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 Sacramēts 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 cōmunicated to vs through the merits of Iesus Christ whereby we are enlightened and strēgthened 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 thīg 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 cānot 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 cōtinue 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 cōcupiscence 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
encreaseth humility and feare for how can one be continually asking and humbling himselfe like a begger but that he must needs perceiue his owne pouerty and stand in feare of offending him of whom he hath continuall need Fifthly it produceth a contempt of the world and a delight in spirituall and celestiall thinges Sixthly to omit many others it maketh one honoured and respected by the Angells themselues who cannot choose but beare reuerence to him whom they see familiar with God himselfe 3. What be the conditions required in praier that it may produce these happy effects The be seuen The first is discretion that we demand nothing but such thinges as are either necessary or conducing to eternall saluation for it is certaine that he who demandeth thinges that are vnprofitable or hurtfull to his soule deserueth not to be heard but to be chastised The second is faith that we do firmely belieue that God to whom we addresse our praiers is good and able to grant what we demand The third is hope by which we do confide in God his goodnesse that he will grant what we demand The fourth is charity that is that we be in the state of grace or at least that we haue a hearty desire of repentance and amendment The fifth is humility for it it most reasonable that he who is a begger should humble himselfe before him from whom he desireth reliefe and that he should relie meerely vpon his goodnesse and not vpon his owne merit The sixth is deuotion for it is not enough to aske with his lipps but he must aske from his heart with care and solicitude and with an ardent desire to obteine what he asketh The seuenth is perseuerance for God will not haue vs to aske once only but oftentimes that so triall may be made of our constancy 4. Must not our praier also be continuall Yes for as our want of diuine assistance is continuall so must we pray continually to God for it and our Sauiour doth command vs to do so 5. Must we then be allwayes vpon our knees No for there are many sortes of praiers the first by words the second by thoughts only the third by actions the fourth by sufferings and it is sufficient that a man be allwayes praying one of these foure wayes 6. How must we pray by words By so putting our selues in the presence of God that if he please to assist vs we may lift vp our hearts and thoughts to him 7. How must we pray by actions By doing good workes to a good end and by leading a good life through the light of faith in Gods seruice For if our good workes haue force to merit for vs eternall glory in heauen they may well be thought to haue force enought to obteine any thing that is necessary for vs in this life 8. How must we pray by suffering By bearing with patience the euills misfortunes and afflictioÌ„s which it shall please God to send vs this being an excellent way to draw vpon vs his blessings and graces for as actions are more powerfull towards God then words so are sufferings much more powerfull then actions 9. Shâ—w how we ought allwayes to pray By doing one of these foure thinges with a sincere desire to serue God thereby and to obteine his grace for that end for this desire is the thing wherein praier doth principally consist 10. Is there no other way to pray to God but one of these foure Yes we may pray also by hearing sermons reading good bookes and the like And when all the former wayes faile vs we may yet pray by presenting our selues simply before God and only shewing him our misery as beggers vse to do who lye along in the streets without speaking a word exposing only their misery and pouerty to the view of the people that so they may be moued by compassion to assist them LESSON XXXIII Of Mentall Praier 1. WHich of all the former sorts of praier is most vsefull and necessary for vs We haue sayd already that the most perfect kinde of praier is to pray by suffering and the next to that is praying by action for both these do include praying by thought But because we can scarcely pray either of these wayes as we ought to do vnlesse we be first well prepared and disposed to performe them with deuotion which preparation or disposition is chiefly got by that kinde of praying by thought which is commonly called mentall praier or meditation it followeth that mentall praier or meditation is ordinarily the most necessary to those who are able to meditate 2. How are we prepared by mentall praier to pray by action and suffering You must know that a vertuous life is a continuall praier which life doth consist in doing good with charitie and in suffering euill with patience now mentall praier is the consideration of thinges necessary to those ends and not a drie consideration but a mouing of our will out of it that thereby we may exercise our affectioÌ„s towards God allmighty which exercise of our affections is the only thing that giueth life to our actioÌ„s and sufferings for how do you thiÌ„ke we come to practise a vertuous life but by our affections So that meditation is the direct right way that leadeth vs to do and suffer vertuously And we may easily perceiue how necessary meditation is for vs if we consider the extreme ignorance into which we are cast by sinne and how our soule is euermore carried backward from doing vertuous actions vnlesse by due consideration it be forced against the streame so that we must needs liue blindely and do very little good without the vse of mentall praier or something equiualent to it as the hearing of sermons reading good bookes and the like 3. How many partes be there of mentall praier They are three the first is to know and to be sure of the truth you are to consider and this rather belongeth to him who prescribeth the meditation in our present purpose for it belongeth to him to giue a strong and plaine coÌ„sideration that he who cometh to praier need not much adoe to be conuinced of the truth The next part is the making of a resolutioÌ„ according to the knowledge proposed by exhorting himselfe out of the weightinesse of the consideration to rectify his will and inclinations and this is properly that which is called Meditation for Meditari signifieth to often thinke of or to conne or exercise somethiÌ„g The third part is the turning our heart to God for whose sake we are to do all thinges and from whom we are to expect the encrease of our labours For as all the husbandmans labour is to little purpose vnlesse God sends raine heare and faire weather at due seasons so likewise vnlesse God direct our life it is to little purpose whatsoeuer our endeauours go about 4. What preparation is necessary for Meditation That which is most substantiall is that your thoughts be not preoccupated by any other care
and Adam lower then they were and made all other creatures rebell against them and rendred them slaues to their owne passions it rendred their bodies obnoxious to death and miserie their vnderstanding to ignorance and errors and their will to malice and the Diuell And no wonder for if the loue of God was the cause of those good effects in them the contrarie must needs breed contrarie effects 5. What comfort then did there remaine for them None at all but God his mercifull goodnesse for they had no meanes left in themselues to defend themselues from so manie enemies or to deliuer themselues from the miserie they were in they could not deserue so much as that God should take pittie of them for hauing lost intirely his grace they had of themselues no power anie more to doe the least good worke as it ought to be done not so much as to praie to God to assist them 6. This disaster was it to goe no farther then to Adam and Eue Yes to their children and to all their posteritie For as all the fruits of an ill roote are ill and cleare water cannot proceed from a fountaine which is infected no more could there be borne of our first parēts infected with sinne anie other but sinners For Adam his first sinne did not infect him only as a particular person but also as the generall roote of all mankinde 7. Are we all then borne in sinne Yes for as those who were borne of Adam and Eue were borne sinners by the infection of their Parents so were their children likewise for the same reason borne in sinne and the children of their children and so it must needs be for all their posteritie to the worlds end And the reason of this is because Adam falling from the loue of God to loue himselfe more then God which loue was contrarie to reason this change in his soule could not choose but worke a great change in his verie bodie and destroye its former good dispositions that were fitted to the grace of innocency by moulding in it others of a contrarie bias For we see by experience that our soules operations haue strong effects in our bodies we see that when we heare good newes the ioy in our soules maketh our very bodies light and iocond and when we grieue the griefe of our soules redoundeth to our bodies and maketh them dull and heauy Now then Adam being changed not only in his soule but also in his very bodie he could not make his sonnes bodie with a better disposition then his owne bodie had which was not now disposed to be subiect to reason but the quite contrarie for the soule by louing an other thing better then God carried the bodie along with it and put it into possession of command against reason and so it remained in rebellion with its proper motion independent of reason which bad disposition being deriued also to the childs bodie and being there as a marke of that transgression which we did all of vs incurre by Adam it rēdreth the same bodie through a necessarie consequence by reason of Gods couenant with Adam vncapable of anie other soule but such as is guilty of that losse which was inflicted by God vpon Adam and vpon all his posterity in case that he did breake his cōmandement From whence it followeth that no other soule could be due to such a bodie as Adam made to his sonne but such as was depriued of originall iustice And this is that which Christians call originall sinne to witt the missing of grace or originall iustice in the child as proceeding from the guilt which we contracted through the fault of our first father in whom we all sinned So that the want or priuation is particular to euery one the cause or actuall sinne only in Adam 8. But seeing that Adam after his fall did pennance and began to loue God anew did he not recouer againe the former good dispositions as well in his bodie as in his soule both for himselfe and his posteritie No for this second loue being preuented with dispositions in man contrarie to it selfe it could not according to the ordinarie course of God his prouidence produce that effect which the first loue did that found no such contratie dispositions but all thinges fitted to it selfe Nether can it on the suddaine extirpate those contrarie dispositiōs but with a great deale of paine and labour and neuer wholy because these affections and ill dispositions of sensuality goe before reason and are in some sort independent of it infecting the motions of sense before reason can espye it And so allmighty God hath most iustly ordained that these ill inclinations caused by this inordinate loue should alwayse remaine in mankinde as due punishment for his first sinne And this is that which is called concupiscence which is an inclination that draweth our harts to loue our selues more then God contrarie to the former good disposition that was in man by the grace of innocencie And no wonder if since the soule cannot be without loue and hauing lost the loue of God it runneth after sense and loueth those thinges which sense proposeth seeing that sense is the gate that openeth the way for obiects to enter into our soule LESSON VIII Of the Redemption of man 1. DId God allmighty abandon man in this his most miserable state No for Adam had no sooner sinned but God moued by compassion out of his meere goodnesse promised to relieue him by the meanes of Iesus Christ who being to descend from Adam and Eue by the blessed Virgin was to redeeme mankinde and to bruize the head of the serpent that is of the diuell by whom Eue was seduced 2. Did God fullfill this promise presently No he expected foure thousand yeares or there about 3. In what state was the world all that time In the state that the sinne of our first father had put it into 4. Were all men then in the state of sinne and damnation Yes in so much that those who were saued were only some few in whom God conserued his grace and a liuely faith of his promise so that of the whole world in Noes time hardly eight persons were found iust in the sight of God and presently againe not fiue men in fiue cities 5. Were the Iewes of the number of those few Not all but only those who had a liuely fayth of Iesus Christ as chiefly the Patriarkes and Prophets and some others 6. Was all the rest of mankinde damned Yes except some particulars whom God did fauour extraordinarily amongst the Gentiles as Melchisedec Iob and some others All the rest were vnder the power of the Diuell who abused them so farre as to make them adore stones beasts for Gods 7. Why did God expect foure thousand yeares before he redeemed mankinde To the end that men might know the grieuousnesse of sinne which was cōmitted against him seeing that it was the cause of the ruine of so manie soules and
we shall finde that they were instituted immediatly by Christ to rule and consequently commanded to be cōtinued and to be obeyed in his Church for he who instituteth an authority to rule by the very institution of it commandeth obedience to it and that it be perpetuated and vsed to that end for which it was instituted 11. For what end are Bishops necessarie in the Church For many ends whereof we shall speake in the Sacrament of Order and chiefly to take care of the common and to gouerne the Church for gouernment is a thing in it selfe absolutely necessarie vnto all Communities in so much that though we may see some communitie gouerned by superiours without lawes and prosper for a while yet we shall neuer finde that there was anie seene gouerned by lawes without superiours and if there were any such the lawes would be but occasions of quarrells and dissensions Wherefore as euerie man by his vnderstanding directeth himselfe so is the Bishop the vnderstanding that directeth the whole for Bishops are the heads and Princes from whom all inferiour Priests and directors in particular Churches are to take their rules and iudgement in all spirituall affaires 12. How doe we know that Christ instituted the gouernment of the Church himselfe and did not leaue it to the Church to doe it Because we know that he came into the world to erect and establish a Church which in it selfe should haue ordinarie power to conserue and propagate it selfe as we see all States and Communities doe Now he who hath vnderstanding knoweth that this cannot be done but by ordering of gouernours so that the institution of the verie Church it selfe which is a thing that no man can deny to come from Christ doth necessarily implie the institution of the gouernment of it 13. But how doe we know that those gouernours instituted by Christ were Bishops and not Priests or Lay Elders We know this first because we are told expresselie in scripture that Bishops were appointed by the holy Ghost to gouerne the Church of God Secondlie we know it by the same rule whereby we know all thinges that we beleeue in the Church for since you see that Bishops that is men consecrated by a speciall ordination are gouernours in the Church ouer all the Christian world if one should aske you who made them such I am sure you would say they were made such by others who are dead that were themselues such and those againe by others and so vpwards to the Apostles themselues who were made such immediately by Christ which is as strōg a motiue as anie we haue to receaue the Blessed Trinitie Incarnation Sacraments and all other mysteries of our faith And therefore he who denieth necessitie of gouernment by Bishops in Christ his Church is as absolute an hereticke as he who denieth anie thing that Christ hath taught and he who impugneth it impugneth Christ and seeketh to destroy his Church 14. Are all Bishops equall No for as S. Peter was chiefe amongst the Apostles so is the Bishop of Rome who succeeded to S. Peter chiefe amongst all Bishops and it belongeth to him as supreme Prince of the Church to pronounce the definitiue sentence in all matters of Church controuersies for as it is not fitting that there should be more then one king in a kingdome one master in a house and one pilot in a ship so is there but one head ouer the whole Church 15. If Christ be the head of all the Church what need is there of anie other head especially since you say there cannot be two heads Christ alone is the supreme and absolute head and the Bishop of Rome is only his Vicare and ministeriall head And this was necessarie because Christ being now ascended into heauen he doth not conuerse with his Church anie more in a visible manner but gouerneth it spiritually and inuisibly wherefore seeing that the members of his Church here vpon earth are corporall and visible it was necessary that they should haue also a visible head to gouerne them and instruct them according to the exigencie of their capacitie in this world 16. What then is the Church It is the societie or companie of those who are baptized and serue God by professing the true faith and by being vnited amōgst themselues and with their visible head the Bishop of Rome 17. Which be the markes to know the true Church from all false ones They are principally foure Sāctity Vniuersality Succession and Vnity that is to be holy to be vniuersall to be Apostolicall to be one 18. Is the true Church then allwaies holy Yes certainly both in doctrine and practise for holinesse is the thing which Christ came chiefely to settle in his Church 19. What is it to be holy It is to teach and practise those vertues which leade vs to heauē which is the life that Christ Iesus came to giue vs. And this can be no where but in the true Church faith being the first principall vertue that putteth vs in the waie to heauen and from it springeth good liuing and execution correspondent and also miracles wrought in token of holinesse which are the workes of God whereby his Church doth shine throughout the world not only to the confirmation of those faithfull who are weake but also to the cōuersion of Infidells And this marke of holinesse and miracles agreeth to none but to the Roman Church for although there may be more and greater wickednesse amongst Catholikes by reason of the multitude of the professors of the Catholike religion nay of it selfe the wickednesse must needs be greater for those who haue not so good thinges to offend against cannot be so wicked and as the Philosopher saith Corruptio optimi pessima a good thing when it is corrupted becomes starke naught yet is there also great and extraordinary holinesse Whereas amongst other sects there is neuer anie man heard of who whilest he liued had the reputation and credit amongst wise men to be a Saint or of extraordinary holinesse and deuotiō Congregations of men and woemen absteining from pleasures and separating themselues from the world none are found vnlesse such as were begun in Catholike times Extraordinary acts of pennance or heroicke vertues are not to be looked for And as for miracles they do not pretend vnto them in their churches In fine very little more then nature affordeth is to be seene amongst them sauing some bare words of God and Christ 20. Must the Church also be vniuersall Yes certainly for Christ commanded his Apostles to preach through the whole world and there can be no doubt but that they did what they were bidden And this also is a marke belōging only to the Roman Church for she alone is found in euery part of the Christian world all Heretikes being euery kinde in some countries but none in all 21. What is meant by the churches being Apostolicall To be Apostolicall is to receiue their beliefe from the Apostles by a continuated
hath my Commandements and obserueth them he it is that loueth me sayth our Blessed Sauiour himselfe whereas he who sayth that he loueth God and doth not doe what he commandeth is an Hypocrite and a deceiuer as his Disciple assureth vs. 2. Tell me the reason of this Because loue maketh the hearts of those that loue one an other conformable in so much that they haue the same affections and the same will he then who loueth God truly willeth all that which God willeth and doth not goe against his commands 3. How manie be the Commandements of God They be ten to wit these I am the Lord thy God who haue brought thee out of the land of Aegypt out of the house of bondage 1. Thou shalt not haue any other God but me before my face Thou shalt not make to thy selfe an Idoll nor an ingrauened image nor any figure to adore them 2. Thou shalt not take the name of God in vaine 3. Remember that thou keepe holy the Sabaoth day 4. Honour thy Father and mother that thy life may be long in the land which the Lord thy God shall giue thee 5. Thou shalt not kill 6. Thou shalt not commit adulterie 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not couet thy neighbours goods 4. What do these ten Commandements containe All that which we must doe or forbeare to doe to loue God and our neighbour The first table in which were written the three first Commandements containeth that which we owe to God The second table in which were written the other seuen containeth that which we owe to our neighbour Now charitie doth consist in giuing to God and our neighbour their due for to do this for God his sake is to loue him so that the keeping of the Commandements is an assured marke of Charitie 5. But what do you say to those Sectaries who teach it to be impossible for vs to keepe Gods holy commandements First they contradict our Blessed Sauiour who most plainly sayeth that his yoke is sweet and his burden light and S. Iohn who telleth vs that Gods Commandements are not heauie Secondly they make hime most cruell by obliging vs vnder the paine of eternall damnation to do that which is impossible for vs to performe And finally they denie a most manifest experience euen in manie thousands of Gods blessed Saints who assisted by the grace of God haue obserued his Commandements without committing any mortall sinne after their first conuersion 6. What is meant by those first words I am the Lord thy God who haue brought thee out of the land of Aegypt out of the house of bondage By these words which serue but as a Preface to the Commandements we are giuen to vnderstand that God can giue vs a law which we are bound to obserue he being our Soueraine Master and Lord who hauing first made vs of nothing did also redeeme vs from the thraldome of the Diuell and finally by innumerable benefits hath obliged vs in gratitude to loue him aboue all and to obserue his holy law 7. What do we owe to God We owe to God all that which a seruant oweth to his master which are three thinges The first is fidelitie which consisteth in not giuing away to anie other that which belongeth to his master and also in forbearing to keepe intelligence with his enemies and this is contained in the first Commandement The second is reuerence which consisteth in forbearing to speake iniuriously of him and in speaking worthily of him when occasion is offered and this is contained in the second The third is actuall seruice and this is contained in the third Commandement COMMANDEMENT I. 8 EXplicate the first Commandement Thou shalt not haue any other Gods before me We are commanded by it to acknowledge one only God and not to giue the honour and adoration either inward or outward which we owe to him to anie creature or to the image of any creature 9. Must we not then honour the Saints and the images of God and his Saints Yes but we must not honour them as Gods as some Pagans did who gaue diuine honour to images as to Gods and so made Idols of them 10. What is the diuine honour which we render to God It is a worship which Diuines call Latria because it is the soueraine worship of all and it consists in this that it is an act whereby we testifie that God is our absolute and soueraine Lord from whose goodnesse and power we haue both our being and conseruation Now this honour cannot be giuen without Idolatrie to anie but to him yet it doth not hinder but that we may giue an inferirour kinde of honour to Saints to Reliques to Images and to the Crosse which may appeare euidently by this example If a king should forbid vs to giue to any bodie the honour which is due to his owne person no man willimagine that he doth forbid vs to render to his Magistrates vnited to his person in seuerall offices vnder him some other kinde of honour inferiour to that which is due to himselfe but euery bodie will perceiue that he forbids vs only to acknowledge his Magistrates for our Soueraine Lord and king And the same is in our case for the Catholike Church will not haue vs to acknowledge the Saints for our soueraine Lords or to honour them vpon that consideration but teacheth expressely the contrary that such honour is due only to God yet it declareth that we may honour them as persons vnited by loue to our Soueraine Master and cherished by him 11. Is the worship which we render to Saints only a ciuill worship No it is a holy and religious worship and it is called holy because it is rendred to Saints in regard that they are holy and blessed in heauen and it is called religious because it is cōmanded by the Christian religion and also because it is vsed for a religious end and finally because it is an act of that vertue which Diuines properly call Religion for Saints are honoured with relation to God by whom they are glorifyed with eternall blisse And well may this honour be called religious when S. Augustine auoweth that the honour which we render to our Parents may be called such 12. How must we worship the reliques of Saints We must worship them also with a religious worship as representing to vs the vertues and good workes which were done by the Saints themselues in doing whereof these reliques were instruments for the bodie is the instrument whereby our soule doth performe all our outward actions Wherefore we do reuerence in reliques the sanctitie zeale and purety of those to whom they did belong 13. May we also giue reuerence and worship to Images Yes but we must not worship them as Gods as the Pagans did for that is forbidden in this commandement Neither must we worship the images that is the wood
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 cōmandement 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
we iudge it is aliue but if we see it not stirre we hold it for dead so when we see any man do many good workes and otherwise obserue no impiety or iniquity in him we haue iustreason to hope that he is in the state of grace and that he moueth by the life of charity 23. From whence proceedeth the incertitude of this knowledge It proceedeth from two heads first from the hidden corruption which lyeth in our hearts and infecteth those actions which we least suspect secondly from the hidden influences of those motions from God whereby out actions are purified and without which they are of no value which are not perceptible to any but to God himselfe 24. Can a man loose sanctifying grace when once he hath it Y s for otherwise all those who are baptized would be saued but alas it is easily lost vnlesse it be kept with great care and watchfullnesse LESSON XXII Of Sinne. 1. How is grace lost It cannot be lost by any thing but only by such actuall sinne as depriueth our soule of the loue of God 2. If so how is it possible to loose grace for loue cannot be lost but by hatred since one contrary is not expelled but by another and me thinkes no body can hate God If you remember we sayed that he who loueth one is bound by loue to do good for him whom he loueth if he can by performing all that towards him which is due vnto him whence it followeth that he who will not do these thinges to which he is bound by loue looseth his loue now a man may neglect to doe these thinges by louing some other thing the loue whereof hindreth him from performing what he oweth to God so that you see not only hatred of God but also loue of such thinges as hinder vs to doe what we ought to doe in loue to God that is all which he commandeth and is practised by the three Theologicall and foure Cardinall vertues taketh away our loue towards him 3. What then is actuall sinne It is a voluntary thinking speaking or doing something contrary to the law of God or a voluntary omitting to thinke speake or doe something commanded by the law of God 4. Is there no other sinne but actuall sinne Yes there is also originall sinne which is that wherewith we are all borne and which cometh to vs by inheritance from our first parents Adam and Eue. But we are freed from this sinne by baptisme when we first receaue grace and it neuer returneth more 5. How many sortes be there of actuall sinne Two generall ones mortall and veniall 6. How can any sinne be veniall since that all sinne is the neglect of our duty towards God and he who neglecteth his duty forbeareth to loue and so looseth charity which losse as you say is the death of our soule You must know that though we cannot loose charity but by neglecting our duty yet all neglect of duty looseth not charity for loue or charity is of its owne nature mutuall and therefore we cannot loose it but that we must loose also our friend his loue towards vs so that we do not loose charity by any other neglect but such as breaketh the mutuall bōd of loue if then not euery thing as the taking of a pinne is a sufficient cause for our neighbour to fall out with vs we loose not out loue towards him for taking a pinne from him but we loose it by those acts only which are a sufficient cause for ordinary wise men to breake of conuersation and friendship with vs and not by what is lesse then that And the same may be said of the duty which we owe to ourselues or to Allmighty God for whereas man oweth certaine duties to himselfe the neglect of them may come to be such as if another man should do it vnto you you would haue iust cause to fall out with him and so though you do not fall out with yourselfe for the like occasion yet it is not for want of cause Againe it may be also so little a neglect as that it would be vnreasonable for you to fall out with him now this second neglect of your duty towards your selfe is only a veniall sinne whereas the former is mortall And the same is to be said of misrespect towards God for if it were such as done to one to whom we owe all that we are should according to the rule and decrees of his iustice giue him an occasion to breake of friendship with vs it is a mortall sinne if not a veniall 7. Why are these two kindes of sinnes so called one mortall the other veniall Because by the one we breake friendship with God and so we are depriued of his grace and become guilty of eternall damnation and spiritually dead for charity or the loue of God is our spirituall life and for this reason it is called mortall by the other we make no breach of friendship nor loose God his grace or charity by them and so because they are such of their owne nature as that their pardon may be easily obtained by the workes of grace which still remaineth in vs they are called veniall 8. What then is mortall sinne It is a wilfull and witting transgression in a matter of weight against a known commandement of God of the Church or of some lawfull Superiour Where any of these three conditions are wanting it is at most but a veniall sinne as first if it be not against a known commandement secondly if it be not in a matter of weight thirdly if it be not done with perfect consent and deliberation 9. How many sortes of veniall sinnes be there There are three for some are such because the kinde or obiect of them is of its owne nature of small consideration and generally slightly respected by men others are such because they are slight by reason of the smallnesse of the matter though the deformity of the obiect be of a kinde in its owne nature considerable others againe are such because they are performed by ouersight or without deliberation for if one should kill a man by chance his sinne might be but veniall or none at all and yet if afterwards when he did reflect vpon it he should be pleased with the harme he had done this complaisance would be a mortall crime though the act it selfe were only veniall or no sinne at all 10. How many wayes is a veniall sinne made mortall Foure wayes first when one committeth a veniall sinne with such affection that he is resolued to commit it though it were mortall Secondly when the end of doing it is a mortall sinne as when one telleth a slight lye thereby to induce one to fornication the telling of a lye with this circumstance is a mortall sinne though he should not afterwards commit fornication Thirdly when one perceiueth that by committing a veniall sinne he shall giue an occasion to a mortall one by scandall or any other way Fourthly
whensoeuer one cōmitteth 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 orphās 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 cōmit 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 cōsist 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 affectiōs 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
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 frequēting of such places the doing of such actions the vndertaking of such employmēts and the like whereby we are vsually drawne into any mortall sinne of what sort soeuer as of enuy detraction contētion sedition faction drunkennesse lechery or any other all which occasions are readily cut of by auoiding the sayd persons places actiōs 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 inclinatiōs co seuerall sinnes proceeding from the naturall disposition of our bodies ioyned to the generall cōcupiscence 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 cānot 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 repētance for this is the sinne of pride the most odious sinne of any in the sight of God for the cure whereof he doth oftētimes 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 mēbers 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 commēded in the Ghospel for both these ends which are fasting praier and almesdeeds Fasting is a medicine to heale perfectly those sinnes
attributing to God that which doth not become his diuine perfection as those do who say he is cruell vniust partiall that he damneth men actually to eternall punishment without their demerits c. Those who denie him to haue that perfection which belongeth to him as those doe who murmure against him and say he is not good c. Those who affirme of him that which he hath in some sense but they doe it as if it were threatning or otherwise irreuerently as those doe who haue in their mouths so often these words God his bloud God his wounds or the like Those who sweare by the Diuell or by false Gods for none ought to be sworne by as if the were God but he who is the first truth and by whom all thinges are true Those who sweare by S. Peter or other Saints by heauen by the earth or by any other creature as they represent vnto vs the truth and maiesty of their Creatour Those who speake ill of Saints and of holy thinges who laugh at scripture and vse it prophanely in a sporting way or diffamatorie libells c. For the name of God which we are forbidden to take in vaine doth not signifie that materiall word only but also all that which hath a particular relation and vnion with God Adn therefore those also offend against this Cōmandement who in a place consecrated to God as in a Church or in a Church yarde do commit any action vnworthy the purity of the place COMMANDEMENT III. 31. DEclare the third Commandement Remember to keepe holy the Sabaoth day The two former commandements doe conteine our duty in heart and word here we are commanded to sanctifie the day of God allmightie his repose by actuall seruice which day before the resurrection was the seauenth day but now it is the eighteth for as God after he had created the first world as I may terme it in six dayes did repose the seauenth so our Sauiour after that with great labour he had made vp the second world which is the Church reposed the eighteth day which is the day of his resurrection for all eternity 32. Wherefore did God command the Iewes to obserue the Sabaoth day In memorie of that great benefit which man receaued by the worlds creation which he finished vpon this day 33. Wherefore is it that Christians obserue the Sunday and not Saturday the former Sabaoth which was commanded by God himselfe You must note that there is this defference betwixt this commandement and the other nine that all the others do follow in euery particular out of the law of nature and therefore they are perpetuall and cannot be changed whereas this commandement for as much as concerneth the determination of the time is ceremoniall and therefore it may be changed in this point for although the law of nature doth teach vs that we ought to giue some particular time to God his seruice yet it doth not determine the time but leaueth the determination to the positiue lawes of God or his Church Wherefore as our Sauiour had formerly changed diuers of the ceremonies in the ancient law by taking away the figure to giue vs the truth itselfe as Baptisme in place of Circumcision the blessed Sacrament in place of the Paschall Lambe so also his Apostles inspired by the holy Ghost appointed vnto Christians insteed of the former Sabaoth the obseruation of Sunday or our Lords day of repose which is worthily called our Lords day for that our blessed Redeemer Iesus Christ did not only rise gloriously from death this day but also according to the common opinion he was borne this day and he sent the holy Ghost vpon this day to his dearest spouse the Church We doe also keepe still on this day a memorie of the Creation of the world which was begunne on this day if we take it as the first day of the weeke 34. What is required of vs for the fulfilling of this precept of sanctifying the Sabaoth day It is required that we abstaine from all seruile workes forbidden by the Church and that we giue to God vpon this day that solemne and publike worship which the Church prescribeth Besides to obserue this commandement with perfection we are to employ the whole day excepting only that time which is required for our sustinance and necessities in diuine seruice as in prayer hearing sermons reading good bookes and the like and therefore those who spend this day in idle sports or vnnecessary voyages and the like do not comply fully with the end of this commandement nor with the Churches desire concerning it and therefore are reprehensible Wherefore all people should be exhorted to spēd at least some part of the day in hearing of sermons or other pious exercises for by little and little Christians become like Pagans without apprehension of the next world at all vnlesse they be often stirred vp by sermons and such pious exercises And therefore to neglect them totally cannot choose but be a great abuse and the cause that many goe headlong to hell 35. What is vnderstood by seruile workes All corporall workes whereby men vse to gaine their liuing by labouring for other men which are commōly called meckanicke workes and so workes which are common to Masters and seruāts as dancing and singing and the like are not esteemed seruile But the best rule to know which are such and which are not is the practise of the Church for the law of nature doth not forbid seruile workes on dayes dedicated to God his seruice but only so farre forth as the said workes may be a hindrance either to the inward or outward worship which men professe peculiarly towards God on those dayes and therefore as it belongeth to the Church to determine the dayes of publike and solemne worship so it belongeth to her also to determine what temporall workes are to be permitted and what to be forbidden as preiudiciall to the publike solemnitie of diuine worship intended by her on those dayes And so we see that she doth forbid certaine workes which are not altogether mechanicke as buying and selling in markets keeping open shoppes or selling in them c. and she doth also allow some seruile workes which are dayly necessary for the subsistance and entertainment of men as most household businesses are 36. Is it neuer lawfull vpon our Lord his day to doe such seruile workes as the Church forbiddeth Yes when the not doing them may be a cause of any notable harme as the taking in of haruest when there is danger that it may be spoiled with ill weather as also the shooing of an horse that is in a iournie vpon the high way c. For although in these cases a temporall gaine be gotten by those who doe these workes yet that particular gaine is not the principall end of permitting these workes but the good of the common wealth 37. Who be those that transgresse against this Commandement First all those labourers and tradesmen who
worke on festiuall dayes Secondly those who consent to such working or doe not hinder it when they may by authority doe it To this Commandement also may be reduced those thinges which are committed against the precept of the Church for hearing of Masse As first those who neglect to heare Masse on Sundayes and Holy dayes offend mortally Secondly those who though they be present at Masse yet are not attentiue at it but stand talking or gazing vp and downe Thirdly those who goe to Masse for some ill end Fourthly those who take no care to see that their children andd seruants satisfie this precept 38. May not one also be excused in some case from hearing Masse on festiuall dayes Yes when he cannot goe to Church without danger of some notable hurt to himselfe or to his neighbour or if he haue some lawfull impediment as for example if a man haue vndertaken a voyage for a busines of great importance either for himselfe or his neighbour and should be hindred by hearing Masse from performing his voyage in due time COMMANDEMENT IV. 39. DEclare the fourth Honour thy Father and Mother that thy life may be long in the land which our Lord thy God shall giue thee In regard that aboue all others our parents are most neere to vs and that we are most obliged to them both for our being and life therefore the first precept of the second table commandeth vs to obey and reuerence them both inwardly and outwardly and also to helpe them in their necessities for honour includeth both loue obedience and seruice 40. What meaneth the later clause That thou mayest liue long in the land which thy Lord thy God shall giue thee As it doth promise long life to dutifull and obedient children so also it is a most fearefull threat amongst other punishments to those who are vndutifull to their parents from whom they had receiued their life and being that they shall not liue long 41. What obedience do Children owe to their parents They owe them obedience in all iust thinges but not in such thinges as are contrary to the will of God for he is to vs more then our father and so must be preferred 42. What assistance are Children bound to giue them They are bound to assist them not only by their industrie but also with their goods and meanes if they haue any of their owne for it is reason that those that haue giuen vs our being should receiue from vs all that which may contribute to the conseruation of their being And the obligation is so great that if one should see his father and his sonne in imminent danger and were not able to helpe both he is bound to helpe his father rather then his owne sonne This obligation also is such that Religious persons may goe out of their Religion to assist their parents in extreme necessitie when by other meanes they cannot be relieued 43. Doth this Cōmandement oblige only children to their parents No for loue is mutuall of its owne nature and so by obliging children to loue their parents God obligeth also parēts to loue their children But it was not necessary to cōmand it expresly because the loue of parents towards their children is so naturall that it needed not to be expressed it sufficeth that nature hath imprinted it in the harts of all parents 44. Whom are we to vnderstand by our Fathers and Mothers First and principally our corporall fathers and mothers secondly our spirituall fathers who are the Prelates of the Church as also our ghostly fathers thi r dl our tēporall Magistrates fourthly husbāds in respect of their wiues fifthly our vncles and aunts sixthly tutours in respect of pupills seuenthly masters in respect of seruants eighthly those who teach in respect of schollers and lastly old and aged persons in respect of yonger people So that we owe to all these a more particular respect then to others according to their seuerall degrees As they likewise do owe a particular loue to their inferiours of each kinde respectiuely 45. How do children transgresse against this precept First all those do transgresse who do not loue and respect their carnall parents Secondly those who do not obey them Thirdly those who do not assist them in their necessities Fourthly those who do dispise them or are ashamed to acknowledge them by reason of their pouerty Fifthly those who treate them rudely and giue them iust occasion of choler Sixthly those who mocke at them and murmure against them and treate them with iniurious words Seuenthly those who do any vnreasonable action of importance contrary to their desire Eightly those that doe accuse their parents in publike courts except it be for treason Ninthly those who by excessiue expences and disorder hinder them from making restitution of goods ill gotten Tenthly those children who are not carefull to see that their fathers and mothers confesse at the hower of death sinne mortally in case that there be no bodie els to looke vnto it and that through their negligence their parents dye without confession Eleuenthly those who after their parents death do not execute their last will and testament Twelfthly those children who permit themselues to be induced to marry against their fathers will offend against this commandement And it is to be noted that the obligation which we haue to our parents is so great that they who transgresse against them do very often offend mortally 46. How do parents transgresse against this Commandement First by vsing their children with two much seuerity as those do who beat them and vse them ill vpon no occasion or vpon iust occasion but beyond measure Secondly those who marry them to persons that they cannot loue Thirdly those who make them become religious against their will do offend mortally Fourthly those who vse them with too much indulgence and do not correct them when they do ill Fifthly those who haue more care to see them rich then that they be brought vp in the feare of God Sixthly those that hinder them from entering into Religion when they seeme to be called to it by allmighty God Seuenthly those who giue them any ill example or put them vpon any euill action Eighthly those who disinherit them without any lawfull cause Ninthly those who giue their goods to any others though it be to the Church in case that thereby they depriue their children of that portion which is reasonably due vnto them and which is necessary to maintaine them in a competent manner do transgresse notably against this precept Tenthly those who send their children to begge that is make beggars of them when they are able to maintaine them Eleuenthly those who do not prouide for their bastards if they be able at least waies so farre as that they may not liue in misery 47 How do men trangresse against other persons who are mutually obliged by this Commandement First those persons transgresse against their spirituall fathers and temporall Magistrates who do not