Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	great_a	mortal_a	venial_a	3,197	5	11.4523	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

if they do thereby impouerish themselues so much as that they are not able to prouide for the marriage of their daughters All those who to the losse of their creditors do deferre and put of to pay their debtes when they are able as also those who deferre to make restitution COMMANDEMENT VIII 63. DEclare the eighth Commandement Thou shalt not beare false witnesse against thy neighbour It forbiddeth vs to speake any false thing to the disaduantage of our neighbour either in publike or in priuate 64. How many sorts of lyes be there They are diuided into three kindes the first is called malicious that is to tell a lye expressely thereby to do harme or preiudice to his neighbour The second is called officious which is only to content himselfe or others without doing harme to his neighbour The third is a lye told in merriment in laughing or iesting These two last kindes of lyes though they be sinnes yet they are not mortall but only veniall but the first is allwaies mortall vnlesse it be excused by the smallnesse of the wrong that is done to his neighbour 65. Who transgresse against this Commandement All those who beare false witnesse or accuse another man falsely in any tribunall as also those who coÌ„sent to such wickednesse or do not hinder it when they can for he who accuseth one falsely is worse then the Diuell who at the day of iudgemeÌ„t will not accuse any man of that which he hath not committed All Iudges who giue false iudgement or iudge or matters which do not belong vnto them All Aduocates and Atturnies that maintaine a cause manifestly vniust or that defend a iust cause by vntruths All that make false contracts as likewise the witnesses that assist at such contracts and they are bound to restitution of the losse All who vpon any occasion whatsoeuer though it be not in any court or tribunall do impose falsely vpon his neighbour any fault vice action or word as done or spoken by him All those who exaggerate another mans fault more then it is or reueale a fault that is secret All those who do not praise their neighbour and defend their honour when they are bound to do it for this commandement doth not only oblige vs not to speake ill but also bindeth vs to speake well of them when by our not speaking we should be thought to assent to some notable diffamation against them or when by speaking we may probably hinder such a diffamation without any great preiudice to ourselues or others All those who flatter men for their owne priuate interest attributing those qualities to them which they haue not Whosoeuer being required in iustice doth not reueale to the Iudge the crime he is examined about except he be kinsman or Lawier to the person that is accused or the crime be secret and not knowne to any but to himselfe or that he who knoweth it did receaue it as a secret from the criminall himselfe or that he hath iust reason to feare that by deposing the truth he shall vndergoe any notable harme all which cases excuse a man from deposing the truth But otherwise he is bound to do it in so much that he would sinne who should hide himselfe or feigne himselfe to be enemy to the criminall thereby to exempt himselfe from bearing witnesse when he is called vpon against one who is lawfully accused And you must note also that the former exceptions do not excuse a man from deposing the truth in case of treason He who can preuent any great harme by bearing witnesse doth sinne in not doing it He also offendeth against this commandement who being conuinced in iustice by sufficient proofes doth not confesse his crime as also he who accuseth himselfe or that which he neuer did doe Lastly some who are accustomed to lye do oftentimes confirme their lyes with oathes as saying that the marchandise for example which they are about to sell did cost them so much or that they haue refused for it so much which sort of men must note that although the matter be of small consequence yet if they ioyne an oath to it it is a great offence and not easily freed from mortall sinne Nether let them thinke that equiuocations mentall reseruations or such other suttleties and deuises will excuse them before God Allmightie COMMANDEMENT IX 66. DEclare the ninth Commandement Thou shalt not couet thy neighbours wife This commandement forbiddeth the desire of an other mans wife and the same is to be vnderstood in respect of women of another womans husband although it were with intention to marry her And Allmighty God did forbid this chiefly in regard of the Iewes who had in certaine cases permission to repudiate their wiues least that some of them who had a desire to marry another mans wife should vpon that permission procure her to be separated from her husband Wherefore we are forbidden by this commandement to wish in our hearts that another maÌ„s wife were not his wife though it were to the end that we might marry her 67. Wherein doth this commandement differ from the sixth In the sixth commandement all those thinges are forbidden that are directly against chastitie but in this commandement is forbidden a thing which is directly against Charity by desiring that our neighbour were depriued of his owne to the end that we might enioy it 68. What are we commanded by this precept Euery one is commanded to be content with those lawfull pleasures in this world which are conformable to the state he liueth in for whereas God out of his secret prouidence doth impart to some in this world a more pleasant and delightfull life then to others as well in bodie as in minde and also in spirit and in spirituall thinges euery one ought to thanke God for his owne and to rest satisfied with it 69. Who transgresse against this commandement First all those men who do enuie other men for their wiues and all those women who do enuie other women for their husbands SecoÌ„dly all those who do enuie other men for any qualities vertues offices charges or dignities whereof they cannot or ought not to be depriued during their liues do offend indirectly against this commandement and especially if their enuy doth coÌ„cerne Ecclesiasticall Prelacies and Pastorships for Bishops and Pastors are spiritually espoused to their Churches Thirdly all those who desire any of the former thinges inordinately although it be without enuy to their neighbour 70. What is it to desire a thing inordinately It is to desire a thing contrary to the rule of reason and the law of Iesus Christ as those do who desire worldly honours beyond their deserts and also those who desire temporall thinges meerly for their owne interest and to satisfy their greedy appetite without thinking of making vse of them for Gods honour and glory COMMANDEMENT X. 71. DEclare the tenth Commandement Thou shalt not couet thy neighbours goods It forbiddeth vs to desire with an auaritious

in the Sacrament of Pennance for some time before they communicate for by vertue of the Sacrament of Pennance of ten reiterated being ioyned with the worthy fruits of repentance they will afterwardes communicate more worthily Wherefore I should aduise those who communicate but once a yeare to confesse at least euery three monthes once and those who communicate euery quarter to goe to confession at least once a moneth as others who goe to communion more frequently would do well to confesse more frequently it hauing been the practise of many holy Saintes to confesse dayly though they did sometimes abstaine from communion LESSON XIX Of the three Euangelicall Counsells 1. IS there no more required for the practise of charity but only to obserue the commandements of God and his Church and other superiours Whosoeuer doth this hath as we haue sayed an assured marke of charity and therefore it cannot be doubted but that he hath charity in some measure Yet euery one that obserueth the commandements hath not charity in the same measure for he who obserueth them so as not to breake them in any matter of weight which maketh a mortall sinne remaineth in charity but for the perfection of charity there is required a more exact performance of them and especially of that great precept conteined in the first commandement of directing all our actions and thoughts to God his honour and glory the marke whereof is when we do auoyde euen veniall sinnes so farre forth as the condition of humane frailty will permit vs for although these smaller offences do not depriue vs of the grace of God yet they are vngratefull and displeasing to him because they do intrench in some sort vpon his commandements by hindering vs from performing them readily and with alacrity and by bringing vs into danger of breaking them grieuously Now as we see that one who loueth his friend entirely will not only do what he coÌ„mandeth but he will do it also with alacrity and vse the best meanes he can for that end so shall we do the like towardes God if we loue him feruently 2. How shall we know which be the meanes to attaine to this perfection We may know this by looking vpon the life of our blessed Sauiour and by seeing what thinges those were which he exhorted those to who were nearest about him for certainly seeing that out Sauiour came to teach vs not only perfection itselfe but also the meanes to attaine vnto it and this by making himselfe our patterne that is by leauing vnto vs an example in his owne life for vs to imitate there can be no doubt but that those thinges which he himselfe embraced for our instruction and which he inured his most familiar friends vnto are the most efficacious meanes to attaine to the height of Christian perfection 3. Where shall we finde these thinges We shall finde them at large in the foure Euangelifts who writ the life of our blessed Sauiour and for that reason they are called the Euangelicall counsells and the practise of them is called particularly the imitation of Christ 4. How many be the Euangelicall counsells There be very many set downe in the Ghospell whereof there are three which are the principall called voluntary pouerty perpetuall chastitie and entire obedience of which the religious orders do make their essentiall vowes and by them they are mainely assisted to extirpate those three pernicious rootes from which most sinnes do proceed to wit luxury auarice and pride 5. What is meant by the counsell of Pouerty We vnderstand by it a voluntary renouncing all worldly wealth a thing which our Sauiour did teach both by word and example and after him the holy Apostles followed it and the first Christians did practise it at Hierusalem in the primitiue Church 6. Wherein doth consist the counsell of perpetuall chastity It consists in a resolution to abstaine perpetually not only from all sorts of carnall sinne but euen from lawfull marriage it selfe which also our Sauiour Christ did both teach and practise 7. Wherein consisteth the counsell of entire obedience It consists in renouncing our owne proper will and iudgemeÌ„t which in holy scripture is called the denying of our selues by submitting our selues to the will of a superiour for the honour and loue of God which counsell our Sauiour not only taught by word but also by perfect example submitting himselfe for so many yeares to his mother the blessed Virgin and to S. Ioseph his supposed father on earth 8. What fruit and profit is there gotten by obseruing these holy counsells They mainely helpe to take away the impediments of Christian perfection which consisteth in charity the impediments whereof are chiefly three to wit the loue of temporall goods which is taken away by pouerty the loue of carnall pleasures which is taken away by chastity and finally the loue of worldly honour and power which is takeÌ„ away by obedience Moreouer whereas a man hath but three sorts of goods a soule a bodie and his exteriour wealth by giuing his exteriour goods to God by pouerty his body by chastity and his soule by obedience he maketh a perfect sacrifice to God of all he hath and thereby disposeth himselfe to the perfection of charity in the best manner that in this life is possible 9. Were these three Euangelicall counsells giuen to all Christians in generall Yes for although the embracing of them by vowe and in that manner as we haue declared them here belongeth properly to Religious men whereby they are afterwards tyed to them no lesse then if they were precepts and so are obliged to performe them more strictly then others are yet all Christians are called to that perfection which is attained by these three Euangelicall counsells and consequently ought to practise actually these three vertues pouerty chastity and obedience in some measure proportionable to the state and condition in which they liue as pouerty by giuing actually part of their goods to the poore and by enduring with patience and alacrity the want of such commodities which they themselues haue need of chastity by moderating the vse of lawfull marriage obedience by submitting themselues to the direction of some prudent and deuout person and by yeelding in indiffereÌ„t thinges to the will and iudgement of others with whom they coÌ„uerse mortifying thereby their owne will and proper inclinations For since these are meanes to attaine to perfection of Christianity Christ who biddeth all Christians without exception to be perfect as his Father is in heauen doth also propose to all the practise of these his holy counsells which are the meanes that all who will attaine vnto perfection haue neede to practise in some degree or other so that there is no Christian whom these holy counsells do not concerne And whereas their condition of life will not permit laymen to practise actually these counsells in that latitude as Religious men do yet if they will attaine to that height of perfectioÌ„ which Christ calleth euery

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 boÌ„d 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

whensoeuer one coÌ„mitteth that which in it selfe is only a veniall sinne and yet he thinketh in his conscience that it is a mortall one 11. Why is a veniall fault called a sinne Because although it be not a crime as mortall sinne is yet it is an offense against God and although indeed it doth not depriue vs of grace yet it weakeneth the soule and putteth it in danger to fall into other sinnes which at length will make it fall mortally and loose God his grace if it correcteth not it selfe in time by due repentance As a small sicknesse by encrease cause that last a mortall indisposition if it be neglected 12. How many degrees be there of veniall sinne Three the first by thinking speaking or doing something vpon a suddaine but yet without marking fully that he offendeth God the second when he fully marketh that he offendeth venially and yet continueth the third when he both marketh that he offendeth and also hath some good motion to giue ouer but reiecteth it The first argueth frailty the second a neglect of Gods Maiesty and so is dangerous the third resisteth his holy inspirations and so is more dangerous and disposeth to mortall sinne from which it differeth in nothing but only in weightinesse of matter 13. Which be the sinnes which crie to heauen for vengeance and wherefore do we say so of them They are foure to wit wilfull murder carnall sinne against nature oppression of the poore and chiefely of orphaÌ„s and widowes and to defraud seruants and workemen of their wages They are so called because their iniustice and vnlawfullnesse is so manifest that it cannot be couered or hidden by any ignorance 14. Which be the sinnes against the holy Ghost and why are they so called They be six to wit despaire of saluation presumption of God his mercy that is that he will saue vs without our owne endeauour and without good workes done by his grace to impugne a known truth to enuy another mans grace obstinacy in sinne and finall impenitence They are said to be against the holy Ghost because they argue in those who coÌ„mit them a present or former malice deepely rooted in them for malice is opposite to goodnes attributed to the holy Ghost In the same manner the sinne of ignorance is sayd to be against the sonne of God to whom wisedome is attributed and the sinne of frailty against the Father to whom power is peculiarly attributed 15. What is to be vnderstood by saying that these sinnes are not pardoned in this world nor in the other It is as much as to say that they are hard to be pardoned because seldome and hardly those who fall into them come vnto true repentance For as when we say a disease is incurable we do not intend to affirme that it cannot by any meanes possibly be cured but only that it is seldome and not so ordinarily to be cured as other diseases so we say of these sinnes that they are not pardoned in this or the next world because they are seldome pardoned except only the last which is finall impenitence for that is neuer pardoned at all 16. What are the most efficacious motiues to keepe vs from sinning Those which the holy Ghost himselfe hath prescribed in these few words Remember the last things and thou shalt neuer sinne 17. What be these last thinges They are foure Death Iudgement Heauen and Hell 18. Why are these called the last thinges Death is called so because it is the last thing that happeneth to vs in this world Iudgement also is our last sentence without appeale Heauen is our last and finall happinesse which the blessed shall enioy eternally in a most perfect possession of God And Hell is the last and greatest miserie without any release or change for eternity 19. What is the roote of all sinne Selfeloue and from thence springeth those other rootes noted by S. Iohn which are concupiscence of the flesh concupiscence of the eyes by which is meant the vnderstanding and pride of life which may be called concupiscence of the will for whereas man doth coÌ„sist of body and soule and the soule of two principall powers vnderstanding and will vnder these three concupiscences is comprehended the whole sinnefull state of man And these againe are diuided into seuen branches called commonly the seuen capitall sinnes 20. Which be the seuen capitall sinnes and why are they called so They be Pride Couetousnesse Lechery Anger Gluttony Envy and Slouth They are called capitall because they are heads of many others which proceed from them as branches from their roote and as riuers from their source and fountaine For Pride doth incline vs to breake the first and fourth commandement Auarice the seuenth Lechery the sixth Envy the ninth and tenth Gluttony the first and sixth Anger the second and fifth Slouth the third and vpon occasions any one of these vices may cause vs to breake euery one of the commandements Besides these seuen vices are also called the seuen deadly sinnes because whereas all the vicious affections of man are reduced to these seuen heades if it chance that the obiect of any one of them be more predominant ouer our affection then the loue of God it putteth vs into a state of habituall mortall sinne and depriueth vs of God his grace And although peraduenture such a man may notwithstanding by reason of his naturall inclination or of some other more powerfull worldly interest forbeare to commit those grosse and palpable sinnes which such vicious affections do vsualy draw men into yet this will not excuse him As for example a couetous man who for feare of the temporall lawes or for feare of loosing his reputation or for other worldly respects doth not commit vsury nor robbe or steale from his neighbour will not be saued if his heart be so set vpon riches as to be wholy occupied in seeking and laying vp worldly wealth but this man is of the number of those whom S. Paul declareth to be excluded from the kingdome of heauen because although he do not steale nor coozen his neighbour yet he is truly couetous And the same is to be sayd of those who set their thoughts and endeauours wholy vpon honours vanities pleasures feasting gaming contentions factions and the like placing wholy their delight in them for though the particular actions of these men considered singly by themselues may seeme veniall yet the whole number becometh damnable because it doth argue that their affectioÌ„s are placed in those obiects as in their last end and so they transgresse the first precept For how can we iudge of our affections but by our actions And if these obiect take vp our whole employment is it not euident that they are predominant ouer our affections and that it is not God but they that reigne in vs as the last and principall end we aime at Wherefore reflecting vpon our selues if we finde that our life actions and designes are bent in the bottome of our hart

forbearing to communicate so frequently he findeth himselfe to decrease in vertue and in respect towards the Sacrament then he is to be exhorted to continue still his custome of communicating frequently But if he who communicateth frequently findeth himselfe still with the same imperfections without making any progresse in vertue or that his reuerence and respect towards the Sacrament is any way thereby diminished then he is to be aduised for a time to forbeare to communicate so frequently and to endeauour by workes of mortification and other spirituall exercises to reÌ„der himselfe more worthy of so frequent accesse to that holy table vntill his Ghostly father shall iudge it conuenient for him to frequent the Sacrament as formerly 18. What communion ought to be esteemed frequent In those persons who are not subiect to the distractions of the world but haue leasure to dispose of themselues as they please and to attend to spirituall imployments it may be accounted frequent communion to communicate constantly once a weeke but in others whose vocation and condition doth tye them to worldly employments and continuall distractions I should esteeme it frequent communion though they should communicate but once in fifteene dayes or three weekes vnlesse their continuall distractions be supplied by extraordinarie vertue 19. What Sacrament followeth the holy Eucharist Pennance for when we are sicke we must first be cured of the disease it selfe before we can vse remedies to take away the relickes of it LESSON XXVII Of Pennance 1. WHat is the Sacrament of Pennance It is a Sacrament instituted by Christ for the remission of sinnes coÌ„mitted after Baptisme whereby they that are baptized are restored againe vnto grace when by mortall sinne they haue lost the same 2. Where finde we the institution of this Sacrament In the 20. chapter of S. Iohn As my father sent me so do I send you receiue yee the holy Ghost whose sinnes yee shall pardon they shall be pardoned them and whose sinnes yee shall retaine they shall be retained 3. What is the outward and sensible signe in this Sacrament It is the confession of the sinner and the wordes of absolution pronounced by the Priest for to the end that a crime may be remitted reason requireth that one should confesse it and make the quality of the crime manifest to him who is to remit it and also that he who hath authority to remit it should pronounce the sentence of absolution after that he hath iudged concerning the nature of the crime 4. Where is grace promised to this Sacrament It is promised in these words whose sinnes yee shall pardon they shall be pardoned them for sinnes caÌ„not be pardoned but by grace And we finde the practise of this Sacrament in the Acts where the people casting themselues at the feete of the Apostles declared the sinnes which they had committed 5. Who haue power to administer this Sacrament None but Priests who haue receiued it from God and the Church 6. What conditions are required in the Priests that administer this Sacrament They be many but for as much as ought to satisfy the Laity we may reduce them all to one that is to haue approbation and commission from the Bishop of the place to exercise that function For although besides authority or iurisdiction there is also required doctrine and intention yet he ought to be held sufficient in doctrine who hath been approued by his Bishop for such and likewise he is to be presumed to haue a reall intention to do what the Church intendeth to do by this Sacrament who hath demanded approbation to do that which the Church doeth 7. If a man be ashamed to confesse his sinnes to one priest may he make choice of an other Yes if he do declare vnto him truly the state of his conscience that is not only the sinnes he is guilty of but also whether he be accustomed to do them without amendment Howsoeuer it were better allwayes to keepe one ghostly father for otherwise he is in danger to get little profit by his confessions and so may put his saluation in hazard which dependeth mainely on the fruits of this Sacrament 8. What must we do to receiue this Sacrament First after a due examen of conscience we must confesse to a Priest approued by the Bishop all our sinnes that are mortall committed since our last confession or which we haue omitted or forgotten to declare in former confessions or if we haue not mortall ones we must confesse some veniall ones with hearty sorrow and firme purpose to endeauour to coÌ„mit them no more and with the like purpose to do the pennance which shall be enioyned vs for satisfaction of our sinnes and so with all humility receiue absolution So that besides the absolution and imposing of pennance which are required on the Priests part three thinges are required on the penitents part to wit Contrition Confession and Satisfaction and the Sacrament doth consist of all these fiue partes CONTRITION 9. Why is Contrition necessary for this Sacrament Because this Sacrament was instituted to recouer God his grace and loue towards vs which we had lost by offending him now we see that when we haue offended one the readie way to gaine his loue againe is to repeÌ„t and acknowledge our fault this being the most naturall meanes to soder friendship vp againe when once it is broken And so we see that by nature euery noble heart perceiuing his enemy subiect vnto him taketh compassion of him and seeing him now no more the same he was thinketh meete to change likewise his course towards him 10. What is Contrition It is a sincere repentance proceeding from the motion of the holy Ghost touching our hearts which maketh vs to detest our sinnes and to conuert our selues to God For whereas by sinne a man is auerted from God by louing some vnlawfull obiect so by contrition his heart is auerted from the vnlawfull obiect formerly embraced and conuerted againe to God by louing him anew 11. How many sortes of Contrition be there It is deuided into two generall sortes the one is perfect which is absolutely called Contrition the other is imperfect which is vsually called Attrition Which difference ariseth from the seuerall degrees of conuerting our selues to God for sometimes our conuersion may be so perfect as to make vs not only forbeare our former sinfull actions and complaisance in vnlawfull obiects but also to detest them more then hell it selfe whereby through the powerfull working of God his grace in our hearts our affection towards God becometh greater then the loue of our selues and is more firmely rooted in vs then the loue of any vnlawfull obiect so that if it please God to preserue vs in this disposition we do easily afterwards ouercome any temptation be it neuer so great Sometimes againe our conuersion may be so weake as that although it be able to make vs forbeare and detest sinne for the present because it is greater then our present adhesion

commandement cannot be perfectly accomplished vntill we possesse allmighty God himselfe and enioy him entirely in heauen yet the want of this perfection in this world doth not render vs guilty of breaking this coÌ„mandement as long as we do aspire vnto it by making a continuall progresse in it which is at last to be accomplished in heauen And to this purpose S. Augustin sayeth that the whole life of a good Christian is nothing els but a holy desire that is to say a continuall motion of our hart which carrieth it on according to S. Pauls admonition not to looke back but to aduance still further and further as Pilgrimes do whereof some go faster others slower in the same way yet all go on towardes their iournies end 23. What degree then of the loue of God is that which is necessary in this life for saluation Two thinges are absolutely necessarie for saluation touching the obseruance of this precept for those who are come to the vse of reason The first is that the loue of God be the most absolute the most affectionate the most generall and predominant ouer all our other louer and that it raigne ouer all our passions so that we must loue God not only more then our owne liues but also we must loue him generally and without exception more then all that which we desire or can desire For we must be truly and sincerely so disposed in the bottome of our harts as to loose all thinges that are most deare vnto vs and to suffer the greatest indignities that can be rather then to loose him and consequently rather then to commit the least mortall sinne This degree of the loue of God is absolutely necessarie to saluation for all men in the world and this degree is sufficient supposing it be accompanied with a second condition which is that hauing once this loue rooted in vs we endeauour still to encrease it more and more by our prayers by our good workes and by a deuoute rule of our whole life for let vs haue made neuer so great aduancement in charity we are still bound to go on and not to make a stand because we haue not yet attained to the perfect accomplishment of this precept of louing God with all our soule nether shall we attaine vnto it vntill we come to heauen and therefore not to go on is to go back Now seeing that the loue of God must be predominant ouer all our affections and raigne ouer all our passions the securest rule to know whether we haue truly this loue of God or no is to looke into the course of our life our actions and designes For as we see amongst worldly men that ordinarily in euery one some one passion is predominant ouer all the others which maketh that we esteeme some auaricious others ambitious others vaine glorious others addicted to pleasures others reuengefull accordingly as the loue of riches or of greatnesse or of glorie or pleasure or reuenge do raigne in them whereof we do iudge by their actions designes occupations and by the whole conduct of their life which is for the most part tainted by that principall affection that raigneth in them In the like manner no man hath reason to think that he loueth God aboue all thinges which is necessary to saluation if examining his life actions employments desires and pretensions he doth not finde that the principall part of them do tend towards God seeing that the loue which we owe to him is not a loue of wordes and thoughts but of effects and actions And therefore we must not deceaue ourselues taking the acts of our vnderstanding for acts of loue and affection for there is no man that hath the vse of reason whose vnderstanding doth not tell him taht we ought to loue God more then ourselues yea there is no true man who hath not an inclination to loue God more then himselfe but the loue of God doth not consist in that act of the vnderstanding nor in this inclination but it consisteth in putting this inclination in practise COMMANDEMENT II. 24. WHat are we taught by the second Commandement Thou shalt not take the name of the Lord thy God in vaine It forbiddeth all false and vnnecessary oaths and all disrespect which is done to God by word of mouth for the respect we owe to the Maiestie of God doth oblige vs not to vse his name in anie thing whatsoeuer it be without some necessitie 25. When is it lawfull and no sinne to sweare It is lawfull to sweare when our oath is accompanied with truth iustice and iudgement without anie one of which conditions the oath will be sinfull and naught 26. Why were oaths inuented They were inuented for a remedie of humane imbecillitie to supplie the want of beliefe which we should giue to one an other when we affirme a truth and so if Adam had not sinned oaths had not been needfull 27. What is it to sweare with truth iustice and iudgement He sweareth with truth who affirmeth nothing but what he thinks himselfe to know certainly to be true He sweareth with iustice who doth not sweare all truths but only such as his oath shall hurt no bodie and in case he promise a thing by oath that the thing promised be lawfull and possible He sweareth with iudgement who obserueth these three conditions first if he doth not sweare any thing but only that which would not be belieued without an oath secondly if he sweareth nothing but that which is necessarie to be known for is necessarie to be known for some important reason thirdly if when he sweareth he performeth it by decent words and in due time and place and without passion or cholere 28. How many kindes of oaths be there First in regard of God whom we call to witnes they are twofold for we may either call him simply for witnes of a thing or els we may call him as reuenger of vntruths in case we say a false thing Secondly they are twofold in respect of the thinges we sweare the one is purelly affirmatiue the other hath also a promise ioined with the affirmation the first may concerne thinges past present or to come the second doth concerne only thinges to come which also is twofold for we may promised by oath either to man or to God And as we are bound to affirme nothing but truth so are we bound to make our promised true by obseruing it in case it be lawfull vnlesse by some accident it become morally impossible or vnlesse he vnto whom the promise is made dispenseth with it as if to man the man himselfe if to God the Church 29. What thinges are we commanded to doe by this Commandement As in the former we are commanded to honour God with our hearts so are we in this commanded to honour him with our tongues 30. What sinnes are reduced to this Commandement All blasphemie and so those offend against this Commandement who blaspheme either in thought or word by

being instituted only for that end COMMANDEMENT VII 57. DEclare the seuenth Commandement Thou shalt not steale It forbiddeth vs to offend our neighbour in his temporall goods and chiefly by theft 58. What is theft Theft in generall is a taking or detaining that which belongs to another by fraud or by force to make himselfe master of it against his consent to whom it belongeth 59. How many kindes of theft be there The seuerall kindes of theft do proceed either from the nature of the goods which are taken or from the places whence they are taken or from the seuerall manner of taking or vsurping them For to take a sacred thing is sacriledge as also to take that which is not sacred if it be committed to a sacred place to be kept there as in a safegarde or if it be taken from a sacred person is sacriledge In like manner to take a thing secretly is properly called theft but to take it openly or by violence is rapine And the sinne is so much the greater or lesse as the preiudice which is done is greater or lesse and so it is a mortall sinne when the thing that is taken is of a considerable value in it selfe or when it is considerable in respect of the person from whom it is taken as a penny is a considerable losse to a begger 12 pence to an ordinary man 60. What is commanded by this precept As theft is forbidden so restitution is coÌ„manded in so much that he who hath stolne cannot be absolued without purpose or promise to restore againe and not only he who hath stolne a thing but also he who hath found a thing by chance or had a thing belonging to another man giuen him or came by it any other way is bound to restore it if he know or can come to know whom it belongeth vnto 61. To whom is one bound to restore To him or to his heires to whom the thing belongeth in case he or they be knowne if not then he must giue it to the Church or to the poore And he must restore the thing it selfe if he hath it if not the value of it supposing he got it vniustly but if he got it iustly and hath it no more he must restore the profit that he hath made by it 62. Who transgresse against this Commandement All those who steale or rob as also those who consent to theft either by entertaining thieues or concealing the thefts or any way fauour such actions all which persons are bound to restitution in case that it be not performed by the man himselfe who committed the theft All seruants who put more vpon their masters account then they haue layed out whose sinne is the greater by reason of the confidence that their masters put in them All seruants who by their negligence do permit their masters goods to be lost All those who buy stolne goods or retaine other mens goods which they haue found All those who through malice set their neighbour his house on fire poison his cattle or do any other notable harme to his goods All those gamesters who gaine by false play as also if they gaine any notable summe from persons vnder age to enioy or dispose of their goods although it be without deceit All those who coine false monie All those who sell marchandise for much more then it is worth as also those who sell one kinde of marchandise for another or that which is bad for good or a lesse quantitie for a greater All those who do not giue almes to the poore according to their abilitie wherein many rich men who do heape vp mony offend grieuously without scruple All those who feigne themselues to be poore and receaue almes when they haue no need take that which beloÌ„gs to others All workemen who receaue wages for that which they haue not done ot for that which they haue done ill for want of due care or who pay themselues by a secret way vnder pretence that their labour deserueth more then they bargaine for All those who do not pay seruants and workemen their due wages and recompence Tailours and others who retaine part of the stuffe of which they make cloathes or other thinges in case that they be reasonably payed for their paines and worke Those who by any fraud deceaue their creditours of that which is due to them All vsurers and notaries that make contracts of vsurie Those who pay not the decimes to the Church or refuse to pay iust tribute to their Princes All Churchmen that do not performe the duties and offices to which they are obliged by their benefices as also those who by simonie or trust possesse vniustly Ecclesiasticall liuings Those officers who taxe particular persons parishes or communities with a greater rate then others are taxed whereby they are also bound to restitution Iudges who wittingly adiudge a cause wrongfully who are also bound to restitution as also those Iudges and Aduocates are who prolong processes on purpose to gaine by them or take froÌ„ either partie any present of great value that is any such present as may be esteemed a bribe All Physitians who prolong their patients diseases purposely to gaine by them All those who by an vniust way do hinder an other mans preferment All women who without their husbands consent do make any notable expence though it be in giuing almes and those who receaue such giftes from married women without their husbands consent are bound to restitution Children who steale any thing from their parents and they are also obliged to restitution although their parents should afterwards be dead for so much of the theft as exceeds their owne portion All such as do by perswasions induce ones daughter to marry against her fathers will any person that is of a condition farre vnequall to her sinne mortally All those both fathers and mothers who liue at a greater ratâ— then they can well beare or spend their meanes in gaming whereby they impouerish their families and bring their children into miserie offend mortally All those who spend their whole meanes in sporting keeping companie gaming feasting drinking c. offend grieuously by robbing from the poore although they spend of their owne and certainly such people deceaue themselues if liuing so they think that they are in state of saluation for those are such as the Apostle speaketh of who liue according to the flesh and make a God of their bellye And it is to be noted that such persons as make profession to play continually at cardes and dice are in a state incapable of absolution by reason that such a continuall custome is an immediate danger of offending God some way or other All those who being indebted do liue at a higher rate in superfluous expeÌ„ses then their meanes can beare are guiltie of iniustice and commit a mortall sinne if thereby they become vnable to pay their debts or do make new debts more then they are able to discharge whilst they liue or

element in lieu of the substance of bread and therefore it must be in euery part of the element where it was bread before wherefore seeing that when bread is cut into ten twenty or into as many pieces as you will euery piece is bread it doth follow also that the consecrated element being cut into as many pieces euery piece must be Christ his bodie for otherwise Christ his bodie would not be in euery part where bread was for a legge only or an arme is not Christ his bodie no more then one wheele of a clock is a clock From whence it followeth that Christ his bodie is not deuided when the visible element is broken or cut in pieces for that which is whole in euerie part of the element cannot be deuided but still remaineth when the elemeÌ„t is deuided into partes whole in each part 10. Is not Christ his bodie then by being really in the Sacrament made subiect to receiue corporall impressions as to be burned annoyed c. No for as his being whole in euery part which is done by being depriued of locall extension maketh his body that it cannot be deuided so it doth also make it that it cannot receiue any corporall action or impression for there can be no corporall impression where there is no locall extension And so though men may be irreuerent to the Sacrament by burning it or by giuing it to a dog yet Christ his bodie is not burned or torne in pieces nether is it annoyed or disgraced though it be cast into indecent places no more then God is harmed or disgraced who by his Godhead is in the same places 11. Doth the communion or receiuing of the holy Eucharist by Laicks belong to the act of sacrificing No for the act of sacrificing consists in the Priest his giuing or offering vp the hoste to God but the communion is a gift from God to man for after that the Eucharist hath been offered vp by the Priest to the honour of God he doth giue it to men to sanctify them and so God doth render to men the same gift which men did present vnto him 12. What then is the Communion It is not the act of sacrificing but it is a partaking of the altar or Christian sacrifice after that the hoste is sacrificed whereby we receiue or eate some part of the sacrificed hoste as a meate made holy by hauiÌ„g been offered vp to God in sacrifice in acknowledgement that we do approoue of and professe that religion wherevnto the sacrifice belongeth 13. Is it necessary then to receiue in both kindes since both are vsed in the Sacrifice No for the Church assures vs of the contrary and this reason may be alleaged because to make vs partakers of the sacrifice it if sufficient if we receiue any part of the host which is sacrificed especially in this sacrifice where one part doth containe as much as both Yet the Priest who sacrificeth is bound to receiue both kindes because his receiuing is a consummation of the offering and so he is bound to consummate in both kindes what he offereth in both kindes for all that which is offered must be consummated that the sacrifice may be fully accomplished and because the consummation of the sacrifice belongeth to the act of sacrificing from thence it followeth that the Priest only to whom alone the act of sacrificing or offering is reserued and not the Laity can receiue the Sacrament in this nature that is as offering it vp to God in consummation of the sacrifice 14. What state and disposition is required for our worthily receiuing this blessed Sacrament It is necessarily required to be in the state of grace and to come to the Sacrament with a reuerent and deuout heart and that we may reape a more full benefit by communicating we ought also to auoid actuall distractions whilst we communicate Moreouer Sales the holy Bishop of Geneua is of opinion that it is further requisite for frequent communion that one should haue no affection to any veniall sinne and withall that he haue a great desire or spirituall hunger of that sacred food Now by affection to veniall sinnes is vnderstood a tacite resolution to persist in them that is such an adhesion or loue to them as makes a man not only to commit them often but also not to care or endeauour to auoid them being so insensible of their malice as to make little or no account of it 15. Why must we be in the state of grace to receiue the holy Eucharist Because the holy Eucharist is of the number of those Sacraments which were instituted not to conferre the first grace but to encrease grace alreadie coÌ„ferred And the reason of this is because to be in the state of grace is to be in charity with God and our neighbour which is a thing necessary for communion considering the nature of this SacrameÌ„t for Christ inuiteth vs in this Sacrament to a banquet but none vse to be inuited to banquets but such as are his friends who maketh the banquet and also friends to one an other for feare of turning mirth and loue for which banquets were instituted into sorrow and contention And for this reason the ancient Christians when the Pax is giuen in Masse were wont to kisse one an other in token of peace and charitie and to communicate together And therefore not without reason this Sacrament is called the Sacrament of charitie whereof bread and wine are also emblems signifying that our wills ought to be one and the same firmely vnited by loue as thousands of cornes or grapes are fast together in one loafe or one cup of wine 16. Why is so perfect a disposition required for frequent communion as that one should not deliberately adhere to any sinne so much as veniall Because this Sacrament is a pledge of Gods great loue towards vs and the meanes which he hath chosen to make a perfect friendship with vs and so euery one ought to be more feruent in loue by how much he maketh himselfe more familiar to this sacred table and consequently it is requisite that he should be free not only from mortall sinne but also from affection to veniall ones or if he finde himselfe intangled in such affections he should at leastwise come with a spirit and designe to free himselfe of them 17. Ought all men to be exhorted to frequent communion Yes certainely for the oftener one communicateth the more grace he receiueth supposing that he cometh with that disposition and reuerence which behoueth those to haue that come frequently to so great a Sacrament Wherein this rule in generall ought to be obserued that if one findeth by experience taking the iudgemeÌ„t and aduise of his Ghostly father along with him that whilest he vseth frequent coÌ„municating he maketh progresse in vertue in bridling of his passions and in diminishing of his affections euen to veniall sinnes whereof we spake before without diminution of reuerence due to the Sacrament or if

to any vnlawfull obiect yet it settleth not in vs the loue of God so strongly as our former sinfull affections had settled the loue of our selues and so it is not so firmely rooted in vs as our present sensuall inclinations are and therefore we are afterwards easily ouercome againe by new temptations And this is ordinarily the condition of penitent Christians in the beginning who do often rise by God his grace and yet fall againe by their owne weakenesse vntill by pennance that is by workes of mortification which are the worthy fruites of repentance and by often receiuing the Sacraments their inclination to loue God aboue all thinges becometh greater and more firmely rooted in them then their sinfull inclination to selfe loue Now the detestation of sinne arising from the former perfect conuersion is called Contrition the other AttritioÌ„ which is a metaphore taken from any hard thing bruzed by a harder for if you only grate it against the harder you may bring it into what fashion you list but it will still remaine hard at the middle but if you do not only grate it but beate it in a morter you will turne it all into dust 12. What is the motiue of perfect Contrition It can be no other but the pure loue of God for his owne sake only proceeding from the consideration of his goodnesse and of the obligation we haue by reason of it to serue him and not to offend him And when I say it can be no other but the pure loue of God I do not intend to affirme that it cannot be accompanied with other pious affectioÌ„s as the feare of hell the apprehension of God his iudgements the desire of heauen and the like which are not only consistent with the pure loue of God but also good dispositions to procure it and conserue it for such is the condition of humane infirmity as that the inferiour stepps by which we ariue to perfection are oftentimes necessary to maintaine vs in it But that which I intend to say is that the pure loue of God for his owne sake only without regard to our owne proper interest must be the principall motiue and immediate ground of contrition because no other motiue but God himselfe as he is our last end can conuert vs wholy to God and make vs detest sinne more then hell it selfe Now this perfect contrition and pure loue of God hath diuers degrees for sometimes it proceedeth purely and simply out of the consideration of God in himselfe without relation to his creatures who by reason of his owne infinite perfections and infinite goodnesse deserueth to be beloued aboue all thinges all loue being due to him meerely for that goodnesse which is in himselfe and this is the highest motiue of diuine loue Sometimes this pure loue proceedeth from the consideration of God his goodnesse towards his creatures expressed in his benefits bestowed on them and particularly in the benefits of creation redemption and euerlasting saluation proposed to all who do not through their owne faults depriue themselues of it Now the consideration of God his infinite loue expressed towards vs by these benefits doth moue vs in gratitude to loue him againe which reciprocall loue of ours when it cometh to that height of gratitude as to loue him againe not for our owne interest but for his owne sake only and so to auoid sinne and to do good meerely because it is gratefull to him that is because he would haue vs to do so it is also a sufficient motiue for true contrition though not so perfect as the former Againe this perfect contrition hath diuers degrees not only by reason of the motiues on which it is grounded but also by reason of the effects it produceth in vs for although this loue of God aboue all thinges when it produceth true contrition be alwayes stronger and more intense in vs then the loue of ourselues or then the loue of our owne interest euen in the ioyes of heauen if they could be separated from God and consequently doth make vs to detest sinne more then hell it selfe without which it would not be an act of true contrition yet it is not alwayes so perfect as not to leaue in vs some little affection to worldly thinges and some relickes of our former inclinations acquired by euill habites Sometimes againe it is so perfect as that it transporteth our affection from all created thinges whatsoeuer and settleth it wholy vpon God so that we do not loue any thing but with relation to him whereby we cannot thinke of any vnlawfull obiect but hate it such as we may suppose to haue been in S. Paul and S. Marie Magdalene at the first instant of their conuersion and so it extirpateth by the very roote our euill inclinations formerly acquired by peruerse habits And this is that eminent degree of contrition which doth not only cleanse vs from the guilt of sinne but also freeth vs from the paines due to our sinne in Purgatorie 13. What is the motiue of Attrition or imperfect Contrition Sometimes it may be the pure loue of God only proceeding from the consideration of his goodnesse but not working so strongly in vs as that perfect loue which we haue sayd to be the ground of Contrition because it is not yet so strong in vs as our inclination to selfe loue For although we may be disposed by this loue to preferre the glory of God before any interest of our owne in vnlawfull obiects yet if we reflect vpon the paines of hell we shall finde that we are more easily carried to detest and feare them then sinne which is a signe that the loue of God aboue all thinges is not yet so strong in vs as our inclination to loue our selues Howsoeuer this degree of the loue of God aboue all thinges is sufficient for attrition because it is greater in vs then the actuall loue of any vnlawfull obiect and so it is of sufficient force to make vs forbeare to offend God by mortall sinne Sometimes also the principall ground of our attrition may be the feare of hell the ioyes of heauen the enormity of sinne reflecting vpon them with the eye of our owne interest for these motiues also are sufficient to withdraw vs from sinne whereby we know we shall be depriued of heauen and incurre the euerlasting paines of hell Howsoeuer although as I say these may be the principall grounds of attrition because they may be so strong as to make vs to detest sinne for our owne interest and although they be of their owne nature good and laudable because they do for the most part prepare the way to loue yet vnlesse they do bring with them some degree of the loue of God which is a beginning of louing him they would not be sufficient for true attrition And the reason of it is because if they be not oyned with some kinde of beginning to loue God though imperfectly they do not actually conuert vs to

acts of repentance that is austere acts of pennance with feruent deuotion thereby to abate their affection to sinne which is the cause that rendereth their purposes inefficacious and so to continue vntill it shall please God by his grace to strengthen their resolutions and to amend their life for ensuing amendement is the surest rule that either the Ghostly father or the penitent himselfe can haue to discerne whether his repentance be true and sincere or no. From whence you may gather the miserable condition of such persons who goe to coÌ„fession but once a yeare and presently without any remorse of conscience fall againe into the same sinnes and continue so without thinking euer of mending their liues vntill the yeare be come about againe for it is to be feared that all such persons for want of a firme purpose to amend do turne the precept of the Church into an annuall sacriledge to their greater damnation CONFESSION 18. Why is Confession necessary Because it is commanded by Christ to be vsed And the conueniences of it are great first it is the most naturall easement of sinne for we see by experience that when one hath committed any foule fact secretly it loadeth his heart vntill he hath broken his minde to some one or other Secondly it is the readiest way to amendement for no man can aduise himselfe against his owne peruerse inclinations so well as an other and that an other may do it it is necessary he should know the particular quality and condition of the seuerall faults the penitent coÌ„mitteth Thirdly there can be no repentance without humiliation of ones selfe for there is nothing more detestable in the sight of God then pride which doth alwayes accompany sinne now there can be no more efficacious meanes inuented to humble a man then confession by reason of the confusion that man hath to open his secret sinnes to an other man and to lye prostrate at the feet of one peraduenture as infirme as himselfe expecting iudgement and absotion from him 19. What is Confession It is a voluntary accusation made by Ã penitent of the sinnes he hath committed himselfe to a Priest capable to absolue him accompanied with griefe for hauing committed them and with a firme purpose not to commit them any more for confession is nothing worth vnlesse it be ioyned with contrition By the word voluntary we are taught that a confession made by constraint such as criminalls make before iudges by force of torment is of no value for God aboue all thinges seeketh the will of man By the word Accusation we are taught that we must say determinately that we haue done such and such a thing and not as some vse to say if I haue offended God in such or such a kinde of sinne I accuse my selfe of it for he is not esteemed to accuse himselfe of a fault who confesseth it with an if when he is certaine he hath committed it By this word also we are taught that it is supperfluous to tell any thing so in generall as some do as that you loue not God and your neighbour as you should do and such like which spendeth time to no profit for your Ghostly father knoweth that of you as well as your selfe so that he who doth not tell some thing in particular in case he can do it is not esteemed to accuse himselfe sufficiently By those vords The sinnes he hath committed himselfe we are taught that the penitent ought to confesse his sinnes with such discretion as that in accusing himselfe he accuse no body else for example if one hath committed fornication or any other sinne in company with an other he must tell the condition of the person when it is necessary to declare the nature of the sinne but he must not name him or her but contrary wise he must be warie not to say any thing whereby the person may be knowne By these words also we are taught that we must not accuse our selues of sinnes which we haue not committed so that those who through simplicity accuse themselues of all that is contained in the forme of examen of conscience set doune in their manuall do make an vnprofitable confession and offend in doing so 20. What be the conditions of Confession They be chiefly three first that it be humble with a true and submissiue acknowledgement of our fault accompanied with shame fastnesse Secondly that it be sincere that is not done for any sinister end as out of custome to do what other men do or for feare of some disgrace or punishment if they doe it not but it must be done with intention meelrey to appease the wrath of God Thirdly that it be entire that is that we do not voluntarily or through negligence conceale any mortall sinne not any circumstance that doth change the nature of the sinne and that we declare the number of euery kinde of mortall sinne and not confesse halfe to one halfe to an other 21. Which be the circumstances that do change the nature of the sinne They be reduced to six Person Place End Quantity Time and Scandall the circumstance of the person is to be declared in case of carnall sinne according to that which hath been set downe in the sixth commandement as also in other sinnes when there is a particular prohibition or when one is obliged by his profession not to commit them as if one strike a Churchman he is bound to declare that circumstance because there is a particular prohibition but if he coozen Ã Church-man in buying or selling he is not bound to declare the circumstance of his person In like manner if a Churchman commit murder he is bound to declare himselfe to be a Churchman be cause it is an action contrary to his profession The circumstance of place is to be declared when it is a sacred place in foure cases that is in the case of theft declared in the seuenth commandement of actuall carnall sinne of murder and of drunkennesse when they are committed in the place it selfe But he who committeth these sinnes only in thought or desire although it be in the church is not bound to declare the circumstance of the place vnlesse his desire was to accomplish his sinne in the Church for in case of such a desire although he were out of the Church when he had it he is bound to declare the circuÌ„stance of the place intended The circumstance of the end or motiue is to be declared when any action is done for some end that is a mortal I sinne in it selfe as if a man steale a sword to kill with it he committeth adubble mortall sinne Quantity though it change not the nature of his sinne is yet to be declared in theft as how much he hath stolne or in any other harme done to his neighbour how great it was Time also which belongeth properly to sinnes of desire though it change not the nature of the sinne yet men ought to declare how long they

haue continued in the same vnlawfull desire without interruption Scandall is when one hath committed an vnlawfull action with intention to draw others to sinne or without this intention hath giuen an occasion whereby others might be in danger to be drawne to sinne and this is to be declared 22. What must one doe in case that after due examination of his conscience he doth not know the number of his sinnes In that case it sufficeth if he gesse as well as he can at the number more or lesse and declare it in that manner to his Ghostly father but if he cannot giue any probable gesse at the number he must then confesse how long time he had abandoned himselfe to such a sinne And concerning the number it is to be noted that in all internall sinnes as often as the internall desire is interrupted and renewed againe so many seuerall sinnes are committed and the same is to be vnderstood of sinnes partly externall and partly internall as for example if one out of a desire to kill a man should continue a whole day seeking occasions to performe his mischieuous intent all that inward and outward action is but one sinne vnlesse he had interrupted his intention of seeking to kill and afterwards renewed it againe for then he committeth so many seuerall sinnes as he hath seuerall times renewed his intention 23. What must one do in case that he be doubtfull whether he hath committed the sinne or no as also being certaine that he hath committed it yet he is doubtfull whether it be mortall or veniall only In the first case he is bound to confesse the sinne as doubtfull that is declaring it as a thing he is not certaine of In the second case he is also bound to confesse the sinne and to leaue it to his Ghostly father to iudge whether it be mortall or no. 24. What if one after the examination of his conscience should forget some mortall sinne If his forgetfulnesse doth not proceed from negligence which in this case is esteemed a kinde of malice his confession ought to be iudged entire and his absolution valide yet if afterwardes he remembreth the sinne he had forgotten if it be mortall he is bound to confesse it in his next confession 25. In what cases is a man bound to reiterate his confession In all these first if at the time of his confession he had not contrition that is sorrow for his sinnes and a purpose not to commit them any more Secondly if his confession was not absolute but conditionall when he is absolutely certaine to haue committed the sinne he confesseth Thirdly if it was not entire but that he did omit some sinnes or some circumstances of weight or did not tell the number either through shame or malice or for want of sufficient examining himselfe now that examination is sufficient wherein one doeth his endeauour by vsing morall diligence Fourthly if he had not an intention to performe the pennance his Ghostly father imposed vpon him Fifthly if he addressed himselfe to a Priest that was not approoued to heare confessions In all these cases the Sacrament is inualide and therefore he must confesse all anew 26. Must we confesse also our veniall sinnes It is not necessary although it be very profitable 27. Is it profitable to confesse all our veniall sinnes that occurre to our memorie No for vnlesse it be in those who are come to great perfection in vertue it serueth for no end but only to hinder their Ghostly father and themselues from discerning in particular those faultes which require chiefly to be amended and therefore it were better to coÌ„fesse some only which may be reduced to foure heades First those for which they finde some speciall remorse of conscience Secondly those that they thinke are the greatest hindraÌ„ce towards their progresse in vertue Thirdly those that are most repugnant to the state of life and vocation they liue in Fourthly those which they are most ashamed to confesse 28. What is the preparation for Confession It is a diligent examination of your conscience by calling to minde as farre as you are able with morall diligence such as you would vse in any worldly matter of importance the sinnes you haue committed Now to do this there is required more or lesse time according as one goeth oftener or seldomer to coÌ„fession and is more or lesse subiect to commit sinne 29. In what doth the examen of conscience consist In three points chiefely first to note the sinnes you haue committed together with the circumstances aboue noted and also the number Secondly to obserue the motiues causes and occasions of them Thirdly to thinke of the meanes how to auoid them hereafter by leauing the occasions and causes of them SATISFACTION 30. What is sacramentall satisfaction It is a performing of the pennance imposed by the Priest in token that the Penitent submitteth himselfe to God his iustice and that he is willing and intendeth to repaire his offences by worthy fruits of repentance whereby he is released either in part or in whole from the paine due to sinne after that the guilt is pardoned and also purged from those dreggs and vicious inclinations which are acquired by actuall sinne So that you may obserue three properties in sacramentall satisfaction 1. that it is satisfactorie 2. that it is medicinall 3. that it is significatiue 31. Why is it satisfactorie Because the Sacrament of Pennance was instituted for the entire abolishment of sinne committed after Baptisme now one effect of sinne is a debt of temporall paine remaining to be suffered after that the guilt itselfe is taken away by contrition and absolution for he who hath broken iustice oweth the making of it vp againe though his crime be pardoned And so the performing of the pennance imposed by the Priest being a part of this Sacrament hath though it be neuer so small a sacramentall vertue to redeeme and take away some part of the sayd paine 32. Why is it medicinall Because the same reason that sheweth it to be satisfactory doth also proue it to be medecinall for all sinfull actions haue this euill in them that they leaue man in a worse disposition then he was before he sinned by begetting in him a certaine inclination and motion towardes the same sinnes which being not alwayes taken away by contrition and absolution it remaineth to be ouercome by doing worthy fruits of repentance and consequently the performing of that pennance which is a part of the Sacrament hath a speciall vertue for this effect 33. Why is it significatiue Because it doth testify our submission to endure willingly all the paines God shall inflict vpon vs here or in the next world for the satisfaction of his diuine iustice and also our intention to do worthy fruits of repentance in this life and an acknowledgemeÌ„t of our obligation to performe them for which end it hath a sacramentall vertue to obtaine the assistance of God his grace And so you must

Extreme Vnction we obtaine helpes from God to ouercome those extraordinary temptations which by occasion of our former sinfull life may befall vs at the hower of death By the grace of Order we obtaine those helpes which are necessary for performing worthily Ecclesiasticall functions And lastly by the grace of Matrimony those helpes are obtained which are peculiarly necessary for that state of life which is exposed more then any other to dangers by hauing a perpetuall conuersation with the world 4. Seeing that we receiue by the Sacraments so many helpes from Allmighty God how cometh it to passe that those who receiue the Sacraments are notwithstanding still in danger to fall and to loose their first sanctifying grace by yielding to temptations The reason of it is because although we receiue from God by meanes of the SacrameÌ„ts sufficient grace to ouercome temptations in all occasions yet we are become so corrupt through the sinne of our first parents as that we do oftentimes neglect to consider and regard with diligence and gratitude of minde the inspirations and wholsome motions of the holy Ghost and to embrace that grace which is offered vnto vs through Christ and which moueth vs to do good thinges And therefore we ought allwayes to pray to God that he will finish what he hath begun by encreasing his grace towards vs and by rendering it efficacious in vs for this is that great mercy of God on which we do all depend 5. What is this actuall and efficacious helping grace of God It is an internall motion from God coÌ„municated to vs through the merits of Iesus Christ whereby we are enlightened and streÌ„gthened so as to performe what God requireth at our hands 6. Are we able of our selues to merit this happy grace No we are not able of our selues to do any thing at all whereby we may obtaine or inuite God to grant vs that first grace which moueth our hartes and putteth vs in the way of saluation but it is purely giuen vs by Gods meere goodnesse and mercy by which he preuents and attracts all such as approach vnto him 7. Is this first grace sufficient alone for vs No for although by it we are put into the way to obtained God his happy fauour and to enter into his seruice yet we are not able to aduance one step vnlesse he do assist vs againe with new succour and new grace for each godly action which we shall do but with his grace nothing is impossible vnto vs. 8. Can we do any thing whereby to merit this second aduancement in the way of saluation By the helpe of God his first preuenting grace we may do some thiÌ„g whereby God may be moued through his goodnesse to grant vs a second grace and so againe other fauours and graces after it but we caÌ„not do any thing whereby this second grace shall be due vnto vs. For although by workes done by vs in the state of grace we do merit de condigno as Diuines tearme it an encrease of sanctifying grace and a reward in heauen yet by them we cannot merit de condigno the gift of perseuerance or that efficacious actuall assistance of God without which we neuer do the least godly worke Howsoeuer if we vse our endeauours to shew our selues such as vnto whom the grace of God whereby we were inspired and moued at first was not giuen in vaine and if we be not deficient but being guilty of our owne weakenesse do still perseuer to call vpon God there is no doubt but that he who gaue vs the beginning will perfect it and worke in vs both to will and to performe for he is naturally good and willeth all men to be saued and hath prouided for them all thinges by which they may be saued except by their owne malice they will be euill For all such as do sinne and are damned are certainely the authors of sinne and damnation to themselues God is nether the author of sinne nor cause of damnation although he be the author of all good and of saluation for as I sayed before we cannot do the least godly worke without his grace 9. Do we then depend continually in this life on the pure mercy of God for the doing of godly workes Yes for let vs come to what we shall still haue need of a new continuall assistance from God to mantaine vs in it and to make vs to coÌ„tinue to do godly workes which assistance we can neuer deserue so as to make it our due Howsoeuer although this actuall grace whereby we are enabled to do any godly thing proceedeth from the bounty of God alone and though we be at first inspired and moued to will without our owne endeauour yet to will actually that is to resist temptations to persist in goodnesse and to go forward in vertue is the ioynt worke both of the grace of God and of our owne free will and endeauour and therefore as on the one side we ought not so to extoll free will as to diminish the necessity and efficacity of God his grace no more ought we to preach the grace of God so as thereby to take awy free will 10. Whence proceeds this our great necessity of God his holy grace It proceeds from mans corrupt nature during this mortall life which by the holy Scripture is called Concupiscence for Adam and Eue by their first sinne infected the whole man both body vnderstanding and will by yeelding to those three sinfull suggestions of gluttony curiosity and pride whereby coÌ„cupiscence seized entirely vpon them and descendeth to vs from them and stirreth vs vp continually to rebellion against the law of God by sinfull motions and temptations which can neuer be ouercome by vs without Gods helping grace afforded vs by the merits of Iesus Christ and all the vertue and exercise of a Christian in this world doth consist in fighting against this concupiscence and in diminishing it by little and little 11. Is there no other meanes but the Sacraments to obtaine from God his helping and preuenting grace which is so necessary for vs Yes there is also praier which is a generall meanes to obtaine all kindes of actuall grace LESSON XXXII Of Praier 1. What is Praier Praier is any eleuation of our minde to God but most vsually that act is called such whereby we do testifie to God our desire demanding him to grant it in effect 2. What be the effects and fruits of Praier They be very many and very great ones first it obteineth vs remission of sinne and God accepteth it for satisfaction of the paine remaining due to sinnes after that the guilt is remitted Secondly it encreaseth our hope and confidence in God for it is certaine that he who hath frequent accesse to any person becometh more familiar and confident with him Thirdly it enflameth charity for it is impossible to conuerse often with God who is all fire of loue without receiuing some heate from his sacred flames Fourthly it

states of life be so diuerse it happeneth out that euery man may haue examples in their owne kinde to be affected vnto and many times this maketh a greater profit by such an affinity to their owne condition then by a great deake of preaching or good counsel And so you may see what obligation there is to honour Saints and to pray vnto them towit when the Church for the coÌ„mon good of her children presseth it then that is to be done whatsoeuer she commandeth and it is a sinne to omit it But in other occasions and at other times euery particular man as farre as he findeth need or helpe by this variety in his priuate deuotion so farre he doth very well to follow it especially if he findeth that it stirreth vp a failing deuotion in him for the end of this as of all all other pious exercices must be God himselfe and the better performing of our duty towards him 6. What thinke you of the vse of pictures and hanging of lampes before them in honour of the blessed Virgin and other Saints First as for pictures if we belieue nature and experience the vse of them in generall is very profitable and in some sort necessary in the Church of God for the instruction and spirituall profit of the faithfull First for memories sake for as often as we see pictures so often do we remember the thing painted and whether we haue need of often remeÌ„bring heauen and heauenly thinges let euen our cold and euill life beare testimony Secondly when a man saith his praiers before a picture of our Sauiour or of any Saint by addressing himselfe vnto it he maketh thereby a great apprehension of the Saint as if he himselfe were present vnto whom he praieth and by coÌ„sequeÌ„ce praieth with a greater respect and attention Thirdly it serueth for an addresse of the praier and especially if he vse any corporall gestures withall for as the ancient Christians were vsed to turne themselues to the East and the Iewes towards the Temple when they would adore God the East and Temple seruing for a determination of their action so much more when I bow or do any other reuerence or pray before a picture it is a determination of my praier or respect vnto God or vnto that Saint whose picture it is Lastly it is a helpe to him that praieth for pictures beare with them an expression oftentimes which would cost many words and workes of our memory As he who looketh on a crucifixe if he desire to represent to himselfe and fixe in his heart the wounds and passion of our blessed Sauiour he may finde a great facility and quickenesse to do it by hauing the picture before his eyes As for hanging lampes before pictures of Saints it is to represent their glory in heauen or the burning charity with which they were endued here on earth and so these and such like expressions are apt to breed a greater apprehension in men which is a meanes to make them pray the better and consequently obteine more at God his hands and therefore are allowed and recommended in the Catholike Church 7. How are we to pray to Saints By honouring them here vpon earth and by obseruing their feastes according to the order of the Church and also by reading their liues by saying such praiers to them as are approued by our Pastours and chiefely of all by imitating the vertues which they did particularly excell in 8. Are we to pray to all the Saints alike No for we ought to haue a particular deuotioÌ„ to our blessed Lady aboue all the rest because she is the Mother of God and most neare vnto him of any creature And amongst the other blessed we ought chiefely to pray to our Angell Gardien seeing that it hath euer been the constant faith of Christians that euery one hath an Angell for his gouernour for our Sauiour hath told vs that the Angells of the little ones see the face of his heauenly Father And next we are to pray to such particular Saints as we our selues make choise of to be our Patrons 9. What praier is ordinarily vsed to our blessed Lady The Aue Maria. LESSION XXXV Of the Aue Maria. 1. SAy the Aue Maria Haile Marie full of grace our Lord is with thee blessed art thou amongst all women and blessed is the fruit of thy wombe Iesus Holy Marie Mother of God pray for vs sinners now and in the houre of our death Amen 2. Who made this prayer The holy Catholike Church borrowing the words wherewith the Angel and Saint Elizabeth did salute the blessed Virgin The first words Haile full of grace our Lord is with thee blessed art thou amongst all women were spoken by the Angel Blessed is the fruit of thy wombe were spoken by Saint Elizabeth The Church hath added the other words which make the second part of the praier or rather the holy Ghost hath made the whole praier by whom all three the Angell Saint Elizabeth and the Church haue been inspired 3. Declare the first sentence of this praier Haile Marie full of grace our Lord is with thee The first word vsed by the Angell is a salutation which importeth all happinesse which one can desire for in Latin it is Aue which cometh from aueo which signifieth to desire or wish for and there is vnderstood some nowne as salutem pacem gaudium c. but none is expressed in particular because he who vseth this word wisheth to him whom he saluteth all kinde of happinesse that he himselfe will ioyne to the word and can imagine or desire Which expression was most proper from the Angel to the blessed Virgin since that the cause of his coming to her was to bring her the newes from whence all happinesse was to come both to her selfe and to the whole world The second word Marie doth signifie her person and her dignitie Her Person because it was her owne proper name giuen vnto her by the inspiration of tho holy Ghost as we may piously belieue her dignitie because it signifieth in Hebrew Mistresse or Ladie and who can be more truly Mistresse and Ladie of all thiÌ„ges then she who is Mother to the Creatour of all thinges It signifieth also the sea starre and she is truly a starre that conducts all those who take her for their guide through the sea of the world into a secure hauen By the next word the Angel doth shew that she was replenished with grace and worthily is her soule declared full of graces because she had the priuiledge as it is piously belieued and taught by the Church neuer to be infected with originall sinne and most certainly neuer to commit any the least veniall actuall sinne Full of Grace because her life was a true mirrour of chastity humilitie meekenesse obedience patience faith hope charity and in fine of all vertues By those other words our Lord is with thee the Angel doth aduertise the blessed virgin of the mystery which was

effect of the Sacrifice is to dispose vs to grace by appeasing the wrath of God and by obtaining such helpes as may worke iustifying grace in vs in due time with true repentance for our sinnes as the Councell of Trent doth teach vs and since that this effect is wrought ex opere operato as Diuines terme it in those who heare Masse with deuotion certainely if one be in mortall sinne and reflect vpon it and should not at least endeauour to stirre vp an act of contrition but persist in his sinfull resolution besides the irreuerence he committeth he would depriue himselfe of that great fruite of the Sacrifice For there is not any doubt but that an actuall affection to mortall sinne and a resolution to continue in it is a direct impediment to that opus operatum or principall effect for which the Sacrifice was instituted yea some also adde that the want of actuall sorrow for our sinnes is likewise an impediment whereby the hearing of Masse is depriued of its proper effect being moued thereunto by the words of the Councell of Trentsess 22. where the sayed CouÌ„cell putting downe the conditions that are required in those who heare Masse to render the sacrifice propitiatorie saith that this sacrifice is truly propitiatorie and that we do obtaine mercy by it if we come to God contrite and penitent with a true heart and right faith with feare and reuerence So that it cannot be denyed but that whosoeuer doth heare Masse with a positiue resolution to persist in sinne doth besides the irreuerence coÌ„mitted against the highest mysterie in Christian Religion render himselfe vnworthy of those speciall benefits which are obteined by this Sacrifice Which appeareth plainely by the practise of the primitiue Church and also by the present practise ordained by the Councell of Trent which commandeth Bishops that they should not permit in their Diocesses any publicke and notorious sinner to be present at Masse Yea the same Councell to expresse more fully the great reuerence that is required at this holy mystery commandeth all Bishops that they should not suffer any Priest either Secular or Regular to say Masse vnlesse those who be present do first by a decent composition of their body shew that they are present not only in body but also in minde and with a deuoute affection of heart Howsoeuer those that are in the state of mortall sinne ought not to be deterred from assisting at Masse as long as they come with a penitent and sincere heart yea although they should finde themselues so intangled in the snares of sinne as that they haue not strength and courage enough to resolue fully to quit it yet if they are sorrowfull that they want this grace and come with a desire to obtaine it from God it is not to be doubted but that they may not only assist at Masse without scruple but also hope by the vertue of that holy Sacrifice to appease the wrath of God and so to impetrate from his mercifull hand true repentance 18. How should we order our denotions during the time of Masse I sayed before that the best way is to accommodate ones deuotions to the course of the Masse but because all are not capable to do this therefore there are many pious bookes set forth of this subject Euery one may gather out of them by the a duise of his spirituall Directour that which is most sutable to his owne condition In the meane while he may obserue this short one taken out of the workes of the late holy Bishop of Geneua 1. As soone as you come to the Chapell whilest the Priest is preparing the chalice and the missall place your selfe in the sight of God by a liuely apprehension of his presence 2. From the Confiteor vntill the Ghospell stirre vp in your selfe affections of contrition 3. From the Ghospell vntill the Preface make a firme protestation of your beliefe by acts of faith 4. After Sanctus consider with your selfe the great benefit of our Redemption by the death and Passion of our Sauiour 5. At the Eleuation adore with all humilitie our blessed Sauiour and offer him vp to God his Father in acknowledgement that he is the Author of all thinges and fountaine of all graces 6. After the Eleuation produce acts of thankesgiuing to our Sauiour for instituting this immaculate Sacrifice 7. When the Priest sayeth the Pater noster do you also say it with him softly and deuoutly to your selfe 8. At the Communion communicate spiritually with the Priest 9. After Communion contemplate our Sauiour as if he were sitting in your heart and call before him one after another all the senses of your bodie and powers of your soule to receiue his benediction and commands and to promise fidelitie vnto him And thus hauing had occasion to speake of this blessed Bishop I will conclude with recommending to you the Introduction to a deuout life a most pious and profitable booke composed by the sayd Bishop FINIS Approbatio Doctorum NOs infrascripti in sacra Theologiae Facultate Parisiensi Doctores tractatum hunc seu Catechismum Anglicano scriptum idiomate cui titulus A Declaration of the principall points of Christian Doctrine collected out of seuerall Catechismes by the English Priests dwelling in Tournay Colledge at Paris perlegimus examinauimus in quo fidei Catholicae moribus Christianis consona sunt omnia ideoque praelo dignum censuimus Datum Parisijs 25. Iunij 1646. H. HOLDEN IAC DVLAEVS Errours in the print Pag. 2. l. 21. tne correct the. p. 123. l. 6. caue cor came p. 133. l. 21. to wards cor to wards p. 251. l. 2. of cor or p. 264. l. 22. of cor if p. 327. l. 12. due of cor due end of p. 333. l. 3. act cor actes p. 334. l. 10. with cor which p. 335. l. 18. we loose cor we may loose p. 375. l. 10. eminent cor imminent p. 380. l. 12. in is cor in his p. 381. l. 3. the. cor this p. 383. l. 6. wordly cor worldly p. 406. l. 15. it if cor it is p. 424. l. 15. ariue cor arriue p. 430. l. vlt. oyned cor ioyned p. 454 l. vlt. meelrey cor meerely p. 458. l. 15. and 19. gesse cor guesse p. 488. l. vlt. mportant cor important p. 497. l. vlt. What doth cor What doth p. 522. l. vlt. ot cor to p. 536. l. 20. words cor thought p. 562. l. 19. Father cor Creatour p. 563. l. 17. in cor is p. 569. l. 12. to cor they Ibid. l. 19 pertake cor partake

other sonne after him whom he hath also established as he is man that which he was from all eternity as God Lord and king of all creatures and particularly of true Christians 9. Why is he called Iesus Because this name was giuen him by his Fathers appointment who commanded Ioseph to call him so And it signifyeth as much as Sauiour which holy name was giuen him with great reason because he caue to saue aÌ„d redeeme the world from the death of sinne and thraldome of the Diuell and it cost him his owne blood and his owne proper life to do it And so it is impossible to explicate the force and vertue of this name which is so efficacious as that it chaseth away diuell cureth diseases and worketh all sortes of miracles being pronounced with a liuely faith and it is honoured in heaven reuerenced on earth and feared in hell aboue all names 10. Why is he called Christ He is called Christ which signifieth annointed because Priests Kings and Prophets vsed to be annointed with oile which representeth grace to signify that their functions did represent the function of God whose Lieutenents they are in these charges for it belongeth properly to God to gouerne spiritually to gouerne temporally and to foretell thinges to come Now Christ Iesus is not only a Priest a King and a Prophet but the soueraine Priest of Priests King of Kings and Prophet of Prophets not annointed by men with a terrestiall ointment but by God with the plentitude of his graces So that the difference betwixt these two names is that Christ is a title belonging to his dignity Iesus is a title belonging to his merit which he purchased with the price of his blood and his life 11. Why is he called our Lord First because he is God and secondly also as man because he is our Redeemer for he who redeemeth a slaue as all we were is most properly master and Lord of him whom he redeemeth and the redeemed is most truly his seruant ARTICLE III. 12. DEclare the Third Article Who was conceaued of the holy Ghost borne of the virgin Marie I beleeue that Iesus Christ tooke vpon him for the redemption of the world our nature from the immaculate body of the blessed Virgin Marie not by any operation or power of man but by the diuine vertue of the holy Ghost who framed his body of the most pure blood of a virgin vniting a soule to it created expressely by God at the same instant in which instant also the second person of the blessed Trinity did vnite this body and this soule to himselfe and so he was borne on earth most pure and most holy And his Virgin Mother conceaued him and was deliuered of him remaining still a virgin yea she was more pure then before for both her body and soule receaued a greater purity and sanctity by the operation of the holy Ghost and by her coniunction to the sacred flesh of Iesus Christ 13. Why is the Conception of our Sauiour attributed to the holy Ghost To make vs understand that the great benefit and dignity bestowed vpon mankinde by the Incarnation of the sonne of God was a free gift proceeding purely from the loue of God and not from any merit of man and so although this operation was common to all the three persons of the blessed Trinity as all outward actions are yet it is peculiarly attributed to the holy Ghost because he proceedeth by loue and is called a gift 14. Why is not the holy Ghost called the Father of Iesus Christ since that he formed his body Because he did not forme it to the likenesse of his owne nature nor made it of his owne substaÌ„ce which is required to make one a Father as a stone caruer who maketh a statue is not the father of the statue though he be the maker and former of it but he made it only of the pure blood of the Virgin And so Christ had in this second generation only a Mother and no Father 15. Wherein do consist the wonders of this mysterie First that his body was formed by the speciall operation of the holy Ghost Secondly that in the first instaÌ„t that it was formed it receaued a reasonable soule replenished with perfect knowledge of all thinges and with all graces as also with the full beatificall vision and fruition of allmighty God Thirdly that this body and this soule was in the same instant vnited to the second person of the blessâ—â€¦ Trinity so that the childe conceaued in the wombe of the Virgin was both perfect God and perfect man Fourthly that his mother was both a virgin and a mother And lastly that she was mother both of God and of man which is the miracle of miracles that the same person should be God and man begotten from all eternity and borne in time omnipotent and infirme And yet it is most true for the nature of God and the nature of man were both in the second person of the Trinity without confusion or mingling one with another and also without making a diuersity of persons which may be some way exemplifyed in two grafts sett in the same stocke which keepe still their different natures since that they produce different fruits and yet make not diuers trees since that they are both in the same stocke 16. God then becoming man was not turned into man nor man into God nor both into a third thing No for God cannot be changed and so none of these three mutations could be made but man as we haue declared was ioyned to God and so God became man For seeing that what hath not the nature of man is not man and much lesse what hath not the nature of God is God we must acknowledge in Christ two distinct natures the one of God the other of man or else he should not be both God and man 17. Was man ioyned equally to God so that the thing made was equally God and man If we consider the two natures in themselues he had both of them truly and in all perfection but if we compare the natures together which are vnited in the same person certainly the maine thing must needs be God and man but a small portion of it As we see if a little other metall be cast into a great deale of gold the coine is principally gold and is commonly called so so since that God is infinitely greater then man the result of both remaineth principally God 18. How was he borne He was borne nine monthes after his conception as other children vse to be to shew that he was truly man He was borne without griefe to his Mother to shew that the blessed Virgin was opposite to Eue to whom it was said In dolore paries thou shalst bring forth with griefe He was borne in a stable and in as great pouerty as the poorest childe in the world thereby to huÌ„ble himselfe the more by how much the greater he was in himselfe He was swaddled

in cloures layed vpon straw began to feele hunger and cold such like extremities as we see it fareth with all children ARTICLE IV. 19. DEclare the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried I belieue that Iesus Christ to redeeme the world with his pretious blood after that he had ended the time which his Father ordained for his dwelling vpon earth suffered vnder Pontius Pilate Gouernour of Iury being scourged crowned with thornes and nailed vpon the Crosse on the which after three houres he dyed and his body which remained allwayes vnited to his diuinity as was his soule being taken downe from the crosse was buried in a new sepulcher 20. Why did the Apostles presently after that they had declared our Sauiours birth passe to his death without making mention of his life For two reasons first to let vs know that the end of his coming into this world was to dye for vs. SecoÌ„dly because he who knoweth the miraculous birth of our Sauiour and the charity wherewith he suffered death for vs that is the beginning and ending of his life cannot choose but know that his whole life was full of miracles and goodnesse And therefore S. Paul professeth to know nothing but Iesus Christ crucified for by knowing this he knoweth all the rest and must needs be replenished both with hope in his merits and with loue to wards his person 21. Hew did Christ suffer He did not suffer in his Diuinity for his two natures diuine humane did each of them allwayes retaine that which is proper to each nature wherefore seeing that his Diuinity cannot be subiect to griefe it was impossible that he should suffer any thing as God but only as man and as man he suffered both in his body and in his soule 22. What did he suffer in his body He suffered the greatest torments that euer man endured in all his fiue senses and in euery part of his body from the very bottome of his feete to the toppe of his head 23. What did he suffer in his soule He suffered the greatest griefe that could be being not only tormented by his enimies but also abandoned by his friends and betrayed by one of his Apostles and he suffered chiefely by the sinnes of man which was the most cruell griefe to his goodnesse that could be Besides whereas all those who suffer for God receiue a celestiall comfort which doth strengthen them in their paines our blessed Sauiour that he might suffer the more did depriue him selfe of comfort and abandon his nature wholy to griefe and paine 24. How could he suffer seeing he was blessed from the first instant of his conception His beatitude did not hinder him from suffering because he restrained his whole blisse to the superiour part of his soule without letting it passe to the inferiour part or to his bodie 25. Where did he suffer At Hierusalem the place appointed by God for sacrifices for it was expedient that the true sacrifice should be accomplished at the same place where all the figuratiue sacrifices of the old law had been performed 26. Why did he suffer the death of the Crosse Because it was the most vnworthy death of all others and most ignominious inflicted only vpon rogues and notorious malefactors 27. How did he die By the separation of his soule from his body but neither part was separated from his Diuinity as when a bow is broken the two partes of the bow are separated from one another but the bowstring remaineth still fastened to both ARTICLE V. 28. DEclare the fifth Article Descended into hell the third day rose againe from the dead I belieue that Iesus Christ as soone as he was dead went with his soule into hell that is into Limbo to triumph ouer the diuell and to deliuer the soules of all the faithfull who dyed in the state of grace since the beginning of the world who were kept in Limbo as in a prison from whence they could not come forth vntill Christ had paied the price of their redemption and came himselfe to deliuer them I belieue also that the third day which was the Sunday Iesus Christ rose againe from death most triumphant and glorious 29. What is vnderstood by this word Hell Hell hah principally foure significations first it is vsed for the place where the damned are to be eternally secondly for the place where the children are that dye with originall sinne thirdly for the place of Purgatorie and fourthly for the place where the soules of holy men were kept before the coming of Christ And the word Hell in the Creed is principally to be vnderstood in this sense which place by his presence was made a Paradise to verifie what he had promised the good thiefe this day thou shalt be with me in Paradise 30. Why is Christ his resurrection called by S. Augustine the faith of Christians rather then his death Because it is no hard matter to belieue that Iesus Christ dyed for death is naturally due to euery man but it is very hard to belieue that he did rise againe from death because no man can raise himselfe from death to life And therefore his Resurrection is a cleare argument of his Diuinity In so much that the Iewes damanding of Iesus Christ some miracle for proofe of his doctrine he gaue them no other marke of it but only that he would rise againe from death so that his Resurrection is the miracle of miracles and the proper miracle of Christianisme ARTICLE VI. 31. DEclare the sixth Article Ascended into heauen sitteth at the right hand of God the Father allmighty I belieue that Iesus Christ after that he had remained forty dayes with the holy Apostles to instruct them and to proue with many apparitions his true Resurrection mounted vp in their sight to heauen and there sitteth at the right hand of his Father as Lord and gouernour of all creatures his body and soule being replenished with the glory of his Diuinity 32. How did Christ ascend into heauen He ascended into heauen not as God but as man for a God he was neuer absent from heauen yet he ascended by the force of his Diuinity which of its owne nature gaue him that power He did also ascend by the force of the glorie wherewith his soule and his body were replenished and which was due to him naturally by reason of his hypostaticall vnion And therefore although he was compassed round with all the Angells yet he had not the assistance of any to ascend but did ascend through his owne proper force And for this reason we say not commonly that he was carried but that he ascended into heauen whereas the Church speaking of our Lady sayeth that she was carried because she did not ascend by any force of her owne naturally due to her but by the force which she receiued from allmighty God 33. Why is Christ sayd to sit in heauen We must not imagine that Christ doth sit in heauen

doth receiue profit by the sacrifice preaching doth instruct whosoeuer will heare euery man in the church may assist his companion by prayer the liuing do assist the dead in purgatorie by almes and good deeds and the blessed in heauen do assist the liuing vpon earth by their continuall intercession for them to allmighty God ARTICLE X. 45. DEclare the tenth Article Forgiuenesse of sinnes I belieue that to the holy Catholike church only and to no other society there is giuen by God power for true forgiuenesse of sinnes by meanes of the holy sacraments whereby men from being children of the diuell and guilty of eternall damnation do become the children of God and heires of Paradise 46. How doth the Church forgiue sinnes By the meanes of Priests who as God his Ministers haue power to forgiue sinne by vertue of the sacraments and particularly of Baptisme and of Pennance by Baptisme only once but by Pennance as often as man sinneth and truly repenteth for it And this benefit is so much the greater because it is particular to the law of grace for no man either in the law of nature or in the law of Moyses euer had power to remit sinne ARTICLE XI 47. DEclare the eleuenth Article Resurrection of the flesh I belieue that in the end of the world all men shall rise taking againe the selfe same bodies which they had when they were liuing and this by the power of God to whom nothing is impossible but the elect shall haue their bodies glorious and beautifull and shall be lifted vp with their bodies into the aire to meete Christ at the day of iudgement whereas the cursed shall remaine on earth hideous and woefull to behold 48. Why did not the Apostles say the resurrection of man but the resurrection of the flesh To shew to vs that whereas man doth consist of two parts soule and body the body is only that which perisheth by death the soule being immortall and consequently vncapable of resurrectioÌ„ for nothing is reuiued but that which is first dead 49. Shall we rise in the same bodies that we had whilst we liued Yes to the end that the same body which contributed in this world to our good or euill life may likewise receiue an eternall recompense or punishment And in effect if we did not receiue the same body which dyed it would not be a resurrection but a new production for since that to be resuscitated signifyeth to take life againe that which is resuscitated must be the same which dyed before 50. How shall this be done We are sure that it shall be done and S. Paul is so certaine of it that he telleth vs that if the dead shall not rise Christ hath not risen We are sure also that it shall not be done by our owne forces for Philosophers teach vs that that which is once corrupted cannot be naturally reproduced but it shall be done by the hand of allmighty God who can make againe when he pleaseth that same thing which he hath once made 51. Shall all bodies rise with the same defects they had whilst they lived as being dwarfes giants lame monsters and the like No for these defects and deformities proceed only from the excesse or defect of nature whose worke they properly were But the worke of their resurrection being properly the worke only of God it must needs be perfect and without all defeat and therefore it is generally belieued that all the blessed shall rise in that perfect stature which nature should haue giuen them at the three and thirtith yeare of their age at which age our blessed Sauiour did rise himselfe ARTICLE XII 52. DEclare the twelfth Article Life euerlasting I belieue that there is reserued for good Christians life euerlasting by enioying the sight of God full of felicity and free froÌ„ all kinde of euill as contrarywise for infidelles and bad Christians there is a life full of eternall punishment ouerwhelmed with misery and voide of all good 53. In what doth the happinesse of this eternall life consist In knowing and louing God for knowledge and loue are the pleasures of the soule or minde which must needs be greater then the pleasures of the body since that the body hath pleasure by the miÌ„de for take away the miÌ„de or reflexion vpon the obiect and it hath none Now the content of loue encreaseth to the proportion of knowledge and amongst knowledges the most vniuersall giueth the greatest pleasure What pleasure then must it be to see God in himselfe who is beyond all causes and in whom all thinges are conteined We shall discerne in him the essences and reasons of euery particular thing from the creation of the heauens and millions of Angells to the parting of two dusts in the high way so that no variety can be sought which is not found in him Neither can we desire any change for no body desireth a change or variety vntill he hath a satiety of what he enioyeth that is vntill he hath perfectly knowne it and found it lesse then his desires for till then he hath rest content and quiet in the obiect he enioyeth Now God is farre beyond the capacity of our desires so that for all eternity we shall finde in him more then we can desire and consequently for all eternity haue vnspeakable content and rest in him Besides euery ones memory shall contribute to this contentment by remembring the dangers they haue escaped of loosing so great a good and by calling to minde their owne good actions wrought by them through God his grace in this world especially those great ones martyrdome teaching and virginity which speciall contents caused by the memorie of those vertuous heroike actions are called by some Diuines Aureolae 54. In what shall the paine of the damned consist It will consist likewise chiefely in the soule for as pleasure cometh to the body from the soule so doth griefe and therefore as the pleasure of the soule is greater then the pleasure of the body so must the griefe of the soule by being depriued of this pleasure needes be a paine surpassing without comparison all corporall paines 55. Must this next life needs be eternall Yes for those who see God caÌ„not choose but loue him aboue all thinges God as we sayd before doth neuer faile to blisse them that loue him wherefore since that nether the blessed can leaue to loue nor God will leaue to blisse those that loue him their happinesse can haue no end And as for the damned they can neuer begin to loue because they want God his grace without which we cannot loue God aboue all thinges and therefore they must needs remaine for all eternity in the same miserable state into which they haue cast them selues through their owne fault 56. Shall the glorie of the Saints be equall in heauen No some shall haue greater glorie then others according as they haue serued God more or lesse in this world Yet all shall be equally content in

the same manner as we see in a feast a Giant eateth more then a dwarfe and a man more then an infant and yet all are equally satisfyed because euery one is fed fully to his capacity 57. Shall not this happy life of the blessed bring some perfection to their bodies as well as to their soules Yes for first in regard of health they shall haue their bodies vncapable of any harme so that nothing shall be able to hurt them which perfection is called impassibility For strength they shall haue a power to the which nothing can resist which is called Penetrability For agility they shall haue a power to go in any neuer so short a time as farre as they list without limitation though it be from one end of the world to the other in one moment and this without paine or labour And lastly for beauty they shall haue power to shine brighter then the sunne and to shew them selues in what glory they please so that finally they shall haue whatsoeuer they can desire by possessing God who is all thinges to them 58. What signifieth Amen Amen is vsed to expresse an agreement and consent to that which hath been sayd which signifieth as much as if one should say it is so so it is in truth 59. Doth the Creed conteine all that Christians are obliged to belieue It doth not conteine all in expresse words but only in substance and this supposing that it be vnderstood as the Apostles and their Successours did vnderstand it But Heretikes hauing oftentimes corrupted it by their errours the church hath been forced to adde many explications to it contained in seuerall Creeds a in that which is read in the Masse and others 60. What be the thinges which are not conteined expressely in the Creed They be many which Christians learne by litle and litle according to the diligence they vse in seeking to be instructed as the holy Eucharist and the other sacraments which the church thought not good to discouer but only to those who had been first well instructed in the beliefe of the Creed 61. Are we obliged equally to belieue all those thinges No for the thinges which we belieue are of two kindes some we are bound to belieue explicitely others it is sufficient to belieue implicitely by the faith of the Roman Catholike church which is done by saying within our selues that we belieue all that which the church belieueth though we do not know distinctly what it is Againe amongst those thinges which we are bound to belieue explicitely some are absolutely necessary for saluation others are so necessary as that although we may in ã€ˆâ—Šã€‰ case be saued without the knowledge of them yet we are obliged to seeke to be instructed in them so that we shall sinne if we know them not through our owne negligence That which is absolutely necessary for all Christians to belieue is the misterie of the blessed Trinitie the Incarnation of the Sonne of God and that he hath redeemed mankinde by his sacred death that God will reward the good and punish the wicked and all other thinges which we haue notice of with assurance that the Church proposeth them So that generally speaking no Christian after that he is come to the vse of reason can be excused by ignorance from belieuing these points explicitely for the case of inuincible ignorance can scarcely happen in these points if euer one reflect that he is a Christian That in which we are obliged to seeke to be instructed is all that which is contained in the former Articles of the Creed and likewise the Sacrament of Baptisme the Sacrifice of the Masse the holy Eucharist and the Sacrament of PennaÌ„ce and such other thinges as are ordinarily taught the people by the Pastours of the Church yet so that we shall be excused before God as long as our ignorance of them proceedeth not through our owne fault 62. Is faith alone sufficient for our saluation No Hope also is required LESSON XIV Of Hope 1. WHat is hope Hope is a vertue that giueth vs an humble and firme confidence in God that he will make vs happy for euer in the next world by seeing and possessing him there fully whom here we know only obscurely by faith and also that he will giue vs all thinges requisite and necessary in this world for that end both corporall and spirituall 2. What reason hath man to haue such confidence in God He hath very good reason considering the infinite goodnesse of God and his loue towards man whom he hath created out of nothing and also redeemed with his owne bloud only to make him capable on this happinesse besides the promises which he hath made of eternall blisse to those who loue him and his fidelity in performing what he hath promised and lastly the infinite desire which in the holy scripture he hath often expressed himselfe to haue to saue all sinners and to see them truly conuerted 3. The greatest sinner in the world then may haue hope Yes he is bound to haue it for otherwise he would do a great wrong to allmighty God if he should think that his mercy and goodnesse were not infinite and consequently greater then all the sinnes of the world 4. Cannot a man haue to much hope or confidence in God No as long as he vseth his diligence to do what is required on his part for the obtaining of that which he hopeth for and relieth more vpon God his grace then vpon himselfe But to rely vpon God without vsing his diligence to do that which is required on his part would not be hope but presumption for God giueth not blisse vnto any but to those who vse the meanes prescribed by him to obtaine it 5. Where are we taught what we are to hope for and how to aske it We are taught this in our Lord his prayer called the Pater noster which is an abridgement of all what we are to hope for and to aske of allmighty God And it is vsually diuided into seuen petitions or demands LESSON XV. Of the Pater noster 1. SAy the Pater noster Our Father which art in heauen 1. Hallowed be thy name 3. Thy kingdome come 3. Thy will be done in earth as it is in heauen 4. Giue vs this day our dayly bread 5. And forgiue vs our debts as we also forgiue our debters 6. And lead vs not into temptation 7. But deliuer vs from euill Amen 2. What is contained in the Pater noster All that which we can demand and hope for from God for in the first foure petitions we demand all necessary good in the three following that he deliuer vs from all euill And againe as concerning what is good we first demand the glory of God Secondly our owne finall and greatest good in heauen Thirdly our greatest good on earth which is a vertuous life Fourthly the meanes to get and keepe the said good which is Gods actuall grace And touching that which is euill

WHat is Charity Charity is a vertue whereby we loue God aboue all thinges for his owne sake only and our neighbour as ourselues also for God his sake 2. What is it to loue God aboue all thinges It is to loue him more then any creature and more then ourselues so as to be ready to depriue ourselues of all thinges and of our life also rather then to offend him 3. What is it to loue God for his owne sake only It is to loue him principally for no other reason but because he is infinitely good excellent and worthy to be beloued 4. What is it to loue our neighbour as our selues It is to desire to him for Gods sake that is because God will haue vs to do so the same goods which we desire to our selues and to treate him in the same manner as we would haue him to treate vs for he being of the same nature with vs and made by God for the same end it were vnreasonable and contrary to God his determination not to desire the same goods to him which we desire to our selues since that God hath fitted him for them as well as vs. 5. May one loue himselfe also Yes and we are bound to do it in some manner but in some manner we may not for there are two manners of louing ones selfe one naught the other good 6. Which is the naughty manner It is when we do not referre to God the affection which we beare to our selues but rest wholy in our selues by seeking inordinately our owne contentment 7. Which is the good manner It is when we desire any thing for ourselues because God will haue vs desire it intending thereby to fulfill in ourselues Gods holy will concerning ourselues 8. The loue which we beare to ourselues in this manner doth it proceed from the loue which we beare to God Yes for by louing God truly we loue all that which he loueth and we do will all that which he willeth as well in ourselues as in our neighbour for God hauing made vs to a determinate end in so making vs he hath directed vs to some actions and functions and so we owe to God our endeauours conformable to such actions and also the conseruation of our selues whereby we may be able to do them 9. What are the goods which God will haue vs desire for our selues Those which make vs capable to attaine that end for which he hath created vs that is to loue him and to serue him eternally 10. Which are these goods They are God his holy grace whereby we are sanctified and all that both corporall and spirituall which helpeth vs to gett the same and to conserue in according to the rules of the Ghospell 11. Must we desire these same goods to all men Yes but still with conforming ourselues to the eternall decrees which God made concerning the giuing of them to each man in particular 12. Is it thus then that we do satisfy the precept of Charity which we owe to our neighbour Yes supposing that this affection be truly settled in our heart and that we do testify the same by effects when occasion is giuen 13. Who is our neighbour All men in the world but not all in the same manner nor in the same degree 14. How are all men in the world our neighbours Because all men are issued out from one and the same father and mother Adam and Eue all are composed of one and the same nature and all are capable of the same euerlasting blisse which maketh that they are all not only neighbours but also brethren and for this reason obliged to loue one an other sincerely 15. Why are not all men neighbours in the same manner Because some are neighbours only in respect of their humane and corporall birth others are also neighbours in respect of their diuine and spirituall birth by Baptisme whereby all Christians do become children of Iesus Christ their common father 16. Thy are not all men neighbours in the same degree Because some haue a greater alliance with vs then others as well in respect of our humane and naturall birth as our parents who begot vs and our kindred who come from the same race and family are nearer to vs then other men in generall as also in respect of our diuine and supernaturall birth by Baptisme for Prelates and Pastors who are in the Church as second fathers to vs and our Godfathers and Godmothers who are our spirituall kindred are more neare vnto vs then other Christians who are our spirituall brethren only because they are borne of the same common father Iesus Christ And likewise amongst our Christian brethren we owe more to them who are more holy and more vertuous then to others because they are as our elder brethren and as the first begotten in the family of Iesus Christ 17. Who are more neare vnto vs those who are our neighbours by corporall birth or those who are our neighbours by spirituall birth Those who are our neighbours by spirituall birth yea they are nearer to vs then our owne kindred if they be not Christians for our kindred appertaine vnto vs only by reason we are borne of the bloud of the same man but Christians are borne of the bloud of the same God who is Iesus Christ 18. How then must we exercise Chrity We must exercise it according to the aforesaid degrees by preferring allwayes our kindred before other men and Christians before Pagans and Catholiques before Heretikes and Schismatikes 19. Must we loue Catholikes only because they are our brethren borne of the same bloud of Iesus Christ This is one reason why we must loue them but besides this we must loue them also because they are our fellow members and compose together with vs truly and really one and the selfe same mysticall bodie whereof Iesus Christ is the head 20. Must we not then loue Catholikes also as members of Iesus Christ Yes and not only so but in some sorte as Iesus Christ himselfe for we finde Iesus Christ himselfe in them in some sorte First because they make but one bodie and one selfe same mysticall person with him and secoÌ„dly because his owne diuine spirit the Holy Ghost is the common soule of this body and so by being deriued from Iesus Christ as from the head vnto all the other members it maketh vs all to partake of Iesus Christ And therefore he sayeth in the Ghospell that all that one shall doe to the least of the faithfull he will hold it as done to himselfe 21. Is it then a great sinne to offend against the Charity we owe to our neighbour Yes because it is an offence done not only to our brethren and to the mysticall members of our owne bodie but also to Christ himselfe LESSON XVII Of the Decalogue or ten Commandements 1. WHat is the best signe to know whether we loue God and our neighbour as we ought That is best knowne by keeping his Commandements for who

obey the ordinances of the Church and of the Common wealth Secondly those who do murmure against their superiours either ciuill or ecclesiasticall and do censure their ordinances and manner of gouernment which murmuring is for the most part an occasion of great harme for such discourses do easilie beget in the harts of the hearers a contempt of their persons and authority which afterwards doth likewise infect the people and causeth contempt disobedience and disorder in the Common wealth Thirdly those who do speake ordinarily against the vocation behauiour and liues of Church-men and doe not beare a due respect vnto them And on the contrary side the Churchmen who haue care of soules offend greiuously if they do not administer the Sacraments and preach the word of God to those who are vnder their care and giue them spirituall instruction counsell and comfort As also if they do not giue almes to the poore as farre as they are able especially to such as are vnder their care Wiues offend against this commandement who do neglect or disdaine their husbands or do giue them an occasion of choler and doe not seeke to content them in all reasonable thinges As contrarywise husbands do abuse their authoritie which God hath giuen them ouer their wiues if they depriue them of honest liberty if they do not allow them commodities necessary for their entertainment if they treate them outragiously in words or deedes if without their consent they liue continually absent from them vpon any disgust or without a iust cause Pupills are bound to follow the counsell and aduise of their tutors And tutors offend if they take not care to instruct their pupills if they permit their goods to be dissipated through their negligence if they marry them disaduantageously either through fauour of for other respects Seruants offend by neglecting their seruice by murmuring against their Masters by speaking to their disaduantage by giuing them an occasion of choler by disposing of their goods without their consent c. Masters offend by too much rigour towards their seruants in exacting from them more then they are able to performe in not procuring their good as much as they can conueniently in reteining their wages from them that so they may be constrained to liue with them as also in hindering them from marrying or disswading them from any other course that may be notably disaduantageous to them to the end that they may thereby still haue them for their seruants COMMANDEMENT V. 48. DEclare the fifth Commandement Thou shalt not kill This forbiddeth vs to doe harme to any man in his life either corporall spirituall or ciuill and consequently it commandeth vs to protect and preserue him in all three so farre forth as we are able 49. Is it neuer lawfull to kill a man It is neuer lawfull to kill him spiritually but it may be lawfull to kill one corporally in these cases First if it be done by authority of Magistrates in way of iustice Secondly if it be done by souldiers in a iust warre by order of their Captaine Thirdly if it be done by any particular man in a iust defence of his owne or his neighbours life when in case he or his neighbour be sett on he cannot otherwise defend himselfe or his neighbour from being slayne and that these thinges be done without any rancour of minde or spirit of reuenge 50. Who are those that transgresse against this Commandement for as much as it concerneth corporall life First all those who kill voluntarily anie man excepting in one of the three former cases Secondly those who doe lame wound hurt or beate any man Thirdly those who desire counsell or when they may conueniently do not hinder any of the foresayd excesses And it is to be noted that the more coÌ„siderable the person is so much the sinne is greater as also if it be done in a place consecrated to God for it is a greater sinne to kill ones father brother kinsman churchman magistrate or one by whose industrie and labour a whole family liueth then to kill one that hath none of these qualities as also it is a greater sinne to perswade many then to perswade one only to commit any of the foresaid excesses Fourthly those iudges who condemne one that is innocent or also one that is guiltie without vsing all the formes that are requisite for his processe Fifthly those iudges who do not fauour the cause of an innocent person as also those who persecute him are guilty of his oppression Sixthly those magistrates who do not punish duells murders and all such like excesses Seuenthly those that praise and approue of such like excesses either before or after they are committed Eighthly all Phisitians Chirurgiens or Apothecaries who kill or hurt one notably although it be not done on purpose but by grosse and culpable ignorance for ignorance is esteemed malice in him who is obliged to know Ninthly those who procure to destroy the fruit in the wombe of a woman or if the woman herselfe should do it by dancing or any other excesse or by some grosse negligence though she thinke not of it for negligence also is esteemed malice where one ought to be diligent Tenthly those who see a poore man dying for hunger and do not relieue him Lastly those who kill themselues or without a iust cause expose themselues to imminent danger of death or being weary of liuing desire death yea if one should expose himselfe to martyrdome because he is weary of his life he would commit a grieuous sinne 51. Who be those that transgresse against this Commandement for as much as concerneth spirituall life First all those who infect others with Heresie or keepe those that are infected from returning to the true Church Secondly all those who either by word or by ill example do incite others to sinne or diuert them from doing good Thirdly those who do not correct their neighbour when they thinke probably their admonition would doe him good Fourthly Phisitians friends and seruants who assisting sicke persons do not aduertise them in time that they are in danger of death and to thinke of their conscience Fifthly all those who commit or resolue to commit any mortall sinne 52. Who be those that transgresse against this Commandement for as much as concerneth our ciuil life First all those who either by words or libells do diffame their neighbour whether it be by imposing a false crime vpon him or by discouering a true vice of his which was not knowne publikely before Secondly those who incite others to coÌ„mit such diffamation against their neighbour or giue eare to them or do not diuert their discourse when they may Thirdly those who brag of their owne vices whereby they depriue themselues of that reputation with which they ought to liue in the world And it is to be noted that he who hath diffamed another man whether it be in a thing true or false is bound to restitution that is to repaire his honour

only vpon worldly thinges and that the seruice of God and the saluation of our soule is least in our thoughts and the most neglected of all our occupations certainly we do grossely deceiue ourselues if this notwithstanding we imagine that we do loue God aboue all thinges or that the loue of him is the most cordiall loue of all our loues as if we will be saued it must be according to that which hath been sayd Less 17. Num. 23. because our vnderstanding doth tell vs it must be so For this appretiation of loue by which we are bound to preferre God aboue all thinges doth not consist in discourse but in affection and the rule or marke of our affection is not our vnderstanding but as I sayd before our actions for the very damned themselues do know by their vnderstanding as well as we that God is the last end they ought to adhere vnto Now you will easily vnderstand by this why Christian people are commonly instructed to know which are the seuen deadly sinnes to wit that thereby they may discerne the seuerall rootes from whence all their particular sinnefull actions proceed and so when they examine their coÌ„science see what passion it was that induced them to sinne that they may by searching diligently from what source their sinnes proceed cut them of in the roote it selfe and by abating those affections and passions which are most predominant in them auoid the danger of damnation and eschew those rockes against which all the wicked do suffer shipwracke 21. What meanes is there to cut of these routes of sinne By practising the seuen contrary vertues 22. Which be they They are humility liberality chastity fraternall charity sobriety patience and diligence 23. What is the effect of a sinfull act It hath chiefly two effects the first is called by Diuines Macula which if the act be a mortall sinne maketh the sinner abominable and hatefull in the sight of God and so depriueth him of God his grace The second is called Reatus poenae whereby he is guilty of eternall punishment if the sinne be mortall And although when the sinne is remitted the former effect be perfectly taken away yet this second effect is not allwayes wholy abolished but only lessened by chaÌ„ging the eternall punishment into temporall by which we are to satisfy God his iustice either in this world by doing worthy fruits of pennance or in the next by suffering the most grieuous paines of Purgatory vnlesse it be remitted vs through indulgences graÌ„ted by the Church But nether indulgences nor other workes will auaile vs any thing vnlesse the sinne it selfe be remitted and God his grace recouered 24. May we then recouer God his grace though our sinnes be neuer so great Yes for the mercy of God is infinite and neuer forsaketh vs as long as we liue in this world but if we dye without grace it is not recouerable in the next LESSON XXIII OF the seuen Sacraments 1. WHat be the meanes which God hath left to abolish sinne and to recouer grace when we haue lost it They are the holy Sacraments of the new law instituted by Iesus Christ 2. What is a Sacrament of the new law It is an outward and sensible signe which hath vertue and efficacie to sanctify men and doth giue them a right to certaine speciall helpes of grace proper to each Sacrament which signe representeth in some sort the speciall effect of that grace whe rewith allmighty God inuisibly imbueth our soules when we receiue the Sacrament 3. What is the difference betwixt Sacraments and sacramentalls Sacraments differ from sacramentalls because they are the maine instruments of grace and cannot be instituted by any but by Christ himselfe whereas sacramentalls are instituted by the Church and are only made by certaine blessings as holy water and the like which though they be blessed yet they do not produce infallibly the effect for which they are blessed 4. What is the difference betwixt the Sacraments in the old law and the Sacraments in the now law The Councell of Florence teacheth vs that the Sacraments of the old law were only figures of grace to be giuen by Christs passion but they did not cause grace whereas the Sacraments of the new law according to the doctrine of the same Councell do both containe grace and also cause it in those who receiue them worthily Wherefore you are to vnderstand that as God Allmighty brought the Iewes to loue him by temporall promises and rewards that he might afterwards giue them celestiall ones so their Sacraments made them capable only of temporall blessings as Circumcision made the Iew to be one who had part in the land of promise their purifications made him to be one who might offer Sacrifice and be heard for obtaining of children peace long life c. And therefore they were sayed to cleanse the bodie not the soule to be empty and poore elements Whereas the new law doth bring vs to loue and serue God by the immediate promise of supernaturall rewards and so the Sacraments of Christians if they be worthily receiued do giue the thinges themselues which these corporall promises did signify that is celestiall goods as Baptisme maketh a man to be one whose share is in heauen c. 5. How many Sacraments be there There are seuen Baptisme Confirmation holy Euchariste Pennance Extreme vnction Order and Matrimonie 6. But what say you to these who tell vs that t it is no where put downe in scripture expressely that the number of Sacraments instituted by Christ is seuen neither more nor lesse I answer that it is not also set downe in scripture that there be only two Sacraments Baptisme and Euchariste and no more or that these very two be Sacraments and yet no man doubteth of them Wherefore as we gather out of scripture that these two be Sacraments because they haue all thinges essentiall to a Sacrament that is that they conferre grace by an outward sensible signe so do we by the same rule sinde in scripture that there are seuen Sacraments neither more nor fewer Besides we are assured of the same by tradition which is the maine ground of Christian Religion Moreouer do not the Protestants admit that there are twelue principall articles of our beliefe to which all the rest are reduced and yet where do they finde this number expressely in scripture 7. Were none of these seuen Sacraments instituted by man but all by Christ himselfe No not any one of them for as God alone is the sole fountaine of all iustice grace and purity so he hath thought good not to communicate to any but to reserue vnto his only sonne the power to ordaine Sacraments which are the principall instruments that produce grace and purify vs from sinne 8. Why did he institute them in the number of seuen Because our spirituall life is proportioned to our corporall now in our corporall life these thinges are required First to be borne that is to begin

God at all but only to ourselues And so they cannot dispose vs sufficiently to receiue iustifying grace because contraries are expelled by contrary motions and therefore whereas sinne is a motion auerting vs from God and conuerting vs to creatures iustification must proceed from a contrary motion which must auert vs from creatures by conuerting vs againe to God And so we see that the Councell of Trent speaking of Attrition doth ioyne with the feare of hell whereby we are moued to forbeare to sinne the hope of pardon by which we are conuerted to God for this hope bringeth alwayes with it a beginning of the loue of God For there is this difference betwixt hope of pardon from man and hope of pardon from God that we may haue some ground to expect pardon from man whom we haue offended without any reason that may moue vs to loue him in regard that although he doth not loue vs yet we may be coÌ„fident he will pardon vs not for any good he wisheth to vs but for his owne interest either because we are vsefull to him or out of vaine glory or for feare of harme that may happen vnto himselfe if he doth not pardon vs or the like which are not motiues fit to make vs loue him againe But when we hope for pardon from God our coÌ„fidence doth rest meerely vpon his goodnesse for God doth neuer pardon vs but by louing vs and nothing but his owne mercy and goodnesse can moue him to pardon vs he gaineth nothing by vs and hath no neede of vs neither are our deserts any at all and to rely vpon them were not hope but damnable presumption so that the hope of our pardon from God is raised by the consideration of his goodnesse only which alwayes bringeth loue with it For how can any man ground a confidence meerely vpon God as the Author of all goodnesse the proper obiect of loue without louing him in whom he apprehendeth that goodnesse And this is conformable also to the doctrine of the Councell of Trent concerning the disposition which is required precedently to iustification by the Sacrament of Baptisme deliuered Sess 6. c. 6. Those who are sinners when they vnderstand themselues to be such by conuerting themselues from the feare of diuine iustice wherewith they are profitably strucken to the consideration of God his mercie they are erected into hope confiding that God will be propitious vnto them for Christ his sake and they begin to loue him as the fountaine of all iustice and therefore are moued against sinne by a certaine hatred and detestation that is by that pennance which ought to be done before Baptisme So that true attrition doth alwayes include the loue of God And of this feare of hell ioyned with the hope of pardon the same Councell teacheth vs that it is a gift of God and a motion of the holy Ghost for no man can loue God as he ought to do but he whom God first loueth and moueth by his holy grace Now some are of opinion that it is not sufficient that this loue be the loue of God meerely for our owne interest but that it ought to be the loue of God aboue all thinges for his owne sake onely though it be as yet but a weake and imperfect loue in that kinde And they are moued thereunto for these reasons first because the loue of God for our owne interest doth not properly conuert vs to God but to our selues only for the end of our loue is only that which moueth vs. Secondly because the end of true attrition is to breed in vs the perfect loue of God and so it must be ioyned at least with some beginning of it which may by little and little encrease and bring vs to perfection according to the measure of God his grace working in vs afterwards Lastly because the loue which God requireth of vs and which is properly due to him and without which we cannot obserue God his commaÌ„dements is that loue whereby we do preferre him before all created thinges and do embrace him as our last end and therefore when we haue lost God his grace we cannot recouer it againe vnlesse we begin with obseruing this precept which is the ground of all for this is the first thing that God exacteth at our handes and that giueth vs strength to doe all the rest but if we loue God for our owne interest only we make our owne happinesse which as it is limited within ourselues is a created and finite thing to be our last end and so we looke vpon God only as a meanes to attaine to this end For these reasons this opinion is very probable and therefore the securest way is to attend to those considerations which chiefly moue vs to loue God aboue all thinges and so to stirre ourselues vp to hate sinne vpon the same motiue This doctrine may seeme hard to some who thinke that we cannot loue God aboue all thinges vnlesse the habit or motion from whence this act proceedeth be stronger and more intense in vs then our inclination to loue ourselues but they are mistaken for we may haue this act though the motion from whence it proceedeth be not so strong as those euill habits in vs which incline vs to vice and sinne For when we recollect ourselues and consider the infinite goodnesse of God our reason doth presently dictate vnto vs that we ought to preferre him before all thinges for his owne sake only and our will if it be not preueÌ„ted with some contrary obiect doth by God his grace easily follow the dictamen of reason and affect him as such which is to loue him aboue all thinges and there is no Idiot so simple who being instructed is not capable of this loue as well as he is of the feare of hell and yet if afterwards we should be tempted with our owne interest in some vnlawfull obiect we are easily ouercome which is a signe that although we did truly loue God aboue all thinges yet the source that is the habit or motion from whence that loue proceeded was not so strong nor so firmely rooted in vs as our euill habits are which incline vs to sinne I do not say that all such acts of loue are sufficient euen for attrition for Granada that learned man of the Order of S. Dominicke and others affirme very well that how great this attrition or sorrow of minde for sinne which encreaseth according to the measure of our loue ought to be that it may attaine to the degree of perfect attrition it is not granted to any mortall man to know but the knowledge thereof belongeth only to that Lord from whom nothing can be hidden Besides such acts of loue are many times inefficacious whereas it is certaine that true attrition ought to be an efficacious and absolute repentance 14. Is Attrition being ioyned with the Sacrament of Pennance sufficient to cleanse one from the guilt of sinne and to restore him to the state

of grace Yes supposing it be perfect attrition But least some should mistake in this sacramentall attrition they are to know that these conditions are required to make it such First it must be a supernaturall act of God his grace proceeding from some supernaturall motiue grounded vpon faith Secondly it must expell from vs voluntatem peccandi that is it must be such a voluntary free detestation of sinne and sorrow to haue committed it as doth bring with it a firme purpose of endeauouring to auoid sinne aboue all euills that can befall vs in this world Thirdly it must include an humble and resigned resolution to vndergoe such deserued pennaÌ„ce for our sinnes as it shall please God to inflict vpon vs in this world or in the next as also a purpose to do worthy fruits of repentance in this life and to performe that sacramentall satisfaction which the Priest shall impose vpon vs in confession Fourthly it must include a firme resolution in cases of wrong done to our neighbour to make him restitution Fifthly it must be ioyned with the hope of pardon and confidence in God his mercy that he will be propitious vnto vs for Christ his sake through the merits of his sacred passion Lastly it must be accompanied with the loue of God either for our owne interest or according to the more secure opinion for his owne sake that is we must begin to loue him purely for himselfe aboue all thinges whereby we are also moued to repentaÌ„ce and sorrow for hauing offended him who is our last end and whose blessed will as the Author of all goodnesse we ought to preferre before all the world If any of these conditions be wanting it will not be perfect attrition but imperfect and such as being ioyned with the Sacrament of Pennance will not suffice for iustification And because none but God himselfe doth know whether we haue these supernaturall acts of sorrow and the loue of God or no and how great and intense this sorrow of minde ought to be that it may attaine the degree of perfect attrition therefore it is a most commendable thing that sometimes we should make generall confessions as some doe yearely that thereby laying before our eies the number of our offences and grieuous sinnes and by helpe of spirituall exercises we may be moued to a more strong repentance and supply the defect if there had been any for want of perfect attrition in our former confessions Howsoeuer when we haue done our endeauour and finde a sorrow for the past and a firme purpose of amendement for the future with a desire to loue God aboue all thinges we ought not to be scrupulous in searching the motiue and measure of this sorrow but we must remit the rest to the mercifull goodnesse of God and goe with confidence and humility to the Priest to receiue absolution though our sinnes be neuer so greate hoping that by vertue of the Sacrament of Pennance allmighty God will strengthen our hearts with his diuine loue and supply the defects and weakensse of contrition in vs by accepting our desire thereof And here also is to be obserued as well touching contrition as attrition that some thinke they haue no loue towards God not sorrow for their sinnes vnlesse their affections be accompanied with sensible passion but they are exceedingly deceiued for this loue and griefe is purely spirituall it is not seated in the senses but in the will of man and it is so much the greater when disagreeing with our sensible motions and persisting only within the sphere of reason it ouercometh the contradiction of sense And therefore the loue and griefe which we feele for worldly thinges is oftentimes accompanied with a certaine tendernesse of heart and is more sensible to vs then the sorrow for our sinnes or the loue of God and yet the loue of God and the sorrow for our sinnes is more intense in the reasonable part of man which is his iudgement and his will For the motiues of loue and griefe in contrition are not corporall thinges not obiects fit to moue our sense but they are spirituall thinges and obiects that strike only vpon our reason as the goodnesse of God the guilt of sinne in our soule and the like which are not thinges present to our sense at all and so it is no wonder if for the most part they make no impression in our senses but only in our reason and consequently the true ballance to weigh our contrition is not our senses but it is our reason built vpon the foundation of faith which may be strongly moued though our sense hath no feeling of it at all 15. What is required for the second part of contrition which is purpose of future amendement To make this purpose as you ought to do you must first consider the occasions which draw you into sinne and study with your selfe and take your Ghostly fathers aduise how without greater to auoid such occasions and you must know that the occasions are as well in omission as commission besides you must prudently vse such pious exercises as may withdraw you from temptation for no man can be thought to haue an efficacious purpose to auoid his sinnes who thinketh it not worth his care how to amend them and therefore those who returne still with the same sinnes out of neglect to do these thinges are vncapable of absolution vnlesse they resolue to amend the said neglect 16. But what if after all this they do still returne with the same sinnes It will not easily fall out so for God is alwaies ready to assist vs when we our selues do our endeauour and therefore the occasions being fewer and the temptations lesse there must needes be amendement Howsoeuer it is to be feared that they do flatter themselues who thinke they had a firme purpose if no amendement follow it Where you must note that he who falleth into the same sinnes ought not to be thought to haue no amendement of his life as long as he falleth not so often nor vpon so slight temptations as before and if after his fall he findeth a greater remorse of conscience then formerly and a more earnest and speedy desire to be reconciled againe to God and withall a serious and euident amendement in his life for then he may hope that his relapses proceed rather out of frailty then from want of sorrow and purpose of amendement in his former confessions 17. But what would you aduise such persons to do who fall still into the same sinnes without any amendement at all I would aduise them to goe still to confession and to follow the counsell of their Ghostly father yet before they goe to confession they ought to endeauour to stirre themselues vp to a more perfect contrition by vsing some pious meditatioÌ„s and by reading often such deuout bookes as are apt to moue in the heart of man a true sorrow for his sinnes and an efficacious purpose to auoid them and by doing worthy

not wonder if in some cases the Priest imposeth so small a pennance in respect of the grieuous offences of the PeniteÌ„t as it happeneth in those who confesse great sinnes at the houre of death for the least outward act is significatiue and sufficient to testify our present intention 34. What do you gather from its being satisfactorie I gather from thence that the satisfaction ought to correspond to the grieuousnesse of the Penitents offences and that it ought to be a penall satisfaction that is such as doth chastise the body and manifest in the PeniteÌ„t zeale of God his iustice and a spirit of godly reuenge vpon himselfe for the sinnes he hath committed 35. What do you gather by its being medecinall I gather from thence that the pennance which the Priest imposeth ought to be proportioned to the diseased humour of the Penitent and such as may withdraw him from sinne and that it ought accordingly to be augmented or lessened as he findeth his Penitent to amend himselfe more or lesse 36. What do you gather by its being significatiue Since that its signification doth consist in testifying the sincerity of our inward repentance and an acknowledgement of our obligation to do worthy fruits of repentance in this life I gather first that when we haue performed the pennance imposed by the Priest we ought not therefore to desist but we must still go on in bewailing our sinnes all our life time for as S. Augustin sayth Poenitere est poenam tenere to repent is to perseuer in paine to the end sayeth he that one may punish by reuenging in himselfe that which he hath committed by sinning he therefore doth perseuer in paine who alwayes punisheth that which it grieueth him to haue committed Secondly I gather in case that the Priest should either through necessity as it happeneth when a Penitent is in danger of death or else through ignorance or by too much indulgence impose so small a pennance as would haue no proportion with the grieuousnesse of the sinnes whereof the Penitent is guiltie that then the Penitent by doing that small pennance must not thinke himselfe released of the debt he oweth for his sinnes nor acquitted of the obligation he hath to doe worthy fruits of repentance but he must do them voluntarily or by the aduise of his Ghostly father which will be more meritorious 37. Are we then obliged to do worthy fruits of repentance Yes for as by the Sacrament of Baptisme we do solemnly renounce the world and promise to abstaine from sinne so we do by the Sacrament of pennance which is a second Baptisme and called by the Fathers a laborious Baptisme not only renew our former promise made in Baptisme but also we do adde a new purpose signified by the pennance imposed by the Priest and accepted by the Penitent of repairing by worthy fruits of repentance the harme which we haue suffered by sinne And therefore the Councell of Trent teacheth that in the pennance for sinnes committed after Baptisme is contained not only a cessation from sinne a detestation of sinne and a contrite and humble heart which thinges are required in Baptisme but also satisfaction by fasting almes praier and other pious exercises of a spirituall life 38. From whence ariseth the obligation of worthy fruits of repentance It ariseth from two heads first from the precept for they are expressely commanded by God Secondly from the nature of the thing it selfe for the light of reason doth teach vs that we are bound both to satisfy God his iustice and also to repaire our owne losses when we are able the one being a kinde of restitution to be made to God and the other a kinde of restitution due to ourselues Wherefore to know how farre this precept of doing worthy fruits of repentance bindeth we must coÌ„sider these two principall ends for which they were commanded And as for the first end which is to satisfy God his iustice for the temporall paine remaining after that the guilt of sinne is remitted you must note that the Minister of God cannot know how much repentance and contrition the Penitent hath nether can the Penitent nor the Minister know the value of the sayd contrition nor how much more he ought to do for due satisfaction and therefore in the primitiue Church they vsed to impose austere pennances for euery mortall sinne which they were to performe for a long time together yea for some sinnes they were to do pennance all their life time that so God his iustice might be more fully satisfied but in after ages the Church hath mitigated that former austerity releasing the Penitentiall Canons by frequent Indulgences which she granteth from time to time for the generall good of the Church which Indulgences vpon such occasions do likewise remit the paine due to sinne being granted by authority of the keies of the kingdome of heauen Wherefore it is certaine that we are not for the present obliged to the Penitentiall Canons but it sufficeth if the Priest impose such pennances as haue some proportion in chastising the sinner with as much paine and affliction as he tooke vnlawfull delight and content in his vnbridled passions by sinfull actions which also may be prudently moderated vpon iust occasions by remitting the Penitent for the rest to the generall fasts and mortifications obserued in the Church and to such voluntarie afflictions as he himselfe shall make choise of In which kinde it is to be noted that euery one is bound to vse voluntarily such pennances as he findeth necessary to keepe the spirit of compunctioÌ„ from decaying in his heart and to preserue him from danger of falling into a contempt of God his wrath and of reparation due to his iustice And therefore although it be true that we are not bound now to the actuall practise of the Penitentiall Canons yet we are obliged to be so prepared and disposed in minde as to be ready to vndergoe them in case they were absolutely necessary to satisfy the diuine iustice or that they were enioyned vs by the Church From whence it followeth that although those sinners who haue not leisure to do worthy fruits of repentance because they are surprised by death presently after their conuersion shall be purged by the paines of Purgatorie and so be saued as also those shall be who haue had leisure to do worthy fruits of repentance but haue performed them slackely and negligently yet those who neuer had an intention to do worthy fruits of repentance in this life or if they had such an intention did afterwardes when they had leisure totally neglect to do them will not finde a Purgatorie in the next world but eternall punishment in hell for their contempt of God his precept in not performing that which his iustice exacteth from vs in this life The second end for which the worthy fruits of repentance were commanded by God is medicinall and satisfaction as it hath relation to this end is defined thus Est

causas peccatorum exscindere earum suggestionibus aditum non indulgere Satisfaction of pennance is to cut away the occasions of sinne and to giue no entrance to their suggestions Where you must obserue that there is this difference in satisfaction as it hath relation to these two ends that in respect of the former end of satisfying for the temporall paine it may be released by indulgences of the Church and one member of the Church may also satisfy for another but the workes of satisfaction as it is a medicine cannot be dispensed with by any authority of the Church nor can one man performe them for another but euery man is bound to performe them himselfe otherwise they will be of no value for that end And therefore the Councel of Trent doth seriously admonish all Priests that they should not winke at the sinnes of their Penitents by enioyning small pennances for great sinnes least that thereby they themselues become partakers of other mens sinnes Now you must know that the immediate occasions of sinne which we are bound to cut of are of three sortes some are externall and outward to vs and consequently such as we may readily separate our selues from as for example the hanting of such or such persons the frequeÌ„ting of such places the doing of such actions the vndertaking of such employmeÌ„ts and the like whereby we are vsually drawne into any mortall sinne of what sort soeuer as of enuy detraction conteÌ„tion sedition faction drunkennesse lechery or any other all which occasions are readily cut of by auoiding the sayd persons places actioÌ„s employments c. Other occasions are within ourselues which although we do carry them about vs yet are such as we may in time totally free ourselues from and these are the reliques of actuall sinne that is the peruerse habits and stiffe inclinations to sinne which the custome of sinning leaueth in vs which habits we are bound to endeauour to roote out by the worthy fruits of repentance that so we may restore ourselues to the former state we were in before we sinned The third sort of occasions are also within ourselues and such as will beare vs company to our graues because we can neuer totally separate ourselues from them and these are the inclinatioÌ„s co seuerall sinnes proceeding from the naturall disposition of our bodies ioyned to the generall coÌ„cupiscence wherewith all mankinde is infected by originall sinne And although we are not able to separate ourselues totally from these peruerse inclinations of nature yet we may abate them so as to take away all immediate danger of being drawne by them into mortall sinne and this we are bound to do especially hauing found by experience in sinning actually after Baptisme our owne weakenesse and hauing discouered in particular those inclinations by which the Diuell and our concupiscence do draw vs into sinne And because this caÌ„not be done but by doing worthy fruits of repentance therefore we are obliged to do them that thereby we may cut of all as well inward as outward immediate occasions of sinne In so much that it is to be feared of those who neglect to do this that either they neuer had that contrition which is necessary for the Sacrament of pennance or if they had it that it is decayed in them for true repentance sheweth it selfe in effects and as the Apostle sayeth it worketh stedfast pennance to saluation Nether must any man who hath vsed the austerity of pennance for some time thinke himselfe afterwards secure as if he had no need any longer to do worthy fruits of repeÌ„tance for this is the sinne of pride the most odious sinne of any in the sight of God for the cure whereof he doth ofteÌ„times permit such persons to fall into some palpable grosse sinne Wherefore the fruits of repentance so farre forth as they are medecinall are alwayes necessarie and must neuer be layed aside in this world for that originall concupiscence which drew vs into the first relapse after Baptisme and can neuer be rooted out in this life ought to render vs wary all our life time and to teach vs after a wound to take more heed and to worke our saluation with feare and trembling For to vse the wordes of the Councell of Trent since that we know that we are not as yet regenerated into glory but only into the hope of glory we ought to stand in feare of that strife which yet remaineth in vs with the flesh the world and the Diuell 39. What are the worthy fruits of repentance You must obserue that pennance is done two wayes the one inward consisting in the contrition of the heart the other outward consisting in the affliction of the flesh when we do condemne and reproue our sinne then we haue repentance when we do by ensuing satisfaction punish and correct our sinne then we begin to do the worthy fruits of repentance and when our paine in punishing and our diligence in correcting sinne is no lesse then our pleasure was in doing the sinne and our care in pursuing it then we do accomplish the worthy fruits of repentance As for example if one hath stolne other mens goods besides the ceasing from sinne and the restitution of the same goods let him begin to giue his owne if he hath vsed fornication a long time let him chastise his flesh as long time if he hath done iniury to any man in word or deed let him not only make amends with humble and good words but let him labour to reconcile his enemies with kindenesse and benefits In fine as a sinner before his conuersion was wholy occupied and busied in the workes of sinne so after his conuersion he ought to be as feruent and diligent in doing of good workes to the honour of God and his soules saluation according to that of S. Paul As you haue giuen the partes and members of your body and soule to serue vncleanesse heaping iniquity vpon iniquity so giue and apply the same partes and meÌ„bers of your body and soule to serue rightiousnesse for your iustification That is to say take as much paines to purge and wash away the dreggs and filthinesse of your sinnes gathered by your naughty liuing as yee tooke pleasure before to defile and infect your soules by the same 40. What workes of pennance are the most proper to redeeme the paine due to sinne and to purge vs from the filthinesse it leaueth in vs Although all good workes in generall do helpe to both these ends yet you must note that those workes are most proper to satisfy for the paine which are in themselues painefull and do chastise the flesh whereas those are most proper to cure the diseased humours left by sinfull habits which are ioyned with the practise of their contrary vertues Howsoeuer there be three principall workes of satisfaction specially commeÌ„ded in the Ghospel for both these ends which are fasting praier and almesdeeds Fasting is a medicine to heale perfectly those sinnes

it as a Sacrament it is necessary for euery one in particular that embraceth the state of wedlock in the Church in so much that it would be a great sinne for any Christians to coÌ„tract a marriage without obseruing those conditioÌ„s which are necessary to make it a Sacrament or which are required to make the administration of it lawfull and therefore diligence must be vsed before-hand to see that there be no impediment that may render the Sacrament either inualide or the reception of it vnlawfull 5. What impediments do render the Sacrament of Marriage vnlawfull They are many as for example the prohibition of the Church that is of the Bishop or of any other in his place who may vpon iust occasions forbid for a certaine space of time such or such persons to marry together As also if either person hath made a simple vow of chastity or a vow to enter into Religion or to be a Priest or not to marry 6. What impediments be they which make the Sacrament inualide and the contract of Marriage of no force They are foureteene concluded in these verses Error conditio votum cognatio crimen Cultus disparitas vis ordo ligamen honestas Si sis affinis si forte coire nequibis Si Parochi duplicis desit praesentia testis Raptaue sit mulier nec parti reddita tutae Where you must note concerning Consanguinity that the marriage is inualide if the parties be allyed to one another within foure degrees of kindred inclusiuÃ¨ and the same is also of Affinity 7. What is the end of Matrimony The immediate end is corporall generation of children the remote end is their spirituall regeneration by Baptisme and proportionably their nurriture and education conformable to these two generations 8. Are then all Fathers and Mothers bound to instruct carefully their children Yes and to teach them exactly not only by words but also by example all that which coÌ„cernes faith and Christian behauiour that they may serue God euery one according to his condition for a father ought to be in his family as the Bishop is in his Church according to S. Chrysostome and S. Augustine 9. How cometh it to passe notwithstanding that the Apostle doth preferre a single life before Marriage that marriage should haue this excellency aboue a single life as to be a Sacrament Because it is an Image of the sacred vnion betwixt Iesus Christ and his Church for as Iesus Christ is one with his Church so that they cannot be separated so is the husband inseparably one with his wife and as Iesus Christ hath loued his Church and her children so much as to dye for them so ought a husband to loue his wife and the children which God hath giuen him most perfectly and cordially Besides the state of marriage hath many burdens and therefore men haue need of a speciall grace to sustaine them which is conferred to them by this Sacrament 10. Which be the fruites and good effects that spring from the grace of this Sacrament First by the grace of this Sacrament the married people are much enabled to preserue true loue and mutuall loyalty to each other Secondly it conferreth to them grace to giue good and vertuous education to their children Thirdly it giueth strength to support with Christian courage the great and many tribulations which the Apostle assures vs that the state of marriage is subject vnto 11. What is the reason that we finde so few of these happy effects to proceed from the grace of this Sacrament but see very often the quite contrary in their place The reason is because so few dispose themselues with due preparation to receiue this Sacrament some aiming only at their owne temporall wealth or sensuall pleasure others imploying their whole industrie in meere profane thoughts as in prouiding sumptuous great cheere costly apparell and jouiall mirth scarce admitting one serious cogitation for the spirituall disposition of their soules vnto this holy Sacrament Others finally by their sinfull life and brutall sensuality do loose the grace of God and by this meanes they also frustrate both the grace and the former many good fruites of this Sacrament and are most iustly punished with the quite contrary most vnhappy effects of impatience brawling hatred and jealosy LESSON XXXI Of God his Actuall grace 1. Were the Sacraments instituted for no other end but only to produce in vs habituall or sanctifying grace Yes they were instituted also to be principall instruments for the obtaining of God his assistant actuall grace that is euery Sacrament doth obtaine from God that actuall grace for vs which shall be necessary when we are to performe those thinges for which each Sacrament was instituted 2. How is this done This is done through the vertue of sanctifying grace receiued by the SacrameÌ„t for Sacraments haue this property that they do conferre vnto vs together with habituall grace a speciall title whereby God is ready to giue vs more abundantly his actuall assistant grace when any occasion requireth it which title is nothing else in the opinion of many but the habituall grace it selfe as conferred by the Sacraments From-whence we may gather how carefull we ought to be to preserue this habituall grace for by loosing it we loose not only the habituall grace it selfe but together with it we loose also the speciall title which we had by the Sacrament to God his assistant actuall grace and so we are depriued of the same speciall title for euer vnlesse through God his infinite mercy we do recouer againe by true repentance our former habituall grace And this is to be vnderstood in respect of our selues only for where the particular helpes obtained by the Sacrament do concerne the good of others as they do in the Sacrament of Order then though the Minister be neuer so wicked yet his functions will be valide and he himselfe oftentimes be assisted with speciall helpes or discharge his office though peraduenture not for his owne profit yet for the benefit of those he gouerneth 3. Why do you say that the Sacraments do giue vs a title to that actuall grace for which each Sacrament was instituted Because each Sacrament was instituted for a peculiar end and so euery one of them doth not conferre vnto vs a speciall title to any grace but only to that for which it was instituted for by the grace of Baptisme we obtaine those helpes from God which are necessary to ouercome the temptatioÌ„s that occurre through the common condition of humane frailty in a more plentifull measure then ordinarie By the grace of Confirmation we obtaine those helpes which are necessary to ouercome extraordinary temptations as persecution of Tyrants and the like By the grace of the holy Eucharist we obtaine those helpes which are necessary to make vs loue God feruently and to do heroicke workes of charity By the grace of Pennance we obtaine God his assistance to produce worthy fruites of repeÌ„tance By the grace of

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