it It is the doctrine of Catholike Diuines that all the euills of this world noe not the eternall torments of all the damned spirits put together is aequall to the euill of one mortall sinne I will rather be sent into hell Mach. 2.6 saith Elcazarus when they perswaded him to dissemble against his conscience For although at this present time I be deliuered from the punishments of men yet neither aliue nor dead shall I escape the hand of the almighty Greg. hâ— 34. in Euang Victorinus whilst he liued in the wildernes being drawne into the sinne of fornication by a wicked delusion of the deuill was soe vexed in conscience afterwards that fastening his hands into a peece of clouen wood he liued three yeares with onely raw herbes and water After that he wrought miracles became a bishop and at last a glorious martyr The Magdalen moued to repentance came presently into the Pharisys house Luc. 7. and was not ashamed to weepe in publike soe many teares that she washed the feete of Christ with them S. Peter after his sinne went out presently and wept bitterly And soe great was his sorrow euer after that he is recorded by S. Clement who liued with him Clem. in recognit to haue carried allwais in his hand a litle linnen napkin to dry his face from teares But the example of our Sauiour weeping for the sinnes of others should moue vs more then these who wept for their owne sinnes Christ as he came downe Mount Oliuet hauing before his eyes a full view of the city of Hierusalem was strucken with such an apprehension of the sinnes of that people that beginning to speake he was interrupted with teares and could not goe on for weeping And he wept also for Lazarus long dead and putrifyed that was to signify the sinner dead and putrifyed in long continued sinnes that we might see how much he loued our soules and how he lamenteth at their spirituall death Mat. 16. What doth it profit a man if he gaine the whole world and susteine the dammage of his soule My soule is all the world to mee and when I come to dy I shall finde it soe Grant vs O Lord that we may saue our soules the whole world beside we will loose it willingly And this is the effect of mortall sinne that he that committeth but one and dyeth in it is as sure to suffer shippwracke of his soule and to be damned into hell as though he were guilty of all the mortall sinnes in the world Ia. 5. according to that of S Iames whosoeuer but offendeth in one is made guilty of all To wit soe farre as to the guilt and punishment of hell I haue bene desired by some to giue them some such destinction betwixt Mortall and Veniall sinne as that they might allwais know by it when the sinne which they committe is mortall But this is vnpossible for that the circumstances are infinite which may aggrauate or lessen the malice of sinne soe that litle sinnes may become great and great sinnes litle ones and sometimes noe sinnes at all Besides God will not haue vs to know for certaine whether we be in state of grace or noe according to that of Ecclesiastes Man knoweth not whether he be worthy of loue or hatred and Iob allthough I shall be simple Eccl. 9. Iob. 9. the same shall my soule be ignorant of Yet thus much may be said for their satisfaction that sinnes against any of the tenne Commandements or against any of the Praecepts of the Church when they come to a notable degree of malice or deformity or if they be intended thought or doubted to be soe they are Mortall Veniall is as much as to say easily pardonable and soe a Veniall sinne is a sinne which easily obtaineth pardon A litle sinne which diminisheth the feruour of diuine grace in vs but taketh not the grace of God from vs soe as to put vs in state of damnation It maketh vs to grow colder and colder in deuotion and disposeth by litle and litle to some mortall sinne and then by that we loose quite the diuine grace and are in state of damnation Soe that Mortall sinne is quite opposite and incompatible with the diuine grace Veniall sinne is compatible and may stande with it Authors commonly declare this by the similitude of a traueler going out of his way He may either goe a quite contrary way or he may goe wrong yet not quite contrary to the right way By Mortall sinne we goe the quite contrary way from heauen to wit to hell by Veniall sinne we goe not to hell yet we goe wrong and out of the way to heauen S. Augustine compareth Veniall sinnes to scabbs that deforme and disfigure the body but kill it not soe Veniall sinne deformeth and deminisheth the beauty of our soules but leaueth them still with spirituall life And declaring some Veniall sinnes in particular he saith that it is a Veniall sinne to laugh immoderately Aug. l. de Nat gra c 38. to iest too much to desire somethinge intemperately to plucke fruit ouer greedily and the like Finally whatsoeuer we thinke that we doe not well in we may accuse ourselues of it as at least of a Veniall sinne That all sinnes are not damnable to hell but that there are some such lesser sinnes which we call Veniall it is manifest by diuerse places of the holy Scriptures Prou. 24. Seauen times shall the iust fall and shall rise againe but the impious shall fall into euill Where we see that a man may fall into some sinnes and yet be iust He that contemneth small thinges shall fall by litle and litle Eccl. 19. By which we see that one may sinne by small things and by litle and litle before that he fall from the diuine grace Ia 3. S. Iames saith that in many things we offende all And he cannot be thought to speake of mortall sinnes S. Iohn hauing declared that by the blood of Christ we are clensed from sinne adde h presently Io. 1.1 If we shall say that we haue noe sinne we seduce ourselues and the truth is not in vs. By which it appeareth that we may be soe purged from sinne as to be in state of grace by the merits of Christs Passion and yet to haue some sinnes This is also most congruous to reason and agreeable with the diuine goodnes and mercy For if it be an vnreasonable seuerity for Kings and Common wealths to punish euery litle falt with the sentence of death farre must it be from the mercy of God to punish euery litle excesse or defect euery litle anger neglect distraction in our prayers and the like with the eternall death of hell Mortall sinnes are neuer taken away but by the Sacraments in deede or in desire Veniall sinnes are blotted out by euery good worke which we doe For as euery Venial sinne deminisheth the feruour of the loue of God in vs and
And in another place Slacke not to be conuerted to our Lord and differre not from day to day Eccl. 5. For his wrath shall come suddainly and in the time of vengeance he will destroy thee Let bold praesumptuous men remember these words and learne to feare God Deere Reader whosoeuer thou art as thou hast a soule which must last for euer apply this booke to the good of thy soule so as shall most concerne it for a happy eternity I excuse noe falts my goodwill shall mende all God can and I hope will honour himselfe euen in my falts Combine thou with mee that we may honour him for euer and euer Amen I submitte all that is conteined in this booke and all whatsoeuer I shall saâ—â—r thinke as long as I liue to the authority of the Holy Catholike Church A SVMME OF THE CHRISTIAN Doctrine expounded in the follovving Discourses QVAESTION What obligation haue Christians to learnâ— the Christian Doctrine Answer Euery Christian is bounde vnder a mortal sinne to know the cheife points of the Christian faith 7. Q. What is faith A. Faith is a supernaturall light and gift of God by which we beleeue and firmely adhare to the Doctrine of the Church 11. Q. Make the Signe of the Cros. A. In the Name of the Father and of the Sonne and of the Holy Gâ—ost Amen 49. Q. What is the Signe of the Cros A. The Signe of the Crâ—â— is a profession of the Christian faith 51. Q. How is the Signe of the Cros a profession of the Christian faith 51 A. Because in the Signe of the Cros we professe the mystery of the blessed Trinity and of the Incarnaâ—iâ—n which are the two cheife mysterys of the Châ—stian faith 51 Q. What is the B. Trinity A. The B. Trinity is God the Father God the Sonne and God the Holy Ghost One and the same God in three distinct Persons 51 Q. What meane you by the mystery of the Incarnation A. We meane that the Sonne of God was incarnated that is became man to redeeme vs. 52 Q. Say the Creede A. I beleeue in God the Father Allmighty Maker of heauen and earth And in Iesus Christ his onely Sonne our Lord Who was conceiued by the Holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate was crucifyed dead and buried He desâ—enâ—ed into hell the third day he arose againe from death He ascended into heauen sitteth at the right hand of God the Father allmighty From thence he shall come to iudge vs all both the quicke and the dead I beleeue in the Holy Ghost The holy Catholike Curch the Communion of Saints The forgiuenesse of sinnes The Resurrection of the flesh Life euerlasting Amen 76. Q Who is Christ A. Christ is the Sonne of God incarnated true God and true Man Our Redeemer Iudge and Glorifyer 109. Q. What doe we gett by Christ redeeming vs A. We gett the forgiuenesse of our sinnes and the acceptance of our good works by the merits of Christs passion applyed vnto vs in the Catholike Church 156. Q. What is the Chatholike Church A. The Catholike Church is the Congregation of all faithfull people and Pastors vnited together as a body with its head 176. Q. Giue mee a difference betwixt the true and all false Churches A. The true Church keepeth allwais in vnion and obedience to its Head and Pastors all false Churches beginne in dissentions and disobedience to the Head and Pastors of the Church 214. Q. Say the seauen Sacraments A. Baptisme Confirmation Eucharist Pennance Extreme Vnction Holy Orders Matrimony 281. Q What is a Sacrament A. A Sacrament is an outward signe which causeth grace in vs. 266. Q. What is Grace A Grace is a supernaturall gift which maketh vs gratefull and acceptable to God 268. Q. What is the Blessed Sacrament of Eucharist A. The Blessed Sacrament of Eucharist is the true body and blood of our Lord vnder the signes of bread and wine 298. Q. It shere any bread or wine in the Eucharist A. Noe it seems but soe The bread and wine are conuerted at the words of consecration into the true body and blood of our Lord. 305. Q. What is the Sacrament of Pennance A. The Sacrament of Pennance is that by which we receiue the forgiuenesse of sinnes in Confession 322. Q. Say the tenn Commandements A. Thou shalt not haue strange Gods before mee Thou shalt not take the name of God in vaine Remember thou keepe holy the Sabaoth day Honour thy Father and Mother Thou shalt not kill Thou shalt not commit adultery Thou shalt not beare false witnesse against thy neighbour Thou shalt not desire thy neighbors wife Thou shalt not couet thy neighbors goods 378 Q. Say the Pater Noster A. Our Father which art in heauen Hallowed bâ— thy name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them their trespasses against vs. And lead vs not into temptation But deliuer vs from euill Amen 449. Q. Say the Haile Mary A. Haile Mary full of grace our Lord is with thee Blessed art thou among woemen Blessed is the fruit of thy wombe Iesus Holy Mary Mother of God pray for vs sinners now and in the hower of of our death Amen 509. Q. What is the Masse A. The Masse is the continuall Sacrifice of the Law of Christ in which his true body and blood is offered vnder the signes of bread and wine 576. Q. Say the fiue cheife Precepts of the church A. To fast fasting dayes To keepe holy dayes To confesse our sinnes to our ordinary Pastour or to another with his leaue at least once a yeare To receiue the Eucharist at Easter time To pay tithes 640. Q. How doe the Precepts of the church oblige A. The Praecepts of the church oblige vnder a Mortal sinne 641. Q. What is sinne A. Sinne is that by which we depart from the diuine Law and are separated from God 673. Q. Ho many kindes of sinne are there A. There are two kindes of sinne Original and Actual sinne 715. Q. What is the difference betwixt Original and Actuall sinne A. Original sinne is that which we are borne in Actuall sinne is that which â—e committe 615. Q. How many kinds of sinne doe we committe A. We committee two kindes of sinnes Mortal sinne and venial sinne 717 Q. What is the difference betwixt Mortal and venial sinne A. Mortal sinne quite depriueth vs of Gods grace venial sinne onely lesseneth and deminisheth the feruour of the loue of God in vs. 717. THE FIRST DISCOVRSE Of the education and instruction of children and of the obligation which all haue to learne the christian doctrine I INTENDE now to speake of two thinges First vnto all those who haue charge ouer children and especially to parents to commende vnto them the care which they ought to haue of their good education and instruction Secondly to declare vnto all the
before it remaining still there according to them Neither are those similitudes alleadged to any purpose by the fathers vnles we vnderstande a change of the former into a new substance as there was in them The Iuy bush before it be hung vp is noe signe of wine and when it is hung vp it becommeth a signe but there is nothing aboue nature in that conuersion because there is a change onely in the signification which then it hath but not in a new substance or nature But the holy fathers acknowledge some thinge supernaturall in this conuersion and compare it with conuersions of substances which were miraculous therefor there is here a transubstantiation or conuersion in the substance Otherwise there were noe parity in their comparisons nor connexion in their speech WITH WHAT DEVOTION we ought to receiue the Eucharist BY that which hath bene said of this Sacrament we may vnderstande somethinge of the deuotion which is due to it and thinke that soe great a miracle which God worketh continually in his Church to shew his loue to vs and to enrich our soules obligeth vs to a high and eminent degree of gratitude to him and that all the deuotion that we can possibly stirre vp in our selues is too litle for it The Apostle admonisheth vs to try and to proue ourselues before we come to this mystery least insteede of life and happinesse which we should obtaine by worthily receiuing it we incurre iudgment and death by an vnworthy communion in mortal sinne O how damnable is the malice of that man that commeth with such a sinne to this communion to vnite goodnes to malice purity to impurity Christ to his filthy soule Thou stoppest thy nose at noysome carrions and lothsome stenches yet thou wilt force thy sauiour into thy stinking brest which is most horrible and lothsome to him vntill thou hast prooued and purged it What punishment maist thou expect The arke of our Lord was but a weake figure of Christ yet entring into the cittys of the Philistiims the enemys of God they were punised with greeuous plagues and being set in their tâ—mple it strucke downe their Dagon and broke it in peeces for onely standing beside it then how darest thou that art in mortal sinne come soe boldly vnto Christ as to take him in to thee Reg. 1.5 The Philistiims vsed outwardly great reuerence to the arke carrying it from city to city and setting it in their temple beside their God yet touching it as idolatours with impure hands Reg. 1.5 they were punished with such sores and diseases that as the holy Ghost saith the howling of euery city went vp into heauen And when it came from amongst them and stoode in the confines of Bethsames although the Bethsamits beheld it with ioy and receiued it with Holocausts and victimes yet seauenty men of the people and fifty thousand of the common people were strucken of our Lord for beholding it that lamenting they cryed out Reg. 1.17 Who can staÌ„de in the sight of this holy Lord God Oza was punished an Israelite also and seruant of God fortouching it suddenly and as he thought vpon necessity to hold it vp from falling yet because hedid it not with sufficient wariues it cost him his life being presently strucke dead in the place And darest thou come soe boldly not to touch the Arke but to receiue the B. Sacrament in mortal sinne how knowest thou that God wil spare thee more then he did them thy irreuerence being infinitly greater then theirs was Thou art baptised in the blood of this Sacrament and when thou prophanest it thou abusest as much as euer thou canst that sacred blood Thou apprehendest and imprisonest thy sauiour within thee with the Iewes thou persecutest his honour and life And this being a christian to Christ thy master and who must one day be thy iudge If thou wert guilty of some heinous crime and shouldst entertaine in thy house him who were shortly to call thee to his tribunall and to iudge thee wouldest thou not seeke to please him in his entertainment doe soe then to Christ giue him entertainment as he desireth that he may proue afterwards a fauourable iudge to thee This sacrament is the miracle of miracles the memorial of the maruelous things by which God would shew his loue to vs Zach. 2. and to abuse him in it is to touch him in the aple of his eye and to wound him at the hart For euery thinge as it is higher in perfection soe the contempt of it is of a higher malice and this being the most perfect of all the Sacraments infinite in perfection the irreuerence done to it is of the highest and of infinite malice And therfore it deserueth greater punishments S. Paul threatening iudgment to those that receiue vnworthily as not discerning the body of our Lord. Therfor saith he are there among you many weake Cor. 1.11 and feeble and many sleepe that is to say many are sicke and by But if the diseases and deaths of those dayes proceeded from thence that the B. Sacrament was not receiued with sufficient reuerence what shall we thinke of these deadly times in which now we liue but that they haue proceeded from the same cause the B. Sacrament hauing bene of later yeares soe extremely prophaned The beginners of these heresâ—s who soe often consecrate the sacred host and sacrilegiously receiued it brought into the christian world these floods of bloodshed which still continue to the massacre of many thousands of christians all ready past and now without doubt it is a greater cause of deaths and miserys to vs then it was in S. Pauls dayes to christians Consider therfor when thou goest to receiue what it is that then thou receiuest and prepare in thy selfe loue and reuerence towards it It is Christ thy redeemer thy Iudge and thy omninipotent God If thou receiuest him in mortal sinne thou damnest thy soule by a sinne aboue mortal sinnes which are of frailty it being of malice without either profit or pleasure to thy selfe but onely for the deuils pleasure that tempted thee to that sacrilege Humble thy selfe vnto God and prepare thy selfe with a cleane conscience to receiue into thee that soueraigne guest which the Angels of heauen desire to behold and with trembling reuerence adore his glory dispose thou thy selfe with Angelical reuerence and purity to receiue him The first thinge which thou must doe is to make a good and intire confession of rhy sinnes as I shall â—hew in the next Sacrament and not onely to cleanse they soule from mortal but as much as thou canst also from venial sinnes After confession giue not thy selfe to vnnecessary imployements or conuersation which may coole and hinder thy deuotion but keepe thy selfe more retired in thy minde praying vntill masse beginne and if it beginne not presently thou maist reade in some treatise of the B. Sacrament if thou hast it or walke quietly vntill masse At massetime attende deuoutly
thy saluation and what he requireth to be done by thee He standeth at the doore of thy hart and desiring to enter he knocketh enlightening thy vnderstanding and inspiring thy will to open to him that is to consent to the good worke to the which he moueth thee and if thou wilt open it he entreth with his sanctifying grace and blesseth thee But he doth not enter whether thou wilt or noe he craueth entrance and giueth thee power to open vnto him and if thou wilt not open thy hart and haue blessing blame none but thy selfe Say Peccaui I haue sinned Soe did Dauid Manasses Iob and all true repenters euer say and neuer said Peccasti thou hast sinned to God but if thou makest God the authour of thy sinne and not thy owne freewill thou blamest him and sayest Peccasti thou hast sinned to him Which were noe humility in thy selfe nor repentance at all noe man repenting but for his owne sinnes There remaineth now to speake OF THE SEVERALL KINDES OF SINNE Quest How many kindes of sinne are there Ans There are two kindes of sinne Originall sinne and Actuall sinne Quest What is the difference betwixt Original and Actuall sinne Ans Original sinne is that Which we are borne in Actuall sinne is that which we committe THE first diuision of sinne may be into Original and Actuall And although Originall sinne were Actuall as it was acted and committed by Adam and were Mortall in that it brought death both to him and vs yet for more cleerenes we will destinguish first Original and Actuall and then Mortall and Veniall sinne Original sinne is that which we contract from Adam our Origen and which we committe not ourselues but bring into the world with vs. Adam was placed in paradise his soule endowed with Originall iustice and in his body he was immortall He had the commande of all earthly creatures enioying freely the pleasures of them and without dying should haue bene transferred after a time to the pleasures of heauen These gifts were giuen to him and his posterity and they successiuely had obtained them if they had not sinned but he sinning we are depriued of that originall iustice and other gifts and the wart and priuation of them is called Originall sinne in vs. We haue noe wrong done vs in this that we are borne depriued of our fathers gifts because they were giuen to him and his posterity onely vpon condition that they sinned not As though a King of his owne freewill should bestow some place of honour and benefit vpon a subiect for himselfe and his posterity to enioy after him vpon condition that they allwais kept themselues obedient and loyall to him but if he or any of them should be found guilty of treason then they should loose that place and benefit Now he or some of them breaking the condition by disobeying the King they are iustly depriued of that place Soe the gifts and graces which God gaue to Adam for himselfe and for vs were noe way due but of the goodnes and liberality of God and granted conditionally if we remained loyall to him we committing treason are iustly depriued of those gifts which he had and are borne without them The reason of this is because the father and children in this case are as it were all one man and haue as it were all one will and as that which is done by one onely part of man to wit by his will is attributed to the whole man and punished in all the rest of his parts soe the sinne which was committed by Adam is iustly punished in all men because all men were his children and as it were one man in him A spend thrift father wasteth his estate not onely from himselfe but also from his children because they are supposed and are indeede in riches one body and one minde with him and can blame none but him who consumed those riches which they should haue had Soe all men in Adam were one man his will was the will of all he consumed the riches which we should haue had and we are iustly depriued of them Actuall sinne is that which we committe Actuall sinne and is therefor called Actuall because we act it ourselues and bring it not originally into the world with vs. And soe the sinne which Adam committed and which is original in vs was Actuall in him because he acted it and had it not by infection from another as we haue from him Quest How many kindes of Actuall sinne are there Ans There are two kindes of Actuall sinne Mortall sinne and Veniall sinne Quest What is the difference betwixt Mortall and veniall sinne Ans Mortall sinne quite depriueth vs of Gods grace Veniall sinne onely lesseneth and diminisheth the feruour of the loue of God in vs. MORTALL sinne is as much as to say Deadly sinne It is a mortall and deadly wound bringing death to our soules in that it taketh quite away the diuine grace from them which is their spirituall life Rom. 6. The stipends of sinne saith the Apostle are death That is the reward of mortall sinne This is the sinne which is allwais vnderstoode when we read or name sinne in generall and speake of the malice of it A monster soe deformed that if we could see the deformity of it we should thinke truly that all the torments of this world were rather to be suffered then one mortall sinne to be committed It diuideth vs from God it putteth vs into the deuils power it bringeth eternall punishments and temporall to the ruine of Kingdomes cittys and many noble familys it causeth feares and terrors of conscience and leaueth our soules hatefull and most horrible in the sight of God We can not expresse nor conceiue with sufficient horrour the state of our soules when they are in mortall sinne Our bodys when they are dead become pale cold and ghastly but much more our soules in deadly sinne We behold with horrour the body of one that had killed drowned or hanged himselfe and it is not a horrour to kill our owne soules If any of this company should now suddainely fall downe and dy before vs we should all be terrifyed and affrighted at it then how should we feare to fall into mortall sinne by which we are instantly killed and dead Ber. ad Eug. l 4. c. 6. Esa 57. An asse falleth and there is allwais some to helpe her vp againe A soule perisheth and none regardeth it Saith S. Bernard soe the Prophet the iust perisheth and there is none that considereth in his hart If our head our breast or any other part paine vs we complane and cry O my head my breast c. And we wounde our soules vnto death and neuer thinke nor say O my soule How greatly haue the Saints of God detested mortall sinne how greatly haue they bewailed it in themselues and in others what pennance haue they vndergone to satisfy for it what paines haue they taken to draw others out of
subiecteth vs as lyable to some punishment soe euery good worke which we doe in the state of grace aduanceth vs in the diuine grace and taketh away some of our due punishment But allthough Veniall sinnes depriue vs noâ— of the diuine grace nor make vs as the enemys of God guilty of eternall damnation yet we ought to beware of them and to be carefull especially that we gett noe euill habite nor affection to any Veniall sinne for that is very dangerous and if we gett not also a habit of repenting presently for it it will without doubt draw vs in the end into some Mortall sinne And in this sense we may say of Veniall sinnes that they depriue vs of Gods grace and euen kill our soules dispositiuely that is they dispose vs to Mortall sinnes bâ— which our soules are immediatly killed euen as a litle hole or leck in a shippe neglected causeth a greater breach by which she is suddenly ouer charged and sinketh downe to the bottome soe litle falts neglected bring great sinnes and are sometimes bewailed with euerlasting teares in hell And therfor to preuent great sinnes we must haue an eye ouer our lesser falts to mende them by times Besides a good and louing seruant will feare to offende in any thinge least by committing that by which his masters affection should bellessened towards him he might come in the end quite to loose his fauour This is that saith S. Hiero to 7. instrueÌ„s amicum quemdam Hierome which the Apocalypse reprooueth in the bishop of Ephesus who is called an Angell for that he had in his conscience the merits of many good works much labour and sufferings for Christs sake But because the edge of his former piety was somethinge dulled and the heate of his loue beganne to abate he is called and stirred vp to repentance Apoc. 2. I know thy works and labour and patience that thou canst not beare euill men and hast tryed them that say themselues to be Apostles and are not and hast found them lyars And thou hast borne for my name and hast not sainted But I haue against thee a few things because thou hast left thy first charity Be mindfull therefor from whence thou art fallen and doe pennance And what pennance may we read that the Saints of God haue done euen for litle Veniaâ—â— sinnes because they knew that by all such sinnes the grace of God was endangered and that the least degree of his grace was better to them and in it selfe more pretious then all this world S. Theresa conceiued soe greatly against the least oâ— her sinnes that she spoke of them as heinous offences and if it happened that in singing in the quire she missed in any thinge presently in the sighâ— of all she prostrated her selfe to the ground with such true shame and sorrow that the rest of thâ— Nunnes were interrupted from singing and could not goe on for teares Grant vs O Lord by the merits of thy Passion and by the prayers of thy blessed Mother and of the whole court of heauen that we may neuer loose thy grace by mortall sinne and may allwais feare to offende by veniall I haue done now my deere Reader that which I intended in this booke I haue giuen thee for thy instruction a breife Summe of the whole Christian Doctrine in a few short answeres to be gotten without booke and the declaration of them at large in their propper places I haue sett before thee in the Apostles Creede one supreme eternall and omnipotent Power God the beginner and conseruer of all creatures to be worshipped by thee And for thy comfort and Confirmation in the Catholike faith I haue shewed that there is noe true worship of God but in the Catholike Church of Christ The Catholike Church reacheth that an eternall retribution ofteward or punishment remaineth according to our works good or euill Good works by Gods grace are in our owne hands if we will What now remaineth but to excite our wills This also I haue done according to my ability exhorting thee to vertue and holinesse of life And now at last I intreate and coniure thee by the omnipotent power and infinite goodnesse of God that made thee by his iustice and mercy which one day thou must try by the torments of the damned and ioyes of the blessed soules by all which thou canst imagine to be feared or desired that thou feare 〈…〉 loue him Looke downe to hell and feare him in that horrible eternity Looke vp to heauen and loue him seeke him and enioy him in that happy state Resolue from this very instant vpon a vertuous life Beginne now a new and perseuer to the gaining of that euerlasting life which is the end of the Creede and of all Instruction Live sweet Iesu King of eternall glory Liue Liue and reigne in our soules here and in heauen for euer and euer Amen Laus Deo Dei genitrici Virgini Maria. A TABLE A ACTVALL sinne 715 Altare 603. Altares towards the east 603. Almes deeds 473 Amen 505 Angell Gabriel 510. 532. The time and place of the Angell Gabriel his apparition to the blessed Virgin 533. c. Anger 415. Remedys against anger 420 The Apostles preaching 137 The Ascension of our Sauiour 164 Atheisme and Atheists 78. 79. 80. c. Attributes of the diuine Persons in the Blessed Trinity 142 B BAptisme The necessity of Baptisme 283. Baptisme a Sacrament 284 The effect of Baptisme 285. The Baptisme of S. Iohn 286. The caeremonys of Baptisme 287 Beades 555. blessings of Beades 572 Aue Mary Bell. 564 Bloody sinnes horrible to nature 416 C CArnall sinnes 412. seuerely punished of God 422. the causes and rootes of Carnality 428. Remedys against Carnall sinnes 428 The Catholike Church prooued by induction from all other religions that are in the world 250. Catholikes according to their grounds can not with reason seeke vnto any other Church not doubt of their faith but all other Churches euen according to their owne grounds ought to doubt allwais and can neuer be satisfyed till they come to the Catholike Church 35. Character Vide Sacraments 275 Charity towards God and our neighbour 409.491 amongst the primitiue Christians 418 Ceremonys 287.598 Two kinds of Ceremonys 290. Childrens education 1 Christ 109. The faith of Christ euer from the beginning of the world 113. Christ the Messias was to be true God 120. Iesus Christ our Sauiour was the true Messias foretold by the Prophets 122. Christianity demonstrated by holy Scriptures and miracles 113. vnto 140. Christ was more sensible of paine then others 151. Christ prophecyed of his Passion 153. Christs Passion was voluntary 154. Christ the annointed as he was Prophet Priest and King 112. Christmas day 148 Church The Church must try the priuate spirits of all men 24.184.641 Noe order in religion but by the authority of the Church ibid. The Church can not erre 35. The authority of the Church 184.641 The Church is holy 177. It
long from confession and haue their soules ouergrowne with much filth of sinne must take more time for it that through negligence they omitte nothing which is necessary to be confessed Those also that come oftener to confession and haue onely venial sinnes to confesse ought to be carefull in the examining of their consciences the better to dispose themselues for confession and to preuent euill customes and also the better to discerne the greeuousnes of some which see me perhaps but litle sinnes to them but are indeede greater then they seeme to be For this it wil helpe much that we gett a custome of examining our consciences euery night before we goe to bedde calling to minde the sinnes which we haue commited that day and noting them downe in our memory as it were in a table booke against we goe to confession The first thinge which we are to doe in this nightly examen is to giue thanks vnto God for the benefits of that day Secondly to desire grace and light of him to see our falts Thirdly to examine ourselues what we haue offended in Lastly to make a breife act of Contrition that is of sorrow for our sinnes and purpose to amende them for the loue of God as I shall shew within a leafe or two Besides this we ought allwais to haue an eye ouer our owne behauiour and when we haue offended God any way presently to thinke with ourselues this was a sinne I will remember it when I goe to Confession The examine before Confession may be made by thought word and deed and whether the sinnes which he committed by thought he did not also committe them by word and if he committed them by word whether he did not also in deede As for example BY THOVGHT if he offended inwardly by anger in his hart whether he did not also vtter some angry words and whether he proceeded not to some actions to hurt his neighbour or something that belonged to him And if he haue let him Confesse it I Confesse I was angry at my neighbour and proceeded to such and such words and did such and such things against him or intended to doe them And soe in other sinnes as in carnal sinnes if he sinned by thought if he proceeded to vnchast words and if to vnchast actions for it is a greater sinne to sinne by word then by thought onely and by worke then by word onely In the examining of his thoughts he may thinke whether he haue giuen way to any irreuerent thoughts against God or his Saints or to any dreams or superstitious thoughts If he hath thought euill of others iudged rashly borne hatred and ill will to any bene sorry at their wellfare or reioyced at their euill desired their death or some hurt or losse to them Thoughts of pride and vaine glory in our actions desire of praise honors and preferments too much application to worldly riches vnchast thoughts BY WORD If he hath bene negligent in prayer if he hath sworne and if it were vpon an vntruth if he hath cursed his neighbour or any other creature and whether it were with a desire of that euill towards them or rashly onely without any such desire if he hath made any vnlawfull vow if he hath murmured at his superiors if he hath dispraised and detracted from any if he hath not reprehended those vnder his charge if he hath told vntruths wittingly if he hath mocked or scoffed at any councelled any to sinne or hindered the good which they intended if he hath spoken vnchast words or sung vnchast songs BY DEEDES If he hath vsed any superstitious actions or omitted to doe any thinge for some superstitious cause and conceit if he hath wrought vpon holy dayes or permitted others vnder his charge to worke or if he hath omitted himselfe or hindered others to heare masse on holy dayes if he hath not obeyed his parents or superiors and if it were in any matter of moment to tell what and how it was if he hath broken his fast if he hath strucken beaten or willfully hurt any body or their goods if he hath taken any thinge from any body publikely or priuately and to thinke of what value it was or hath trespassed his neighbour any way if he hath vsed deceit in buying or selling as tradesmen in their weights and commoditys which they sell if being hyred by daytale he worke not sufficient for the wages which he taketh if he hath vsed vnchast looks books or actions too much curiosity in dressing and adorning if he hath exceeded in too much eating drinking or sleeping if he hath offended in gaming spending his meanes or more time in it then was sufficient for recreation vsed sleights and cousenage in it Thus we may examine ourselues by thought word and deed remembring especially the occasions which he is imployed in and the course of life and calling which he professeth what sinnes he committeth in it and the circumstances in which they were committed whether there were not somethinge which might aggrauate the sinne It is an errour in some that if they get their wonted number of prayers said they thinke themselues wel prepared to confession and come with litle or noe examining of conscience at all These must vnderstande that prayer is not the propper preparation for confession and that it is not a time then to say many prayers but to stirre vp in themselues a true repentance for their sinnes by remembring them sorrowing for them and purposing to amende them This is then necessary but prayers are not necessarily required And therefor we must be sure to examine well our consciences before confession that we come not of custome without deuotion and due preparation to it And when we haue done all that belongeth to the Sacramâ—nt then we may take time to pray Hauing examined thy conscience and witnessed against it the sinnes which thou knowest stirre vp in thy selfe a vehement sorrow for them and be indeede in thy hart confounded to thinke that thou hast sinned againe and againe without amending those things which thou hast soe often repented for By which thou mast thinke that there is but litle feruour of deuotion in thee and that thou hast great reason to feare that thou art of the number of the lukewarme an therefor in great danger Inflame in thy selfe an ardent loue of God be sorry that thou hast soe litle feeling of sorrow and purpose firmly that now at last thou wilt beginne to amende and wilt fly the occasions by which thou art tempted begging of God that he wil see this amendment in thee and giue thee efficacious grace for the performing of it Endeauour then to make a perfect act of contrition which is very necessary for all to vnderstande and to learne A perfect act of contrition is a perfect act of loue that for the loue of God we are sorry to haue offended him and not for the shame of sinne feare of punishment or losse of reward which
proceedeth from the loue of concupiscence which is in vs by which we regard our owne interest And therefor such shame or feare is not sufficient for an â—act of true contrition which includeth the the loue of God aboue all things This is an act of contrition I loue thee ô God aboue all things in the world and for thy owne sake I am sorry to haue offended thee And this act if it be truely conceiued and made in our harts is the most gratefull act to God that we can possibly make for by it we offer vp our selues all our actions and all creatures to God as his owne and as it were one sacrifice due to him And soe a purpose of amending and of confessing our sinnes and of keeping all the commandements of God is included in this act and it is soe perfect and pleasing to him that he that should haue it and should dy before he could come to confession should haue his mortal sinnes forgiuen him and be saued by vertue of it For if Martyrs haue all their sinnes forgiuen them by Martyrdome because they loue God more then their liues and more then the whole world soe shall he that hath a Martyrs charity and is in the preparation of his minde a Martyr in that he loueth God more then his owne life and aboue all thinges in the world and feareth more to offende him then he doth the paines of death or torments of hell Therefor it is good for all to make such acts of inward contrition especially before confession and to accustome themselues often to make such acts that in all dangers when they haue not the opportunity of a priest for confession thy may fly vnto an act of contrition as to a sanctuary which in time of neede shall saue them He that hath not soe perfect a loue of God as true contrition requireth must haue at least attrition for his sinnes which is a more imperfect loue mixed with feare of punishment of losse of reward or the like which being ioyned to confession is perfected by it and becommeth contrition in effect giuing grace and forgiuenesse of sinnes For it can not be thought but that the Sacrament being added to an act of attrition more perfection must be added to it and that is to giue grace For as the Councell of Trent hath declared the Sacrament of pennance is the Sacrament of the dead because it reuiueth to the state of grace those who were in the state of sinne which they could not be with true contrition The third thinge which the poenitent must haue before confession is a firme purpose of amendement which purpose although it be included in an act of contrition yet it is good to make it alwais expresly by it selfe because we know not when we haue true contrition And it is good allwais to make a purpose to amende and to fly the occasions of that sinne in particular which we offende most in Neither is this purpose euer to be omitted because it is often broken for if we should runne on still in sinne and neuer purpose to amende we should neuer amende and if for all the good purposes which we make we still fall into sinne what would become of vs if we made not those purposes and contrary acts to it The purposes which we make and the detestations of sinne are a great meanes to hinder it and a most soueraigne remedy it is against all sinne and especially against euill customes presently to make a contrary act in detestation of them and to gett to confession as soone as we can OF CONFESSION HAVING prepared our selues with due examine of conscience sorrow for our sinnes and purpose of amendment the next part of this Sacrament is confession We come then to the priest and with reuerence to the Sacrament we kneele downe at his feete full of sorrow and confusion We may thinke then of the Magdalene how she came to the feete of Christ confessing her sinnes not in particular for that she needed not to him who knew them allready and saw the secrets of her hart yet she confessed them in general if not by word of mouth yet by many expressions of sorrow for them and of much loue of God Luc. 7. And therfor she deserued to heare thy sinnes are forgiuen thee Thinke thou I say of her example and prepare the like sorrow and loue in thy selfe when thou comest to cleare thy conscience in confession The poenitent kneeling downe saith Benedicite that is to desire the blessing of God and of the priest for the worthy performing of that action The priest then prayeth for him then he saith I confesse mee to almighty God to the blessed Virgin Mary to S. Michael the Archangell to S. Iohn Baptist to S. Peter and to S. Paul and to all the Saints in heauen that I haue offended by thought word and worke through my fait through my falt through my most greeuous falt The meaning of which is to prostrate himselfe before God and the whole court of heauen and before the priest as the Vicar of God vpon earth to acknowledge and confesse his falts Then he beginneth to declare in particular what he hath offended in For the rightly performing of which he may vnderstande three conditions to be principally necessary for a good confession to wit that it be intire cleare and obedient For the first condition of integrity it is necessary that we confesse all the mortal sinnes which we know ourselues to be guilty of expressing euery one of them in particular the number and the circumstances aggrauating them Venial sinnes are not absolutly necessary to be confessed because they are not quite opposite to the effect of the Sacrament but may stande with grace yet of deuotion we confesse them for many reasons aboue mentioned Children and some very wicked persons breake sometimes this condition of integrity and either because they vnderstande not or consider not the worke which they haue in hand they conceale sometimes their sinnes from the priest but this is indeede either very childish or very impious and sheweth that they haue not a true apprehension of the dignity of a Sacrament nor of the state of their soules who onely receiue good or euill by that which they then doe it importing nothing to any other whether they confesse well or ill Let these therefor vnderstande and consider that this is the profanation of a Sacrament a heinous mortall sinne not as other mortall sinnes of frailty but of malice against the first commandement directly opposite to diuine worship He that hideth his wicked deedes saith the holy Prouerbe shall not be directed Prou. 28. but he that shall forsake them shall obtaine mercy He bringeth vpon himselfe not one but many euills First not confessing any mortall sinne he committeth a new mortal sinne and that of a higher nature Secondly the sinnes which he doth Confesse are not forgiuen Thirdly all the sinnes which he hath committed euer since
are acknowledged for holy men and Saints euen by Protestant authors These great seruants of God were most singularly deuoted to his blessed Mother many wayes Some of them instituted particular deuotions to her and inuiting all to those deuotions haue spared noe labour to increase her honour and the number of her seruants But this needes not for that I haue shewed it to haue bene the deuotion of the Catholike Church in those times in which her enemys confesse and must needes confesse the true faith of Christ to haue flourished if euer it flourished That which the Catholike Church still laboureth for is to preserue in her people the same deuotion which was then giuen to her And therefor she consecrateth Churches erecteth altares instituteth holy dayes and omitteth nothing to setforth her worthy prayses and the power of her intercession which afterwards I shall shew The English Protestant Church is not yet soe auncient but that I haue knowne diuerse who haue remembred the like deuotion to haue bene in this kingdome to her when the Catholike religion flourished in it English men were then blessedly and singularly aboue other nations deuoted to her reioycing in her patronage and ioyfull solemnitys But now that ioy is turned into hatred and contempt and her cheife solemnitys are blotted out and prophaned by them and yet absurdly and without consequence they will seeme to honour the Saints commaÌ„ding their holydayes to be kept Is it not an absurde and malicious proceeding in them to her to commande the holydayes of the Saints and Angels as lawfull and fitting and to take away the cheife holy dayes of our B. Lady yet this the English protestant Church hath done as may be seene in their commune prayer booke where the Feasts of the Apostles and of other Saints and of the Angels are commanded by their Church and not the Natiuity and Assumption of our B. Lady which were allwais held her cheife solemnitys As for her Annunciation and Purification they may obserue them in honour of the Conception and Presentation of Christ and cunningly seeme as though they would honour her but this cunning is worth nothing to those that vnderstande her Natiuity and Assumption to be her cheife and most propper feasts and soe auncient that S. Hierome and S. Augustine haue left sermons which they made of them and which they taking away keepe noe day at all as propper to her It is the nature of malice to hate all that which is worthy of loue and of enuious persons to hate that which their enemys loue though neuer soe good This is the very true cause why the beginners of this English religion would take away her two cheife holydayes They see the Catholike Church to aduance her honour and to be 〈◊〉 â—ularly deuoted to her and therefor of malice and enuy to the Church they labour what they can to pull downe her honour and to disgrace her What iniury had the most blessed of women and their particular patronesse done to them in what had she deserued this at their hands but that they would oppose the Catholike Church S. Hierome speaking of the feast of the Assumption saith If we be commanded to honour God in his Saints how much more in this solemnity Ep. ad Paul Eustoch to 9. I would all Englishmen had knowne these words and remembred them when the beginners of their new religion tooke away that festiuall day they would not perhaps haue permitted this disgrace to haue bene put vpon their patronesse in whom their nation had soe long bene honored as to let them take away her Assumption which according to S. Hierome and to reason is much more to be honored then the Assumptions of other Saints which they keepe But let vs goe on in honoring of her We will now gather together out of the sentences of the holy fathers alleadged a posy as it were of our B. Ladys prayses taking onely the summe of them in breife First for her sanctity they affirme her to haue excelled all creatures there being nothing in heauen and earth to compare with her all but God inferiour to her As for sinne it is certaine that she neuer committed the least Venial sinne in soe much that S. Augustine will haue noe mention of sinne to be made in her Aug. l. de nat gra c. 8. Sess 6. c. 23. and the Councell of Trent doth sufficiently declare it She had the grace of all vertues faith hope charit 〈◊〉 humility patience chastity meeknes fortitude c. in an eminent degree aboue all She was a perpetual Virgin Con. Ephes Chalced. Syn. 6. c. 2. Mariae Virginitas ante partum in partu post partum intemerabilis Marys Virginity before her child bearing in her child bearing and after her child bearing vnuiolated She did not onely obserue perpetual Virginity but she obserued it by vow According to S. Augustin l. 4. de Sancta Virginitate and S. Gregory Naz. orat in Sanctam Natiuitatem and it is inferred out of her answere to the Angell when she said how shall this be done because I know not man Luc. 2. That is to say I can not lawfully know man as the hebrew children said to Nabuchodonosor we worship not thy Gods that is we must not and cannot lawfully worship them Dan. 3. But the B. Virgin might lawfully haue knowne man if she had not made a vow to the contrary Neither is there otherwise any congruity in her answere Dr Kellison is of opinion that she was the first that euer vowed perpetual Virginity In 3. part for saith he although Chastity were held in great esteeme both amongst the Iewes and Gentils before the comming of Christ yet they vowed it not for euer but onely for a certaine time S. Ambrose confirmeth it when he calleth her the standart bearer of virginity Amb. to 2. de inst Virg. c. 5. Bed in Luc. 1. as going before all in the perpetuall vow of it But S. Bede saith more planely that she was the first that emancipated herselfe to that vertue which must be vnderstoode by perpetual vow for there were diuerse before her that vowed it for a time Soe that we may number this amongst our B. Ladys prayses that she was the first foundres of the perpetual vow of Virginity and soe she is the particular patronesse of Priests and religious persons that follow her in that vow She had more ouer a gift of God to make those to be Virgins that conuersed with her and soe saith S. Hierome that she made S. Ioseph to be a Virgin and S. Ambros that she made S. Iohn Baptist to be a virgin by her virginal conuersation that as it is written of the Cedar tree and of the flowers of vines Amb. de Instit virg c. 7. that they driue away all venemous beasts from about them so the blessed Virgin had the vertue to expell all vnchast desires and carnall inclinations from those that came about
vnto vs by ourselues 155.156 c. 593 Messias 111 Christ the Messias true God 116.121 c. Iesus Christ the true Messias 122. c. Miracles prooue obedience to that Church in which they are wrought 28. The faith of Christ confirmed by miracles 130 Moderate affection of parents towards their children 411 Mortall sinne 717 N NAme The Name of God 398. Phantasticall Names reprooued in baptisme 295 Neighbour Who is our Neighbour 409. Charity towards our Neighbour v. Charity O OYle vsed in the consecration of holy things 291.603 Order 30.79.644.609 Orders a Sacrament 663 Seuerall degrees of orders in the Church 364 Originall sinne 715 Oths require three conditions to be lawfull 398 Oths imposed vpon Catholikes by Haereticks or any Infidels are allwais to be suspected 399 P PAganisme refuted 117. The Pagan Philosophers confounded themselues 15. They were replenished with sinne 697 Parents to be honored and obeyed 409. Parents must loue their children and prouide for them yet with discretion and moderation 411. c. Superiors are Parents 410. The good example of parents to their children 414. Parents haue a double obligation to instruct their children 2 Pastour The Pastours of the Church gathered together haue the authority of the whole Church and all false Churches beginne by disobedience to them 205.215 Patience the proper vertue of Christians 418 Pennance a Sacrament 322. The essentiall parts of Pennance 328. The effect of Pennance 328 Pleasure in sinne is false base and short 690 Poore The Poore to be releeued 473 Prayer The fruit and force of prayer 450. Preparation to prayer 455. What we are to pray for 457. Prayer to Saints 459. c. Prayer to particular Saints for particular benefits 470. Hinderances of obtaining our prayers 471. Attention in prayer 473. Prayer and good life must goe together 479. Sentences of holy Scriptures vertually Prayers 567. Perseuerance in Prayer 569 Praecepts of the Church 640. They oblige vnder a mortall sinne 641 Praesumption of Gods mercy 699 Pretences All Pretences of haeretiks obstructed 247. c. Priests must be called of God 210.367 Seuerall degrees of Priests 366. Chastity annexed to Priesthood 367. Priests Iudges 254. And they doe not onely declare sinnes to be forgiuen but doe truely forgiue sinnes 324. Priests must be able to giue satisfaction to the people in things necessary for them to know 54. The office of Priests to instruct and to see that the Commandements of God be kept 378 Purgatory 349. c. R REcreation Lawfull and modest Recreations are to be allowed of in seasonable times 406. Reliques and holy things to be worshipped 396 Remission of sinnes in confession 253.323 c. Remorse of conscience 495.695 Restitution 430.432 Resurrection of Christ 131. c. 162. The Resurrection of the body and the immortality of the soule were aunciently vnderstoode as the same 257 Reuerence to the Sacraments 277. to holy thinges vide Images Rogation dayes 654 Romane The Romane Church prooued by induction from all other religions in the world 250 Rosary vid. Beades S SAbaoth vide Holydayes Sacrament What a Sacrament is 266. The difference betwixt our Sacraments in the Law of grace and all former Sacraments 267. The necessity of Sacraments 271. The authour of the Sacraments 272. The Matter and forme of the Sacraments 272. The minister of the Sacraments 274. The Character of the Sacraments 275. Reuerence to the Sacraments 277 The number of the Sacraments 280 Sacrifice v. Masse Saints to be prayed vnto 459. c. Saints are present in spirit at our prayers 467.568 Satisfaction 346 Scandall 658 Sinne. The euills of sinne 495.675 c. None free from sinne 490. Sinne a monster 669. Sinnes by ignorance and sinnes against conscience 674. The miserable condition of sinners as slaues 679. Sinne the cause of temporall afflictions 684. Sinne punished in the freinds and allyance of sinners 688. The authour and cause of sinne 704. Diuerse kindes of sinne 715. Sinne by thought 441 Scruples in faith proceede from the weakenes of our reason 20 Soule two powers Superiour and Inferiour 152 Spirit The Spirit of God inspiring to the true faith is allwais with obedience to the Church 24.25 c. Not euery spirit is to be beleeued 25.26.27 c. Not euery one that prayeth hath the true spirit 31. How the good spirit is to be prayed for 34.35 c. 40 Superstition Noe Superstition to obserue a certaine number of prayers in relation to some pious mystery 571 Sweare vid. Oth. T TEmporall prosperity proceedeth from God and is lost by sinne 414.684 Temptations commune to all 497. How God is said to Tempt 498 Theft Diuerse kindes of Theft 430 Thought Sinne by Thought 441 Traditions 73.74 c. Transubstantiation 305 Trinity The blessed Trinity 53.142.174 The B. Trinity hath appeared in corporall shapes 144. V VEniall sinne 721 Vertue yeeldeth satiety of true pleasures and of temporall felicitys 480 Some prayers aske nothing expresly but they aske Vertually and in effect 567 Vigils 654 Vyande or Voyage bread the Eucharist 664 W WAges 4â—1 Will. Our owne Wills are our greatest enemys 483. Conformity to the Will of God 484 Witnesse False Witnesse 434 Worldly care in excesse 444.