Christian vnto they ought in affection of minde to embrace them in their full latitude by withdrawing their hearts from those thinges which their state of life doth oblige them to possesse and make vse of And by doing this although by reason of their vocation they be hindred and disenabled from the actuall execution of the said counsells and consequently are not in so perfect a state of life yet they may attaine to as great perfection of sanctity as the most holy Religious men who do actually forsake all and possesse nothing I say not this as if the state of Religion were not to be honoured and esteemed aboue the state of ordinarie Christians since that by obseruing strictly the three Euangelicall counsells whereunto Religious men haue tyed themselues by vowe the perfection of charity is not only more easily attained but also for the most part more perfectly practised then it is by laymen but what I say is to the end that those who liue in the world may know the dignity of that state whereunto they are called when they are baptized and consequently that they do not neglect to aspire to that height of perfection whereof all Christians are capable notwithstanding their secular vocations and conditions wherein they liue And it is to be noted that euen lay-men themselues may sometimes be obliged to practise actually these Euangelicall counsells no lesse then if they were precepts for as we are bound vnder paine of mortall sinne to vndergoe austere mortifications when we finde them absolutely necessary to withdraw vs frō mortall sinne so if a man finde that the possessing of riches honours pleasures and other worldly thinges do absolutely hinder his saluation he is bound by his solemne promise made to God in baptisme to forsake and renounce them all LESSON XX. Of the foure Morall or Cardinall Vertues 1. WHat is left in mans nature after his fall whereby to concurre with God his grace and by the assistance of it to obserue the commandements and to practise charity with perfection They are principally two thinges free will and the light of reason or first principles of the foure Morall Vertues commōly called Cardinall 2. What is vertue It is a qualitie in the soule which maketh a man good for as science maketh a good scholler and art a good artificer so vertue maketh a good man and causeth him to do that which is good with readinesse and facility 3. How many vertues be there They are all reduced to seuen to wit the three Theologicall Vertues fayth hope and charity of which we haue spoken already and the foure Morall Vertues of which we are now to treate to wit Prudence Iustice Fortitude and Temperance so that he who hath these seuen qualities is a perfect good man 4. Why are the three first called Theologicall Because their principall obiect is only God himselfe for the obiect of fayth is Gods veracity or infallibility in speaking truth the obiect of hope is Gods infinite inclination to doe good to all the obiect of charity is Gods infinite perfection whereby he is worthy of all loue 5. Wherefore are the other Vertues called Morall Because they concerne the manners or behauiour belonging properly to the actions of man only as he is man from the Latine word Mores which signifyeth manners 6. Why are they called Cardinall Because they are the hinges on which all other Morall Vertues depend 7. How do these foure Vertues helpe vs to practise charity By inclining vs to giue to God to our neighbour and our selues that which is each ones due for all vertue is reduced to these three heads And to begin with our selues since that we are created to a determinate end and so directed to some determinate actions these actions depend of two principles the first not to preferre a lesser good before a greater the second not to choose a greater harme before a lesser Now the first is done by Temperance by which we abstaine from a lesser good to get a greater 8. What then is Temperance Temperance is a vertue which ruleth the appetite and brideleth our sensuall delights and maketh a man content to moderate himselfe in them in that manner as reason requireth that is according to the former principle And it is diuided into diuerse sortes and kindes according to seuerall matters in which it is employed for temperāce towards womē is called chastity in drinke and meate sobriety in action modesty c. 9. By what vertue do we abstaine from choosing a greater harme before a lesser By Fortitude for we cannot abstaine to choose a greater harme before a lesser when one is necessary but by vndergoing the lesse harme that we may auoid the greater 10. What then is Fortitude Fortitude is a vertue that moderateth the irascible power according to reason and so it helpeth vs to ouercome those difficulties which require courage in choosing one harme to auoid another according to the former principle And it hath diuerse kindes for Fortitude in an action full of difficulty is called courage in suffering patience in length perseuerance in warre valour c. 11. What is the vertue by which we giue to our neighbours that which is their due It is Iustice for whereas our neighbours are either our equalls our betters or our inferiours to our inferiours we owe loue and to be ready to do them any good we can as others our betters haue done and dayly do for vs to our equalls the same in substance although in another degree and to our superiours and betters duty and obedience all which is done by Iustice 12. What then is Iustice Iustice is a vertue whereby the will of man is so ordered as to giue to euery one his due and so it is the foundation of peace and quietnesse amongst men And the seuerall kindes of it are these Iustice towards our country and parents is called piety towards lawes and superiours obedience towards our equalls and inferiours in honour courtesie in words affability c. 13. What is the vertue by which we giue to God what is due It is also Iustice and because God is essentially our superiour we haue an essentiall tye to him and a greater obligation to obey him then any other and so it is called Religion or Deuotion from the Latine words Religare which signifieth to tye and binde fast and Deuouere which signifieth a solemne bequeathing of ones-selfe to an other And so we see how these three vertues make a mans affections right in order to performe humane actions 14. What then is Prudence necessary for It is necessary for all the three former vertues for although a man haue his affections right yet if he hath not skill to carry thinges well his action will oftentimes not correspond to his affection and so in the whole be naught now this skill in humane actions is had by Prudence 15. What is Prudence It is a vertue apt to direct mans vnderstanding in shewing the due of euery
our bread Because this spirituall nourriture doth appertaine to those only who are children of the Church and not to those who are out of it Secondly because Christians haue a certaine kinde of right to it through the merits of Christ Iesus if they aske it duely And lastly because it is necessary for vs for our spirituall or temporall nourrishment 17. Why do we call it our dayly bread First we call it so because we stand dayly in need of it Secōdly we call it so to note thereby the differēce betwixt the nourriture which God giueth to his militant Church ād that which he giueth to his triumphāt Church for this is eternall and consequently cannot be lost when once it is giuen the other is subiect to be lost euery moment and therefore is designed by the short course of one day 18. Why do we adioyne that other word this day By ioyning this word our Sauiour doth giue vs two documents the first that it was his will that we should say this prayer euery day seeing we pray but for one day that so we may depend cōtinually on him The other is that we should not be sollicitous or troubled with anxiety for future thinges especially as farre as they belong to God allmighty but enioy the present with thankesgiuing and repose a confidence in his goodnesse for the future 19. Declare the fift and forgiue vs our debts as we also forgiue our debters We demand in the fift that God deliuer vs from euill past that is from sinne already committed and which we do dayly commit by remitting the debt of the fault and the paine which for it we haue incurred And we add as we forgiue our debters that is as we pardon the offences of our enimies for that it is not a reasonable thing that God forgiue vs our sinnes if we will not pardon the iniuries done vnto vs which are offences of so small importance 20. Why do we call our sinnes against God our debts Because whosoeuer offendeth God doth owe to him a reparation of his offence Where it is to be noted that we owe diuers thinges to God some by reason of his perfection and goodnesse as loue seruice and the like others by reason of our imperfection and malice to wit reparation for our sinnes Now we do not aske of God that he remit vs the first kinde of debt because they are of their owne nature irremissable for it is impossible to be a creature and not to owe loue and seruice to his creatour besides those debts are aduantagious for vs. But we demand to be discharged of those debts which our owne malice hath caused 21. Why do we call them our debts We call them so in a quite contrary sense to the former petition where we asked our dayly bread for we call that bread ours because God doth giue it vs and nothing is a mans owne more truly then that which is giuen him But sinne is called ours not that it is giuen by God at all but because we cōmit it through our owne proper wills and malice contrary to gods inspirations 22. Must we pardon our enimies to be able to say this prayer Yes and not only this prayer but any other in so much that whosoeuer hateth his neighbour and doth perceiue it cannot pray to God at all without great presumption vnlesse he do first lay aside all hatred by pardoning his enimy in his hart or at least demand of God his grace to do it since that our Sauiour himselfe doth tell vs that that sacrifice is fruitlesse which is offered vp by him who is in enmity with his neighbour 23. Why will not God forgiue him who wisheth harme to those by whom he hath been offended Because it is against reason that God should forgiue him who is not in loue and charity and whosoeuer wisheth harme to his neighbour loueth him not and so he is voide of charity 24. Must we then forgiue our enimies although they do not repent that they haue offended vs Yes although they should not only not repent but continue to offend vs for it is otherwise with men then with God for reuenge belongeth to God because his iustice doth oblige him to punish where the offender repenteth not and so God doth neuer forgiue vnlesse man repent but as for man God commands him to leaue reuenge to himselfe alone and therefore man is obliged to pardon whether his enimy repent or no. 25. What is it to pardon To pardon is to depose all manner of rancour against one and not to wish him any harme meerely because it is a harme wherefore he is not excluded from this prayer who wisheth due punishment to an offender as long as he wisheth it ether for the offender his owne amendment or for the example of others and good of the common wealth Neither is he excluded from this prayer who wisheth by a legall way a reasonable satisfaction from the offender which by reason of the offence may be due out of iustice to the offended ether for the conseruation of his honour or of his life or same or wealth 26. Declare the sixt And lead vs not into temptation We demand in the sixt that God will not permit vs to be tempted without the assistance of his efficacious grace to make vs ouercome for he only is lead or gone into temptation whom temptation compasseth round about so that he findeth no way out and not he who is as it were but touched with it on one side 27. Declare the seuenth but deliuer vs from euill We demand in the seuenth that God will deliuer vs from all euill to come both spirituall and corporall as farre as it may be preiudiciall to our eternall happinesse And therefore our Sauiour hath taught vs to pray for our deliuerāce from all euill in generall without specifying in particular the euill ether of pouerty sickenesse or the like because it often happeneth that we conceiue that to be inconuenient for vs which God notwithstanding well knowes to be much conducing to our blisse And thus we see what it is we are to aske and hope for from God 28. What signifyeth Amen It is a holy epilogue or succinct repetition of all this prayer whereby we demand in one word all that which went before and it signifieth in this place as much as so be it or God grant it to be so It is an hebrew word which was often in our Sauiours most sacred mouth and so it is most proper to conclude the prayers which we present to God 29. Who gaue this instruction of prayer to the Church Iesus Christ himselfe at the instance of his disciples who desired him to teach them how to pray 30. Is it sufficient for saluation to haue faith and hope No we must haue also charity because these three vertues faith hope and charity do compound the state of a christian and charity is the cheifest and most perfect of all LESSON XVI Of Charity 1.
the stone the metall the painting c. for themselues but for their sakes who are represented by the images for the Persons themselues are honoured worshiped and prayed to in their images Wherefore S. Ambrose speaking of honouring images sayeth that he who crowneth the image of the Emperour doth honour him whose image he hath crowned And so Iacob did adore Ioseph in honouring the top of his rod or scepter for he made no account of the rod itselfe but only in consideration of him who held it No more doth the Church beare anie reuerence to iamges but meerly in consideration of them whom they represent and to denie them reuerence in this respect is a meere barbarousnesse and want of common sense 14. What kinde of worship is due to Images Certainly since that we worship the Saints in their Images by calling to minde their holines and that they are vnited in blisse to God the worship done to the image must needs be religious for iamges being vsed for a religious end they are belonging to God and holy and consequently to be vsed with respect for that reason since that no man can denie but that nature teacheth vs that all holy thinges ought to be vsed so And therefore it is a shortnesse of discourse in men to denie that vnto pictures which of they grant vnto other thinges 15. Must we also worship the Crosse Yes and in a more particular manner then other representatiue images and thinges because it was the instrument of our redemption and it calleth to our memorie the death and passion of our Sauiour In fine in all these points we do follow the custome of our fathers and the practise of the ancient Church and therefore all those who disallow them are condemned by the Church 16. What then are we commanded to doe by the first Commandement We are commanded to worship God by acknowledging him in our hearts to be our Supreme Lord and Master and to apprehend him as an incomprehensible essence not like to any thing fancyed by man 17. What are we forbidden to doe by this Commandement We are forbidden to giue this worship which is due to God to anie creature or to apprehend him like anie thing fancyed by vs. 18. What sinnes are reduced to this Commandement All those which are committed against Fayth Hope and Charitie for God is worshiped in our hearts by these three vertues and so in the first place the true religion is established and all false ones reiected by this Commandement 19. Who are those that offend against Faith First he offendeth against faith who doth not belieue at least implicitely by act or habitude firmely without doubting of their truth all that which the Catholike Church teacheth as matter of faith Now he belieueth implicitely by act who sayeth actually within himselfe I belieue whatsoeuer the Church teacheth as necessary to be belieued and he belieueth implicitely by habitude who hauing once made firmely the former act doth not afterwards recall it for by vertue of that act he is presumed still to be readie by Gods grace to make the like act whensoeuer he shall be obliged to it vpon anie occasion He also offendeth against faith who although he belieue implicitely all that the Church telleth vs yet is ignorant of that which he is bound to know explicitetly as that there is but one God that this God is iust good and perfect and in fine all the principall points which are contained in the Creede Those likewise offend against faith who belieue in generall and also in particular what they ought but yet doe dissemble their religion and forbeare to professe it when they are obliged either through feare or for other respects Those also who giue eare to Heretikes or reade hereticall bookes with danger to be peruerted or assist at the publike prayers of Heretikes All Magicians Coniurers and Witches who giue themselues to the Diuell or belieue in their hearts that diuells deserue anie honour from them offend against fayth All those likewise who vse the meanes of Coniurers to inuoke the Diuell for what end soeuer although it be to vndoe againe the mischieuous inchantments which they had made before yea though they doe not inuoke the Diuell yet if they desire to be assisted by their superstitious and magicall inuentions offend mortally All those offend against faith who vse certaine superstitions or put any confidence in them as some doe in hearbs gathered vpon the day of our Sauiours Ascension or on S. Iohn Baptists day others in a certain number of candles or the like In fine whensoeuer any thing hath not a vertue for that end for which it is vsed either by its owne naturall qualities or by some supernaturall force conferred vpon it through God his promise as Sacraments and such other remedies haue which the Church prescribeth it is to be esteemed superstitious and to make vse of such remedies either to cure diseases or to finde thinges that are lost is a mortall sinne 20. Who are those that offend against worshiping God by hope All those who dispaire of their saluation All those who presume so much in Gods mercie that they abādon themselues to all sorts of sinnes thinking that God will pardon them though they doe what wickednesse soeuer Those who through want of courage in miserie doe detest and hate their owne liues and being which God hath giuen them Those who being oppressed with calamities doe thinke that God hath abandoned them Those who hope so much in God that being sick or in other miseries they neglect humane meanes to relieue themselues thinking that God will cure them without their owne industrie 21. Who be those that offend against worshiping God by charitie All those who haue a distast against God because they doe not receiue what they desire Those who loue creatures more then him who is the creatour of them Those who are ashamed publickly to professe deuotion and loue towards God Those who mocke or disesteeme such persons as doe their dutie towards God calling them scrupulous persons Bigots or the like Those who despise the blessed who are vnited with God and mocke at their reliques at the Crosse at holy places miracles and other holy thinges it being euident that those doe not giue to God what charitie obligeth them vnto who doe not loue and reuerence that which hath a particular relation to God as holy thinges haue Lastly the sinne of pride is particularly reduced to this commandement for by pride we assume that to our selues which is due to God Now to conclud this first commandement you must note that this precept of charity is the summe of all the cōmandements for all are comprehended in this by which we are commanded to loue God with all our hart with all our strength and with all our soule in fine to loue him without measure or limits 22. How is it possible to accomplish this commandement which hath no measure nor limits It is true that this
action as also the right meanes how to do it according to the proportion of mans knowledge and therefore it is fitly compared to the other three vertues as salt is to meate or as the sūne to the world And so you see how the whole man is ordered by these foure Morall Vertues his vnderstanding by Prudence his will by Iustice his irascible power by Fortitude and his concupiscible power by Temperance 16. But since many men haue little knowledge and so want that skill which is called Prudence ought such men to haue a scruple of the actions which they doe Truly though it is certaine that not any action done without skill can be compleatly good yet they need not make scruple of what is passed because they did their endeauour but before the action be done they ought to aske some body that knoweth but if they cannot aske or when they haue asked finde no bodie that can tell they may do what they thinke best themselues and whether they misse or no neuer make scruple of it as long as they are sure that no ill affection was guide in their choise but that it proceeded out of the loue of God and a good conscience 17. But what if the actions of those foure Morall Vertues are done with skill but without charity are they then naught No for although they be not absolutely good yet they are not naught because they haue in themselues a kinde of good for as in a faire picture garden or house or any such thing made by art there is left in them from the Artist an impressiō of reason that makes them delightsome and conformable to our nature so also is there an impression of reason called decorum or honestas in morall actions which giueth content both to the doer and spectatour and enticeth morall men to do such actions as being conformable to mans nature But to make them absolutely good and meritorious they must be done for the loue of God for vnlesse we loue God no action will auaile vs any thing towards our last end so that charity is all in all And thus you see how these foure Morall Vertues do helpe vs to obserue the commandements and how by obseruing the commandements we liue a vertuous and Christian life 18. What is a christian life It is the practise of the three Theologicall Vertues chiefly and consequently of the foure Cardinall Vertues that is of all vertues through the spirit of charity which giueth life to all the rest 19. Why do you say chiefly the three Theologicall Vertues Because those three vertues do cōpound or constitute peculiarly the state of a Christian for the foure Morall Vertues are common to all men and may be found now and then in Gentills themselues as well as in Christiās as depending on the principles of nature but the other three are supernaturall and proper only to Christians 20. Why do yon say that charity giueth life to all the rest Because to liue is to haue power in it selfe to moue or stirre it selfe now charity is that which moueth vs to walke towards God and giueth vs power by all other vertues to tend towards him loue being that which moueth all reasonable creatures to action Besides the loue of God is the immediate step to heauen which is our euerlasting life and so whatsoeuer taketh away from vs the loue of God bringeth death to our soules in lieu of life and therefore no action can haue life where the loue of God is wanting LESSON XXI Of the state of Grace 1. Why doe those three vertues fayth hope and charity constitute the state of a Christian Because by them a man is made capable to performe all the functions and acts which we said do belōg properly to a Christian 2. Are we then in this state though we be sleeping or not doing those acts Yes if we haue the vertues by which they are done for this state doth not consist properly in the acts themselues but in the habit whereby we are enabled to produce such acts 3. Why so Because a state doth signify a permanencie whereas our acts as soone as they are done remaine no longer as act but the habitudes or vertues remaine still within vs. 4. Are all these three vertues necessary to constitute this state Yes for as the vnderstanding memory and will do constitute the naturall being of our soule so do these three vertues constitute her supernaturall being for by fayth our vnderstanding is perfected by hope our memory and our will by charity yet it doth consist chiefly in charity both because as hath been sayd charity is the mistresse and life of the other two and also because charity is neuer found without the other two whereas the other two are sometimes without charity 5. How is this state called It is called the state of grace for the same vertue hath diuerse names as it moueth vs to action and to produce acts of loue it is called charity as it is the consummation of our spirituall life and constituteth the state of a Christian it is called grace inherent iustice habituall grace sanctity all with signifie the same thing and if they be not charity it selfe at leastwise they cannot be separated from it not it from them 6. Why is it called a state First because it exempteth a man out of the slauery of sinne and putteth him into that condition of spirituall freedome which is proper to the children of God Secondly because it is the chiefest end of God his prouidence towards his elect in this life and so those who haue it are sayd to be in the state of grace because they are arriued to that happy condition which God intended to worke in them by all his former motions and diuine inspirations Thirdly it is called a state because by it we haue a permanent title in vs to God his continuall assistant grace as children haue a peculiar title to be continually assisted and ayded by their parents Yet you must note that it is called a state only improperly and in a large sense because immobility is a cōdition requisite to a state properly speaking whereas these vertues are not in vs so firmely but that we loose them againe 7. Why is it called grace Because when it is first giuen to vs it is bestowed vpon vs meerely through Gods mercy without being due to vs by any precedent deserts of our owne And also because it is the beauty and ornamēt of our soule whereby we become gracefull in the sight of God 8. Why is it called inherent iustice Because it is a quality inherent or permanent in our soules whereby we are truly iustified and cleansed from sinne and acknowledged and owned by God as his adoptiue children 9. Why is it called habituall grace Because as a habit of any vertue doth beget in vs a facilitie to produce acts of the same nature so doth this diuine quality enable vs to produce acts of grace that is supernaturall acts
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 cōmon 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 remēbring 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 cōsequēce 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 deuotiō 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 thīges 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
A DECLARATION OF THE PRINCIPALL POINTES OF CHRISTIAN Doctrine GATHERED OVT OF diuerse Catechismes AND SET FORTH BY THE English Priests dwelling in Tournay Colledge IHS AT PARIS By SEBASTIEN CRAMOISY Printer to the King M.DC.XLVII EMINENTISSIMO PRINCIPI IVLIO CARDINALI MAZARINO NON diu quaerendus fuit huic libello Patronus Eminentissime Cardinalis cùm nec sub alterius nomine eum prodire in lucem oporteret quà m illius cuius liberalitati ortum suum acceptum refert nec nobis fas esset nostros qualescunque labores alteri cuirentem res ipsa per se postulare visa est vt illi potissimùm nuncuparetur qui tam sublimem in Ecclesiâ principatum obtinens acerrimus esset eiusdem fidei propugnator Patere igitur Eminentissime Cardinalis vt nominis vestri patrocinio gaudeat eúmque pro solitâ benignitate in qualecunque obsequij nostri argumentum accipe vnà cum assiduis votis precibúsque ardentissimis quas pro Eminentiâ vestrâ offerre indies non desinunt Eminentiae vestrae Humillimi obsequentissimi serui Sacerdotes Angli Collegij Tornacensis A TABLE OF THE LESSONS Lesson I. OF God page 1. Lesson II. Of the mystery of the blessed Trinity 15 Lesson III. Of the creation of the world 23 Lesson IV. Of Man 28 Lesson V. Of mans duty towards God 37 Lesson VI. Of Originall Iustice 44 Lesson VII Of Originall sinne 53 Lesson VIII Of the Redemption of Man 62 Lesson IX Of the Incarnation of Iesus Christ 65 Lesson X. Of the Church 79 Lesson XI Of a Christian 97 Lesson XII Of Faith 110 Lesson XIII Of the Creed 117 Lesson XIV Of Hope 167 Lesson XV. Of the Pater noster 170 Lesson XVI Of Charitie 190 Lesson XVII Of the Decalogue or ten Commandements 199 Lesson XVIII Of the Commandements of the Church 296 Lesson XIX Of the three Euangelicall counsells 308 Lesson XX. Of the Foure Morall or Cardinall Vertues 320 Lesson XXI Of the State of Grace 332 Lesson XXII Of Sinne. 347 Lesson XXIII Of the seuen Sacraments 368 Lesson XXIV Of Baptisme 378 Lesson XXV Of Confirmation 385 Lesson XXV Of the holy Euchariste 398 Lesson XXVII Of Pennance 414 Lesson XXVIII Of Extreme Vnction 491 Lesson XXIX Of Order 497 Lesson XXX Of Matrimony 512 Lesson XXXI Of God his actuall assâ—stant grace 520 Lesson XXXII Of Praier 532 Lesson XXXIII Of Mentall Praier 539 Lesson XXXIV Of praying to Saints 545 Lesson XXXV Of the Aue Maria. 558 Lesson XXXVI Of the Sacrifice of Masse 571 A DECLARATION OF THE PRINCIPALL Pointes of Christian Doctrine LESSON I. Of God 1. WHere were all these men that we see in the world and what did they doe before they were conceaued in their Mothers wombs They were no where and they were nothing and therefore they could doe nothing 2. Who made them to be Their fathers and mothers who likewise were made to be by other fathers and mothers vntill Adam and Eue who were the first man and woman that euer were 3. And who made Adam and Eue to be God almighty who made all things and after all the rest made Adam of earth and Eue of a ribbe of Adam his side 4. How doe you know that Adam did not make himselfe Because that which is made must be made by something for as I sayed before nothing can do nothing but Adam before he was made was nothing and therefore he could not make himselfe And the same reason doth shew that the first of euery thinde of all creatures in the world and the world it selfe did not make themselues but were all made by a thing which was something before that is by God allmighty 5. Who made God allmighty to be God was from all eternity and hath no beginning and therefore cannot be made for nothing can be made to be vnlesse it once were not in being it selfe that so it might be made as was man and all thinges else but God before he created them 6. How do you know that God was euer Because our faith doth assure vs thereof and so likewise doth reasoÌ„ For if once God had not beeÌ„ there had then been nothing at all which supposed it euidently would follow that there could neuer haue beeÌ„ any thing seeing that something cannot be made by nothing Wherefore since that there are so many thinges it followeth that that thing which made the first of euery kinde was it selfe from all eternity 7. Wherefore doth it follow that he who made the first of euery kinde must needs be God Because seeing that nothing hath power to make it selfe it followeth that euery creature must needs haue a maker of an other more powerfull kinde then it selfe vntill it comes at last to some thing which is more powerfull then all kindes of thinges that are made and that is God Besides nature it selfe doth teach vs that the maker of all thinges is God for in all our dangers and misfortunes we do naturally call vpon him who made vs and so all sortes of people are agreed that he is God Moreouer the beauty of this created world doth teach vs as much for as when we see a faire house well built we iudge that it was made by some excellent architect so when we see the beauty of this world the order of creatures the variety of times and seasons we gather from thence the greatnesse and wisedome of him who made it and that he can be no other but God 8. How do you know that God is allmighty Because seeing that whatsoeuer can be made and is not cannot make it selfe but must be made by God it followeth that God can make all thinges that can be made which is as much as to say that he can absolutely make all thinges for that which cannot be made is nothing Againe seeing that nothing can be done but what is done by something and whatsoeuer is something is made by God to be something it followeth that God doth giue power to do all thinges that are done or can be done and consequently that he him selfe can doe whatsoeuer can be done for cleare it is that who giueth power to doe any thing hath in himselfe power to doe the same since that nothing can giue what it hath not it selfe And so you see that God is allmighty for that thing is allmighty which can make all thinges and doe all thinges And for this reason also we must grant that God hath in himselfe the perfections of all thinges 9. As God is the maker of all thinges is it not he also who conserueth all thinges in being when they are made Yes for as nothing can make it selfe no more can any thing conserue it selfe because conseruation of a thing is a continuall giueing of that being to a thing which it receaued at its first making and so no lesse power is required to keepe a thing in being then is necessary to giue its first being to it And because it belongeth to him who maketh a thing
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 secōdly 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
gratefull in the sight of God and meritorious of eternall blisse 10. Why is it called sanctity Because by it we are sanctified formally and also because by it the holy Ghost himselfe doth truly inhabite in vs. 11. How doth the holy Ghost inhabite in vs by sanctifying grace First by diffusing into our hearts the sanctifying grace it selfe and secondly by communicating to our soules his diuine and supernaturall gifts which do flowe from this sanctifying grace as from the fountaine of all righteousnesse and good in vs. 12. Which be the gifts of the holy Ghost They are chiefly seuen to wit wisedome vnderstanding counsell fortitude knowledge piety and the feare of God 13. What fruit do we receiue by these gifts They serue vs as so many helpes to make vs practise all other vertues with perfection for by vnderstanding we are eleuated to penetrate with a more liuely apprehension the mysteries of our faith by knowledge we are instructed how these mysteries do tend to Gods honour and leade vs to our owne finall end by wisedome we are enabled to discerne the motions of God his holy inspirations by counsell how to direct and order our liues by them against the deceits of the diuell the world and the flesh so that by these foure gifts our vnderstanding is fully perfected in the way of grace Piety doth perfect our will and moueth it to performe readily our duty towards God feare doth bridle our cōcupiscible appetite and holdeth vs frō being ledde away by worldly pleasures fortitude doth strengthen our irascible power to put in execution whatsoeuer doth tend to Gods glory notwithstanding any apparent dangers that may present themselues The same seuen gifts may likewise be declared in this manner that first by the gift of feare we are brought to repentance repentance opening our eyes draweth vs to loue and begetteth piety piety bringeth the gift of knowledge for he who loueth one desireth to know his will thereby to please him fortitude followeth knowledge for he who wanteth strength and courage cannot execute what he knoweth and least the diuell should deceaue vs more by craft then force by filling our soules with scruples the holy Ghost doth giue vs the gift of counsell to discerne true good from apparent next after this which is the highest gift of the actiue life the holy Ghost doth raise vs vp to contemplation by the gift of vnderstanding whereby we penetrate the obscure and sublime mysteries of faith in a more perfect manner then ordinary and lastly by the gift of vnderstanding we arriue to the gift of wisedome by apprehending God liuely as our last and supreme end to whose honour and glory all thinges are to be directed so that we seeme to enioy him in some manner here on earth 14. A man then by sanctifying grace becometh learned and wise Yes but it is not in the learning and wisedome of the world but in the wisedome of God which is the true wisedome so that the silliest woman in the world if she hath but this diuine grace and a will to keepe it is truly more wise and more learned then the greatest scholler or the greatest politician who hath not this grace for the wisedome of the world before God is esteemed meere folly 15. Are there no other gifts of the holy Ghost but only these seuen Yes all other spirituall aduancements are his gifts but these seuen are chiefly named such because they enable vs to make the true vse of all vertues and are giuen vs when he himselfe dwelleth in our hearts by charity 16. Are not all these graces as also charity it selfe giuen to vs by the first and second person of the blessed Trinity as well as by the holy Ghost Yes but they are attributed peculiarly to the holy Ghost because as he is produced by an act of loue so is God his feruent loue towards vs the cause of all his graces bestowed on vs and also because the chiefe of them is charity which is loue it selfe 17. Doth sanctifying grace bring all other gifts with it as well as these seuen Yes all that are necessary or conuenient for vs for by it we are made the adoptiue children of God whereby euery one partaketh of all those graces which are requisite for his owne vocation or condition of life so that sanctifying grace is our whole happinesse in this life and the seed of our future happinesse in the next world for euery one shall receaue glory in heauen according to the measure of the grace he hath gotten in this life 18. Is there any meanes then to encrease the grace which is already in our soules Yes it is encreased by euery action done by one in the state of grace with the true spirit of charity and chiefly by the practise of the eight vertues which commonly are called for that reason the eight beatitudes 19. Which be these eight beatitudes They are these 1. Blessed are the poore in spirit because theirs is the kingdome of heauen 2. Blessed are the milde because of they shall possesse the land 3. Blessed are they chat mourne because they shall be comforted 4. Blessed are they that hunger and thirst after iustice because they shall be filled 5. Blessed are the mercifull because they shall finde mercy 6. Blessed are the cleane in heart because they shall see God 7. Blessed are the peacemakers because they shall be called the sonnes of God 8. Blessed are they that suffer persecution for iustice because theirs is the kingdome of heauē 20. Can a man then do any thing whereby he may deserue sanctifying grace No it is impossible as I saied before for a man to deserue it absolutely speaking that is to deserue to haue it but when once he hath it he may deserue the encrease of it for it doth so beautify and strengthen the soule as that there is not any one least action which proccedeth from vs through the spirit of grace which doth not become meritorious in the sight of God and deserue an encrease of the same grace by which it was produced and also of the glory which shall correspond to it in heauen 21. Can a man know certainely whether he hath this sanctifying grace or no All sinners may be sure that they haue it not but no man can be sure that he hath it for no man knoweth whether he be worthy of hatred or loue yet some men may haue a probable coniecture that they are in the state of grace that is such a morall assurance as may beget a firme hope though it doth not absolutely take away all doubt and this all men are bound to haue 22. By what rules may this kinde of morall assurance be gathered By the same by which we gather whether we loue God sincerely or no for charity is either grace it selfe or at least it is alwayes ioyned with it but we may guesse chiefly by the fruits it produceth for as when we see any creature to moue and stirre it selfe