attributing to God that which doth not become his diuine perfection as those do who say he is cruell vniust partiall that he damneth men actually to eternall punishment without their demerits c. Those who denie him to haue that perfection which belongeth to him as those doe who murmure against him and say he is not good c. Those who affirme of him that which he hath in some sense but they doe it as if it were threatning or otherwise irreuerently as those doe who haue in their mouths so often these words God his bloud God his wounds or the like Those who sweare by the Diuell or by false Gods for none ought to be sworne by as if the were God but he who is the first truth and by whom all thinges are true Those who sweare by S. Peter or other Saints by heauen by the earth or by any other creature as they represent vnto vs the truth and maiesty of their Creatour Those who speake ill of Saints and of holy thinges who laugh at scripture and vse it prophanely in a sporting way or diffamatorie libells c. For the name of God which we are forbidden to take in vaine doth not signifie that materiall word only but also all that which hath a particular relation and vnion with God Adn therefore those also offend against this Cōmandement who in a place consecrated to God as in a Church or in a Church yarde do commit any action vnworthy the purity of the place COMMANDEMENT III. 31. DEclare the third Commandement Remember to keepe holy the Sabaoth day The two former commandements doe conteine our duty in heart and word here we are commanded to sanctifie the day of God allmightie his repose by actuall seruice which day before the resurrection was the seauenth day but now it is the eighteth for as God after he had created the first world as I may terme it in six dayes did repose the seauenth so our Sauiour after that with great labour he had made vp the second world which is the Church reposed the eighteth day which is the day of his resurrection for all eternity 32. Wherefore did God command the Iewes to obserue the Sabaoth day In memorie of that great benefit which man receaued by the worlds creation which he finished vpon this day 33. Wherefore is it that Christians obserue the Sunday and not Saturday the former Sabaoth which was commanded by God himselfe You must note that there is this defference betwixt this commandement and the other nine that all the others do follow in euery particular out of the law of nature and therefore they are perpetuall and cannot be changed whereas this commandement for as much as concerneth the determination of the time is ceremoniall and therefore it may be changed in this point for although the law of nature doth teach vs that we ought to giue some particular time to God his seruice yet it doth not determine the time but leaueth the determination to the positiue lawes of God or his Church Wherefore as our Sauiour had formerly changed diuers of the ceremonies in the ancient law by taking away the figure to giue vs the truth itselfe as Baptisme in place of Circumcision the blessed Sacrament in place of the Paschall Lambe so also his Apostles inspired by the holy Ghost appointed vnto Christians insteed of the former Sabaoth the obseruation of Sunday or our Lords day of repose which is worthily called our Lords day for that our blessed Redeemer Iesus Christ did not only rise gloriously from death this day but also according to the common opinion he was borne this day and he sent the holy Ghost vpon this day to his dearest spouse the Church We doe also keepe still on this day a memorie of the Creation of the world which was begunne on this day if we take it as the first day of the weeke 34. What is required of vs for the fulfilling of this precept of sanctifying the Sabaoth day It is required that we abstaine from all seruile workes forbidden by the Church and that we giue to God vpon this day that solemne and publike worship which the Church prescribeth Besides to obserue this commandement with perfection we are to employ the whole day excepting only that time which is required for our sustinance and necessities in diuine seruice as in prayer hearing sermons reading good bookes and the like and therefore those who spend this day in idle sports or vnnecessary voyages and the like do not comply fully with the end of this commandement nor with the Churches desire concerning it and therefore are reprehensible Wherefore all people should be exhorted to spēd at least some part of the day in hearing of sermons or other pious exercises for by little and little Christians become like Pagans without apprehension of the next world at all vnlesse they be often stirred vp by sermons and such pious exercises And therefore to neglect them totally cannot choose but be a great abuse and the cause that many goe headlong to hell 35. What is vnderstood by seruile workes All corporall workes whereby men vse to gaine their liuing by labouring for other men which are commōly called meckanicke workes and so workes which are common to Masters and seruāts as dancing and singing and the like are not esteemed seruile But the best rule to know which are such and which are not is the practise of the Church for the law of nature doth not forbid seruile workes on dayes dedicated to God his seruice but only so farre forth as the said workes may be a hindrance either to the inward or outward worship which men professe peculiarly towards God on those dayes and therefore as it belongeth to the Church to determine the dayes of publike and solemne worship so it belongeth to her also to determine what temporall workes are to be permitted and what to be forbidden as preiudiciall to the publike solemnitie of diuine worship intended by her on those dayes And so we see that she doth forbid certaine workes which are not altogether mechanicke as buying and selling in markets keeping open shoppes or selling in them c. and she doth also allow some seruile workes which are dayly necessary for the subsistance and entertainment of men as most household businesses are 36. Is it neuer lawfull vpon our Lord his day to doe such seruile workes as the Church forbiddeth Yes when the not doing them may be a cause of any notable harme as the taking in of haruest when there is danger that it may be spoiled with ill weather as also the shooing of an horse that is in a iournie vpon the high way c. For although in these cases a temporall gaine be gotten by those who doe these workes yet that particular gaine is not the principall end of permitting these workes but the good of the common wealth 37. Who be those that transgresse against this Commandement First all those labourers and tradesmen who
in cloures layed vpon straw began to feele hunger and cold such like extremities as we see it fareth with all children ARTICLE IV. 19. DEclare the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried I belieue that Iesus Christ to redeeme the world with his pretious blood after that he had ended the time which his Father ordained for his dwelling vpon earth suffered vnder Pontius Pilate Gouernour of Iury being scourged crowned with thornes and nailed vpon the Crosse on the which after three houres he dyed and his body which remained allwayes vnited to his diuinity as was his soule being taken downe from the crosse was buried in a new sepulcher 20. Why did the Apostles presently after that they had declared our Sauiours birth passe to his death without making mention of his life For two reasons first to let vs know that the end of his coming into this world was to dye for vs. Secōdly because he who knoweth the miraculous birth of our Sauiour and the charity wherewith he suffered death for vs that is the beginning and ending of his life cannot choose but know that his whole life was full of miracles and goodnesse And therefore S. Paul professeth to know nothing but Iesus Christ crucified for by knowing this he knoweth all the rest and must needs be replenished both with hope in his merits and with loue to wards his person 21. Hew did Christ suffer He did not suffer in his Diuinity for his two natures diuine humane did each of them allwayes retaine that which is proper to each nature wherefore seeing that his Diuinity cannot be subiect to griefe it was impossible that he should suffer any thing as God but only as man and as man he suffered both in his body and in his soule 22. What did he suffer in his body He suffered the greatest torments that euer man endured in all his fiue senses and in euery part of his body from the very bottome of his feete to the toppe of his head 23. What did he suffer in his soule He suffered the greatest griefe that could be being not only tormented by his enimies but also abandoned by his friends and betrayed by one of his Apostles and he suffered chiefely by the sinnes of man which was the most cruell griefe to his goodnesse that could be Besides whereas all those who suffer for God receiue a celestiall comfort which doth strengthen them in their paines our blessed Sauiour that he might suffer the more did depriue him selfe of comfort and abandon his nature wholy to griefe and paine 24. How could he suffer seeing he was blessed from the first instant of his conception His beatitude did not hinder him from suffering because he restrained his whole blisse to the superiour part of his soule without letting it passe to the inferiour part or to his bodie 25. Where did he suffer At Hierusalem the place appointed by God for sacrifices for it was expedient that the true sacrifice should be accomplished at the same place where all the figuratiue sacrifices of the old law had been performed 26. Why did he suffer the death of the Crosse Because it was the most vnworthy death of all others and most ignominious inflicted only vpon rogues and notorious malefactors 27. How did he die By the separation of his soule from his body but neither part was separated from his Diuinity as when a bow is broken the two partes of the bow are separated from one another but the bowstring remaineth still fastened to both ARTICLE V. 28. DEclare the fifth Article Descended into hell the third day rose againe from the dead I belieue that Iesus Christ as soone as he was dead went with his soule into hell that is into Limbo to triumph ouer the diuell and to deliuer the soules of all the faithfull who dyed in the state of grace since the beginning of the world who were kept in Limbo as in a prison from whence they could not come forth vntill Christ had paied the price of their redemption and came himselfe to deliuer them I belieue also that the third day which was the Sunday Iesus Christ rose againe from death most triumphant and glorious 29. What is vnderstood by this word Hell Hell hah principally foure significations first it is vsed for the place where the damned are to be eternally secondly for the place where the children are that dye with originall sinne thirdly for the place of Purgatorie and fourthly for the place where the soules of holy men were kept before the coming of Christ And the word Hell in the Creed is principally to be vnderstood in this sense which place by his presence was made a Paradise to verifie what he had promised the good thiefe this day thou shalt be with me in Paradise 30. Why is Christ his resurrection called by S. Augustine the faith of Christians rather then his death Because it is no hard matter to belieue that Iesus Christ dyed for death is naturally due to euery man but it is very hard to belieue that he did rise againe from death because no man can raise himselfe from death to life And therefore his Resurrection is a cleare argument of his Diuinity In so much that the Iewes damanding of Iesus Christ some miracle for proofe of his doctrine he gaue them no other marke of it but only that he would rise againe from death so that his Resurrection is the miracle of miracles and the proper miracle of Christianisme ARTICLE VI. 31. DEclare the sixth Article Ascended into heauen sitteth at the right hand of God the Father allmighty I belieue that Iesus Christ after that he had remained forty dayes with the holy Apostles to instruct them and to proue with many apparitions his true Resurrection mounted vp in their sight to heauen and there sitteth at the right hand of his Father as Lord and gouernour of all creatures his body and soule being replenished with the glory of his Diuinity 32. How did Christ ascend into heauen He ascended into heauen not as God but as man for a God he was neuer absent from heauen yet he ascended by the force of his Diuinity which of its owne nature gaue him that power He did also ascend by the force of the glorie wherewith his soule and his body were replenished and which was due to him naturally by reason of his hypostaticall vnion And therefore although he was compassed round with all the Angells yet he had not the assistance of any to ascend but did ascend through his owne proper force And for this reason we say not commonly that he was carried but that he ascended into heauen whereas the Church speaking of our Lady sayeth that she was carried because she did not ascend by any force of her owne naturally due to her but by the force which she receiued from allmighty God 33. Why is Christ sayd to sit in heauen We must not imagine that Christ doth sit in heauen
succession And this also none hath done but the Roman Church nether doth anie Protestant lay claime vnto it for aske any Protestāt whether they receiued their doctrine from the Apostles or no they will answer yes by whose hands they will answer by the scripture But a Catholike saieth by succession from his forefathers and they by succession from theirs and so vpwards to the Apostles themselues without interruption Now the question of being Apostolicall is not only whether they beleiue the same thing that the Apostles did belieue but withall whether those who now are did receiue their beliefe from the Apostles by a true continuated succession or no. 22. How is the true Church also one It is such first because it hath one principle in which all that are of it do agree wherein if others should agree they could not be of any other Religion but Catholike and this is Tradition to which none layeth claime but the Roman Church Neither haue other Churches any one such principle as to make all that agree in it to be of the same Religion with themselues for the scripture which is their only supreme rule is of itselfe subiect to the seuerall misinterpretations of euery priuate spirit Secondly it is one because all that are in it professe one and the same faith and vse the same Sacraments Thirdly it is one in gouernment because the members of it are all vnited vnder one head the Bishop of Rome for as S. Peter had amongst the Apostles so haue his Successours amongst Bishops the princely and definitiue sentence And this is a marke to be found no where but in the Roman Church although it be a thing verie necessarie for the ending of controuersies which cannot be ended where equality is on both sides a thing that may easily fall out if there be not one supreme head ouer all as we see by dayly experience 23. What thinges are necessary to make a member of the Church Three that is Baptisme true faith with the profession thereof and vniō And therefore Pagans are not of it because they want baptisme nor Heretikes because they professe not the true faith nor Schismaticks because although they be baptized and professe the true faith yet they do not keepe that vnion which is necessarie to knitt the members of Christ his mysticall bodie together 24. Are all Catholikes of the Church Yes except only excommunicated persons 25. Are ill liuing Catholikes of the Church Yes but they are as dead members of a liuing bodie for they want the loue of God and his grace which is the life of this mysticall bodie But at the end of the world these also shall be cast out of the Church and be separated from the blessed in heauen where the Church shall remaine only triumphant for all eternitie 26. Are all Christians of the Church No for all schismatikes heretikes and excommunicated persons are Christians though imperfect ones and yet they are not of the Church LESSON XI Of a Christian 1. WHo is he properly whom we call Christian He who hauing been baptized professeth to belieue in Iesus Christ 2. From whom doth the name of Christian distinguish vs From Iewes Turkes and all Infidells 3. Who is a Catholike Christian That Christian who belieueth and professeth the true faith of Iesus Christ and cōmunicateth in Sacraments and publike seruice of God with that Christian Church which is dispersed through the world and is vnited in one visible head the Bishop of Rome 4. From whom doth this word Catholike distinguish vs From Heretikes and Schismatikes 5. Who is an Heretike That Christian who refuseth to belieue any point taught as a matter of faith by the Roman Catholike Church when it is sufficiently proposed to him as such 6. Who is a Schismatike That Christian who in Sacraments and publike seruice of God refuseth to communicate with the Roman Catholike Church or with the head of the Roman Catholike Church or with anie member of the Roman Catholike Church 7. Why do you call it the Roman Catholike Church We do not call it Roman as if there were any other Catholike Churches besides the Roman Catholike nether do we call it so as if the particular Church of Rome were the whole Catholike Church for as it is a particular Diocesse it is only one part of the Catholike Church but we call it so because all the Catholikes of the world are vnited in the Bishop of that particular Church as in their generall Pastour And so the word Roman is not limited to the particular territorie of Rome but it doth signifie a property belonging to the whole Church to wit that relation which the whole Church and euery member of it acknowledgeth towardes the Bishop of Rome as to their head appointed by Christ to gouerne his whole flock And therefore the word Roman taken in this sense is of no lesse extent then the Church it selfe so that he who is not a Roman Catholike is no Catholike at all 8. Is it sufficient to make one a Catholike in point of faith that he b◅eue the same thinges that the Catholike Church belieueth No vnlesse the Catholike Church be also the ground of his beliefe for whosoeuer doth belieue any point vpon no other groūd but only because it seemes to his priuate iudgement to be contained in scripture or to be in it selfe true yea though he should belieue in this manner euery thing that the Church belieueth yet he would not be a Catholike and so may be damned for want of faith And the reason of it is because seeing that faith is to belieue a thing because God reuealeth it and that there is no infallible way without a miracle whereby God his reuelation cometh to vs but only by the Churches propositiō it followeth that we cannot belieue anie thing certainly vpon the motiue of God his reuelatiō vnlesse our beliefe be likewise grounded vpon the Churches proposition Wherefore the faith of a Catholike must consist in submitting his vnderstanding and adhering to the Church and in belieuing euery thing because she proposeth it for all other perswasiōs of our owne discourse are resolued at last into our particular iudgements or els into the iudgements of other particular men and so cannot breed in vs Catholike and diuine faith but only opinion or human beliefe 9. What signe is there whereby to know whether ones beliefe is grounded vpon the Catholike Churches proposition or no The best signe is when you do without difficultie assent to any thing as soone as you know that it is proposed by the Catholike Church for if you haue the least doubt of any thing which you know to be proposed by the Church it is an infallible signe that your beliefe in all the rest relyeth vpon some other groūds which sway more with you then the authority of the Church or els that you haue no firme beliefe at all but only an opinion or coniecture grounded vpon your owne discourse 10. Who is a good
as men vse ordinarily to do for this kinde of position is a token of wearinesse but in heauen there is no wearinesse and therefore no bodie sitteth there but all shall stand vp right as it is generally conceaued which is the naturall position of man yet our Sauiour is sayd to sit because by this manner of speach is expressed the perfect repose which he enioyeth and shall enioy for all eternity in heauen 34. Why is he sayd to sit at the right hand of his Father He is not sayd to sit so as that we should imagine the Father to be at the left hand of his Sonne or in the middle betwixt the Sonne the Holy Ghost for seeing that these three persons are one only Diuine essence which is essentially in all places it is impossible that one person should be in one place and another in another place but euery one is euery where Wherefore he is sayd to sit at the right hand of his Father thereby to signifie that as man he excells all creatures whatsoeuer in glory maiesty and power and also to signifie that he is equall to his Father in Maiesty and glory which equality though it be principally to be vnderstood as he is God for as man he is without comparison inferiour to his Father yet the same honour from vs is to be giuen to Christ man which is due to him as God by reason of the vnion his humanity hath with his diuine person for seeing that adoration is directed to the person who is adored if one should adore him as man with one kinde of worship and as God with another he would diuide Christ and suppose him to be two persons ARTICLE VII 35. DEclare the seuenth Article From thence he shall come to iudge the quicke and the dead I belieue that this our blessed Redeemer Iesus Christ in the end of the world after the raigne of Antichrist shall come from heauen with most great power and glory to iudge all men both liuing and dead giuing to euery one the reward or punishment which he hath deserued saying to the iust come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world and to the wicked Depart from me yee cursed into euerlasting fire which is prepared for the Diuell and his Angells 36. Shall Christ iudge vs as man or as God He shall iugde vs both as man and as God for it is reasonable that he should iudge as man to reward those who deserued it through the merits of his owne humanity and likewise to giue sentence against those who haue neglected to make vse of his sacred death for their owne saluation He shall iudge vs also as God and not only he but also all the blessed Trinity although it be particularly attributed to the second person because it is an act of wisedome the acts whereof are attributed to the sonne because they depend of the vnderstanding 37. When shall he iudge those that are dead There are two iudgements the one particular which is when euery man dyeth the other generall which will be when all men shall take their bodies againe for then the body and the soule being vnited they shall receiue ioyntly the iudgement which they did ioyntly deserue and they shall receiue it with shame or glory before the whole world and all together to the end that as soone as the sentence is giuen the earth opening it selse may swallow vp all the wicked at once and the heauens receiue all the blessed ARTICLE VIII 38. DEclare the eight Article I belieue in the holy Ghost I belieue in the holy Ghost who is the third person of the blessed Trinity and proceedeth from the Father and the Sonne and is in all and euery thing equall to the Father and to the Sonne that is he is God eternall infinite omnipotēt creatour and lord of all thinges as much as the Father and the Sonne 39. Why is the holy Ghost represented ordinaryly in the forme of a doue and sometimes also in the forme of fiery tongues and of a cloude The reason of it is because he hath appeared vnder these formes to make vs by these visible thinges apprehēd the effects which he worketh in vs as by a doue innocency by fire charity by a cloude a plenitude of glory wherewith we shall be enuironed in heauen 40. Were these creatures vnited to the holy Ghost as the nature of man is vnited to the sonne of God No for they were meere figures made by the hands of Angells or by God to represent vnto vs the effects of the holy Ghost which being represented these signes remained no more but did vanish presently away ARTICLE IX 41. DEclare the ninth Article The holy Catholike Church Communion of Saints I belieue also that there is a Church that is to say a societie of reasonable creatures vnited to God by supernaturall gifts Which church hath two principall members whereof one is called the church triumphant which conteineth all the blessed in heauen the other is called the church militant which consisteth of mortall men who fight perpetually with the flesh the world and the diuell which church is a visible congregation of all faithfull Christians that are baptized and vnited here vpon earth into one common body I belieue also that each member of this congregation doth partake of the assistance of all the rest and likewise of the assistance of the church triumphant 42. Why is this Church called holy and catholike It is holy because it hath the head which is Christ holy and also for that it hath many holy members besides the faith law and Sacraments are all holy and lastly because the holy Ghost doth neuer forsake it but doth allwayes informe it with sanctitie and glorify it with miracles And it is called Catholike that is vniuersall both for time and place It is also called such because all the faithfull in what part soeuer of the world they be must be vnited to it to be saued 43. Why did the Apostles sett downe in the Creed these two conditions of holinesse and vniuersality Because they are two infallible markes of the true Church to which vnity is also added as a third marke seeing that the Apostles call it the Church in the singular number and not Churches 44. What signifyeth the Communion of Saints It signifyeth that all the holy members of the church are so vnited to one another by the same faith and by brotherly vnion that as in a mans body all the members are partakers of the good or euill of each member thereof so do they partake of the goods and sufferings of one another according to the charity which euery one hath himselfe and according as it shall please the holy Ghost to distribute them who doth deuide the spirituall goods of the church as well as his graces as he pleaseth himselfe Besides all the goods of the church are common the sacraments are instituted for all euery one
Christian vnto they ought in affection of minde to embrace them in their full latitude by withdrawing their hearts from those thinges which their state of life doth oblige them to possesse and make vse of And by doing this although by reason of their vocation they be hindred and disenabled from the actuall execution of the said counsells and consequently are not in so perfect a state of life yet they may attaine to as great perfection of sanctity as the most holy Religious men who do actually forsake all and possesse nothing I say not this as if the state of Religion were not to be honoured and esteemed aboue the state of ordinarie Christians since that by obseruing strictly the three Euangelicall counsells whereunto Religious men haue tyed themselues by vowe the perfection of charity is not only more easily attained but also for the most part more perfectly practised then it is by laymen but what I say is to the end that those who liue in the world may know the dignity of that state whereunto they are called when they are baptized and consequently that they do not neglect to aspire to that height of perfection whereof all Christians are capable notwithstanding their secular vocations and conditions wherein they liue And it is to be noted that euen lay-men themselues may sometimes be obliged to practise actually these Euangelicall counsells no lesse then if they were precepts for as we are bound vnder paine of mortall sinne to vndergoe austere mortifications when we finde them absolutely necessary to withdraw vs frō mortall sinne so if a man finde that the possessing of riches honours pleasures and other worldly thinges do absolutely hinder his saluation he is bound by his solemne promise made to God in baptisme to forsake and renounce them all LESSON XX. Of the foure Morall or Cardinall Vertues 1. WHat is left in mans nature after his fall whereby to concurre with God his grace and by the assistance of it to obserue the commandements and to practise charity with perfection They are principally two thinges free will and the light of reason or first principles of the foure Morall Vertues commōly called Cardinall 2. What is vertue It is a qualitie in the soule which maketh a man good for as science maketh a good scholler and art a good artificer so vertue maketh a good man and causeth him to do that which is good with readinesse and facility 3. How many vertues be there They are all reduced to seuen to wit the three Theologicall Vertues fayth hope and charity of which we haue spoken already and the foure Morall Vertues of which we are now to treate to wit Prudence Iustice Fortitude and Temperance so that he who hath these seuen qualities is a perfect good man 4. Why are the three first called Theologicall Because their principall obiect is only God himselfe for the obiect of fayth is Gods veracity or infallibility in speaking truth the obiect of hope is Gods infinite inclination to doe good to all the obiect of charity is Gods infinite perfection whereby he is worthy of all loue 5. Wherefore are the other Vertues called Morall Because they concerne the manners or behauiour belonging properly to the actions of man only as he is man from the Latine word Mores which signifyeth manners 6. Why are they called Cardinall Because they are the hinges on which all other Morall Vertues depend 7. How do these foure Vertues helpe vs to practise charity By inclining vs to giue to God to our neighbour and our selues that which is each ones due for all vertue is reduced to these three heads And to begin with our selues since that we are created to a determinate end and so directed to some determinate actions these actions depend of two principles the first not to preferre a lesser good before a greater the second not to choose a greater harme before a lesser Now the first is done by Temperance by which we abstaine from a lesser good to get a greater 8. What then is Temperance Temperance is a vertue which ruleth the appetite and brideleth our sensuall delights and maketh a man content to moderate himselfe in them in that manner as reason requireth that is according to the former principle And it is diuided into diuerse sortes and kindes according to seuerall matters in which it is employed for temperāce towards womē is called chastity in drinke and meate sobriety in action modesty c. 9. By what vertue do we abstaine from choosing a greater harme before a lesser By Fortitude for we cannot abstaine to choose a greater harme before a lesser when one is necessary but by vndergoing the lesse harme that we may auoid the greater 10. What then is Fortitude Fortitude is a vertue that moderateth the irascible power according to reason and so it helpeth vs to ouercome those difficulties which require courage in choosing one harme to auoid another according to the former principle And it hath diuerse kindes for Fortitude in an action full of difficulty is called courage in suffering patience in length perseuerance in warre valour c. 11. What is the vertue by which we giue to our neighbours that which is their due It is Iustice for whereas our neighbours are either our equalls our betters or our inferiours to our inferiours we owe loue and to be ready to do them any good we can as others our betters haue done and dayly do for vs to our equalls the same in substance although in another degree and to our superiours and betters duty and obedience all which is done by Iustice 12. What then is Iustice Iustice is a vertue whereby the will of man is so ordered as to giue to euery one his due and so it is the foundation of peace and quietnesse amongst men And the seuerall kindes of it are these Iustice towards our country and parents is called piety towards lawes and superiours obedience towards our equalls and inferiours in honour courtesie in words affability c. 13. What is the vertue by which we giue to God what is due It is also Iustice and because God is essentially our superiour we haue an essentiall tye to him and a greater obligation to obey him then any other and so it is called Religion or Deuotion from the Latine words Religare which signifieth to tye and binde fast and Deuouere which signifieth a solemne bequeathing of ones-selfe to an other And so we see how these three vertues make a mans affections right in order to performe humane actions 14. What then is Prudence necessary for It is necessary for all the three former vertues for although a man haue his affections right yet if he hath not skill to carry thinges well his action will oftentimes not correspond to his affection and so in the whole be naught now this skill in humane actions is had by Prudence 15. What is Prudence It is a vertue apt to direct mans vnderstanding in shewing the due of euery
we demand that he deliuer vs from all euills both past present and to come and so absolutely frō all euills whatsoeuer 3. Declare those first wordes which goe before the first petition Our father which art in heauen This is a little preface which teacheth vs three thinges first that it is the prayer of the children of God and therefore that we are to pronounce it with a sincere confidence and affection such as true children do beare towards their father Secondly that we ought to say it with a generall intention and charity towards all our brothren vnited in one body of the Church for we do not say my father but our father Thirdly that we ought to addresse our selues to him as to our heauēly father and so to seeke nothing but heauēly thinges or what conduceth thereunto 4. To whom is this prayer addressed It is addressed particularly to the first person of the blessed Trinity because it was composed by Iesus Christ who is the second person himselfe the only sonne of his father and our mediatour towards his father yet this doth not hinder but that it is addressed also to all the three persones of the blessed Trinity because all three are but one God 5. Why is God and particularly the first person of the blessed Trinity called our father Because he hath created vs and doth nourish and conserue vs but chiefly because he doth loue and embrace vs with a fatherly loue whereby we are truly his adopted children for no body would giue his owne sonne to ransome others if he did not esteeme those others also as if they were his owne children 6. Why is he sayed to be in heauen Although he be euery where yet he is sayed particularly to be in heauen because he is seen there perfectly by the blessed and so our hope is at last accomplished there In the same manner as we may say that a mans soule is seated in his head though it be also in his whole body because all his fiue senses are found there for by his head he seeth he heareth he smelleth he tasteth and also toucheth 7. Declare the first petition Hallowed be thy name In the first petition we demand that God be known of all the world and that so his holy name be honoured and glorifyed by all as it becommeth him who is infinitely holy in himselfe and who is our Creatour our last end and our soueraine good 8. Why do we say hallowed be thy name and not hallowed be thou Because euery thing is known by its name and by this petition we demand that God be known to the whole world and all idolatry and false religion destroyed And so it is worthyly placed in the first place both because all the euills in the world proceed from not knowing God and also because no body can pray to him vnlesse they first know him and therefore this knowledge is the first thing to be demanded for those who want it and lastly to teach vs that the first thing which a Christian ought to seeke is the glorie of God for although our owne interest cannot be separated from the glorie of God because it is impossible to seeke God his glory without sauing ourselues or saue ourselues without glorifying God yet these two ends ought to be one subordinate to the other and the glorie of God to be preferred before our owne proper interest And for this reason also we say in the two following petitions thy kingdome come and thy will be done to shew that we ought to seeke our owne good chiefely with relation to his glory 9. Declare the second Thy kingdome come We demand in the second that the kingdome which he hath promised vs come speedily that is to say that the batails being ended which we haue with the world the flesh and the deuill we may arriue to euerlasting felicity where we shall enioy God without impedimēt and he shall raigne in and ouer vs for all eternity 10. Why is our finall happinesse in heauen called the kingdome of God or how can any thing be to come that belongs to God Because when those places which the elect are chose to shall all be filled vp then all motions and alterations shall cease and allmighty God shall raigne by a constant emanation or conseruation of the same vnuariable being for euer and euer in all thinges which kinde of raigne is most proper and sutable to God his immutability And we do wish that it may come because this kingdome is now as it were a making as that king who is going vpon a conquest either of rebells or of other enimies is making himselfe a kingdome 11. Declare the third Thy will be done in earth as it is in heauen We demand in the third that we may perfectly obey his holy commandements as the angells do allwayse obey him in heauen because it is the meanes to obtaine the former petition for the ladder to mount vp to heauen is the obedience of his commandements and it is the height of all happinesse vpon earth 12. Why do we say thy will be done in earth and not rather do thou thy will in earth Because the obseruing of Gods commandements and liuing vertuously dependeth ioyntly both on ourselues by our free will and also on God by giuing vs his grace and so we nether say do thy will in earth that is in vs nor let vs do thy will but thy will be done in earth to shew that nether God alone doth do his will in vs nor man alone in himselfe but that both do concurre to it God by preuenting vs by his grace and man by consenting with his free will And we do wish that it may be done in earth as in heauen that is with all perfection and by a full subietion without resistance 13. Declare the fourth Giue vs this day our dayly bread We demand in the fourth our dayly bread and chiefely our spirituall bread that is the grace of God and his holy inspirations which we haue need of euery day and moment and secondarily our corporall sustenance and apparell 14. Doth he permit vs then to aske for temporall thinges Yes but it is by way of condescending to our infirmitie and therefore our prayer for them ought allwayse to be cōditionall that is if God doth see them to be profitable for vs because we ourselues do often mistake in our desire of temporall thinges and seldome know what is good or bad for vs. 15 Is he content that we should aske in this manner all sorts of temporall commodities No for his condescendance doth not permit vs to aske any thing but only our dayly bread that is to say that we should not aske superfluous thīges but such thinges as are necessary as that is which we haue need of euery day nor this nether but after that we haue first demanded our spirituall bread which is chiefely vnderstood by this petition 16. Why do we call this bread which we aske for
our bread Because this spirituall nourriture doth appertaine to those only who are children of the Church and not to those who are out of it Secondly because Christians haue a certaine kinde of right to it through the merits of Christ Iesus if they aske it duely And lastly because it is necessary for vs for our spirituall or temporall nourrishment 17. Why do we call it our dayly bread First we call it so because we stand dayly in need of it Secōdly we call it so to note thereby the differēce betwixt the nourriture which God giueth to his militant Church ād that which he giueth to his triumphāt Church for this is eternall and consequently cannot be lost when once it is giuen the other is subiect to be lost euery moment and therefore is designed by the short course of one day 18. Why do we adioyne that other word this day By ioyning this word our Sauiour doth giue vs two documents the first that it was his will that we should say this prayer euery day seeing we pray but for one day that so we may depend cōtinually on him The other is that we should not be sollicitous or troubled with anxiety for future thinges especially as farre as they belong to God allmighty but enioy the present with thankesgiuing and repose a confidence in his goodnesse for the future 19. Declare the fift and forgiue vs our debts as we also forgiue our debters We demand in the fift that God deliuer vs from euill past that is from sinne already committed and which we do dayly commit by remitting the debt of the fault and the paine which for it we haue incurred And we add as we forgiue our debters that is as we pardon the offences of our enimies for that it is not a reasonable thing that God forgiue vs our sinnes if we will not pardon the iniuries done vnto vs which are offences of so small importance 20. Why do we call our sinnes against God our debts Because whosoeuer offendeth God doth owe to him a reparation of his offence Where it is to be noted that we owe diuers thinges to God some by reason of his perfection and goodnesse as loue seruice and the like others by reason of our imperfection and malice to wit reparation for our sinnes Now we do not aske of God that he remit vs the first kinde of debt because they are of their owne nature irremissable for it is impossible to be a creature and not to owe loue and seruice to his creatour besides those debts are aduantagious for vs. But we demand to be discharged of those debts which our owne malice hath caused 21. Why do we call them our debts We call them so in a quite contrary sense to the former petition where we asked our dayly bread for we call that bread ours because God doth giue it vs and nothing is a mans owne more truly then that which is giuen him But sinne is called ours not that it is giuen by God at all but because we cōmit it through our owne proper wills and malice contrary to gods inspirations 22. Must we pardon our enimies to be able to say this prayer Yes and not only this prayer but any other in so much that whosoeuer hateth his neighbour and doth perceiue it cannot pray to God at all without great presumption vnlesse he do first lay aside all hatred by pardoning his enimy in his hart or at least demand of God his grace to do it since that our Sauiour himselfe doth tell vs that that sacrifice is fruitlesse which is offered vp by him who is in enmity with his neighbour 23. Why will not God forgiue him who wisheth harme to those by whom he hath been offended Because it is against reason that God should forgiue him who is not in loue and charity and whosoeuer wisheth harme to his neighbour loueth him not and so he is voide of charity 24. Must we then forgiue our enimies although they do not repent that they haue offended vs Yes although they should not only not repent but continue to offend vs for it is otherwise with men then with God for reuenge belongeth to God because his iustice doth oblige him to punish where the offender repenteth not and so God doth neuer forgiue vnlesse man repent but as for man God commands him to leaue reuenge to himselfe alone and therefore man is obliged to pardon whether his enimy repent or no. 25. What is it to pardon To pardon is to depose all manner of rancour against one and not to wish him any harme meerely because it is a harme wherefore he is not excluded from this prayer who wisheth due punishment to an offender as long as he wisheth it ether for the offender his owne amendment or for the example of others and good of the common wealth Neither is he excluded from this prayer who wisheth by a legall way a reasonable satisfaction from the offender which by reason of the offence may be due out of iustice to the offended ether for the conseruation of his honour or of his life or same or wealth 26. Declare the sixt And lead vs not into temptation We demand in the sixt that God will not permit vs to be tempted without the assistance of his efficacious grace to make vs ouercome for he only is lead or gone into temptation whom temptation compasseth round about so that he findeth no way out and not he who is as it were but touched with it on one side 27. Declare the seuenth but deliuer vs from euill We demand in the seuenth that God will deliuer vs from all euill to come both spirituall and corporall as farre as it may be preiudiciall to our eternall happinesse And therefore our Sauiour hath taught vs to pray for our deliuerāce from all euill in generall without specifying in particular the euill ether of pouerty sickenesse or the like because it often happeneth that we conceiue that to be inconuenient for vs which God notwithstanding well knowes to be much conducing to our blisse And thus we see what it is we are to aske and hope for from God 28. What signifyeth Amen It is a holy epilogue or succinct repetition of all this prayer whereby we demand in one word all that which went before and it signifieth in this place as much as so be it or God grant it to be so It is an hebrew word which was often in our Sauiours most sacred mouth and so it is most proper to conclude the prayers which we present to God 29. Who gaue this instruction of prayer to the Church Iesus Christ himselfe at the instance of his disciples who desired him to teach them how to pray 30. Is it sufficient for saluation to haue faith and hope No we must haue also charity because these three vertues faith hope and charity do compound the state of a christian and charity is the cheifest and most perfect of all LESSON XVI Of Charity 1.
in the Sacrament of Pennance for some time before they communicate for by vertue of the Sacrament of Pennance of ten reiterated being ioyned with the worthy fruits of repentance they will afterwardes communicate more worthily Wherefore I should aduise those who communicate but once a yeare to confesse at least euery three monthes once and those who communicate euery quarter to goe to confession at least once a moneth as others who goe to communion more frequently would do well to confesse more frequently it hauing been the practise of many holy Saintes to confesse dayly though they did sometimes abstaine from communion LESSON XIX Of the three Euangelicall Counsells 1. IS there no more required for the practise of charity but only to obserue the commandements of God and his Church and other superiours Whosoeuer doth this hath as we haue sayed an assured marke of charity and therefore it cannot be doubted but that he hath charity in some measure Yet euery one that obserueth the commandements hath not charity in the same measure for he who obserueth them so as not to breake them in any matter of weight which maketh a mortall sinne remaineth in charity but for the perfection of charity there is required a more exact performance of them and especially of that great precept conteined in the first commandement of directing all our actions and thoughts to God his honour and glory the marke whereof is when we do auoyde euen veniall sinnes so farre forth as the condition of humane frailty will permit vs for although these smaller offences do not depriue vs of the grace of God yet they are vngratefull and displeasing to him because they do intrench in some sort vpon his commandements by hindering vs from performing them readily and with alacrity and by bringing vs into danger of breaking them grieuously Now as we see that one who loueth his friend entirely will not only do what he cōmandeth but he will do it also with alacrity and vse the best meanes he can for that end so shall we do the like towardes God if we loue him feruently 2. How shall we know which be the meanes to attaine to this perfection We may know this by looking vpon the life of our blessed Sauiour and by seeing what thinges those were which he exhorted those to who were nearest about him for certainly seeing that out Sauiour came to teach vs not only perfection itselfe but also the meanes to attaine vnto it and this by making himselfe our patterne that is by leauing vnto vs an example in his owne life for vs to imitate there can be no doubt but that those thinges which he himselfe embraced for our instruction and which he inured his most familiar friends vnto are the most efficacious meanes to attaine to the height of Christian perfection 3. Where shall we finde these thinges We shall finde them at large in the foure Euangelifts who writ the life of our blessed Sauiour and for that reason they are called the Euangelicall counsells and the practise of them is called particularly the imitation of Christ 4. How many be the Euangelicall counsells There be very many set downe in the Ghospell whereof there are three which are the principall called voluntary pouerty perpetuall chastitie and entire obedience of which the religious orders do make their essentiall vowes and by them they are mainely assisted to extirpate those three pernicious rootes from which most sinnes do proceed to wit luxury auarice and pride 5. What is meant by the counsell of Pouerty We vnderstand by it a voluntary renouncing all worldly wealth a thing which our Sauiour did teach both by word and example and after him the holy Apostles followed it and the first Christians did practise it at Hierusalem in the primitiue Church 6. Wherein doth consist the counsell of perpetuall chastity It consists in a resolution to abstaine perpetually not only from all sorts of carnall sinne but euen from lawfull marriage it selfe which also our Sauiour Christ did both teach and practise 7. Wherein consisteth the counsell of entire obedience It consists in renouncing our owne proper will and iudgemēt which in holy scripture is called the denying of our selues by submitting our selues to the will of a superiour for the honour and loue of God which counsell our Sauiour not only taught by word but also by perfect example submitting himselfe for so many yeares to his mother the blessed Virgin and to S. Ioseph his supposed father on earth 8. What fruit and profit is there gotten by obseruing these holy counsells They mainely helpe to take away the impediments of Christian perfection which consisteth in charity the impediments whereof are chiefly three to wit the loue of temporall goods which is taken away by pouerty the loue of carnall pleasures which is taken away by chastity and finally the loue of worldly honour and power which is takē away by obedience Moreouer whereas a man hath but three sorts of goods a soule a bodie and his exteriour wealth by giuing his exteriour goods to God by pouerty his body by chastity and his soule by obedience he maketh a perfect sacrifice to God of all he hath and thereby disposeth himselfe to the perfection of charity in the best manner that in this life is possible 9. Were these three Euangelicall counsells giuen to all Christians in generall Yes for although the embracing of them by vowe and in that manner as we haue declared them here belongeth properly to Religious men whereby they are afterwards tyed to them no lesse then if they were precepts and so are obliged to performe them more strictly then others are yet all Christians are called to that perfection which is attained by these three Euangelicall counsells and consequently ought to practise actually these three vertues pouerty chastity and obedience in some measure proportionable to the state and condition in which they liue as pouerty by giuing actually part of their goods to the poore and by enduring with patience and alacrity the want of such commodities which they themselues haue need of chastity by moderating the vse of lawfull marriage obedience by submitting themselues to the direction of some prudent and deuout person and by yeelding in indifferēt thinges to the will and iudgement of others with whom they cōuerse mortifying thereby their owne will and proper inclinations For since these are meanes to attaine to perfection of Christianity Christ who biddeth all Christians without exception to be perfect as his Father is in heauen doth also propose to all the practise of these his holy counsells which are the meanes that all who will attaine vnto perfection haue neede to practise in some degree or other so that there is no Christian whom these holy counsells do not concerne And whereas their condition of life will not permit laymen to practise actually these counsells in that latitude as Religious men do yet if they will attaine to that height of perfectiō which Christ calleth euery