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
worke on festiuall dayes Secondly those who consent to such working or doe not hinder it when they may by authority doe it To this Commandement also may be reduced those thinges which are committed against the precept of the Church for hearing of Masse As first those who neglect to heare Masse on Sundayes and Holy dayes offend mortally Secondly those who though they be present at Masse yet are not attentiue at it but stand talking or gazing vp and downe Thirdly those who goe to Masse for some ill end Fourthly those who take no care to see that their children andd seruants satisfie this precept 38. May not one also be excused in some case from hearing Masse on festiuall dayes Yes when he cannot goe to Church without danger of some notable hurt to himselfe or to his neighbour or if he haue some lawfull impediment as for example if a man haue vndertaken a voyage for a busines of great importance either for himselfe or his neighbour and should be hindred by hearing Masse from performing his voyage in due time COMMANDEMENT IV. 39. DEclare the fourth Honour thy Father and Mother that thy life may be long in the land which our Lord thy God shall giue thee In regard that aboue all others our parents are most neere to vs and that we are most obliged to them both for our being and life therefore the first precept of the second table commandeth vs to obey and reuerence them both inwardly and outwardly and also to helpe them in their necessities for honour includeth both loue obedience and seruice 40. What meaneth the later clause That thou mayest liue long in the land which thy Lord thy God shall giue thee As it doth promise long life to dutifull and obedient children so also it is a most fearefull threat amongst other punishments to those who are vndutifull to their parents from whom they had receiued their life and being that they shall not liue long 41. What obedience do Children owe to their parents They owe them obedience in all iust thinges but not in such thinges as are contrary to the will of God for he is to vs more then our father and so must be preferred 42. What assistance are Children bound to giue them They are bound to assist them not only by their industrie but also with their goods and meanes if they haue any of their owne for it is reason that those that haue giuen vs our being should receiue from vs all that which may contribute to the conseruation of their being And the obligation is so great that if one should see his father and his sonne in imminent danger and were not able to helpe both he is bound to helpe his father rather then his owne sonne This obligation also is such that Religious persons may goe out of their Religion to assist their parents in extreme necessitie when by other meanes they cannot be relieued 43. Doth this Cōmandement oblige only children to their parents No for loue is mutuall of its owne nature and so by obliging children to loue their parents God obligeth also parēts to loue their children But it was not necessary to cōmand it expresly because the loue of parents towards their children is so naturall that it needed not to be expressed it sufficeth that nature hath imprinted it in the harts of all parents 44. Whom are we to vnderstand by our Fathers and Mothers First and principally our corporall fathers and mothers secondly our spirituall fathers who are the Prelates of the Church as also our ghostly fathers thi r dl our tēporall Magistrates fourthly husbāds in respect of their wiues fifthly our vncles and aunts sixthly tutours in respect of pupills seuenthly masters in respect of seruants eighthly those who teach in respect of schollers and lastly old and aged persons in respect of yonger people So that we owe to all these a more particular respect then to others according to their seuerall degrees As they likewise do owe a particular loue to their inferiours of each kinde respectiuely 45. How do children transgresse against this precept First all those do transgresse who do not loue and respect their carnall parents Secondly those who do not obey them Thirdly those who do not assist them in their necessities Fourthly those who do dispise them or are ashamed to acknowledge them by reason of their pouerty Fifthly those who treate them rudely and giue them iust occasion of choler Sixthly those who mocke at them and murmure against them and treate them with iniurious words Seuenthly those who do any vnreasonable action of importance contrary to their desire Eightly those that doe accuse their parents in publike courts except it be for treason Ninthly those who by excessiue expences and disorder hinder them from making restitution of goods ill gotten Tenthly those children who are not carefull to see that their fathers and mothers confesse at the hower of death sinne mortally in case that there be no bodie els to looke vnto it and that through their negligence their parents dye without confession Eleuenthly those who after their parents death do not execute their last will and testament Twelfthly those children who permit themselues to be induced to marry against their fathers will offend against this commandement And it is to be noted that the obligation which we haue to our parents is so great that they who transgresse against them do very often offend mortally 46. How do parents transgresse against this Commandement First by vsing their children with two much seuerity as those do who beat them and vse them ill vpon no occasion or vpon iust occasion but beyond measure Secondly those who marry them to persons that they cannot loue Thirdly those who make them become religious against their will do offend mortally Fourthly those who vse them with too much indulgence and do not correct them when they do ill Fifthly those who haue more care to see them rich then that they be brought vp in the feare of God Sixthly those that hinder them from entering into Religion when they seeme to be called to it by allmighty God Seuenthly those who giue them any ill example or put them vpon any euill action Eighthly those who disinherit them without any lawfull cause Ninthly those who giue their goods to any others though it be to the Church in case that thereby they depriue their children of that portion which is reasonably due vnto them and which is necessary to maintaine them in a competent manner do transgresse notably against this precept Tenthly those who send their children to begge that is make beggars of them when they are able to maintaine them Eleuenthly those who do not prouide for their bastards if they be able at least waies so farre as that they may not liue in misery 47 How do men trangresse against other persons who are mutually obliged by this Commandement First those persons transgresse against their spirituall fathers and temporall Magistrates who do not
Fourthly those who do laugh at other men do discourse and talke of their defects do censure their actions do breake bitter iests vpon them and in fine do speake freely in preiudice of persons either presēt or absent And whereas many make no scruple of doing these thinges vnder pretence that they discourse only for recreation and passetime or that they say nothing that seemes to be of importance they do deceiue themselues exceedingly for ordinarily these kinde of discourses do cause a confusion and distaste in him who findes himselfe laughed at despised or ill spoken of wherevpon proceed oftentimes enmities and auersions from one another and a breach of mutuall correspondence and fraternall charitie Fifthly all those offend against this precept who do not carry to each other a due respect Where it is to be noted that many yea sometimes man and wife make little scruple when they haue vpbraided one another with all sort of contumelies and vented their whole choler but esteeme them as words spoken in the aire because no other harme followeth out of them not considering that God is more offended with the malice of the heart from whence such iniuries proceed then with the effects that follow out of them and therefore they deceiue themselues if they thinke it not a grieuous offence since that our Sauiour himselfe sayeth that he who calleth his brother foole is guilty of hell fire Sixthly whosoeuer hauing had some falling out with his neighbour doth disdaine him or put of to be reconciled vnto him or auoideth his company meerly out of rancour of minde offendeth against this cōmandement nether will it excuse him to say that he wisheth no more harme to him then to himselfe for God doth not only forbid vs to do or wish harme to our neighbour but also he commandeth vs to doe him good and expresse kindenesse to him vpon occasiōs both in deedes and in words Lastly those offend grieuously against this commandement who cause factions and seditions amongst parties as also those who nourish such disvnion of mindes by siding with either partie and doe not seeke rather to vnite them together by peace and quietnesse and the offence is the greater when by siding with either party they meddle in that which doth not belong vnto them as when Lay-men meddle in Ecclesiasticall affaires or matters of Religion for although differences in these kindes may oftentimes in Ecclesiasticall persons proceed from zeale in both parties yet in Lay-men it can neuer be excused from faction except it be where the Church hath publikely censured one partie COMMANDEMENT VI. 53. DEclare the sixth Commandement Thou shalt not commit adulterie We are forbidden by this commandement all sorts of actions words and thoughts contrary to chastitie and chiefly to violate the bond of Marriage 54. How many kindes of carnall sinnes be there There be seuen Adultery Simple fornication Incest Defloration Rape Sacrilege and sinne against nature Adulterie is a carnall act betwixt man and woman where one or both parties are married to a third person Fornication is when nether partie is married nor hath vowed chastitie nor are virgins nor allyed to one another Incest is when there is kindred or affinitie betwixt the two parties Defloration is when one or both parties are virgins Rape is when one of the parties of what condition soeuer the person be is forced to the act Sacriledge is when one or both parties are consecrated to God or when by any other persons a carnall action is committed in a holy place Sinne against nature hath also diuerse kindes which are not necessary to be explicated 55. Why is Adulterie named i◠the prohibition of this Commandement rather then any of the other kindes Because besides the impurity of the act and the iniustice against our neighbour it containeth also a wrong done against the cōmonwealth in regard that lawfull heirs are depriued of their due by bastards and therefore a married woman that knoweth for certaine that she hath bastards who are accounted as her lawfull children is bound by sparing and other meanes to endeauour to recompence the losse that her husbands lawfull children or next heires shall receiue by her bastards 56. Who doe transgresse against this Commandement All those who either by thoughts words lookes or actiōs incite themselues or others to any of the former kindes of sinnes or to any kinde of carnall delight and although it proceed to no other deformity but only to the delight it selfe and in thought only yet it is a mortall sinne of it be with full deliberation and consent though it indure but a moment All those parents husbands and tutors who permit their children wiues or pupills to be drawne to such sinnes The same persons also though they should not consent to those indignities yet if they giue so much liberty to their daughters wiues or pupills as that they may be debauched they are guilty of their sinnes The same persons are also guiltie if through toe much rigour by denying to their children wiues or pupills that which is necessary to entertaine them according to their condition they should giue them occasion to yeeld to such persons as seeke to corrupt them Those who by their ill example do giue occasion to others to doe the like Those who by charmes and witchcrafts seduce other persons or cause them to be seduced Those who vse extraordinary meanes only to prouoke lust offend grieuously although they be married people and not only they but also Physitians and Apothecaries who furnish them with receipts and druggs for that end Those who by stealth or otherwise carry away a mans daughter or pupill against their parents or tutors consent if she be not past the yeares of tutelage commit a rape although it be done with designe of marriage and that she herselse consent to it They also who runne away with a widdow with intention to marry her against her will commit a rape as also do those who runne away with a mans wife And it is to be noted that those who seduce yong maides vnder pretence of marrying them whether they confirme their promise by oath or no or whether they intend to performe or no yet if the maide and her parents require it they are bound in conscience to marry her and sinne mortally if they do not except they be of a condition altogether vnequall or that the maide doe breake first with the man by being disloyall to him or that there should be danger of some notable infamie or scandall by the marriage in which cases he is bound to recompence the maide by giuing her a portion to marry her Lastly this commandement being made specially for the benefit and right vse of marriage all those married people do offend grieuously against it who expose themselues to danger of sinne by abstaining from the duty of marriage only for feare of hauing children especially seeing that multiplicity of children is the greatest benediction that married people can haue marriage
appetite the goods of our neighbour in any manner whatsoeuer to his losse although we should desire that we could possesse thē legally and lawfully for as we should be loath that another man should haue any designe vpon our goods or enuie vs for them or desire that they could depriue vs lawfully of that which we do lawfully possesse no more ought we to haue designe vpon the goods of other men or enuie them for them or desire that we could depriue them lawfully to their owne losse of that which they do lawfully possesse 72. How is this Commandement different from the seuenth The seuenth forbiddeth only iniustice that we should not desire our neighbours goods without a iust title but this forbiddeth all vncharitablenesse proceeding from auarice that we may not so much as wish we had a iust title thereby to accommodate our selues by our neighbours incommoditie 73. Why is this a different commandement from the former since that both do concerne a desiring of that which belongeth to our neighbour The reason is because in this is forbidden only the desire of our neighbours goods now his wife doth belong vnto him more nearly then his goods by a speciall vnion whereby the husband and his wife are but one flesh and therefore there is a speciall deformitie in coueting our neighbours wife and in desiring her to be separated from her husband and especially now in the law of grace where the mysterie of the Church vnited to Christ is signified by the vnion of marriage betwixt man and wife which vnion cannot be dissolued now but by the death of one partie Howsoeuer I know that some do ioyne these two commandements into one and diuide the first into two but that diuision is contrary to S. Augustines opinion which is for the present the more common and generally receaued in the Church and agreeth with that diuision of the commandements which we haue here set downe 74. Who transgresse against this Commandement All those who enuie another for his riches honours preferments prayses or any other externall goods All those who enuie a man for his knowledge learning beauty or any other internall gift of nature or grace All those who do deliberately desire any of these thinges meerely out of appetite without any further end tending to God his honour do likewise offend against this cōmandement which forbiddeth vs all inordinate appetite of profitable thinges as the former commandement forbiddeth vs all inordinate appetite of delightfull or pleasing thinges 75. Is then this inward appetite or desire allwayes a sinne Yes when it is accompanied with deliberation for there are three inward acts in man by which as by degrees we descend to sinne that is suggestion delectation and consent The first which is a proposition of some euill obiect made vnto vs by the Diuell or the flesh or the world is neuer any sinne in it selfe though the motions of our fancy be neuer so violent if our will do not accompany them vnlesse they did proceed through our owne fault or negligence as when one did foresee the danger of hauing such motions and did not auoide the occasions or neglected to preuent them when he might haue done it The second which is an act whereby our senses and fancy are fixed with pleasure and content vpon the proposed obiect is sometimes a sinne as when our reason doth admonish vs of the complaisance we take in the obiect or of the danger we put ourselues into of giuing a perfect consent to it and yet we neglect to reiect it which admonition of reason is called deliberation which is sometimes perfect sometimes imperfect and without which the delight it selfe that followeth the first motions or suggestiōs is no sinne The third which is an act of the will embracing after perfect discourse the proposed obiect or the pleasure it causeth is allwayes a sinne And so this third as also the second act so farre forth as it is done with deliberation and the first likewise when it happeneth through our owne fault or negligence are the thinges expressely forbidden by these two commandements 76. Is it not a sinne also to desire inwardly to do any thing that is forbidden in the other commandements although we should not do the act itselfe Yes and the transgression is against that commandement in which the thing desired is forbidden and the same is to be said of purposing not to do what is commanded And so those do deceaue themselues to their owne perdition who hauing had a resolution to commit a mortall sinne as to steale to commit fornication to sweare to kill not to heare Masse on a Sunday or the like do neglect to confesse these thoughts because afterwards they did not put these purposes in execution or because no outward act did follow 77. When and by whom were these ten commandements giuen to man First by God himselfe in the old Law and afterwards for as much as concernes the morall part they were confirmed by Iesus Christ in the new who abolished only the ceremoniall part of the old Law and therefore the ten commandements remaine entire for as much as concerneth the morall part for our Sauiour sayeth of himselfe that he came not to take away the Law but to fullfill it And before both these lawes God Allmighty had likewise imprinted the substance of them in the heart of man by the light of reason when he first created him 78. Hath no bodie power to make commandements but only God immediately himselfe Yes for as Allmightie God hath communicated to creatures and especially to man and Angells his diuine perfections according to their capacitie distributing some to one and some to others so also amongst the rest of his excellencies he hath communicated to some the power of making commandements and gouerning others LESSON XVIII Of the commandements or Precepts of the Church 1. TO whom hath God communicated this power To all our superiours both temporall and spirituall 2. Are we obliged then to obey them and to keepe their commandements Yes no lesse then we are bound to keepe the commandements of God because this power of making commandements is deriued to men from God himselfe particularly the power of the Pastours of the Church of whom our Sauiour himselfe speaking telleth vs that those who heare them heare him and those who despise them despise him 3. Hath the Church put this her power of making commandements in execution 4. Yes she hath done it and doth doc it dayly vpon seuerall occasions as she seeth it to be necessary for the good of the faithfull 4. How many kindes of precepts be there They are commonly diuided into two kindes the first are called affirmatiue which are all those that cōmand vs the doing of some thing as the precept of attention and deuotion at Masse and such like the second are called negatiue which do not command a thing to be done but forbid vs the doing of some thing as to reade or keepe hereticall
bookes and the like 5. Which be the commandements of the Church Amongst diuerse others which cōcerne seuerall particular states of persons there be fiue which are commāded to all in generall First to be present at Masse vpon Sundayes and other commāded feasts and also to abstaine from seruile worke on the sayd feastes Secondly to fast the Lent the foure Ember weekes and commanded eues of feastes and to abstaine from flesh vpō Fridayes and Saturdayes Thirdly to confesse at the least once a yeare and to receaue the blessed Sacrament at Easter in our proper parish Church Fourthly to pay out tithes which shall be due Fifthly not to solemnize marriage within the prohibited times 6. Are the precepts of the Church different from the former commandements of God They are not different in effect they being all contained vnder that one wherein Allmighty God doth expressely command vs to obey and honour our father and mother by which he doth sufficiently oblige vs to obey the Church we being her children and she our parent and chiefe mother Besides that they serue as declarations of Gods commandements and as peculiar rules for their more exact and punctuall obseruation And so they are not to be accounted as burdens to the faithfull but as conuenient meanes to make them keepe exactly God his ten Commandements 7. How doth the first precept of the Church serue for this end By shewing vs the manner how we ought to fulfill God his third commandement for the light of nature doth only teach vs that we ought to giue some time particularly to God his seruice but how much time or what time rather then another and in what manner doth depend vpon the positiue institutiō of the Church and so as I noted aboue the Apostles haue changed the Sabaoth into our Lords day which is the day following Now the Church hath determined the manner by appointing vs to heare Masse and concerning the time she hath also ordained feuerall festiuall dayes besides our Lords day and she hath made choise of those dayes on which Allmighty God did worke the principall mysteries of our faith or did conferre by meanes of his seruants some singular benefits to his Church 8. How doth the second precept serue for this end It helpeth vs to obserue the sixth Commandement by mortifying our flesh and diminishing our sensuality 9. Why doth the Church make choise of those times rather then others to fast on The reason of it is first as for Lent because it was instituted by the Apostles to imitate our Sauiour in his fast of 40 dayes Ember dayes were also instituted by the Apostles at least the three first to consecrate the seasons of the yeare to God The eues of feastes are ordained by the Church to make vs more fitt to serue God the next day following Fridayes and Satturdayes are obserued by abstinence in memorie of our Sauiours passion who dyed on Friday and lay buried all Satturday 10. Is it a mortall sinne not to obserue the fasting dayes ordained by the Church Yes except they be excused by some necessary impediment which for the most part may be reduced to foure heades pouerty sicknesse imbecility of bodie and extraordinary labour of the bodie By the first beggars are excused and all that haue not meanes to get dayly one entire meale by the second those sicke are excused by licence obtained from their Curate whom the Physitian shall iudge vnable to fast by the third all personnes vnder twenty one compleat or aboue threescore and three yeares of age begun are likewise excused as also women great with child and nources by the fourth are excused labouring men and tradesmen who are forced to gaine their liuing by the sweat of their bodies Yet it is to be noted that all these persons are not excused from abstaining from flesh though they be permitted to eate two meales a day 11. Are all fasts to be obserued in the same manner No for in Lent it is forbidden not only to eate flesh but also to eate eggs and in some places white meats which notwithstanding are permitted on other fasting dayes but the rule to be obserued in this point is the custome of the countrie That which is to be obserued in all fasting dayes is that we eate but one entire meale a day and that at night we rest satisfyed with a small collation or drinking 12. What doth the third precept of the Church serue for It helpeth vs to obserue all the ten commandements in generall for whereas it consisteth of two partes to confesse and to communicate by confession we are purged from our sinnes and so haue lesse occasion to fall againe for nothing doth draw to sinne more then sinne it selfe by the holy communion we receaue strength to performe all that which we are obliged to doe in seruing God 13. Who are obliged to confession All those that are come to the vse of reason which is ordinarily conceaued to be at eight yeares of age and it is to be noted that the Church doth not by this precept of confessing once a yeare take of the obligation that euery man may haue of confessing oftener 14. What occasions be they that oblige a man to confession oftener then once a yeare First it must be supposed that none are obliged but such as are in mortall sinne amongst whom first those are obliged who by sicknesse or by reason of some other accident are in imminent danger of death as those are reputed to be who are to vndertake any long voyage at sea or who are in the warres and do vndergoe any actuall seruice with danger of being killed as also women that are ready to labour with childe and the like Secondly those who are to receaue the blessed Sacrament are also bound to goe first to confession in case they be in mortall sinne Thirdly those who hauing committed any mortall sinne do suspect that by deferring their confession they shall not remember it are bound to confesse it speedily 15. Who are obliged to communion All those who are of age sufficient to discern the greatnesse of this mystery which is conceaued to be ordinarily when one is 12 yeares old And it is to be noted that by Easter is vnderstood the eight dayes following and the eight dayes precedent to Easter day and also that those who communicate are bound to be fasting that is not to haue eaten or drunke any thing after midnight except it be in case of extreme sicknesse iudged such by Physitians 16. Ought one to communicate as often as he goeth to confession In the first aboue named cases he is bound to communicate when he confesseth if he hath opportuny but ordinarily speaking euery man would do well to confesse oftener then he communicateth especially those who for want of actuall deuotion or through spirituall slothfulnesse cōmunicate very seldome and if they fall often into mortall sinne they ought to prepare themselues by doeing worthy fruits of repentance whereof I shall speake
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
action as also the right meanes how to do it according to the proportion of mans knowledge and therefore it is fitly compared to the other three vertues as salt is to meate or as the sūne to the world And so you see how the whole man is ordered by these foure Morall Vertues his vnderstanding by Prudence his will by Iustice his irascible power by Fortitude and his concupiscible power by Temperance 16. But since many men haue little knowledge and so want that skill which is called Prudence ought such men to haue a scruple of the actions which they doe Truly though it is certaine that not any action done without skill can be compleatly good yet they need not make scruple of what is passed because they did their endeauour but before the action be done they ought to aske some body that knoweth but if they cannot aske or when they haue asked finde no bodie that can tell they may do what they thinke best themselues and whether they misse or no neuer make scruple of it as long as they are sure that no ill affection was guide in their choise but that it proceeded out of the loue of God and a good conscience 17. But what if the actions of those foure Morall Vertues are done with skill but without charity are they then naught No for although they be not absolutely good yet they are not naught because they haue in themselues a kinde of good for as in a faire picture garden or house or any such thing made by art there is left in them from the Artist an impressiō of reason that makes them delightsome and conformable to our nature so also is there an impression of reason called decorum or honestas in morall actions which giueth content both to the doer and spectatour and enticeth morall men to do such actions as being conformable to mans nature But to make them absolutely good and meritorious they must be done for the loue of God for vnlesse we loue God no action will auaile vs any thing towards our last end so that charity is all in all And thus you see how these foure Morall Vertues do helpe vs to obserue the commandements and how by obseruing the commandements we liue a vertuous and Christian life 18. What is a christian life It is the practise of the three Theologicall Vertues chiefly and consequently of the foure Cardinall Vertues that is of all vertues through the spirit of charity which giueth life to all the rest 19. Why do you say chiefly the three Theologicall Vertues Because those three vertues do cōpound or constitute peculiarly the state of a Christian for the foure Morall Vertues are common to all men and may be found now and then in Gentills themselues as well as in Christiās as depending on the principles of nature but the other three are supernaturall and proper only to Christians 20. Why do yon say that charity giueth life to all the rest Because to liue is to haue power in it selfe to moue or stirre it selfe now charity is that which moueth vs to walke towards God and giueth vs power by all other vertues to tend towards him loue being that which moueth all reasonable creatures to action Besides the loue of God is the immediate step to heauen which is our euerlasting life and so whatsoeuer taketh away from vs the loue of God bringeth death to our soules in lieu of life and therefore no action can haue life where the loue of God is wanting LESSON XXI Of the state of Grace 1. Why doe those three vertues fayth hope and charity constitute the state of a Christian Because by them a man is made capable to performe all the functions and acts which we said do belōg properly to a Christian 2. Are we then in this state though we be sleeping or not doing those acts Yes if we haue the vertues by which they are done for this state doth not consist properly in the acts themselues but in the habit whereby we are enabled to produce such acts 3. Why so Because a state doth signify a permanencie whereas our acts as soone as they are done remaine no longer as act but the habitudes or vertues remaine still within vs. 4. Are all these three vertues necessary to constitute this state Yes for as the vnderstanding memory and will do constitute the naturall being of our soule so do these three vertues constitute her supernaturall being for by fayth our vnderstanding is perfected by hope our memory and our will by charity yet it doth consist chiefly in charity both because as hath been sayd charity is the mistresse and life of the other two and also because charity is neuer found without the other two whereas the other two are sometimes without charity 5. How is this state called It is called the state of grace for the same vertue hath diuerse names as it moueth vs to action and to produce acts of loue it is called charity as it is the consummation of our spirituall life and constituteth the state of a Christian it is called grace inherent iustice habituall grace sanctity all with signifie the same thing and if they be not charity it selfe at leastwise they cannot be separated from it not it from them 6. Why is it called a state First because it exempteth a man out of the slauery of sinne and putteth him into that condition of spirituall freedome which is proper to the children of God Secondly because it is the chiefest end of God his prouidence towards his elect in this life and so those who haue it are sayd to be in the state of grace because they are arriued to that happy condition which God intended to worke in them by all his former motions and diuine inspirations Thirdly it is called a state because by it we haue a permanent title in vs to God his continuall assistant grace as children haue a peculiar title to be continually assisted and ayded by their parents Yet you must note that it is called a state only improperly and in a large sense because immobility is a cōdition requisite to a state properly speaking whereas these vertues are not in vs so firmely but that we loose them againe 7. Why is it called grace Because when it is first giuen to vs it is bestowed vpon vs meerely through Gods mercy without being due to vs by any precedent deserts of our owne And also because it is the beauty and ornamēt of our soule whereby we become gracefull in the sight of God 8. Why is it called inherent iustice Because it is a quality inherent or permanent in our soules whereby we are truly iustified and cleansed from sinne and acknowledged and owned by God as his adoptiue children 9. Why is it called habituall grace Because as a habit of any vertue doth beget in vs a facilitie to produce acts of the same nature so doth this diuine quality enable vs to produce acts of grace that is supernaturall acts
we iudge it is aliue but if we see it not stirre we hold it for dead so when we see any man do many good workes and otherwise obserue no impiety or iniquity in him we haue iustreason to hope that he is in the state of grace and that he moueth by the life of charity 23. From whence proceedeth the incertitude of this knowledge It proceedeth from two heads first from the hidden corruption which lyeth in our hearts and infecteth those actions which we least suspect secondly from the hidden influences of those motions from God whereby out actions are purified and without which they are of no value which are not perceptible to any but to God himselfe 24. Can a man loose sanctifying grace when once he hath it Y s for otherwise all those who are baptized would be saued but alas it is easily lost vnlesse it be kept with great care and watchfullnesse LESSON XXII Of Sinne. 1. How is grace lost It cannot be lost by any thing but only by such actuall sinne as depriueth our soule of the loue of God 2. If so how is it possible to loose grace for loue cannot be lost but by hatred since one contrary is not expelled but by another and me thinkes no body can hate God If you remember we sayed that he who loueth one is bound by loue to do good for him whom he loueth if he can by performing all that towards him which is due vnto him whence it followeth that he who will not do these thinges to which he is bound by loue looseth his loue now a man may neglect to doe these thinges by louing some other thing the loue whereof hindreth him from performing what he oweth to God so that you see not only hatred of God but also loue of such thinges as hinder vs to doe what we ought to doe in loue to God that is all which he commandeth and is practised by the three Theologicall and foure Cardinall vertues taketh away our loue towards him 3. What then is actuall sinne It is a voluntary thinking speaking or doing something contrary to the law of God or a voluntary omitting to thinke speake or doe something commanded by the law of God 4. Is there no other sinne but actuall sinne Yes there is also originall sinne which is that wherewith we are all borne and which cometh to vs by inheritance from our first parents Adam and Eue. But we are freed from this sinne by baptisme when we first receaue grace and it neuer returneth more 5. How many sortes be there of actuall sinne Two generall ones mortall and veniall 6. How can any sinne be veniall since that all sinne is the neglect of our duty towards God and he who neglecteth his duty forbeareth to loue and so looseth charity which losse as you say is the death of our soule You must know that though we cannot loose charity but by neglecting our duty yet all neglect of duty looseth not charity for loue or charity is of its owne nature mutuall and therefore we cannot loose it but that we must loose also our friend his loue towards vs so that we do not loose charity by any other neglect but such as breaketh the mutuall bōd of loue if then not euery thing as the taking of a pinne is a sufficient cause for our neighbour to fall out with vs we loose not out loue towards him for taking a pinne from him but we loose it by those acts only which are a sufficient cause for ordinary wise men to breake of conuersation and friendship with vs and not by what is lesse then that And the same may be said of the duty which we owe to ourselues or to Allmighty God for whereas man oweth certaine duties to himselfe the neglect of them may come to be such as if another man should do it vnto you you would haue iust cause to fall out with him and so though you do not fall out with yourselfe for the like occasion yet it is not for want of cause Againe it may be also so little a neglect as that it would be vnreasonable for you to fall out with him now this second neglect of your duty towards your selfe is only a veniall sinne whereas the former is mortall And the same is to be said of misrespect towards God for if it were such as done to one to whom we owe all that we are should according to the rule and decrees of his iustice giue him an occasion to breake of friendship with vs it is a mortall sinne if not a veniall 7. Why are these two kindes of sinnes so called one mortall the other veniall Because by the one we breake friendship with God and so we are depriued of his grace and become guilty of eternall damnation and spiritually dead for charity or the loue of God is our spirituall life and for this reason it is called mortall by the other we make no breach of friendship nor loose God his grace or charity by them and so because they are such of their owne nature as that their pardon may be easily obtained by the workes of grace which still remaineth in vs they are called veniall 8. What then is mortall sinne It is a wilfull and witting transgression in a matter of weight against a known commandement of God of the Church or of some lawfull Superiour Where any of these three conditions are wanting it is at most but a veniall sinne as first if it be not against a known commandement secondly if it be not in a matter of weight thirdly if it be not done with perfect consent and deliberation 9. How many sortes of veniall sinnes be there There are three for some are such because the kinde or obiect of them is of its owne nature of small consideration and generally slightly respected by men others are such because they are slight by reason of the smallnesse of the matter though the deformity of the obiect be of a kinde in its owne nature considerable others againe are such because they are performed by ouersight or without deliberation for if one should kill a man by chance his sinne might be but veniall or none at all and yet if afterwards when he did reflect vpon it he should be pleased with the harme he had done this complaisance would be a mortall crime though the act it selfe were only veniall or no sinne at all 10. How many wayes is a veniall sinne made mortall Foure wayes first when one committeth a veniall sinne with such affection that he is resolued to commit it though it were mortall Secondly when the end of doing it is a mortall sinne as when one telleth a slight lye thereby to induce one to fornication the telling of a lye with this circumstance is a mortall sinne though he should not afterwards commit fornication Thirdly when one perceiueth that by committing a veniall sinne he shall giue an occasion to a mortall one by scandall or any other way Fourthly