to every one according to the good will he bears you and the share he has in the good deed Now as for God Almighty you know there is no cause concurring nor any least part of the work which belongs not totally to him on all sides and from the very beginning Therefore how much the good is 't is wholy and entirely due unto him but your Parents and Master are not the thousandth part of the Causes and therefore though thanks be due to them in respect they are the immediate causes yet in comparison of what 's due to God you are not one thousandth part beholding to them Again you told mee God knew perfectly all things belonging to this good you possess and the best owing of it But the next cause understands not perfectly what himself does but is bent to his work beyond his own understanding as you may easily see by this that your self when you walk know not how you do it and we may be pos'd in twenty things which belong to walking which nevertheless our selves do But amongst all things you have are not works some as singing playing understanding eating and the rest and therefore also whatsoever you do comes likewise from Aâ—mighty God S. Yes Sir I see well enough that because my self and all other causes of my action come from God it must needs follow that my actions come from him But I dare not say so for fear I should make him author of my sins which I have been taught he is not M. 'T is well thought on But if you knew that Sâ—n were but want of doing or not-doing you would not fear that consequence For as you see when a man takes a knife to cut with the cutting pâ—oceed from the man but that it cuts not so well as it should proceeds from the bluntness or want of edge in the knife and likewise the writing proceeds from the Scrivener but that the pen gives not ink well or blots comes from the evill fashioning or slitting of the pen so what a man does is from God but that he does not so well as he ought which is to sin proceeds from some defect in the man For as from fire cold cannot proceed nor from water driness so from the Fountain of Being and Goodness the want of goodness and being cannot spring By this you easily gather that God is the Governour of this world seeing all things are done by his disposition and government Here the Catechist ought to exhort his Catechumen to remember and perform his duty towards God who as he gives us all things freely so he deserves that we offer independently from reward all our works and wills to him As he made us so as creatures wee are his slaves As he gave us every thing we have all our goods are his As he is more cause then the next causes so is hee to be preferr'd before all As he does all our works in us so requires hee the honour of all be attributed to him As he is not author of sin so is he not to be charg'd with any fault or want on his side And as hee 's Governour of the world so is he to be pray'd to fear'd and respected THIRD CONFERENCE M. VVEll now Adam's made what did God give him S. Sir I know not that for I have not read the Scripture whence that is co be known M. But you know what things make a man and doubt not but God gave them perfectly to Adam for a good workman makes his work good and would be asham'd if it should come out of his hands otherwâ—se than perfect according to that saying that a good tree cannot breed ill fruit S. I know a man is made of Body and Soul and so Adam had those M. What are the perfections of the Bâ—dy are they not Health which consists in the integrity of all parts of our body and ability to use them well Strength to carry heave draw push and and the like Nimbleness or agility by which wee do our actions with life and quickness and lastly Beauty which graces both body and actions Likewise in the Soul wee see Understanding and Will Understanding comprehends Memory of things past Judgment of the present and Forecast of things to come Can you doubt whether these things were given to Adam S. No Sir for seeing wee have them from Adam sure Adam could not fail to have had them and to have receiv'd them from God M. But do you think Adam had no more then wee have either in body or soul in our birth S. Yes sir yet I am not well able to imagin what t is M. Do you think he knew and lov'd God above all things S. Yes sure for knowing hee was not from himself but had receiv'd all from God hee could not chuse but love him above all things M. True and God dispos'd all things fit for this for having fram'd his body â—f red clay hee stood in a visible shape before him that when hee first look'd up the first thing he saw was Almighty God finishing the creation of all things in him so that his heart being rightly set for this purpose free from all other affections most passive by the daintiness of the mould as yet not mingled with any others it could not bee but that this sight should make a most deep apprehension which must needs carry the whole powers of the soul with it and totally subject it to Almighty God But do you think this wrought any thing in the Body S. I know not Sir M. Do you not finde that good news makes your body light and jocond have you not seen boys rid of the hiccock by an apprehension of fear nay some speak of those that have been freed from agues by fears or angers and does not in all this the soul work upon the body why then should you doubt but so strong
you M. You answer well for Seeing specially by our understanding is the pleasure of the Minde which must needs be greater than the pleasure of the Body since the body has pleasure by the minde and the minde is deaded by the body But the Understanding infinitly surpasses the body because as Philosophers say it sees at once all particulars as who knows this universall that all men do such a thing knows what Sense can never reach But bee your self judge do you remember that ever at the sight of a dish of meat or news of a play day you burst out in laughter S. No Sir M. But if you heard a quick jest could you contain your self S. Many times I could not although I bit my lip and us'd al means to restrain my self M. Then the pleasure of a jest being intellectuall of the others corporeall which kinde of pleasure is most strong and efficacious S. I doubt not but the pleasure of the minde is stronger M. Now of all sorts of knowledge that by which wee understand why a thing is so or what makes it so which Logicians call demonstratio à priori is that which gives greatest pleasure and content and the higher the Cause is the greater proportionably the pleasure is too Now God being so high a Cause that hee 's beyond al causes and considerd as hee is in himself a more sublime notion comprehending both to be Cause and Effect and that in so noble and transcendent a manner as al the rest put together are incomparably and infinitly short of Him what pleasure must wee imagin it to see Him as hee is in himself As for your dâ—fficulty note that you do not desire change or variety til you have a satiety of what you enjoy and have a time of rest and quiet in it so that you have perfectly known it and found it less than your desires Now seeing God is beyond not onely the capacity of our desires but of millions of millions better then us and is sufficient to satisfy and fill the boundless extent of his own immense will 't is not possible that who sees God should complain of want of Variety Besides if variety were desirable in him is alâ— that can be desir'd not onely because hee contains every thing but because in him may be discern'd the essences and reasons of every particular thing from the creation of the heav'ns to the division of the least grain of dust in the high way what they are all their particular conditions that they are and why they are so that nothing can be sought for which is not to be found in God S. Truly Sir I must confess this is a pleasure greater than eye hath seen or ear heard or heart can conceive Nevertheless me thinks we should have some content also of our friends in the next life M. You shal of all their good but especially every one shal have particular contentment of his own good actions above all of those great ones Martyrdome Teaching and Virginity also of the good of every saint and creature in the world and of the punishment of euery damned soul in hel and the joy shal be greater according to every lawfull cause of content that nature affords us as kindred acquaintance and the like But not to forget our comparison le ts see what the wicked shal have shal they enjoy their desires can you tell me first what their desires be S. Their desires were wealth Authority meat drink and carnall pleasures which sure are then past and cannot be enjoy'd M. You say wel and in case they do not enjoy them how wil they be contented with the want of them S. They must needs be extremely afflicted if they vehemently desire and cannot obtain them and you say'd that if by choice of reason they took them for absolutely good they must needs desire them M. Tell me then are they in pain or no S. In Grief sir I understand they are but I do not see how they can be in Pain M. True 't is wee ordinarily take pain for corporall grief whereas indeed 't is but grief inflicted by another onely because we see none grieve but such as might leave of if they would we think no grief pain But after this life when the wicked cannot chuse but grieve if you remember that all comes from Gods hand you will see that their grief is also pain But do you judge it equall to that pain which the Body feels S. I know the pains of hell are far the greater though I know not well why M. If pleasure come from the soul to the body must not grief do the like and if the body dull the edge of pleasure must it not necessarily dull that also If then pleasure of minde infinitely exceed pleasure of body must not the like be sayd of grief But when shall this grief have an end S. I know that neither heaven nor hel have end but I know not well the reason more then that it so befits God's goodness and justice M. You are of a short memorâ— did you not tel mee God could not chuse but give him bliss that lov'd him above all things and that who saw him being All-goodness it ielf could not but love him above all things S. Now I see that since neither the blessed can leave to love nor God to bless those who love him their happiness can have no end M. And do you think the wicked can lose the misery unless they change their mind from loving what they cannot obtain S. No Sir but I know not why they should not change their minds M. Can they change their minds unless they see some thing of new which they saw not before or leave seeing somewhat which they did see and know S. No certainly but methinks they can think of what they wil M. Is not their souls indivisible and it 's actions without motion and so whatever they go about as soon done as 't is doing you see then necessarily that al they can do is already done al perpetually present and they see at once al they can see wherefore they can never change their minds but are to be everlastingly miserable which God defend us from But is there think you no middle condition between thâ—se two and some in that condition S. Yes Sir there 's a third state of those that dy in venial sin who aae in Purgatory and thence go to Heaven M. You are wel taught For some being in such a state at their death as though they firmly think God their greatest good and are content to forgo al other goods for him nevertheless they love worldly things withal something irregularly so as they are loath to leave them These therefore cannot have perpetual bliss til such desires be taken off and like gold in the fiâ—e purifi'd from all
not morally in your power and to be sorry you are not likely to have your endeavours correspondent to your wil And this I think enough But is it enough think you to make this purpose S. Yes surely for I see not what a man can do more M. So may you come often to Confession with little profit You must therefore consider the occasions which draw you into danger and study with your self and take your Ghostly Father's advice how without greater inconveniences you may fly such occasions that so the avoiding of sin may be the easier And know the causes of transgressions are as well in omission as in commission And prudently use such pious exercises as may withdraw you from temptation Neither can any be truly sorry for his sins who thinks it not worth his care to study how to amend them But what do you next S. Go to the Priest and confess my sins as reverently as I can M. What affections do you exercise in coming to make your Confession S. I do but read my prayers which are preparatory to Confession M. Consider then the countenance of a man who asâ—â—â— forgiveness of one whom he has offended you shall see dejection submission shame fastness sorrow and fear in him Such as these too must be your affections And when you make your Confession what do you observe S. I tel al I think sins as wel as I can that my Ghostly Father may understand mee M. Weldone but you must note first to tel nothing in general for that your Ghostly Father knows wel enough already as that you love not God and your neighbour as you should do and such like which spend time to no profit Secondly to avoid as near as you can all unseemly terms if your conscience force you to speak of unseemly things Thirdly to be as short as you can as to say you have done such things so often expressing withal the necessary circumstances As for making general Confessions after the first time to what purpose it is I know not for neither Absolution is more certain nor any other notable profit comes of it If it be to make the state of his soul known to his Ghostly Father that will contain the space but of a little time and may be done without particularities and confession But now what follows S. Nothing on my part but to do what my Ghostly Father enjoyns or councels mee M. True but on his part remain two things which belong to you one the giving absolution the other imposing of penance or satisfaction the first contains rather a Theological difficulty than Catechistical that is what Absolution the Priest gives For if a man betruly sorry he is absolv'd before if not the Priest's absolution does him no good And in human judgment the Judge but declares not makes one innocent But we may be casily mistaken in this discourse For since God Almighty has put this condition upon us that we shal submit ourselves to the Priest's judgement whoever is truly contâ—â—te receives God's favour by being ready to fulfil this his law and so unless he does it when he can is not contrite nor absolv'd And when he does it is absolv'd by doing it Whence ' â—is clear the absolution which the Priest gives is necessary and a true forgiving As for satisfaction it has two parts one towards God and one towards your Neighbour For if you have broken Charity you ow the making of it whole again which to your neighbour is submitting your self to amends for the wrong done Towards God you must know the satisfaction which the Priest imposes is but sacramentall and significativâ— â—n performing whereof you testify that you are willing in this life and in the next to satisfy fully God's Justice according to his will Therefore you must not wonder the penance often is so little For it is moderated according as the Priest esteems it fitting for a medicin more than for a punishment FOURTEENTH CONFERENCE M. VVHat Sacraments are yet untouch'd S. These Sir Baptism Confirmation Matrimony Extreme-Vinction and Order M 〈◊〉 Matrimony and Extreme Vnction you shall be sufficiently instructed when you have use of them Baptism because t is common to al to administer it I shall tell you the substance of it is to cast water on the child with these words I Baptize thee in the Name of the Father and of the Son and of the holy Ghost As for Confirmation do you think it necessary S. I hear some hold 't is not M. The holding of some neither makes the Opinion true nor fiees it from Censure For as not every fault so not every errour is still taken notice of As to the point of necessity it stands in its being a Sacrament that is a principalâ— action of Christian life whose Institution of it self is a Command Besides the express words of our Saviour Unless one be born again c. Which Himself applies to this mystery Add the Traditions of the Church Estimation of Councels and Fathers and the Proportion of it to corporall Augmentation What other Sacrament remains to be explicated S. That of Order which I understand to have two degrees Holy or Greater and Inferiour M. So far wel but to what does it correspond in our corporall life S. To Marriage and must consequently bee to breed spirituall children M. How is that done if you be so learned as to answer that question S. By Baptism for that you said was the birth of Christians as Christians M. Wel remember'd 'T is not enough that children be born but they must be bred up instructed and govern'd And this is wont to be divided into three actions The first to wean them from the love of naturall objects The second to instruct them and let them know what 's necessary to supernatural life And thirdly to induce them to do what they have learnt is necessary Which three actions in the mysticall language are called the Purgative illuminative and unitive way And according to these three is constituted the Ecclesiasticall Hierarchy of Bishops Priests and their Ministers who are chiefly Deacons Subdeacons and afterward the other four lesser orders And is called Hierarchy that is Holy Power or Principality The first is done by ceremonies and majestickness of holy rites at which sensual men standing in admiration begin to think there is some greater mystery in the matter thus handled and desire to learn and understand it The second is done chiefly by Catechising by which the people understand what 's to be beleev'd hop'd and practis'd The third by Government by which men are set forward kept in order to do what they have understood to be their duty S. Sir by this the Deacons Subdeacons should be the chief instruments of the Sacraments whereas wee see they belong chiefly to Priests and Bishops Besides I have heard Preaching is proper to Bishops which
effects it works in us who are the posterity of Adam S. I have heard that sins and ignorance and also death and infirmities have their origin from it M. Can you shew these things of it S. No indeed Sir for any thing I know as yeâ— but I expect you will make me know it M. Then tell me in a child three or four years old which is stronger Sense or Reason S. Sense without question For give him an apple tell him it will offend God to eat it I make no question but as soon as you have turn'd your back hee 'l eat the apple without regarding the offence of God so that I see Sense in him is stronger than Reason M. Right for he understands not what is the offence of God as yet nay accorâ—â—ng to the ordinary Judgment of Divines not till seven years of age So long therefore sense has the whole government of a child and after seven reason by litle and litle overcomes till the age of thirty The Philosophers not admitting maturity of wisdome and constant Judgment till the standing part of our age which is when we leave growing so that till then wee are on the losing side Now what think you is 't easy to conquer and root out a thing that 's grown in and with us for thirty years together S. It must needs be very hard M. Do you think that hard which evâ—â—y man does S. No Sir that 's easy which all can do and the harder a thing is so much the fewer can do it M. Thâ—n seeing to overcome Sense perfectly is very hard and very few can do it and most men do it not Mankind is subject or slave to sin as being for the most part conquer'd â—y it S. This is very well but you do not shew that this comes from originall sin M. So that it seems you have forgot that by originall sin it first came that Sense has it's proper motion not subject to Reason which if it had not the more it should grow the more vertuous it would make the man because hee would still become more subject to God and Reason S. Sir I see now that all our Sins come from original sin and indeed 't is no wonder that one sin should proceed from an other But I expect how you wilâ— shew that Ignorance Infirmities proceed from the same For if they were then to be born as we are now children and grow to be men I think they must needs also be children in knowledge and so have ignorance so that this cannot be the ofspring of original sin and likewise if then they had eaten to grow and keep themselves a live as we do now they would not avoid but meats should have their effect and so breed diseases when out of season M. You are not well acquainted with the difference of not knowing and being ignorant for not every one is ignorant who does not know but he who knows not what he ought or what 's fitting for him to know For example what Master either of Divinity or Philosophy or any other Art knows all which may be known in his Art yet are they not therefore to be term'd Ignorant So likewise any man who knows what 's fitting is not ignorant Now I pray if any one in that estate knew not what was fitting to know it was either because he could not or would not S. True for whosoever can and will do any thing 't is most clear he does it M. Then what think you in that state could he not or would he not know what was fitting If he could not it was want in himself or in his teacher But Adam was perfect in knowledge could teach him If himself were not capable the knowledge was above him and so not such as was fitting or such as the want thereof induces Ignorance If there was want of will it was because he lov'd some other thing better and that he was not wholy subject to reason which cannot be without original sin and so original sin is cause of Ignorance Now if ignorance be cause of sickness and death you have no more to reply S. No indeed But I hear learned men say that 't is not in the power of nature to keep a man from death and therefore I fear not ignorance should be the cause thereof M. But what if ignorance or sin be the cause why nature cannot keep a man from death let 's see death comes either by violence or sickness violence from man or beast or some dead thing But if men had not sin'd they would neither have falâ— out nor have been surpris'd by chance which proceeds from not foreseeing so that from Man no hurt could have proceeded Beasts would all have been tame and in fear of man as we see those be which use men's company or as others might be made And for Accidents unless a man puts himself in danger they would not arrive likewise if we look into the cause of sickness in Physicians books we shall see it proceeds from some excess or defect which in that state would not have been when man had wit and will to provâ—de against both S. Sir that was an happy age or rather would have been if man had kept his honour in which God had plac'd him M. True but yet this we have would not be miserable if our selves did not make it so by our own fault not seeing what 's before our eyes For consider if you please what 's more cause of fin unto us than pleasure yet no Sin can be without displeasure S. Sir that were hard to perswade since we see men daily think nothing sweet but it which could not be did they experience continual displeasure in it M. Can you doubt but that must needs grieve a man which is against his inclination and nature then if Reason be the nature of man how can he see himself do against reason which nevertheless every sin does without grief and pain Again does not sin set our hearts upon goods which may be taken from us as money meat play and the like it puts us then in perpetual danger of vexation grief for who looses what he 's in love with must needs be grieved according to the measure of his love Again if Reason have fore-cast of what 's to come and memory of what 's past Sense which is the cause of sin onely consideration of the present is 't not manifest that sin by sense precipitates us into future inconveniencies which Reason keeps us out of Again Reason has one conduct and government through all occurrences But Sense as many severall motions as the things desir'd are different which because they are not ever had together make the vitious man now follow one now another and sometimes miss
hold For no man that is in his wits will fall out with himself neither is God subject to falling out as men are Therefore I know not what to say concerning them M. Do you not remember that a man owes certain duties to himself whereof the neglect may come to be such as if another man should do it unto you you would fall out with him Do you not see then that if you do not fall out with your self for the like occasion 't is not for want of cause And as for God Almighty see you not that if you bore the respect to him you do to your neighbour you would be as fearful to do such an indignity towards him as you are to do it towards your neighbour Now the sin is in your soul if then you see in your soul misrespect towards God Almighty such as towards your neighbour were want of love it follows there wants Love towards Almighty God Can you tell me how many sorts of sins they be which are not mortal and how they are call'd S. They be call'd venial but how many sorts there be of them I cannot tell M. They are indeed call'd venial that is easily forgiven by a name answering to Mortal in sence but not in the word and means a slight offence and such as makes no breach of friendship Of those Divines put three sorts either because 't is of a kind that generally men slightly respect as being not worthy of much consideration or because 't is slight in it 's kind or because 't is perform'd by oversight or withour deliberation Having seen the nature of the two lives I mean of good and bad can you resolve me which of the two is the pleasanter I speak of that pleasure for which you prefer a good dinner before your ordinary fare a play day before a study day and the like S. There can be no doubt but considering that pleasure sinful life is the pleasanter For vertuous life hath it's fruit after death M. Think you so I pray tell me then which do you think has the pleasanter life hee that has greater harms or hee who has less S. Hee that has less M. Then if Fortitude bee the chusing of lesser harms before greater hee that uses that virtue has the more pleasant life even wordly Again who has the pleasanter life hee that has more or fewer pleasures greater or lesser S. Sir now I see what you mean and that 't is very true that who lives vertuously has a more pleasant life then who does not if all were alike For hee by the virtue of Temperance chuseth to abstain from a less pleasure to have a greater But Sir I hear it say'd that a viâ—tuous man cannot easily come to wealth and without riches he cannot have pleasure M. What do Riches serve for S. To have his content of mind M. Then if he has content of mind what need he care for Riches consider the difference betwixt the merry cobler and the carefull Usurer and you wil see 't is not Riches but the disposition of the mind which gives content But tel me farther is not the way to get Riches to have much trading that is in great summs and withmany men and is not Credit the greatest stroke and power of a Marchant S. Yes Sir but credit comes by opinion of wealth M. I Think you are a little mistaken look well and you will see it comes by opinion of honesty and fair dealing in poor men for who has the opinion of being Rich is already rich ordinarily speaking and so is not now to come to wealth 'T is this opinion of honesty which makes that your word will goe farther then another mans bond that because of your plain dealing every man hopes to have no quarrelling with you and the like which are the things principally give Credit especially that credit which is the way to and goes before Riches And are not all these caus'd by the virtue of Iustice 'T is virtue then not Riches which gives all needfull Credit TENTH CONFERENCE M. PEradventure I need not ask you which of these lives is fitter for the next life since one is made for the world to come the other not Nevertheless I may ask a reason why and perhaps so as may bring you to see it Tell me then shal we in the next world have the same desires we have in this S. Sir how should I know who never spake with any had been there M. When you are a cold do you desire to walk in the winde or when you are hot to go to the fire S. â— Sir but contrary M. Buâ— what time is it that if a piece of Mâ—â—chpane were offer'd you though it were presently after dinner but you would finde a hole to put it in What 's the reason of this diversity is 't not that the one you desire for a present commodity the other you think to be good of it self S. Yes Sir me thinks that 's the very reason though I never rected on it before M. Then if over night you lov'd any thing good for an occasion or fot the present disposition you are in next morning you will not care for it the occasion being pass'd But if you love a thing because you think it absolutely good next morning you will as freely desire it as you did over night S. 'T is certainly so M. Then you see that when your soul is out of your body what ever in the body it lov'd as good of it self that it will love â—â—ill But what it loved onely for some end or upon the present disposition of it's body it will not love Now what one loves in the second manner spoken of either is God or mortall sin For it is lov'd for no farther end But to go on do you think that hee who loves God in this sort shall enjoy his desire seeing after death he shall retain it S. Yes for you told me he would be miserable else and God cannot be so cruel as to let one be miserable for loving him M. And do you think it will be a great content to see God S. Yes surely for every one has content to obtain that which he desires Besides to see a good or strange thing breeds also content M. Your answer is good but me thinks there be two faults in this pleasure one is that the seeing any fine sight is not so good as eating a good dinner or playing at some pleasant game The other that the thing which is to be seen is but one and so has not variety and we perceive our selves soon weary of the same thing S. Sir I like seeing better then eating or playing for I had rather go see a strange sight or a fine play than eat a good dinner or play my self so much time but for the other I cannot tell what to answer
see it cannot be cut or divided but must be whole in euery part And for the same cause though men may be irreverent to it yet they cannot annoy him for consider'd as in the Sacrament he sees not with his eyes nor exercises sensation upon those things which are about him here so that in case any indecency happen or affront be offer'd it annoy's him not at all nor disgraces him any more than it does God who by his Divinity is in al even the most dishonourable places But hence there rises a great difficulty For if a sacrifice be a destroying of some thing especially some living thing and Christ is not destroy'd in the Mass how is the Mass a sacrifice S. You can tel best for I never was taught so deep a lesson M. Have you not observ'd among mens actions some leave a a remainder made by them others not building leaves a house cooking meat gardening trees and hearbs c. But speaking acting walking when they are done are wholy gon without any remainder of them left behind Now sacrifice being a kind of acting or testifying by action is of the nature of the later sort and if any thing remain 't is so accidental to the sacrifice that were it taken away nevertheless the sacrifice were entire by the action or doing alone So then in our present case God Almighty for onely his wisdome could have done it has found an invention to put a sacrifice and destruction yet so that nothing remains destroy'd For seeing living creatures are destroy'd by the separation of the bloud from the body hee has found how to put the body separate from the bloud without remaining so All things remaining under the appearance of wine by concomitancy with the Blood though it bee onely put there and al things remaining under the appearance of bread by concomitancy with the Body though it only be put there so that the sacrifice consisting in the separating or putting a â—under this is exactly perform'd without the parts remaining separate an invention beyond the wit of men and Angels and only to be at tributed to God Now can you tel me what the Mass is S. 'T is this sacrifice perform'd with the true solemâ—ities appointed by the Church which consist partly of Actions partly of Words The Words are of three sorts some secret which the Priest says to himself others publick and these some in manner of praying others in manner of doctrin M. You say wel and these in manner of doctrin are the Epistle and two Gospels al the rest prayers or aspirations call'd by diverse names the difference is that those which are secret the Priest is to say softly to himself not to withdraw the hearers attention from their proper devotions The other to be said so high that if the auditouâ—s be capable they may make their devotions of them The doctrinal parts are to be pronounc't in a reading tone with some little inflexion of the voice The others in a tone conformable to the matter Both agree in this that they must boe read with such distinction that both the Reader and Hearer may comprehend the meaning according to their capacity As for the Action every one is to remember that as this sacrifice is the most reverend and grave action of the Church of God so he ought to have a greater respect for the decency and comeliness of it than if he were to speak before a Prince But because this is the sacrifice of al Christian people as well as of the Priest let me ask which part you think more principal and more to be attended to that is whether the Priest should have more care to say it with devotion in himself or with such gesture as may stir up reverence and devotion in the people S. That is too great a matter for me to venture on therefore I desire to hear your judgement M. Do not your self perceive that in the eyes of God Almighty two men and much more a community wch has a kind of infinity as not being limited init's nature though it be in particular â—ear a greater respect thaÌ„ one maÌ„ if therefore the saying Mass decently procure the devotion of the community the private devotion is but the good of a single person see you not that God will ask a greater account of the external reverence thaÌ„ of the internal devotion whence we read of the sons of Ely that their sin was very great because they turn'd away men from eâ—e Sacrifice of God And truly seeing Priesthood is the greatest dignity in the Church of God that Church and Priest who seek not withall their power to perform this Sacrifice with the greatest respect they can must needs extremely dishonour themselves One thing nevertheless I will note that there are two devotions requisit in prayer one of Intention the other of Attention by the one we set upon the action with resolution to do it to the honour of God as it ought to be done By the other attending to our words and deeds we execute every particular part with a speciall devotion The former is essential without which it were better to let the action alone and without which 't is not prayer The second is that of which we spake in comparing it with the outward decorum Though where the decorum conâ—es not to the peoples perceiving inward devotion is more to be respected then it by this also I hope you understand your own duty in hearing Mass. S. What 's the best way to do so M. If you have capacity and commodity you should attend to all such passages as the Priest speaks out plain For the rest you should have your private devotions which are so much the better if accommodated to the course of the Mass. But if not no great matter S. By what you have sayd Sir I should offer the Sacrifice and say Mass as wel as the Priest M. Not so fast my friend For as in the ancient law every man brought his calf or his sheep to have the Priest offer it for him so in the new God hath given his only Son to the whole world to be all and every ones Sacrifice but so as to be offer'd stil by the Priest Nevertheless you may offer it by his hands which you do two ways one by assisting with convenient devotion or procuring the Mass to be sayd the other by communicating which as I told you is the participation of this Sacrament But to say Mass is reserv'd by Almighty God only to Priests who are of his institution as is the whole Christian law so none without his order can do it THIR TEENTH CONFERENCE M YOu may remember we have said Communicating is a special way of joyning with the Priest in this great mystery but can you now tel me what disposition is requisit for Communion S. Sir I am instructed we ought to go to
Temple when they would adore God the east and temple serving for a determination of their action whereby their adoration was known to be to God so much more when I bow or do any other reverence or pray before a picture 't is a determination of prayer or respect to God or that Saint whose picture ' tis Lastly 't is a help to him that pray's for it bears with it an expression oftentimes which would cost many words and works of our memory As who looking on a Crucifix would in his heart feel the wounds and passions of his Redeemer to represent them either to God the Father or to his own soul may find a great facility and quickness by having the picture before his eyes These advantages I know not how others esteem but experience has perswaded mee that they are of very great importonce S. I understand this wel but I see not why they should be honor'd or lights hung before them for this much less can there bea reason why they should be carry'd in processions or pilgrimages made more to one than to another especially of the same Saint M. As for simple reverence 't is a barbarousness and want of common sence to deny them that if you admit the use of them for if they were us'd for a religious end they are belonging to God and Holy and therfore to be treated with respect try but any that deny this in somewhat they esteem holy and you shal find nature teaches them the same good manners and 't is a mear shortness of discourse to disallow that to pictures which themselves grant to other things for example to Churches a Bible and such like Now the reason of preferring one picture before another is some antiquity or venerablenes of the figure or other rarity which carries a force with it to stir up human hearts in some extraordinary degree And men coming with a greater apprehension pray the better and obtain more at God's hands also this opinion of graces redoubles devotion and causes men to hang lights or carry them in processions or the like which Actions are the children of faith pass'd and the mothers of faith and devotion following and therefore allow'd and recommended in the Catholik Church S. I imagin if I should ask you any thing concerning Reliks of Saints you would answer me in the same manner you have done about honoring of pictures and therfore I will rather reflect upon that which Reliks make me think on that is the Souls in Purgatory But I hope I can satisfy my self For if they be in any pains me thinks 't is fair reason that the prayers of good people should have as much force for them as for another since by their fresh memory and the affection of the living towards them they seem as yet to be of our society and friendship M. You say true and so you may learn the meaning of that Article of our Creed The Communion of Saints For Saints or holy persons being all either in pain or pleasure you see how those who are saying communicate with the other two by praying to the Saints in heaven and for them in purgatory for whom also as for us those in Heaven pray And likewise if you look well you shall find the explication of all the rest in these discourses so that you may be able to give an indifferent accompt of all and make that profit to your self as to find the way to heaven and eternal happiness whither God of his mercy bring us all Amen The Catechist must not forget to exhort his Catechumen to the profitable use of prayers to Saints and the like devotions so as to be circumsâ—ect and not subject to the superstitions credulity of some poor people who think good life and holiness stand in exteriour work and mear exhibition of these devotions AN ADDITION TO THE FORMER CATECHISM Concerning the use of BEADS THE Beads are a kind of Counters made to keep the memory of a certain number of prayers which we have proposed to our selves to say A Method very fit for such poor people as cannot read and are of too weak capacity for Meditation The prayers most usuall in this kind are the Pater noster and Ave Maria the former left by our Saviour Jesus Christ to his Church the later from ancient times used in the same Church so fitly joyn'd together for good peoples devotion so that to make good use of our Beads we must understand welthese two prayers The Pater noster or Our Father is ordinarily thought to consist of Seven Petitions or as others count them six without prejudice or disrespect to which opinions I think it may be properly divided into two parts one consisting of three Salutations or wel wishings The other of three Petitions correspondent to the three Salutations The three Salutations are according to the three Persons of the Blessed Trinity Essence Wisdom and Goodness The first salutation therefore â—after the address or determination of the person to whom we speak which is done in these words Our Father which art in heaven consists in the next following words hallowed be thy Name A Name is a word signifying what the thing signify'd by the Name is And so this Salutation belongs to Essence the property of the Father Holy is that which is stable and fixt in vertue and goodness For sanctus comes of sancio which is as much as to make a firm constant or irrevocable sentence And by holy Writ and Ecclesiastical use the word sanctus is appropriated to vertue supernatural goodness putting which together to sanctify and hallow the name of God must be that the Essence or Nature of God be firm and constant in Goodness But because we do not wish for what already is this must not be understood of the Name of God in himself but in us The meaning then is that we wish all men and other creatures in word and deed may carry themselvs towards God as towards Sanctity and Holiness it self having that opinion and esteem of Him and bearing themselves towards Himâ— sâ—oâ—â— And it seems to be in short what the Psalms and Canticles more largely dilates in these and the like words Bless our Lord al ye works of our Lord and the following Sing to our Lord al the whole Earth Praise our Lord all ye Nations O praise our Lord from Heaven And many more such like The second Salutation is Thy Kingdome come Which we understand by this word Kingdom to belong to Wisdom For regnum which signifies Kingdom is deriv'd a regendo from governing and Government is an order of Subjects and to order is the work of Wisdome as we see in all arts and businesses 't is the charge of the wisest to direct and order what 's to be done and the office of the strongest or quickest to pat in execution what 's order'd The meaning of this Salutation we learn from Saint Paul who teaches us