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 [Page 2] 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 rea­sō. For, if once God had not beē, there had then been nothing at all: which supposed, it euidently would follow, that there could neuer haue beē 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 of no­thing, to giue limits both to the being, and to the power of the thing he maketh, which is done by prescribing its end, and by laying downe in particular all the chaine of actions that euer it shall doe; it followeth that no creature shall doe any action at all, but only that which God hauing first particularly foreseen, doth ordaine or permit it to doe; and consequently, that his eter­nall decrees, do concurre to the doeing of euery action: on whom also the being of all actions doth depend, both in their continua­tion, and in their beginning. And so it is cleare that God is the [Page 8] Author of all our actions, by giuing them existence, as well as of our being: as the Architect, who by ouerseeing the building, hath influence into euery-parti­cular of a house, doth build the house more truly, then the worke­men, by whose meanes those thinges are executed, which he or daineth about it. So that God in fine is both the maker of all thinges, the keeper of all thinges in being, and also the chiefe doer of all thinges.

10. As God is the chiefe doer, and maker of all thinges, so doe you not also beleeue, that he seeth, and knoweth all thinges what­soeuer?

Yes vndoubtedly, for we ac­count him but very simple, who knoweth not what he doeth himselfe. God therefore not on­ly giuing vs the power, but euen [Page 9] also doing all our actions with vs much more then our selues, he must needs know farre bet­ter then our selues, what we doe. And so you see, that God know­eth all and euery thing that is done, great and little, to the num­ber of the thoughts of men and Angells, to the diuision of dust and sandes; yea he knoweth whatsoeuer can be done or made; yea though it nether be done or made, nor euer to be done or made. And because he doth not only know, but also setteth on worke the causes of all thinges, cleare it is, that all thinges are done by his disposi­tion and gouerment; and conse­quently that he is the gouernout of all thinges in the world.

11. If God then be the chiefe Au­thour and principall cause of all our actions, doth it not follow from-thence, [Page 10] that he is also the cause and Authour of our sinnes?

No: for sinne is but a want and defect of our doing, or rather a misdoing, or missing to doe: wherefore, as in a scriuener the writeing proceedeth chiefely from the scriuener, but the ill writeing by blotting or blurring proceedeth from the fault of the pens ill slit, bad fashion, or foulenesse: so in like manner, all mans actions proceed chiefely from God; but sinne, which is the ill doeing them, proceedeth meerly from some defect in man himselfe, and not from God at all. For as cold cannot proceed from heate, nor drinesse from water, so the missing to doe, and want of goodnesse, cannot spring from the author of doeing and foun­taine of goodnesse.

12. But what now finally is this [Page 11] God, who both maketh and know­eth all thinges, and was himselfe from all eternity?

This is a question we can not answer fully, vntill we come to enioy him in heauen, where we shall see him clearely. Here vpon earth we know him but imper­fectly, for he is not like vnto any thing, which can be seen by the eie of man, or framed by humane fantasie.

13. What then must we conceiue him to be?

We must conceiue him to be a spirituall substance, hauing his being from himselfe, most single, incomprehensible, omnipotent, immutable, remaineing allwayes in the same state without any al­teration at all, omniscient, infi­nitely wise, and infinitely good, eternall without all beginning or end, who dependeth of nothing, [Page 12] hath need of nothing, and by whom all thinges were created, and on whom all thinges both in heauen and earth depend.

14. Where is God his chiefe and proper mansion place?

Although we conceiue God to be chiefely n heauen, because he doth there chiefely manifest the greatnesse of his glory vnto the blessed; yet you must know, that he is euery where, not only by his power, but also by his presence, and essence.

14. What do you meane by Gods being euery where, by power, by presence, and by essence?

God is euery where by power; as is the king in his kingdome; where by his lawes and officers, he is morally present in his whole kingdome, and obeyed by his subiects: and so God conserueth euery thing and doeth all that is [Page 13] done in seuerall partes of the world, sinne onely excepted, as we saied before. He is euery where by presence, as is the king in his chamber, by his personall being there: and so he seeth all that which is in the world, as the eie seeth that which is before it. And finally he is also euery where by essence, as is the king in his throne, where with his body he filleth vp the whole place. God is also sayed to be particularly present with the iust by grace, with the blessed by glory, and with the very damned in hell by iustice.

16. Must we beleeue that there is but one God?

Yes; as there is but one sunne in the world, one king in a king­dome, one soule in a body, so is there but one God in heauē, who gouerneth the whole world. [Page 14] And the reason of it is, because, he who is absolutely soueraine, cannot haue any thing distinct from himselfe as a companion equall to himselfe; for absolute souerainty doth signify a superio­rity aboue all: now God, who hath all perfections, must conse­quētly haue souerainty; for other­wise he would want that perfec­tion which is the chiefe of all. And the notiō of Godhead doth proue that it cannot be other­wise: for if there be two Gods, ether both of them haue all being, that is, do possesse being in its full latitude and perfection, or one hath it so, and the other not; if both haue all being in its full latitude and perfection, then there cānot be any kynd of being in the one, which is not in the other, whereby they may differ in their beings; and if they do not [Page 15] differ in their beings, they must needs haue one and the selfe same being, and so they cannot be two thinges, but one and the selfe same thing; for thinges are multiplied by different beings. If one hath all being and the other not, this second cannot be God, who is being it self, and so must needs possesse all being in its full latitude and perfection.

1. WAs God then solitarie, and all alone before the creation of the world?

No: he was from all eternity the most sacred company of the blessed Trinity: for as he is the [Page 16] cause of all fruitfulness in crea­tures, so is he first of all most fruitfull within himselfe, in re­gard of his fecundity both in his vnderstanding, and in his-will; and therefore although there were no more thinges but him­selfe, and he himselfe was but one thing, yet this one thing was allwayse existent with three diuine personalities. And this is that which we call the mysterie of the blessed Trinity and vnity of God.

2. How can this be?

It is a thing which we cannot comprehend for as God himselfe is incomprehensible to vs, so is all that which is in God, and par­ticularly this mysterie of the most blessed Trinity.

3. Is there no example to helpe vs to conceiue this mysterie?

Yes; it may in some sort be [Page 17] exemplified in a fountaine, which produceth a riuer, and the riuer and it together a lake: for the lake, the riuer, and the fountaine, are distinguished from one an­other, and yet the water by which they are all constituted, is one and the same, in euery one of them.

4. What then meaneth the myste­rie of the vnity and Trinity of God?

It meaneth that in God there is only one diuinity, or, as we say, essence and diuine nature; which neuerthelesse is in three diuine persons, who are called Father, Sonne, and holy Ghost, and so there is but one God, and euery Person is truly that one God.

5. Wherefore are the Father, the Sonne, and the holy Ghost, three distinct persons?

Because they haue three distinct notions; for though the being of [Page 18] the Godhead be most single and indiuisible, and consequently the selfe same in all three; yet the manner of this being is not the same, but each one hath his spe­ciall manner of being, which can­not be common to the rest. For the Father is the fountaine from-whence the other two persons do proceed, and he hath no source himselfe to proceed from, and therefore he produceth, but is not produced. The Sonne pro­ceedeth from the father, and only from him. The holy Ghost pro­ceedeth both frō the Father and the Sonne. And hence it ariseth that the three persons are distin­guished (though not diuided) one from another: and therefore though we cannot say, that the Godhead of the Sonne procee­deth from the Godhead of the Father, or the Godhead of the [Page 19] holy Ghost, from the Godhead of the Father and the sonne; yet we are bound to belieue, that the person of the sonne proceedeth from the person of the Father, and the person of the holy Ghost from the persons of the Father and the sonne.

6. How doth the sonne proceed from the father?

He is not made, nor created, but begotten of his fathers owne substance by his vnderstanding. For the father knowing himselfe by an infinite knowledge, produ­ceth by his vnderstanding a most perfect word, or expression of himselfe; which is his sonne co­eternall and equall in all thinges to himselfe, and must needs possesse the same nature with him, because he is produced of his owne substance.

7. Why is he called his sonne?

Because his production is a true generation. For as the end of generation in creatures is to make a thing like in nature to that from which it proceeds, so doth the word of the diuine vnderstāding produced through the force of the fathers intellec­tuall nature, by the manner of its production naturally expresse the thing which is vnderstood, which is God the father himselfe.

8. Hath God the father but one sonne begotten of his owne substāce?

No; nether can he haue any more then one: for it is otherwise in God, then in men; because no man can giue all that he himselfe is, to any sonne, and therefore he may haue many children; but God allmigthy doth giue his owne substance so perfectly to his sonne by generation, as that he giueth him all that is in him­selfe, [Page 21] and can be communicated; in so much that there remaineth nothing to be giuen by way of generation to any other.

9. How doth the holy Ghost proceed from the father and the sonne?

He doth proceed from them both, as frō one only source, and not as made, or created, nor as begotten, but produced through the will by an ineffable way, which diuines rearme Spiration.

10. What is Spiration?

It is a breathing or impulse of the will, by which it expresseth its affection: for the father louing his sonne infinitely, as being his only begotten, and the sonne his father, as the fountaine from whom he proceedeth, they pro­duce a mutuall bond of loue, whereby the father and sonne are ineffably linked together: and this is the holy Ghost, the third [Page 22] person of the blessed Trinity; eternall God, and equall to both the other two persons.

11. Why are these three persons one only God?

Because they haue one selfe same essence, one selfe same power, one selfe same wisedome, one selfe same goodnesse, one selfe same vnderstanding, and one selfe same will.

12. Did then all these three diuine persons create the world?

Yes, for all three hauing from all eternity the same power, the same will, and the same vnder­standing, whatsoeuer is done out of God by one, is done by all.

1. OF what did God make the world?

Of nothing.

2. With what did he make it?

With his word alone.

3. Had not he then need of some instruments to make it with all?

No, for his power is so great and so infinite, as that he can, not only make what he will, but allso in what manner he will.

4. Was there an infinite power required to create the world?

Yes, for the harder a thing is to be done, the more force is re­quired to the doeing of it; and the more remote a thing as from [Page 24] the end to which it is to be mo­ued, the more force is required to moue it thither: and there­fore seeing that to create, is to make a thing of nothing, and that betwixt nothing and something there is an infinite distance, it followeth that creation requi­reth an infinite force or power in him who createth.

5. Why did he make the world?

That his greatnesse and good­nesse might be seene and adored.

6. By whom would he haue it ado­red?

By men and Angells, who only are able to consider the admira­ble workes of heauen and earth, and by knowing them to loue and praise his goodnesse, who made them for their vse and be­nefit.

7. What moued God to create men and Angells? did he want them? or [Page 25] did he get any thing by them?

He did not want them, for seeing he is all goodnesse, he could want no good thing; and for euill, it is not to be desired: nether could he get any thing by them, for he who hath all, getteth nothing. So that he was moued merely through his owne goodnesse: for being all goodnesse himselfe, he needed no other cause why to do good, then that himselfe by nature is goodnesse: for as it is the nature of heate to make hot, and of cold to coole, so is it the nature of goodnesse to do good.

8. What is an Angell?

An Angell is a spirituall crea­ture subsisting completely by himselfe without a body.

9. What became of the Angells whom God created?

Some of them remained in that [Page 26] holy estate, wherein they were created, and so were by God his grace established therein, and became happy and blessed for euer. Others kept it not, but wil­fully lost it by sinne, and so be­came Diuells, and are condem­ned to euerlasting torment in hell.

10. How many Angells were there created?

The multitude of them is so great, as that they exceed all kindes of creatures in the world, both men, beastes, birds, fisshes, plants, and all other speciesses of thinges which we see vpon the earth. And they are distingui­shed into three rankes, which are called Hierarchies: and euery Hierarchie consisteth of three orders, whereof the highest are called Seraphins, and the lowest, Angells; and amongst the highest [Page 27] Lucifer is held by many to haue been the chiefe of all; who fell through pride, and so although he was the perfectest creature that euer God made, he is now become through his owne fault the most miserable and damned creature of all others. The next to him (as some conceaue) was S Michaël, who is in nature the perfectest creature of all that en­ioy God; all though both in grace & glorie, the Blessed Virgin doth farre surpasse both him and all the rest.

11. How many men were created at the beginning?

Only one, that is Adam, and out of him Eue the woman was made; from whom afterwards all mankinde did proceed.

1. WHat is man?

Man is a reasonable creature made of body, and soule.

2. Of what was his body made?

Of the slime of the earth.

3. Of what was his soule made?

It was made of nothing.

4. What is a soule?

It is a spirituall substance or­dained to informe a body, im­mediatly created by God, en­dued with vnderstanding, and freewill, whereby man is truly made to gods owne image, and by which also he resembleth the Angells, and differeth from all other mortall creatures.

5. For what end did he create man?

That he might know God, and knowing loue him, and louing praise him; for these are the thinges in which man ought to employ his whole life. And his last end is, to enioy him in heauen.

6. Why hath God made mans body (who is so noble a creature) of so base a substance, as is earth and dust?

Thereby to abate his pride, and so keepe him humble by the con­sideration of his extraction.

7. Wherefore did he make his soule so noble a substance?

To the end that he might be capable of enioying God him­selfe: and also that knowing his owne worth and dignity, to be so farre exceeding all other mortall creatures, his actions should [Page 30] likewise be answerable, and sur­passe the actions of all other in­feriour creatures.

8. What goods hath God bestowed vpon men?

Two sorts of goods; some in­ternall, and belonging to the constitution of himselfe, as the three powers of his soule, where­by he is endued with reason; and the fiue senses of his body, with all the partes belonging to it: others externall, as the heauens and earth, and all the thinges contained in them, which were made for the entertainement, and seruice of man.

9. Which preuaileth most in man sense or reason?

For the first seuen yeares, sense hath the whole gouerment of man, but after seuen yeares, rea­son by little and little beginneth to get strength, and groweth on, [Page 31] to the age of thirty, the Philo­sophers not admitting a time of wisedome, and cōstant iudgemēt, vntill we come to the standing part of mans life; which is when we leaue growing. Yet she can neuer quite conquer sense, by reason that it is deepely rooted, and accustomed to sway vs, by hauing had at first a long posses­sion ouer reason.

10. Which ought to sway most with vs, sense or reason?

Certainely reason, for if man be a reasonable creature (as we haue defined him to be) then reason must be the nature of man, and so to do against reason, were to do against nature, and consequently to sinne. Againe, sense only considereth the pre­sent, and so it is apt to precipitate vs into future inconueniences, whereas reasō, which forecasteth [Page 32] what is to come, keepeth vs out of such dangers. Moreouer rea­son hath one conduct and gouer­ment through all, and settleth vs in a stable way tending to one incommutable good: whereas sense setteth our hearts vpon vn­certaine goods, and such as may be taken from vs, and so it put­teth vs in casuality to be euer grieued; for who looseth what he is in loue with, must needes be grieued according to the mea­sure of his loue.

11. What becomes of mans body and soule after his death?

The body returnes againe to earth, of which it was made, as the graues do well testify: the soule retaines its being for all eternity, ether in hell or heauen.

12. Doth euery soule presently after that it is separated from the body, go immediatly ether to heauen, or to hell?

No, for some go first to purga­tory, before they go to heauen: but those who go to hell, go all immediately thither, as soone as they are separated from their bodies.

13. Which be those that go imme­diately to heauen?

The soules of those that dye in the state of grace, and haue in this life payed all debt due for their sinnes: for these soules whilst they were in their bodies, did loue God aboue all thinges, as being good in himselfe; and therefore they could not choose but also desire to know and see him, whom they loued so much. And this same desire (because it is of an immutable good) remai­neth also after death; yea it is then much increased; because the soule hauing no more any distraction by its senses, it is wholy [Page 34] set vpon that obiect, and there­fore it would be miserable, if it did not obtaine it. But God who is all goodnesse can not be so cruell as to let one be miserable for louing him, and therefore he doth immediately let himselfe be seen vnto him; which is to be in heauen or perfectly blessed. And so you see how those who dye in that happy state, go immediately to heauen.

14. Which be those, that go first to purgatory, before they go to heauen?

The soules of them who dye in the state of grace, and haue not fully satisfied for their sinnes in this life: for those soules at their death, are in such a state, that though they firmely loue God as their greatest and finall good, and so are content to forgoe all thinges rather then offend him mortally; yet their loue is not [Page 35] pure, because they loue worldly thinges withall by an inordinate affection, being loath to leaue them, though thereby they know they should see God the sooner. Now soules departing with such affections, are not fit to see God, vntill they be purified from all such drosse; and so they remaine in paine, not being able to attaine that blisse, which they chiefly de­sire, vntill by suffering they paie what is due to God his iustice, or vntill by the churches helpe, God of his mercy rectifieth them.

15. And which be those vnhappy soules that go to hell?

The soules of them, who dye without repentāce in ther woefull state of mortall sinne; whereby whilst they liued they did fasten their soules vpon some other object, more then vpon God, from which after their death they [Page 36] cannot turne themselues to God, for want of gods grace, and so they can not see or enioy God; for how should they enioy that, which they doe not loue? And to be vtterly depriued of hope to see God (who can only comfort the soule, when by death transi­tory comforts are lost) is to be in the euerlasting torment of hell.

16. Doth our future life then de­pend of this present life?

Yes, all dependeth of perfor­ming our duty towards God in this life, whereby those who faile in it, deserue eternall punishment in the next, as contrary wise those who performe it, deserue eternall reward.

1. What is the dutie which we owe to Allmightie God?

We are bound to feare, to serue, to honour, and to loue him aboue all thinges.

2. Wherefore are we bound to feare Allmightie God aboue all thinges?

Because he is omnipotent, and so can dispose of vs, as he will himselfe; and because he is omniscient, and so doth see the bottome of our hearts, and sinfull condition; and chiefly because he is our Lord, on whom our saluation dependeth; for we are all inuolued in one heape of per­dition, out of which he chooseth [Page 38] none, but whom he pleaseth; and therefore we ought allwaise to stand in feare of offending him, as not knowing whether we be vessels of his wrath, or mercy. Besides, we are guiltie of sinne, and consequently of eternall damnation, if he hath not par­doned vs; and therefore, he being our iudge, all ought to stand in feare of him, whom they haue offended.

3. Wherefore are we obliged to serue God aboue all thinges?

We are obliged to serue him, first, in regard that both for our being, and cōseruation, we wholy depend on him. Secondly in re­gard that the wages, and recom­pences, which he reserueth for his seruants, exceede all rewards in the world by an infinite pro­portion.

4. Why are we to reuerence and [Page 39] honour him aboue all thinges?

Because his maiestie, and ex­cellencie, doth infinitely surpasse all thinges in the world, and therefore he is worthie of all ho­nour and respect.

5. Wherefore are we bound to loue God aboue all thinges?

Because God of his owne meere goodnesse, did first vouchsafe to make vs of nothing to be what we are; wherefore if we are bound to loue our parents, who are only God his instruments in making of vs, how much more ought we to loue God? Besides that our parents are not the thousanth part of the causes, which God hath layed from the beginning of the world, for the making of euery man in particular; and so though our parents be our imme­diate causes, yet there is not one thousanth part of our making [Page 40] belōging to them, in comparison of what belongeth to God, to whom we owe our selues totally, and of all sides, and from the very beginning. Secōdly because he hath redeemed vs, and suffe­red death for our sakes, knowing euerie one for whom he suffered; and of so great a nūber excluding none, though neuer so great a sinner; and with such excesse of loue, as that there was not any, for whō alone he would not haue suf­fered (though there had been no other to suffer for) as freely, as we see he did make the sunne shine on Adam, when he was alone, no lesse then vpon the millions that now be. Thirdly because he hath also conferred on vs by grace, the great dignitie of being his adop­ted sonns, and heirs to the king­dome of his eternall blisse. Be­sides all other cōtinuall and innu­merable [Page 41] both temporall and spi­rituall benefits, which we receiue from him. And lastly, because God is goodnes it selfe, the only true and proper obiect of loue.

6. Which be the best signes, to know whether we truly loue God or no?

The first and best signe is, if we delight to keepe his commande­ments. The secōd, if we delight to thinke and often speake of him, or to conuerse and speake with him by prayer, or to haue him to speake frequently with vs, by our reading pious bookes. The third is, if we desire to see him, when by sicknes he giueth vs warning of his calling us to him by death. The fourth is, if we delight to practise vertue, which is most pleasing to him. And the last, if we finde in our hearts true repen­tance, and sorrow, for our sinnes committed against him; for so we [Page 42] ought to doe towards all, whom we truly loue.

7. Considering all these many strong and conuincing motiues, which we haue both to loue, feare, and serue allmightie God; and that by so doing, we are assured of eter­nall felicitie, as also of eternall torments in hell for the contrarie; whence doth it proceed, that so great a number transgresse, and so few performe their dutie?

The reason is, for that the Di­uill, and our corrupt sensualitie, do so dazle vs with the pleasures, wealth, and honors of this world, as that we do not truly apprehend either our dutie towards God, or the felicitie of heauen, or the woefull miserie of the damned in hell; but (being led away like little children by the present obiects of bables, which delight our ap­petites) we little reflect vpon eter­nall [Page 43] thinges, which are not ob­uious to our corporall senses.

8. Why then is Man so seuerely pu­nished for not performing his dutie towards God, if sensualitie hath such power to withdraw him from it?

Very deseruedly. First, because through the merits of Christ Iesus, we haue sufficient grace whereby to ouercome this sen­sualitie, if we will make vse of it. Secōdly, because allmightie God bestowed vpon Man so manie helps and graces, at first when he did create him, as that he would not haue been subiect to this sen­sualitie, if he had not, by his owne fault, lost part of that, which God bestowed vpon him, and weakened the rest.

1. DId God then, at the crea­ting of man, bestow on him anie helps more then we haue at our birth?

Yes, he gaue both Adam and Eue, the grace of originall iustice, at the first moment of their crea­tion, with all the goods that flow from it; whereby as they them­selues were perfectly submitted in obedience to allmightie God, so likewise were all thinges per­fectly subiected to them, as well those which were internall, and within themselues, as all other externall creatures: in so much, that they could not reioyce, nor be contristated, nor haue any [Page 45] other thought, vnlesse they them­selues would haue it. And all creatures did obey them so, that man was a greater king, then any Prince now in the world: for the greatest kings now are oftentimes disobeyed; but man in the state of his first innocencie, was so ab­solute, that no creature could rebell against him, nor would any man haue been disloyall to an­other.

2. How did the grace of innocencie worke these great effects in man?

By making him know God, and loue him aboue all thinges; for you must know, that the first thing represented to his vnderstāding, was Allmighty God finishing the creation of all thinges in him; and that his will embracing the strong motiues of so powerfull an obiect, did at the same instant loue God most feruently aboue [Page 46] all thinges; which act proceeding from the grace of God, and being the first act, that euer tooke pos­sessiō of his heart newly moulded, and rightly set for this purpose, it could not choose but carry with it towards its beloued obiect the whole powers of his soule, which then was free from all con­trarie dispositions, and so it could not choose but subiect them all vnto it; and consequently he must needs remaine totally sub­iected to God, as long as he remained in this state; and he could not but remaine in this state, vnlesse he lost it through his owne fault, by destroying that constant inclination of louing God aboue all thinges, which was now settled in his soule by this happy grace.

3. But how could this grace, which was in his soule only, worke such [Page 47] good effects in his bodie?

The reason of it is, because his corporall cōstitution being fitted to follow the inclination of the soule, this grace of innocency actuated, and encreased that fitnes, which of it selfe it found in the bodie: and so as long as man remained in that state, the bodie could not choose but do that, which it was fitted to, that is, follow the inclinatiō of the soule; wherby all its actions were neces­satily to expect the soules opera­tion: and so it could not choose but be preuented by reason; since that the soule it selfe which was to moue the bodie, could do nothing but by reason. And thus you see, how Adam his bodie, being continually by this grace preuented with reason, could not incline to anie thing, before reason gaue it leaue and order, [Page 48] and so this grace made his verie corporall desires subiect to rea­son.

4. What would haue become of man at last?

He would haue liued in Para­dise, without euer being sick, as long as it had pleased God; and at last he should haue been transla­ted into hauen without dying.

5. How could this be? For seeing that men must eate to grow, and to keepe themselues aliue; they could not auoyd, but meats should haue their effect, and so breed diseases.

If we looke into the cause of sicknes, we shall see, that it pro­ceedeth from some excesse, or defect, which in that state would not haue been, when man had wit and will, to prouide against both. Besides, God allmightie had fitted the place of habitation to the man, that there should be [Page 49] no ill aire, or other occasion of harme vnto him. Whence (be­cause wisdome kept him from mischance, & the place from infection) he could not dye but of age; against which, God had prouided the tree of life to pre­serue him; & so in conclusion he would haue liued for euer.

6. Was this grace ardained only for Adam?

No; all his posteritie would haue been indued with the same, de­riued from him to all, by their verie birth right; as now we are all, by our verie conception, infe­cted with originall finne deriued from him: & so all would haue liued in this world most happily, and at last haue been translated to heauen.

7. How could the grace of inno­cencie, which is unmediately in our soule, come to vs by birth from our [Page 50] parents, who make only our bodie; and haue nothing to doe with our soule, but leaue that to be made by God alone?

You may easily conceiue this, if you know how children come to be like to their fathers. You must consider then, that Adam his bodie (being designed by God for a soule endowed with origi­nall Iustice) was fitted for the ope­rations of such a soule; and con­sequently, it was imbued with all such speciall dispositions, as were requisite to make it pliable, and subiect to reason. Now Adam procreating his sonns bodie with the same good dispositions, which his owne body had; and allmigh­tie God (who had promised by couenant the grace of innocen­cie to all his posteritie, in case that he himselfe did continue in his due obedience) finding those [Page 51] good dispositions in the childs bodie, as an infallible token of his fathers actuall perseuerance in his first grace, he could not faile to endow, according to his promise, the soule of Adams sonne with the same grace of ori­ginall iustice, which his father had. And so, seeing that these good dispositions in the childs body (which were antecedent to the creation of the soule, and proceeded from the like disposi­tions in its parents) would haue been as a seale of God his coue­nant with mankinde; it followeth that they would haue drawne by a necessary cōsequence, in vertue of the sayd couenant, originall iustice, euen in to the childe his soule. And so you see, how this first grace was to come to vs from our parents by our generation. And it was most conformable to [Page 52] reason, that it should come that way: for, as on the one side it was naturall, that Adam should haue made his sonnes bodie like his owne, and consequently disposed in a speciall manner to be subiect to reason; so it was most reasona­ble, that Allmighty God should fitt the soule to the sonnes bodie; which would not haue been, vnlesse he had giuen him a soule apt to loue God aboue all thīges; seeing that the actuall subiection of the bodie to reason, doth pro­ceed from such a disposition in the soule. And so you see how the grace to loue God aboue all thinges (which is commōly called iustice or sanctitie) was giuen to Adam, so as to descend from him vnto his heyrs, and therefore was called originall iustice, and would haue come vnto vs, who were to be borne to it, as if it were by na­ture.

1. How did Adam and Eue make vse of this great grace?

Very ill, for many are of opi­nion, that they lost it in lesse then one day.

2. How did this misfortune befall them?

Because they did not perseuer in their first loue of God aboue all thinges, but fell from it by disobedience.

3. What induced our first parents to commit this sinne?

Eue was induced principally by pride and vanitie; for the An­gell (who was become à Diuell by pride) did infect Eue with the [Page 54] same sinne, that thereby he might make her and Adam companions of his miserie, perswading her, that if she did rebell against God by eating the fruit, which he had forbidden them; they should become greater then they were. And although this was the chiefe motiue, yet two other motiues did also concurre: for, by the same act she yeilded to three sin­full suggestions, all which are ex­presly sett downe in scripture. The first was of gluttonie, She saw that it was good to eat, and pleasant to behold. The second was a curiositie of knowing, You shall know good and euill. The third was pride, You shall be like Gods. And although Adam was not seduced by the Diuell, as Eue was, yet he fell into the sinne of disobedience, by yielding to the perswasions of his wife, being [Page 55] loath to displease her. And so that which induced Adam to sinne, was a disordinate affectiō towards Eue, choosing to offend God, rather then to contristate her.

4. What effect did this sinne pro­duce?

It caused the quite contrarie to that, which Eue pretended. For it did cast both her, 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 [Page 56] 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 [Page 57] 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, [Page 58] 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 [Page 59] 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 [Page 60] 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 [Page 61] 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 [Page 62] gate, that openeth the way for obiects to enter into our soule.

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 acknowledge the greatnesse of his mercy, and diuine grace, when we looke vpon the miserie from whence he hath deliuered vs by Iesus Christ: and therefore we ought to haue a perpetuall ioy, and acknowledgment towardes [Page 65] God, for that we are borne since the redemption of the world.

8. How did God allmightie re­deeme the world?

By the Incarnation, & Passion of our blessed Sauiour Iesus Christ.

1. WHat is meant by the In­carnation?

It is a wonderfull mysterie, where­by one of the three Persons of the blessed Trinitie, was vnited to our nature, after that it was become mortall, and subiect to miserie by sinne.

2. Which was that Person?

The second; that is the sonne.

3. Why the sonne, rather then anie [Page 66] other Person of the blessed Trinitie?

Because he came to make vs sonnes to God; and therefore it was fitting, that, amongst three Persons, the sonne should be chosen, to be our paterne and example, and as it were our eldest brother. Besides, wisedome is appropiated to the sonne; where­fore (he coming also to be our master and teacher) it was fitt that the wisedome of God (that is the sonne and second Person) should be chosen for that effect.

4. Had the other Persons of the blessed Trinitie no hand in this mysterie?

Yes; for the second Person was incarnated by their will, and by their operation; although he only was inuested with our flesh, and with our nature, remaining man as we are.

5. Why was it necessarie that our [Page 67] redeemer should be both God and man?

It was necessarie that he should be God, that his obedience, and sufferings, might be of infinite value, as proceeding from such a person: it was necessarie he should be man, because the Godhead could not suffer; besides it was conuenient that the same nature, which had offended, should suffer for the offence; and that the same nature should ouercome the Di­uell, which had been ouercome by him; and also that he who came to teach vs how to liue vertuously, should haue the same nature and be composed of flesh and blood as we are, that so we might haue a visible paterne, and one whom we might imitate.

6. Was he in all thinges like to other men?

Yes, excepting only sinne, con­cupiscence, [Page 68] and ignorance. And so the Apostle sayeth, that he was made to the likenesse of the flesh of sinne; whereby he doth not only except sinne it selfe, but also concupiscence and ignorance; for the flesh of sinne, is not sinne it selfe, but it signifyeth those peruerse dispositions in humane nature, which do incline men to sinne, which are comprehended vnder concupiscence, and igno­rance. Yet the Apostle sayeth he was made to the likenesse of the flesh of sinne, in regard that he was subiect to mortality, and to painefull afflictions, which are the direfull effects caused in man at first by sinne.

7. Had he a father and mother, like other men?

No: for he was borne miracu­lously of the blessed Virgin, without hauing a father here [Page 69] vpon earth, as in heauen he had no mother. For his bodie being framed, by the power of the holy Ghost, in the entrails of the blessed Virgin, allmightie God breathed into this bodie, (as he did into Adams) the breath of life in the wombe of his mother.

8. How long did he liue?

Thirtie three yeares, and three months, or there aboute.

9. How did he passe that time here?

He liued as other men doe, vnlesse that his life was more hea­ped vp with woes. When he was eight dayes old, he was circūcised, and his tender bodie painefully woūded. After this he is thought to haue been kept in Bethleem, vntill the three kings came out of the East to adore him; vpon which king Herode growing iealous, he fled into Aegypt; and [Page 70] Herode executed his tyrannie vpon all the children, from two yeares old and vnder in Bethleē, and in all the confines of Beth­leem. In Aegypt we must imagine he was prouided, as poore peo­ple are wont to be in strange countries; yet he remained there for some yeares, vntill the death of Herode. After which, being returned, he liued in Nazareth for feare of Herode his sonne; whence euerie yeare he went to Hierusalē at the solemne feasts, and there was lost by his Parents, at twelue yeares of age; and, after three dayes seeking, found in the midst of the Doctors, astonnish­ing them with his wise and learned answers. As for the rest of his life, he liued vntill he was thirty yeares old, as a priuate mā, leading an ordinarie course of life in the towne of Nazareth, and [Page 71] other places, without appearing to be more thē an ordinarie man, and getting his liuing by working with his owne hands, as a car­penter, vnder S. Ioseph our ladies husband; who for this reason was esteemed his father; and although he was not so, yet beeing married to his mother, he had paternall iurisdiction ouer him, and so he liued obedient both to him, and to his mother.

10. Why did he liue so priuately?

To giue vs an example of hu­militie, and to shew how those that are to be teachers in Gods church, ought to prepare them­selues by an humble and retired life.

11. What did he doe after he was thirtie yeares old?

When S. Iohn (the trumpet of God, that came from the desert) by summoning mankinde to pen­nance, [Page 72] had soūded the march for him towards his eternall fathers worke, for which he was sēt, he was baptized by S. Iohn, and recea­uing the visible testimonie of the holy Ghost, he made his triall in the desert by a fast of fortie dayes, and fortie nights, and by the tentation of the Diuell; all which he did for our instruction. And then he began to exercise his charge, in gathering of disciples, and in preaching of the veritie of the ghospell by actiōs and words, in prouing it by scriptures, in cōfirming it by miracles, through great contradictiōs and dangers; and at last by effusion of his owne blood, which he shed to main­taine this truth against them, who did contradict it.

12. What effect had his preaching?

It had no great effect (as it seemes;) for, all those, whom he [Page 73] had made his disciples, (at least the chiefe of them) did abandon him at the time of his Passion; and so all that which he had done with so much labour, was in a manner lost in one moment.

13. How came it to passe that his word was of so small force in his owne disciples?

Because they had not as yet receiued the fullnesse of grace.

14. How came it to passe that he had so few disciples, since that he preached the Ghospell both by words, and miracles, to thousands of people?

Because the holy Ghost was not yet giuen; for the word of the preacher (though excellent and diuine) worketh no effect at all, vnlesse the holy Ghost do enter at the same time into the hearts of them, who heare it, to make them receiue it, and keepe it.

15. Was then Christ his preaching fruitlesse?

No; for first it hath taught vs by experience, that the word of the preacher, is not sufficient; but that we must, besides hearing the preacher, addresse our selues to God, and demand of him his holy spirit, and his grace. Secōdly, the holy Ghost did afterwards reuiue in the hearts of Christ his disciples, all that which he had told them during his life.

16. In what manner did Iesus Christ dye?

As his life from the beginning to the end, was full of pouerty, subiection, contradiction, and affliction; so was his death as full of all indignitie, and torment, as humane witt could inuent, and humane nature (keeping the shape of man) indure; yea it was so full of torments, as to induce thē, [Page 75] surpassed the strength of humane nature: yet it was such, and in that manner, as he himselfe made choice of, and as he himselfe had foretold by the Prophets, without omitting anie of the cir­cumstances, which they pointed out verie particularly, as the crosse, the nails, whips, the two theeues, and others.

17. He dyed then freely and willingly?

Yes; in so much, that although the Iewes had often attempted to take him, yet they could neuer doe it, vntill he himselfe permit­ted it, by deliuering himselfe into their hands, that he might dye at the very houre, which his fa­ther had ordained.

18. Why was it necessarie for him to dye?

That he might accomplish the last worke necessarie for the re­demption [Page 76] of mankinde: for such was his fathers will, as that, all which he had done and suffered during his life, had not been suffi­cient, if he had not also shed his pretious bloud for vs vpon the crosse, in order to his fathers sentence, who ordained for the satisfying of his diuine iustice, that his only sōne should destroy our spirituall death, by his owne corporall death: and although the least action he did, was of it selfe sufficient, so that (all his actions being of infinite value) no more had been necessary, if his father had not ordained it otherwise for our greater good; yet his loue was so great towards man, that he himselfe did reioyce, that his father had ordained him to suffer death it selfe for our redemption.

19. Was it sufficient that he dyed?

No; for as he dyed to destroy [Page 77] our death, so it was necessary, that he should rise againe from death to life, to communicate his owne diuine life to vs; and also to con­firme vs in hope, by considering, that as our head is risen, so shall we rise, who are his members.

20. Who did raise him againe from death to life?

The scripture telleth vs, that his father did raise him againe to life, and also that he did raise himselfe.

21. Why is his father said to haue raised him againe from death to life?

Because, as he is his father, he is the fountaine, and source of all his glorious and diuine life, from whence all life is deriued. And the father is said to doe it, because it belongeth to the fa­ther to giue life to his sonne.

22. How did the sonne raise [Page 78] himselfe from death?

By the power of his diuinitie, which remained alwaies hyposta­tically vnited to the flesh he had taken, without being separated at anie time, either from his bodie, or soule; by vertue of which vnion, eternall life was due both to his bodie and soule; because the word, to whom they were vnited, is immortall: in so much, that our Sauiour could not haue dyed at all, if God had not granted it to him through a particular dispensation, for mans saluation.

23. How did he communicate life to men, through the vertue of his Resurrection?

By giuing them the holy Ghost (his owne diuine spirit) not long after that he had raised himselfe from death; and much more afterwards, vpon the day of Pen­tecost, [Page 79] when his Resurrection being fully accomplished, by being seated at the right hand of his father, he sent the holy Ghost downe to them in a visible forme.

1. WHy was the holy Ghost sent into the world?

To render the disciples of Iesus Christ perfect, and to begin in them his mysticall bodie.

2. What perfection did he giue them?

The perfection of charitie, which before was but weake, and imperfect in them: for the holy Ghost tooke away this weake­nesse from them, and made them [Page 80] strong, and vigorous, in the loue of Iesus Christ, to serue him with intire fidelitie; so that the strata­gems of men, and diuells, could not afterwards diuert them from seruing him.

3. How did the holy Ghost forme the mysticall bodie of Iesus Christ?

By vniting his disciples hearts with God, and amongst them­selues, by charitie, with which he did replenish them; for the life of this bodie, is the holy Ghost, by the fire of his charitie.

4. How is this bodie called?

It is called the Church, whereof all the faithfull are members, and Christ is the head; in so much, that there is made of Iesus Christ, and of all the faithfull, but one bodie, and one Church.

5. How can persons so farre sepa­rated from one an other, be truly vnited into one and the selfe same bodie.

This is done by the holy Ghost, who is euerie where; for he is the linke and soule of this bodie, vniting all these members more firmely together, then man his soule doth vnite the members of the bodie it informeth.

6. Why did he make this Church?

That he might thereby plant the doctrine, which he had taught, and which was altogether necessarie for the saluation of mankinde, so firmely, that it might continue for euer. And for this end, the holy Ghost (according to the outward ap­parition, in which he was sent) filled the hearts of his Apostles, who were to be the first teachers of it, with fierie zeale; and their tongues, with the praises of all­mightie God; that they (being vehemently cōceited themselues of the truth, and of the great [Page 82] good the knowledge thereof brought vnto the world) might be most earnestly desirous to breed the like conceit in others; and that so it might descend, in vertue of the first plantation, to the end of the world.

7. Who were the Apostles? and of what condition?

They were those, who, being called by Christ, left all to follow him, and to serue him in the pub­lication of the ghospell. And as for their condition, they were poore ignorant men, of a con­temptible ranke, most of them being fishermen: and the greater their weakenesse was, so much the more did it set forth the power of the holy Ghost; for in one day they became so learned, and so powerfull to perswade, as that they were able to confound, and conuert the most learned Phi­losophers [Page 83] in the world.

8. Of what partes doth the Church consist?

It consisteth of two partes in ge­nerall, which are necessarie to all well ordered Communities; that is, of those who are gouerned and taught, and of those who gouerne and teach.

9. Who are those, that Christ appointed to gouerne and teach?

They are chiefly Bishops, and next vnder Bishops, other infe­riour Preists, who are commonly called Curats.

10. Are Bishops then necessarie in the Church?

Yes; for if we looke into the institution of Bishops, 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 [Page 84] 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. [Page 85] 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 [Page 86] 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, [Page 87] 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 [Page 88] 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, [Page 89] 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 [Page 91] 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 [Page 92] 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 [Page 93] 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 succession. And this also none hath done but the Roman Church; nether doth anie Protestant lay claime vnto it: for aske any Protestāt, whether they receiued their doctrine from the Apostles or no? they will answer, yes: by whose hands? they will answer, by the scripture. But a Catholike saieth, by succession from his forefathers, and they by succession from theirs, and so vpwards to the Apostles them­selues without interruption. Now the question of being Aposto­licall, is not only, whether they beleiue the same thing, that the Apostles did belieue; but withall, whether those, who now are, did [Page 94] receiue their beliefe from the Apostles, by a true continuated succession, or no.

22. How is the true Church also one?

It is such, first, because it hath one principle, in which, all that are of it, do agree; wherein if others should agree, they could not be of any other Religion, but Catholike: and this is Tra­dition, to which none layeth claime but the Roman Church. Neither haue other Churches any one such principle, as to make all that agree in it, to be of the same Religion with them­selues; for the scripture (which is their only supreme rule) is of itselfe subiect to the seuerall misinterpretations of euery pri­uate spirit. Secondly, it is one, because all that are in it, pro­fesse one and the same faith, [Page 95] and vse the same Sacraments. Thirdly, it is one in gouernment, because the members of it are all vnited vnder one head the Bishop of Rome; for as S. Peter had amongst the Apostles, so haue his Successours amongst Bishops, the princely and defini­tiue sentence. And this is a marke to be found no where, but in the Roman Church, although it be a thing verie necessarie for the ending of controuersies, which cannot be ended, where equa­lity is on both sides; a thing that may easily fall out, if there be not one supreme head ouer all, as we see by dayly experience.

23. What thinges are necessary to make a member of the Church?

Three, that is, Baptisme, true faith, with the profession thereof, and vniō. And therefore Pagans are not of it, because they want [Page 96] baptisme: nor Heretikes, because they professe not the true faith: nor Schismaticks, because al­though they be baptized, and professe the true faith, yet they do not keepe that vnion, which is necessarie to knitt the members of Christ his mysticall bodie to­gether.

24. Are all Catholikes of the Church?

Yes; except only excommuni­cated persons.

25. Are ill liuing Catholikes of the Church?

Yes; but they are as dead mem­bers of a liuing bodie, for they want the loue of God and his grace, which is the life of this mysticall bodie. But at the end of the world, these also shall be cast out of the Church, and be separated from the blessed in heauen, where the Church shall [Page 97] remaine only triumphant for all eternitie.

26. Are all Christians of the Church?

No; for all schismatikes, here­tikes, and excommunicated per­sons are Christians, though im­perfect ones, and yet they are not of the Church.

1. WHo is he properly, whom we call Christian?

He, who hauing been baptized, professeth to belieue in Iesus Christ.

2. From whom doth the name of Christian distinguish vs?

From Iewes, Turkes, and all Infidells.

3. Who is a Catholike Christian?

That Christian who, belieueth, and professeth the true faith of Iesus Christ, and cōmunicateth in Sacraments and publike ser­uice of God, with that Christian Church, which is dispersed through the world, and is vnited in one visible head the Bishop of Rome.

4. From whom doth this word Catholike distinguish vs?

From Heretikes, and Schisma­tikes.

5. Who is an Heretike?

That Christian, who refuseth to belieue any point, taught as a matter of faith by the Roman Ca­tholike Church, when it is suffi­ciently proposed to him as such.

6. Who is a Schismatike?

That Christian, who in Sacra­ments, and publike seruice of God, refuseth to communicate [Page 99] with the Roman Catholike Church, or with the head of the Roman Catholike Church, or with anie member of the Roman Catholike Church.

7. Why do you call it the Roman Catholike Church?

We do not call it Roman, as if there were any other Catholike Churches, besides the Roman Catholike: nether do we call it so, as if the particular Church of Rome, were the whole Catholike Church, (for as it is a particular Diocesse, it is only one part of the Catholike Church:) but we call it so, because all the Catho­likes of the world, are vnited in the Bishop of that particular Church, as in their generall Pastour. And so the word Roman, is not limited to the particular territorie of Rome, but it doth signifie a property belonging to [Page 100] the whole Church; to wit, that re­lation, which the whole Church, and euery member of it acknow­ledgeth towardes the Bishop of Rome, as to their head, appointed by Christ to gouerne his whole flock. And therefore the word Roman, taken in this sense, is of no lesse extent, then the Church it selfe, so that he, who is not a Roman Catholike, is no Catho­like at all.

8. Is it sufficient to make one a Catholike in point of faith, that he b [...]eue the same thinges, that the Catholike Church belieueth?

No; vnlesse the Catholike Church be also the ground of his beliefe: for whosoeuer doth belieue any point, vpon no other groūd, but only because it seemes to his priuate iudgement to be contained in scripture, or to be in it selfe true; yea though he [Page 101] should belieue in this manner euery thing, that the Church belieueth, yet he would not be a Catholike, and so may be dam­ned for want of faith. And the reason of it is, because, seeing that faith is to belieue a thing, because God reuealeth it, and that there is no infallible way (without a miracle) whereby God his reuelation cometh to vs, but only by the Churches propositiō, it followeth, that we cannot belieue anie thing certainly vpon the motiue of God his reuelatiō, vnlesse our beliefe be likewise grounded vpon the Churches proposition. Wherefore the faith of a Catholike, must consist in submitting his vnderstanding, and adhering to the Church, and in belieuing euery thing, because she proposeth it: for all other perswasiōs of our owne discourse, [Page 102] are resolued at last into our par­ticular iudgements, or els into the iudgements of other parti­cular men; and so cannot breed in vs Catholike and diuine faith, but only opinion, or human be­liefe.

9. What signe is there whereby to know, whether ones beliefe is grounded vpon the Catholike Churches proposition, or no?

The best signe is, when you do without difficultie assent to any thing, as soone as you know that it is proposed by the Catholike Church; for if you haue the least doubt of any thing, which you know to be proposed by the Church, it is an infallible signe, that your beliefe in all the rest, relyeth vpon some other groūds, which sway more with you, then the authority of the Church; or els that you haue no firme [Page 103] beliefe at all, but only an opinion or coniecture grounded vpon your owne discourse.

10. Who is a good Christian?

He, who hauing been baptized, belieueth the true faith of Christ, and liueth accordingly.

11. How shall we learne to do this?

By the Christian doctrine, that is, by that doctrine which Christ Iesus came to teach, and preach vnto the world.

12. Where is this doctrine contained?

It is contained in God his holy word, which is deliuered to vs at large, partly by scripture, and partly by tradition of the holy Catholike Church.

13. How manie be the chiefe and principall heads of the Christian doctrine?

They may be reduced to six, to wit the Creed, the Pater noster, [Page 104] the ten Commandements, the seuen Sacraments, Prayer, and the Sacrifice of Masse.

14. Wherefore are these six the prin­cipall heads of Christian doctrine?

Because, whereas there are prin­cipally foure thinges necessary to saluation, that is, faith, which giueth vs light to belieue well; hope, which giueth vs confidence to demand well; charity, which giueth vs strength to doe well; and God his actuall assistāt grace, which is the most necessary of all, for without it, we cannot get the other three, nor make the least progresse in the way of saluation. Now the Creed, teacheth vs, what belongs to faith; the Pater noster, what belongs to hope; the ten Commandements, what belongs to charity; and the three last partes, the Sacraments, Prayer, and Sacrifice of Masse, are the [Page 105] meanes, whereby to obtaine God his actuall assistant grace.

15. Why do you account the Pater noster, a distinct part from the rest, seeing that it is included in prayer, which you number as making one principall part by it selfe?

The reason of it is, because the Pater noster, is not only actually a prayer it selfe; but it is also a ge­nerall instruction, whereby we are taught how to pray, and what to demand. Now as it is actually a prayer it selfe, it belongeth to Prayer, which we haue reckoned for the fifth part of the Christian doctrine: but as it is an instruc­tion, it maketh a part by it selfe; because, to instruct, is a qualitie, which is not essentiall to actuall praying; and so it belongeth properly to hope, which is the foundation of all actuall prayer, and is practised by knowing what, [Page 106] and how we are to demand.

16. Why do you number but foure thinges necessary to saluation, since that no man can be saued without inherent iustice, or sanctifying grace, which is a distinct thing from God his actuall assistant grace; and therefore in all, there are fiue thinges necessary?

The reason of it is, because sanctifying grace, is either chari­tie it selfe, or at least it is a thing, which cannot be separated from charitie: and therefore, whoso­euer hath charitie, may be assured that he hath sanctifying grace; and the meanes to obtaine one, doth serue for both.

17. What is the visible signe, or badge of a Christian?

The signe of the holy crosse, accompanied with these words, In the name of the father, the sonne, and the holy ghost.

18. Wherefore is this the badge of a Christian?

Because, by making this holy signe with these words, we pro­fesse the three chiefest mysteries of our Christian faith; which are, the mystery of the Vnitie and Tri­nitie of God, the mystery of the Incarnation, and the mystery of our blessed Sauiour his sacred Passion.

19. Why is the mystery of the Vnitie and Trinitie of God, said to be con­tained in the signe of the crosse?

Because, by saying in the name, and not names, we declare the Vnitie of one sole essence, power, and diuinitie in one only God: and by naming the father, sonne, and holy ghost, we plainely mani­fest the three distinct persons of the most blessed Trinitie.

20. Why are the other two mysteries, of the Incarnation, and Passion of [Page 108] our blessed Sauiour, said to be in­cluded in the signe of the crosse?

Because, by putting our hand from the head vnder the breast, we professe the sonne of God to haue descended from heauen, to become incarnated in the wombe of the most blessed Virgin: and by putting our hand from the left shoulder to the right, we declare how he redeemed vs by dying vpon the crosse, in forme whereof we make this holy signe.

21. Wherefore hath it been the custome of all true Christians, at the beginning of their chiefe actions, to make so frequently the signe of the holy crosse, pronouncing the former words?

For diuers good reasons; and first, thereby to consecrate their actions vnto the honour of the most blessed Trinitie. Secondly, to craue in all their actions God [Page 109] his diuine assistance, through the merits of the sacred death, and Passion of our Sauiour Iesus Christ. Thirdly, to make a briefe profession of the Christian fayth, the chiefe mysteries whereof, we see are so liuely expressed vnder this signe. Fourthly, to declare thereby, that they fight vnder this signe, as vnder Christ his standard; and so; like faithfull souldiers, to distinguish them­selues from Pagās, Turkes, Iewes, and all other his enemies. Fifthly, to arme ourselues by it, against the Diuell, and all his tempta­tions; for that he doth feare and flie this signe, as the malefactour doth feare the Ministers, and sharpe instruments of iustice. Lastly, by the helpe of this holy signe, men do most frequently escape many both corporall and spirituall dāgers, as innumerable [Page 110] most authentike histories, and good Authors declare.

Now we make this signe so fre­quently, because faith is the foundation, and groundworke of Christianitie; and therefore we ought to make a frequent pro­fession of it.

1. WHy is fayth the first foun­dation, and groundworke of Christianity?

Because, by naturall knowledge, we cannot come to know the meanes, which are prescribed for our saluation; and therefore we haue need of a supernaturall helpe, which is fayth: and so the Apostle telleth vs, that without [Page 111] fayth, it is impossible to please God.

2. What then is fayth?

Fayth is a gift of God, and a light, whereby we do firmely and without doubting, belieue all that, which is proposed to vs by the Catholike church, to be be­lieued, not because we see it, but because it is reuealed by God, who cannot speake vntruthes. So that, to an act of fayth necessary for saluation, two thinges are required, first, in regard of God, that it be an obiect reuealed by him, and proposed to vs by the Church as such: secondly, in re­gard of man, that he giue a firme assent to it.

3. Is there no more required to an act of fayth?

No more is required to an inward act of fayth; yet to practise this vertue perfectly, we [Page 112] are some times obliged to de­clare our beliefe by an outward act, when occasion requireth it: for man being composed of body and soule, he ought to acknow­ledge God his veracitie, by both these partes; by his soule, in be­lieuing; and by his body, in pro­fessing with his mouth what he belieueth. And therefore it is neuer lawfull to dissemble our fayth, by professing one thing, and belieuing an other; for who­soeuer denyeth Iesus Christ be­fore men, will be denyed by him before his father.

4. Why is fayth called a gift of God?

Because diuine beliefe sur­passeth the forces of our nature, so that we cannot any way de­serue it; in so much, that the holy Ghost doth inspire it into vs, through his owne meere bounty. [Page 113] And it is the first Theologicall gift of God, by which we are disposed by litle and litle to obtaine the rest.

5. Why is it called a light?

Because it enlightens our vn­derstanding, by making vs be­lieue the holy mysteries of our Christian fayth, deliuered to vs by the Church.

6. Why do you say, deliuered to vs by the Church?

Because (as I haue obserued before) we cannot haue Catholike fayth, but by the instruction of the church, which proposeth to vs those truthes, which God did reueale to his Apostles and disci­ples, to the end that they should communicate them to others, who were to succeed to them­selues in the church, and they againe to others, and so till the end of the world.

7. Who are those that succeeded to the Apostles, and Disciples.

They are the Bishops, and Pas­tours of the Catholike Church, whom the Apostles, and Disciples left behind them to teach vs that doctrine, which they them­selues had taught, and preached before to the whole world. And therefore we are boūd to belieue what the Bishops, and Pastours of the Catholike Church teach; because we are sure, that the Ca­tholike Church deliuereth to vs; that same doctrine, which the A­postles deliuered to her.

8. How are we sure of this?

First, because our Sauiour him­selfe doth assure vs so; for he tel­leth vs, that the gates of hell, shall not preuaile against his Church; so that the Church is the supreme and certaine guide, to which Christ directeth vs, for [Page 115] the knowledge of the true faith, and true religion. Secondly, be­cause (abstracting from super­naturall meanes) reason it selfe doth conuince as much; for the Church being vniuersall, that is, a Congregation of Christians dispersed through the whole world, it followeth, that she can­not propose a falsehood; seeing that the Christians dispersed in so many countries, as are necessary to make vniuersality, cannot meete together, and agree to frame a lye: and therefore if they consent together, that such a thing was deliuered vnto them, for the doctrine of Christ, it can­not choose but be so. And this is that, which Diuines call Traditiō, which descendeth from father to sonne in all nations, where the Catholike fayth is professed; and when it is contradicted or called [Page 116] in to doubt, the question is deci­ded by a generall Councel, which is a congregation of Catholike Bishops and Doctours gathered together out of all partes where the Church is dispersed. And to this, (I meane to vniuersall tra­dition) no heresy layeth clayme: and yet Religion is so grounded vpon it, that euen all Heretikes must acknowledge this same au­thority, for the receauing of scrip­ture. So that we see how the vniuersality of the Church, is, euen in grounds of nature, and abstracting from all supernaturall aduantages, as great a warrant as can be, that what the Church teacheth, is that same, which the Apostles and Disciples of Christ, dispersed through the whole world, had taught before. Lastly, we are sure, that what the Church sayeth is true, not only because [Page 117] she is vniuersall, but also because she is inuested with all the other motiues, that are apt to beget beliefe, as santity; vnity, antiqui­ty &c. and so she is credible of herselfe, in whatsoeuer she affir­meth.

1. What is the doctrine, which the Apostles, and Christ his Disci­ples taught?

It is chiefly that, which is comprised in the Creed.

2. Say the Creed.

• 1. I belieue in God, the father Allmighty, creator of heauen and earth.
• 2. And in Iesus Christ, his onely sonne, our Lord.
• [Page 118]3. Who was conceiued by the holy Ghost, borne of the Virgin Marie.
• 4. Suffered vnder Pōtius Pilate, was crucified, dead, and buried.
• 5. Descended into Hell: the third day rose againe from the dead.
• 6. Ascended into heauen; sitteth at the right hand of God the father Allmighty.
• 7. From thence he shall come to iudge the quicke, and the dead.
• 8. I beleeue in the holy Ghost.
• 9. The holy Catholike Church: the communion of sanctes.
• 10. Remission of sinnes.
• 11. Resurrection of the flesh.
• 12. Life euerlasting. Amen.

3. What is the Creed, and who made it?

It is a briefe rule of our chris­tian faith, made by the 12. Apos­tles, [Page 119] as a symbole, or marke, whereby to distinguish and know the true disciples of Iesus Christ, from all others, of what profes­sion soeuer.

1. WHat is hope?

Hope is a vertue, that giueth vs an humble and firme confidence in God, that he will make vs happy for euer in the next world, by seeing and posses­sing him there fully, whom here we know only obscurely by faith; and also that he will giue vs all thinges requisite and necessary in this world for that end, both corporall, and spiri­tuall.

2. What reason hath man to haue such confidence in God?

He hath very good reason, considering the infinite good­nesse of God, and his loue towards [Page 168] man, whom he hath created out of nothing, and also redeemed with his owne bloud, only to make him capable on this happi­nesse: besides the promises, which he hath made of eternall blisse, to those, who loue him; and his fidelity in performing what he hath promised: and lastly, the infinite desire, which in the holy scripture he hath often expressed himselfe to haue, to saue all sin­ners, and to see them truly con­uerted.

3. The greatest sinner in the world then may haue hope?

Yes; he is bound to haue it, for otherwise he would do a great wrong to allmighty God, if he should think that his mercy, and goodnesse, were not infinite, and consequently greater then all the sinnes of the world.

4. Cannot a man haue to much [Page 169] hope or confidence in God?

No; as long as he vseth his dili­gence to do what is required on his part, for the obtaining of that, which he hopeth for, and relieth more vpon God his grace, then vpon himselfe. But to rely vpon God without vsing his diligence to do that, which is required on his part, would not be hope, but presumption: for God giueth not blisse vnto any, but to those, who vse the meanes prescribed by him, to obtaine it.

5. Where are we taught, what we are to hope for, and how to aske it?

We are taught this, in our Lord his prayer, called the Pater no­ster; which is an abridgement of all, what we are to hope for, and to aske of allmighty God. And it is vsually diuided into seuen petitions, or demands.

1. SAy the Pater noster.

• Our Father, which art in heauen.
• 1. Hallowed be thy name.
• 3. Thy kingdome come.
• 3. Thy will be done, in earth as it is in heauen.
• 4. Giue vs this day our dayly bread.
• 5. And forgiue vs our debts, as we also forgiue our debters.
• 6. And lead vs not into tempta­tion.
• 7. But deliuer vs from euill. Amen.

2. What is contained in the Pater noster?

All that which we can demand, and hope for from God: for in the [Page 171] first foure petitions, we demand all necessary good; in the three following, that he deliuer vs from all euill. And againe, as concer­ning what is good, we first de­mand the glory of God. Se­condly our owne finall and grea­test good in heauen. Thirdly our greatest good on earth, which is a vertuous life. Fourthly the meanes to get, and keepe the said good, which is Gods actuall grace. And touching that which is euill, we demand, that he de­liuer vs from all euills, both past, present, and to come; and so ab­solutely frō all euills whatsoeuer.

3. Declare those first wordes which goe before the first petition; Our father which art in heauen.

This is a little preface, which teacheth vs three thinges; first that it is the prayer of the chil­dren of God, and therefore that [Page 172] we are to pronounce it with a sincere confidence and affection, such as true children do beare towards their father. Secondly that we ought to say it with a ge­nerall intention, and charity, towards all our brothren vnited in one body of the Church; for we do not say, my father, but our father. Thirdly that we ought to addresse our selues to him, as to our heauēly father, and so to see­ke nothing but heauēly thinges, or what conduceth thereunto.

4. To whom is this prayer addressed?

It is addressed particularly to the first person of the blessed Trinity; because it was composed by Iesus Christ, who is the second person himselfe, the only sonne of his father, and our mediatour towards his father: yet this doth not hinder, but that it is addres­sed also to all the three persones [Page 173] of the blessed Trinity; because all three are but one God.

5. Why is God, and particularly the first person of the blessed Trinity, called our father?

Because he hath created vs, and doth nourish, and conserue vs: but chiefly, because he doth loue and embrace vs, with a fatherly loue; whereby we are truly his adopted children: for no body would giue his owne sonne, to ransome others, if he did not esteeme those others also, as if they were his owne children.

6. Why is he sayed to be in heauen?

Although he be euery where, yet he is sayed particularly to be in heauen, because he is seen there perfectly by the blessed, and so our hope is at last accom­plished there. In the same man­ner, as we may say, that a mans soule is seated in his head, though [Page 174] it be also in his whole body; be­cause all his fiue senses are found there; for by his head; he seeth, he heareth, he smelleth, he tasteth, and also toucheth.

7. Declare the first petition; Hallowed be thy name.

In the first petition we demand, that God be known of all the world, and that so his holy name be honoured, and glorifyed by all, as it becommeth him, who is infinitely holy in himselfe, and who is our Creatour, our last end, and our soueraine good.

8. Why do we say, hallowed be thy name, and not, hallowed be thou?

Because euery thing is known by its name; and by this petition, we demand, that God be known to the whole world, and all ido­latry and false religion destroyed. And so it is worthyly placed in the first place, both because all [Page 175] the euills in the world proceed from not knowing God; and also because no body can pray to him, vnlesse they first know him; and therefore this knowledge is the first thing, to be demanded for those who want it; and lastly to teach vs, that the first thing, which a Christian ought to seeke, is the glorie of God: for although our owne interest cannot be se­parated from the glorie of God, because it is impossible to seeke God his glory, without sauing ourselues, or saue ourselues without glorifying God; yet these two ends ought to be one subordinate to the other, and the glorie of God to be preferred before our owne proper interest. And for this reason also we say, in the two following petitions, thy kingdome come, and, thy will be done, to shew that we ought [Page 176] to seeke our owne good, chiefely with relation to his glory.

9. Declare the second; Thy king­dome come.

We demand in the second that the kingdome, which he hath promised vs, come speedily; that is to say, that the batails being ended, which we haue with the world, the flesh, and the deuill, we may arriue to euerlasting fe­licity, where we shall enioy God without impedimēt; and he shall raigne in, and ouer vs, for all eternity.

10. Why is our finall happinesse in heauen called the kingdome of God? or how can any thing be to come, that belongs to God?

Because, when those places, which the elect are chose to, shall all be filled vp, then all motions, and alterations shall cease; and allmighty God shall raigne by a [Page 177] constant emanation, or conser­uation of the same vnuariable being for euer and euer in all thinges; which kinde of raigne, is most proper, and sutable to God his immutability. And we do wish, that it may come: be­cause this kingdome is now as it were a making; as that king, who is going vpon a conquest, either of rebells, or of other enimies, is making himselfe a kingdome.

11. Declare the third; Thy will be done, in earth as it is in heauen.

We demand in the third, that we may perfectly obey his holy commandements, as the angells do allwayse obey him in heauen; because it is the meanes to ob­taine the former petition: for the ladder to mount vp to heauen, is the obedience of his comman­dements, and it is the height of all happinesse vpon earth.

12. Why do we say, thy will be done in earth, and not rather, do thou thy will in earth?

Because the obseruing of Gods commandements, and liuing ver­tuously, dependeth ioyntly both on ourselues by our free will, and also on God, by giuing vs his grace; and so we nether say, do thy will in earth, that is, in vs, nor, let vs do thy will, but thy will be done in earth; to shew, that nether God alone doth do his will in vs, nor man alone in him­selfe, but that both do concurre to it; God, by preuenting vs by his grace; and man, by consenting with his free will. And we do wish, that it may be done in earth, as in heauen, that is, with all perfec­tion, and by a full subietion without resistance.

13. Declare the fourth; Giue vs this day our dayly bread.

We demand in the fourth, our dayly bread, and chiefely our spirituall bread, that is, the grace of God, and his holy inspirations, which we haue need of euery day and moment: and secondarily our corporall sustenance and apparell.

14. Doth he permit vs then, to aske for temporall thinges?

Yes; but it is by way of con­descending to our infirmitie; and therefore, our prayer for them, ought allwayse to be cōditionall, that is, if God doth see them to be profitable for vs; because we ourselues do often mistake in our desire of temporall thinges, and seldome know what is good, or bad for vs.

15 Is he content, that we should aske in this manner, all sorts of temporall commodities?

No; for his condescendance [Page 180] doth not permit vs, to aske any thing, but only our dayly bread; that is to say, that we should not aske superfluous thīges, but such thinges as are necessary, as that is, which we haue need of euery day: nor this nether, but after that we haue first demanded our spiri­tuall bread; which is chiefely vn­derstood by this petition.

16. Why do we call this bread, which we aske for, 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 [Page 182] 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 [Page 183] 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 [Page 185] 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 [Page 186] 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, [Page 187] 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 [Page 188] 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 [Page 189] 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.

1. 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 [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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, [Page 195] 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 [Page 196] 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 [Page 197] 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 [Page 198] 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, [Page 199] 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.

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 hath my Commandements, and [Page 200] 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. [Page 201]

• 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 [Page 203] 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, [Page 204] 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 [Page 205] 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.

1. TO whom hath God com­municated this power?

To all our superiours, both temporall, and spirituall.

2. Are we obliged then to obey them, and to keepe their comman­dements?

Yes, no lesse then we are bound to keepe the commandements of God, because this power of making commandements, is de­riued to men from God himselfe, particularly the power of the Pastours of the Church, of whom [Page 297] our Sauiour himselfe speaking telleth vs, that those who heare them, heare him; and those who despise them, despise him.

3. Hath the Church put this her power of making commandements in execution?

4. Yes, she hath done it, and doth doc it dayly, vpon seuerall occasions, as she seeth it to be necessary for the good of the faithfull.

4. How many kindes of precepts, be there?

They are commonly diuided into two kindes: the first are called affirmatiue, which are, all those, that cōmand vs the doing of some thing, as the precept of attention, and deuotion at Masse, and such like: the second are called negatiue, which do not command a thing to be done, but forbid vs the doing of some [Page 298] thing; as to reade, or keepe he­reticall bookes, and the like.

5. Which be the commandements of the Church?

Amongst diuerse others, which cōcerne seuerall particular states of persons, there be fiue, which are commāded to all in generall.

First, to be present at Masse vpon Sundayes, and other com­māded feasts, and also to abstaine from seruile worke on the sayd feastes.

Secondly, to fast the Lent, the foure Ember weekes, and com­manded eues of feastes; and to abstaine from flesh vpō Fridayes, and Saturdayes.

Thirdly, to confesse at the least once a yeare; and to receaue the blessed Sacrament at Easter, in our proper parish Church.

Fourthly, to pay out tithes, which shall be due.

Fifthly, not to solemnize mar­riage within the prohibited times.

6. Are the precepts of the Church, different from the former comman­dements of God?

They are not different in effect, they being all contained vnder that one, wherein Allmighty God doth expressely command vs to obey, and honour our father, and mother; by which he doth suffi­ciently oblige vs, to obey the Church, we being her children, and she our parent, and chiefe mother. Besides, that they serue as declarations of Gods com­mandements, and as peculiar rules for their more exact, and punctuall obseruation. And so they are not to be accounted as burdens to the faithfull, but as conuenient meanes, to make them keepe exactly God his ten Commandements.

7. How doth the first precept of the Church serue for this end?

By shewing vs the manner, how we ought to fulfill God his third commandement: for the light of nature doth only teach vs, that we ought to giue some time par­ticularly to God his seruice; but how much time, or what time rather then another, and in what manner, doth depend vpon the positiue institutiō of the Church: and so (as I noted aboue) the Apostles haue changed the Sa­baoth, into our Lords day, which is the day following. Now the Church hath determined the manner, by appointing vs to heare Masse: and concerning the time, she hath also ordained feuerall festiuall dayes, besides our Lords day; and she hath made choise of those dayes, on which Allmighty God did worke [Page 301] the principall mysteries of our faith, or did conferre, by meanes of his seruants some singular be­nefits to his Church.

8. How doth the second precept serue for this end?

It helpeth vs to obserue the sixth Commandement, by mor­tifying our flesh, and diminishing our sensuality.

9. Why doth the Church make choise of those times, rather then others to fast on?

The reason of it is, first as for Lent, because it was instituted by the Apostles, to imitate our Sauiour, in his fast of 40 dayes. Ember dayes were also instituted by the Apostles (at least the three first) to consecrate the seasons of the yeare to God. The eues of feastes are ordained by the Church, to make vs more fitt to serue God the next day fol­lowing: [Page 302] Fridayes and Satturdayes are obserued by abstinence, in memorie of our Sauiours passion, who dyed on Friday, and lay buried all Satturday.

10. Is it a mortall sinne, not to obserue the fasting dayes ordained by the Church?

Yes, except they be excused by some necessary impediment, which, for the most part, may be reduced to foure heades, pouerty, sicknesse, imbecility of bodie, and extraordinary labour of the bodie. By the first, beggars are excused, and all that haue not meanes to get dayly one entire meale: by the second, those sicke are excused (by licence obtained from their Curate) whom the Physitian shall iudge vnable to fast: by the third, all personnes vnder twenty one compleat, or aboue threescore and three [Page 303] yeares of age begun, are likewise excused, as also women great with child, and nources: by the fourth, are excused labouring men, and tradesmen, who are forced to gaine their liuing by the sweat of their bodies. Yet it is to be noted, that all these persons are not excused from abstaining from flesh, though they be permitted to eate two meales a day.

11. Are all fasts to be obserued in the same manner?

No, for in Lent it is forbidden not only to eate flesh, but also to eate eggs, and in some places white meats; which notwith­standing are permitted on other fasting dayes: but the rule to be obserued in this point, is the custome of the countrie. That which is to be obserued in all fasting dayes, is, that we eate but [Page 304] one entire meale a day, and that at night we rest satisfyed with a small collation, or drinking.

12. What doth the third precept of the Church serue for?

It helpeth vs to obserue all the ten commandements in generall; for whereas it consisteth of two partes, to confesse, and to com­municate, by confession we are purged from our sinnes, and so haue lesse occasion to fall againe, for nothing doth draw to sinne more then sinne it selfe: by the holy communion we receaue strength to performe all that, which we are obliged to doe in seruing God.

13. Who are obliged to confes­sion?

All those, that are come to the vse of reason, which is ordinarily conceaued to be at eight yeares of age: and it is to be noted, that [Page 305] the Church doth not by this pre­cept of confessing once a yeare, take of the obligation that euery man may haue of confessing of­tener.

14. What occasions be they, that oblige a man to confession, oftener then once a yeare?

First, it must be supposed, that none are obliged, but such as are in mortall sinne: amongst whom, first those are obliged, who by sicknesse, or by reason of some other accident, are in im­minent danger of death; as those are reputed to be, who are to vndertake any long voyage at sea, or who are in the warres, and do vndergoe any actuall seruice with danger of being killed, as also women that are ready to labour with childe, and the like. Secondly, those, who are to re­ceaue the blessed Sacrament, are [Page 306] also bound to goe first to con­fession, in case they be in mortall sinne. Thirdly, those, who hauing committed any mortall sinne, do suspect that by deferring their confession, they shall not re­member it, are bound to confesse it speedily.

15. Who are obliged to commu­nion?

All those, who are of age suffi­cient to discern the greatnesse of this mystery, which is con­ceaued to be ordinarily when one is 12 yeares old. And it is to be noted, that by Easter, is vn­derstood the eight dayes fol­lowing, and the eight dayes pre­cedent to Easter day: and also, that those who communicate, are bound to be fasting, that is, not to haue eaten, or drunke any thing after midnight, except it be in case of extreme sicknesse [Page 307] iudged such by Physitians.

16. Ought one to communicate as often as he goeth to confession?

In the first aboue named cases, he is bound to communicate, when he confesseth, if he hath opportuny: but ordinarily spea­king, euery man would do well to confesse oftener, then he com­municateth, especially those, who for want of actuall deuotion, or through spirituall slothful­nesse, cōmunicate very seldome: and if they fall often into mor­tall sinne, they ought to prepare themselues by doeing worthy fruits of repentance (whereof I shall speake in the Sacrament of Pennance) for some time, before they communicate: for by vertue of the Sacrament of Pennance of ten reiterated, being ioyned with the worthy fruits of repen­tance, they will afterwardes com­municate [Page 308] more worthily. Where­fore I should aduise those, who communicate but once a yeare, to confesse at least euery three monthes once; and those who communicate euery quarter, to goe to confession at least once a moneth; as others, who goe to communion more frequently, would do well to confesse more frequently, it hauing been the practise of many holy Saintes, to confesse dayly, though they did sometimes abstaine from com­munion.

1. IS there no more required for the practise of charity, but [Page 309] only to obserue the commandements of God, and his Church, and other superiours?

Whosoeuer doth this, hath (as we haue sayed) an assured marke of charity, and therefore it cannot be doubted, but that he hath charity, in some measure. Yet euery one, that obserueth the commandements, hath not charity in the same measure: for he, who obserueth them so, as not to breake them in any matter of weight, which maketh a mor­tall sinne, remaineth in charity; but for the perfection of charity, there is required a more exact performance of them, and espe­cially of that great precept con­teined in the first commande­ment, of directing all our actions, and thoughts, to God his honour, and glory; the marke whereof is, when we do auoyde euen veniall [Page 310] sinnes, so farre forth as the con­dition of humane frailty will per­mit vs: for although these smaller offences, do not depriue vs of the grace of God, yet they are vn­gratefull, and displeasing to him, because they do intrench in some sort vpon his commandements, by hindering vs from performing them readily and with alacrity, and by bringing vs into danger of breaking them grieuously. Now as we see that one who, loueth his friend entirely, will not only do what he cōmandeth, but he will do it also with alacrity, and vse the best: meanes he can for that end; so shall we do the like towardes God, if we loue him feruently.

2. How shall we know, which be the meanes to attaine to this perfection?

We may know this, by looking [Page 311] vpon the life of our blessed Sa­uiour, and by seeing what thinges those were, which he exhorted those to, who were nearest about him; for certainly seeing that out Sauiour came to teach vs, not only perfection itselfe, but also the meanes to attaine vnto it, and this by making himselfe our patterne, that is, by leauing vnto vs an example in his owne life, for vs to imitate; there can be no doubt, but that those thinges, which he himselfe embraced for our instruction, and which he inured his most familiar friends vnto, are the most efficacious meanes, to attaine to the height of Christian perfection.

3. Where shall we finde these thinges?

We shall finde them at large, in the foure Euangelifts, who writ the life of our blessed Sauiour; [Page 312] and for that reason, they are called the Euangelicall counsells; and the practise of them, is called particularly the imitation of Christ.

4. How many be the Euangelicall counsells?

There be very many set downe in the Ghospell, whereof there are three which are the principall, called voluntary pouerty, perpe­tuall chastitie, and entire obe­dience, of which the religious orders do make their essentiall vowes: and by them they are mainely assisted to extirpate those three pernicious rootes, from which most sinnes do pro­ceed, to wit luxury, auarice, and pride.

5. What is meant by the counsell of Pouerty?

We vnderstand by it, a vo­luntary renouncing all worldly [Page 313] wealth: a thing which our Sa­uiour did teach, both by word, and example; and after him, the holy Apostles followed it, and the first Christians did practise it at Hierusalem, in the primitiue Church.

6. Wherein doth consist the coun­sell of perpetuall chastity?

It consists in a resolution to abstaine perpetually, not only from all sorts of carnall sinne, but euen from lawfull marriage it selfe; which also our Sauiour Christ did both teach, and practise.

7. Wherein consisteth the counsell of entire obedience?

It consists in renouncing our owne proper will, and iudgemēt, which in holy scripture is called the denying of our selues, by submitting our selues, to the will of a superiour, for the honour [Page 314] and loue of God: which counsell our Sauiour not only taught by word, but also by perfect example, submitting himselfe for so many yeares to his mother the blessed Virgin, and to S. Ioseph his sup­posed father on earth.

8. What fruit, and profit, is there gotten, by obseruing these holy counsells?

They mainely helpe to take away the impediments of Chris­tian perfection, which consisteth in charity; the impediments whereof are chiefly three, to wit, the loue of temporall goods, which is taken away by pouerty; the loue of carnall pleasures, which is taken away by chastity; and finally the loue of worldly honour, and power, which is takē away by obedience. Moreouer, whereas a man hath but three sorts of goods, a soule, a bodie, [Page 315] and his exteriour wealth, by gi­uing his exteriour goods to God by pouerty, his body by chastity, and his soule by obedience, he maketh a perfect sacrifice to God, of all he hath; and there­by, disposeth himselfe to the perfection of charity, in the best manner that in this life is pos­sible.

9. Were these three Euangelicall counsells giuen to all Christians in generall?

Yes, for although the embra­cing of them by vowe, and in that manner, as we haue declared them here, belongeth properly to Religious men, whereby they are afterwards tyed to them, no lesse then if they were precepts, and so are obliged to performe them more strictly then others are: yet all Christians are called to that perfection, which is attained [Page 316] by these three Euangelicall coun­sells, and consequently ought to practise actually these three ver­tues, pouerty, chastity, and obe­dience, in some measure propor­tionable to the state, and condi­tion in which they liue; as pouer­ty, by giuing actually part of their goods to the poore, and by en­during with patience, and ala­crity, the want of such commo­dities, which they themselues haue need of: chastity, by mode­rating the vse of lawfull marriage: obedience, by submitting them­selues to the direction of some prudent and deuout person, and by yeelding in indifferēt thinges, to the will, and iudgement of others, with whom they cōuerse, mortifying thereby their owne will, and proper inclinations. For since these are meanes to attaine to perfection of Christianity, [Page 317] Christ, who biddeth all Christians without exception, to be perfect as his Father is in heauen, doth also propose to all, the practise of these his holy counsells, which are the meanes, that all, who will attaine vnto perfection, haue neede to practise in some degree or other: so that there is no Christian, whom these holy counsells do not concerne. And whereas their condition of life, will not permit laymen, to practise actually these counsells, in that latitude, as Religious men do; yet if they will attaine to that height of perfectiō, which Christ calleth euery 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 [Page 318] 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 [Page 319] 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 lay­men 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, [Page 320] he is bound by his solemne pro­mise made to God in baptisme, to forsake, and renounce them all.

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, [Page 321] 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: [Page 322] 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 [Page 323] 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, [Page 324] 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 [Page 326] 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 ones­selfe, 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 [Page 327] former vertues, for although a man haue his affections right, yet if he hath not skill to carry thinges well, his action will often­times not correspond to his af­fection, and so in the whole, be naught: now this skill in humane actions, is had by Prudence.

15. What is Prudence?

It is a vertue apt to direct mans vnderstanding, in shewing the due of euery action, as also the right meanes how to do it, accor­ding to the proportion of mans knowledge; and therefore it is fitly compared to the other three vertues, as salt is to meate, or as the sūne to the world. And so you see, how the whole man is ordered by these foure Morall Vertues, his vnderstanding by Prudence, his will by Iustice, his irascible power by Fortitude, and his con­cupiscible power by Temperance.

16. But since many men haue little knowledge, and so want that skill, which is called Prudence, ought such men to haue a scruple of the actions which they doe?

Truly, though it is certaine, that not any action done without skill, can be compleatly good; yet they need not make scruple of what is passed, because they did their endeauour: but before the action be done, they ought to aske some body that knoweth; but if they cannot aske, or, when they haue asked, finde no bodie that can tell, they may do what they thinke best themselues; and whether they misse or no, neuer make scruple of it, as long as they are sure, that no ill affection was guide in their choise, but that it proceeded out of the loue of God, and a good conscience.

17. But what if the actions of [Page 329] 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 [Page 330] 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 [Page 331] 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.

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 [Page 333] 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, [Page 335] 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 [Page 336] 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 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 [Page 337] 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 [Page 338] 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 [Page 339] 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 [Page 340] 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 [Page 341] 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 [Page 342] 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 [Page 343] 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.
• [Page 344]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, we iudge it is aliue; but if we see it not stirre, we hold it for dead; so [Page 346] 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: [Page 347] but alas, it is easily lost, vnlesse it be kept with great care and watchfullnesse.

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, [Page 348] 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 [Page 350] 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, [Page 351] 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 [Page 352] 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 [Page 353] 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 [Page 354] 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, [Page 355] 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 [Page 358] 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 [Page 359] 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 [Page 360] 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 [Page 362] 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, [Page 363] 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 [Page 364] 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, only vpon worldly thinges, and that the ser­uice of God, and the saluation of our soule, is least in our thoughts, and the most neglected of all our occupations, certainly we do grossely deceiue ourselues, if, this notwithstanding, we ima­gine, that we do loue God aboue all thinges, or that the loue of him is the most cordiall loue of all our loues, (as, if we will be saued, it must be, according [Page 365] to that which hath been sayd Less. 17. Num. 23.) because our vnderstanding doth tell vs, it must be so. For this appretiation of loue, by which we are bound to preferre God aboue all thinges, doth not consist in discourse, but in affection; and the rule, or marke of our affection, is not our vnderstanding, but (as I sayd be­fore) our actions; for the very damned themselues, do know by their vnderstanding, as well as we, that God is the last end, they ought to adhere vnto.

Now, you will easily vnderstand by this, why Christian people are commonly instructed to know, which are the seuen deadly sinnes: to wit, that thereby they may discerne the seuerall rootes, from whence all their particular sinne­full actions proceed, and so when they examine their cōscience, see [Page 366] what passion it was that induced them to sinne, that they may by searching diligently, from what source their sinnes proceed, cut them of in the roote it selfe, and by abating those affections, and passions, which are most pre­dominant in them, auoid the danger of damnation, and eschew those rockes, against which all the wicked do suffer shipwracke.

21. What meanes is there to cut of these routes of sinne?

By practising the seuen con­trary vertues.

22. Which be they?

They are, humility, liberality, chastity, fraternall charity, so­briety, patience, and diligence.

23. What is the effect of a sinfull act?

It hath chiefly two effects; the first is called by Diuines, Macula, which (if the act be a mortall sinne) maketh the sinner abomi­nable, [Page 367] and hatefull in the sight of God; and so depriueth him of God his grace. The second is called, Reatus poenae, whereby he is guilty of eternall punish­ment, if the sinne be mortall. And although, when the sinne is remitted, the former effect be perfectly taken away, yet this se­cond effect is not allwayes wholy abolished, but only lessened, by chāging the eternall punishment into temporall; by which we are to satisfy God his iustice, either in this world, by doing worthy fruits of pennance, or in the next, by suffering the most grieuous paines of Purgatory; vnlesse it be re­mitted vs through indulgences grāted by the Church. But nether indulgences, nor other workes, will auaile vs any thing, vnlesse the sinne it selfe be remitted, and God his grace recouered.

24. May we then recouer God his grace, though our sinnes be neuer so great?

Yes, for the mercy of God is infinite, and neuer forsaketh vs, as long as we liue in this world; but if we dye without grace, it is not recouerable in the next.

1. WHat be the meanes, which God hath left, to abolish sinne, and to recouer grace, when we haue lost it?

They are the holy Sacraments of the new law, instituted by Iesus Christ.

2. What is a Sacrament of the new law?

It is an outward, and sensible [Page 369] signe, which hath vertue, and efficacie to sanctify men, and doth giue them a right to cer­taine speciall helpes of grace, proper to each Sacrament: which signe representeth in some sort, the speciall effect of that grace, whe rewith allmighty God inui­sibly imbueth our soules, when we receiue the Sacrament.

3. What is the difference betwixt Sacraments, and sacramentalls?

Sacraments differ from sacra­mentalls, because they are the maine instruments of grace, and cannot be instituted by any, but by Christ himselfe; whereas sa­cramentalls are instituted by the Church, and are only made by certaine blessings, as holy water, and the like, which though they be blessed, yet they do not pro­duce infallibly the effect, for which they are blessed.

4. What is the difference betwixt the Sacraments in the old law, and the Sacraments in the now law?

The Councell of Florence teacheth vs, that the Sacraments of the old law, were only figures of grace to be giuen by Christs passion, but they did not cause grace; whereas the Sacraments of the new law, according to the doctrine of the same Councell, do both containe grace, and also cause it in those, who receiue them worthily. Wherefore you are to vnderstand, that as God Allmighty brought the Iewes to loue him, by temporall promises, and rewards, that he might after­wards giue them celestiall ones; so their Sacraments made them capable only of temporall bles­sings, as Circumcision made the Iew to be one, who had part in the land of promise: their puri­fications [Page 371] made him to be one, who might offer Sacrifice, and be heard for obtaining of chil­dren, peace, long life, &c. And therefore they were sayed to cleanse the bodie, not the soule; to be empty, and poore elements. Whereas the new law doth bring vs to loue, and serue God, by the immediate promise of super­naturall rewards; and so the Sa­craments of Christians (if they be worthily receiued) do giue the thinges themselues, which these corporall promises did signify, that is, celestiall goods; as Bap­tisme, maketh a man, to be one, whose share is in heauen; &c.

5. How many Sacraments be there?

There are seuen, Baptisme, Con­firmation, holy Euchariste, Pen­nance, Extreme vnction, Order, and Matrimonie.

6. But what say you to these, who [Page 372] tell vs, that t it is no where put downe in scripture expressely, that the number of Sacraments insti­tuted by Christ, is seuen, neither more nor lesse?

I answer, that it is not also set downe in scripture, that there be only two Sacraments, Baptisme, and Euchariste, and no more; or that these very two, be Sacra­ments; and yet no man doub­teth of them. Wherefore, as we gather out of scripture, that these two be Sacraments, because they haue all thinges essentiall to a Sacrament, that is, that they conferre grace by an outward sensible signe; so do we, by the same rule, sinde in scripture, that there are seuen Sacraments, neither more nor fewer. Besides we are assured of the same by tra­dition, which is the maine ground of Christian Religion Moreouer, [Page 373] do not the Protestants admit, that there are twelue principall articles of our beliefe, to which all the rest are reduced; and yet where do they finde this number expressely in scripture?

7. Were none of these seuen Sacra­ments instituted by man, but all by Christ himselfe?

No; not any one of them; for as God alone is the sole fountaine of all iustice, grace, and purity, so he hath thought good, not to communicate to any, but to re­serue vnto his only sonne, the power to ordaine Sacraments, which are the principall instru­ments, that produce grace, and purify vs from sinne.

8. Why did he institute them in the number of seuen?

Because our spirituall life, is proportioned to our corporall: now in, our corporall life, these [Page 374] thinges are required. First, to be borne, that is to begin to liue. Secondly, to get strength, and greatnesse, to be able to ouer­come such cōtrarieties, as would destroy life. Thirdly, to be nour­rished, whereby life is conserued, whilst we performe the actions, for which it was giuē vs. Fourthly, we haue need of physicke, in case we be sicke. And fifthly of com­fortable diet, to recouer strength after sicknesse. Sixthly, of preser­uation, in case of danger to be infected. And lastly, of procrea­tion, to giue life vnto others, to succeed in place of those, who dye, that mākinde may not wholy perish. So also in our spirituall life, we are borne by Baptisme; and so are made members of Christ his familie: we are streng­thened, and get growth by Con­firmation: we are nourished by [Page 375] the holy Eucharist: we are cured of sicknesse by Pennance: we are freed from the lāguishing, which remaineth after sicknesse, by Ex­treme vnction: we are preserued from infection, by Matrimonie, which belongeth properly to married persons, because their state of life, is exposed to most eminent dangers of the world, and the flesh. By Matrimonie also the Church is still supplyed with a new carnall progenie, into which the true worship of God, may be introduced, and perpe­tuated. And lastly, by Order, we are prouided of spirituall fathers, who are to multiply spiritually new issue, by propagating the fayth, and making new Christiās. To whō also, as being our fathers, it belongeth to bring vs vp, go­uerne, and direct vs in our spiri­tuall life. And so we see, how all [Page 376] these seuen Sacraments are ne­cessary; the fiue first, for euery man in particular; the sixth, which is Order, for the whole bodie of the Church; and the last, which is Matrimony, for one whole par­ticular state in the Church, that is for euery one, that liues in that state; and indirectly, or remotely, also for the whole Church.

9. Are all Sacraments of like ne­cessitie?

No; for Baptisme is absolutely the most necessary; because it is necessary for all, either in effect, or desire. Next to Baptisme, is Pennance; for it is also absolute­ly necessary, for all such, as after Baptisme sinne mortally, at least in desire, if they cannot get it in effect. Order is necessary for the whole Church: and Matrimony likewise.

10. Are all Sacraments of like ex­cellencie?

No; for the Sacrament of the holy Eucharist, is more excellent then the rest without companion, because it containeth Christ himselfe, and therefore it is called the holy Sacrament.

11. Into how many kindes are Sacraments deuided?

The generall deuision of them, is into two sortes; for some do conferre vnto vs the first grace, that is do put vs absolutely in the state of grace, when we are out of it; others conferre vnto vs a second grace (for they suppose vs to be in the state of grace) and so do only augmēt the grace, which we haue already. Now Bap­tisme, and Pennance, were insti­tuted by Christ, to conferre vnto vs the first grace; and the other, only to augment grace.

12. Which of the Sacraments is the first in order?

Baptisme, for by it we begin to liue the life of grace.

1. What is Baptisme?

Baptisme is a Sacrament, which Iesus Christ did institute, princi­pally to cleanse our soules from originall sinne, with which we are all borne. Wherefore by the helpe of this holy Sacrament, we become new borne againe into the happy life of grace, and from accursed children of our first parent Adam, we become the sonnes of Iesus Christ, and heires of eternall blisse.

2. What is the outward sensible signe in this Sacrament?

It is the washing by water, and [Page 379] pronouncing the sacramentall wordes, to wit, I baptize thee in the name of the Father, and of the Sonne, and of the holy Ghost.

3. Where do yon finde a promise of grace to this outward signe?

In the last of saint Marke; He who shall beleeue, and be baptized, shall be saued. And in the third of S. Iohn; Vnlesse one be borne againe of water, and the holy Ghost, he cannot enter into the kingdome of heauen.

4. Why are we baptized in water?

To signify vnto vs, that is the water doth cleanse our bodies, so doth Baptisme, by the vertue of the bloud of Iesus Christ, cleanse our soules, and wash them from all their sinnes, both actuall, and originall.

5. Why are we baptized in the name of the blessed Trinitie?

Because the blessed Trinitie is the principall obiect of our faith, whereof man doth make his first profession in this Sacrament, to be thereby receiued into the bodie of the Church.

6. May a man dying without the Sacrament of Baptisme, be saued?

Yes, in two cases; first, by suf­fering Martyrdome for the ho­nour of God, whereby he is bap­tized in is owne bloud; and this is therefore called the Baptisme of bloud. Secondly, in case he dye truly contrite for his sinnes, with a desire of the Sacrament of Bap­tisme, but is preuented by death, without his owne fault: and this is called Baptismus Flaminis, or baptisme of the spirit; because he receiues the grace, and happie effect of the Sacrament of Bap­tisme, although by accident he be depriued of the outward [Page 381] action of the Sacrament.

7. To what end are Godfathers, and Godmothers appointed in the Sacrament?

They are appointed as spiri­tuall Parents to the Childe, for its future instruction, if neede shall require; and also to witnesse its inrolement into the happy list of Gods adopted children. Now, out of this obligation of taking care, that these, who are baptized, be instructed, which Godfathers and Godmothers do tye them­selues vnto, it will appeare, how this wholesome, and ancient con­stitution of the Church, is ex­tremely abused by those Catho­likes, who vndertake to be God­fathers, and Godmothers to the children of Heretickes, without being first assured, that either they themselues, or others shall be permitted to instruct them, in [Page 382] the true Catholike Religion; or if hauing such assurance, they should after wards neglect to per­forme the same. As on the con­trary side, it is also a most intol­lerable abuse, for any Catholike, to permit an Hereticke to be Godfather, or Godmother to his childe, since that heresie doth render a man vncapable of that office; as also those are vncapable of it, who are excommunicated, or interdicted, or if they be not baptized, or are ignorant of the rudiments, or first principles of Christian Religion, as children, fooles, mad men, and the like.

8. Cannot the Childs owne Parents supply the Godfathers and God­mothers place?

No; the Church doth exprssely forbid it, as declaring by this ce­remony, the great difference be­twixt the spirituall life of mē, and [Page 383] the corporall life, which the pa­rents giue: whose loue and care, is oftentimes more sensuall, and carnall towards their children, then spirituall; in seeking the wordly interest of their bodies, more then their eternall and spi­rituall profit.

9. Doth the Godfather and God­mother contract by Baptisme, a spi­rituall affinitie, to the partie bap­tized?

Yes; and not only to him, but also to his father, and mother. So likewise he that baptizeth, is allyed to the childe, and to his father and mother.

10. How must we come prepared to receiue this Sacrament?

The preparation due to infants, resideth in the Church, which supplying their want of age, doth offer them vp to Iesus Christ. But those, who are come to the vse of [Page 384] reason, require more; for they must be instructed in the chiefe mysteries of the Catholike fayth; they must beleeue them all ac­tually; they must detest all sinne; they must loue God actually; they must haue a resolution to liue well; they must in fine vo­luntarily offer themselues to be children of God by Baptisme.

11. What Sacrament folleweth next after Baptisme?

Confirmation; for ordinarily ac­cording to nature, we must first grow, and get strength, before we can feed of solide meat, such as is the holy Eucharist, which the holy Fathers call the meat of the perfect.

1. WHat is Confirmation?

It is a Sacrament insti­tuted by Christ, to conferre vnto our soules, the holy Ghost, and an increase of our baptismall grace, with a manly strength, to resist, and encounter couragiously with all our ghostly enemies, and to professe constantly the faith of Iesus Christ.

2. Who are our enemies?

The Diuell, the world, and the flesh. The Diuell, that is, all the power of hell. The world, that is, all the contagious infection, which proceedeth from the mu­tuall conuersation of men. The flesh, that is, the naturall inch­nation [Page 386] to euill, which we all feele within our selues.

3. Who is the holy Ghost, which is conferred by this Sacrament?

He is the third person of the blessed Trinitie, with his graces, and giftes.

4. How do we receiue him by this Sacrament, seeing that we receiued grace before by Baptisme?

We receiue him here more particularly; because, by this Sa­crament, his graces, and gifts are more radicated in our soules, whereby we become strong, and vigorous in vertue, by receiuing the perfection of Charitie: for the ghostly life, which we re­ceiue by Baptisme, is but weake, and feeble, in respect of that im­prouement, which we receiue by Confirmation. And so this Sa­crament is called by the holy Fa­thers, the accomplishment, and [Page 387] perfection of Baptisme.

5. What is the outward sensible signe in this Sacrament?

It is the annoynting with holy Chrisme, by the hands of the Bishop; which is called in the scripture, the imposition of hands.

6. Where do we finde a promise of grace in scripture to this outward signe?

We finde it in the 16. Chap. of S. Iohn, where Christ told his Apostles, that when he went away himselfe, he would send the holy Ghost vnto them. And the per­formance of this Sacrament, ap­peareth in the act, when the holy Ghost descended vpon the A­postles, and when those, that were baptized, receiued the holy Ghost anew, by the imposition of the Apostles hands: which is a signe, that Christ instituted this [Page 388] ceremony; for it is certaine, that the Apostles could not by such a ceremonie haue giuen the holy Ghost, if he had not ordained it for that end.

7. What is Chrisme?

It is a holy ointment, composed of oyle, and baulme: by oyle, is represented the strengch, which we receiue by this Sacrament, as souldiers of Iesus Christ: by baulme, is represented the effu­sion of all vertues by the holy Ghost into our soule, which send forth a sweet odour before God and Angells, as baulme doth be­fore men, wherevpon S. Paul sayeth, that we are before God the sweet odour of Iesus Christ. So that, by this Sacrament, we become perfect members of the militant Church, and receiue weapons, and courage to enter confidently into the battell, which we are to vndergoe in this [Page 389] world, to receiue at last an eter­nall crowne with Iesus Christ. Which also is signified by the little blow, which the Bishop giueth, when he confirmeth; by which signe he teacheth vs, to begin to suffer with patience, all the encounters, that the enemies of our soule, and saluation, shall make against vs.

8. Why are we annoynted in our forehead, when we receiue this Sacrament?

To let vs know, that the holy Ghost is giuen vnto vs by this Sacrament, to imbolden vs, and to expell from vs shame, and feare of professing the faith of Christ, which shame and feare, principally haue their seate in the forehead, or countenāce of man.

9. With what preparation ought we to receiue this Sacrament?

First we must be baptized, be­fore [Page 390] we receiue it. Secondly we must be in the state of grace; for the preparation required to all Sacraments, that were instituted to conferre only an encrease of grace, is, to haue the first grace: and so those, that are in mortall sinne, must first receiue the Sa­crament of Pennance, or at least haue an act of Contrition, be­fore they can be confirmed. And the reason of it is euident; for, as it is impossible, that a dead body should grow corporally, so it is impossible, that a dead soule should grow spiritually, vnlesse it be first reuiued.

10. Are we obliged to receiue the Sacrament of Confirmation?

Yes; we are obliged vnder paine of sinne to seeke it, and to re­ceiue it, if we can conueniently; for this much at least is gathered out of the holy Fathers, who say, [Page 391] that without it, we are not per­fect Christians, this Sacrament hauing been instituted by Christ to conferre vnto vs the plenitude of the holy Ghost, and the full perfection of Baptisme. Besides, the seuen Sacraments hauing been instituted by Christ, as cer­taine principall knots of Christian life, his very instituting this a Sa­crament, obligeth vs to make vse of it: for institution in a thing of such weight, is equiualent to a command, and so he, who neglecteth to receiue it, when opportunity of hauing it is giuen, sinneth. For it would be a strange kinde of spirituall slouth, not to seeke, and much more to neglect that meanes, when opportunity is offered to receiue it, which Christ hath purposely established in his Church, to strengthen, and arme vs against our spirituall [Page 392] enemies; we being on all sides so straitly beset, and infested with them, during this life; but espe­cially when before persecutours, and Tyrants, we are obliged to make profession of our fayth.

11. Wherefore is it, that this Sa­crament, as also Baptisme, and holy Order, cannot be reiterated, or taken againe the second time?

It is, because (besides the par­ticular grace proper to each seue­rall Sacrament) these Sacraments haue also a second effect, which they cause in our soules, called by Diuines, a Character, that is, a spirituall signe imprinted in our soules, whereby we are knowne to belong to Christ Iesus, as persons deputed to some certaine func­tions in his familie.

12. Why do these three Sacraments conferre a Character?

Because by these, we are put into [Page 393] seuerall states, or vocations, ac­cording to the seuerall functions, whereunto we are deputed by receiuing them.

13. What is a state?

It is an immutable, or perpetuall condition of life; whereby a man is solēnely deputed, and obliged to some certaine acts, and workes worthy his vocation: which is truly to be seene in those, who receiue the three mentioned Sa­craments. For by Baptisme, we become seruants of Iesus Christ, whereby we are obliged to pro­fesse him to be our Master, and to serue him with all duty, and obedience, as seruants do their Masters; and so we receiue a cha­racter, which is, as it were, Christ his liuerie, whereby we are knowne to belong to his familie. By Confirmation, we are made souldiers, to fight in the cause [Page 394] of Christ, and to follow him, as souldiers do their Generall; and so we are knowne for such, as if it were, by wearing his colours, which is expressed by a distinct character from the former. By Order, those who are ordained, are instituted officers to gouerne, and vndergoe seuerall charges in Christ his familie; who likewise are all distinguished by seuerall spirituall markes, or characters, which do alwayes remaine in the soule, and cannot be blotted out.

14. Why do not the other foure Sa­craments conferre also characters?

Because, by them a man is not designed for anie peculiar func­tion in order to Christ his familie, nor put into any permanent state, but they are giuen only for some particular necessitie of our owne, and are certaine meanes, whereby to attaine vnto that per­fection, [Page 395] which we are obliged vnto by the dates, or professions, whereunto we do engage our­selues, by the other three Sacra­ments. As Pennance, for reconci­liation; Eucharist, for nouriture; Extreme Vnction, to take away the relickes of sinne, thereby to strengthen vs against the last as­saults of the Diuell; and Matri­mony, to enable the married to beare the burden of wedlock.

15. Why is it sacriledge to reite­rate those Sacraments, that con­ferre characters?

The reason of it is, because by these Sacraments, man maketh a gift of himselfe, and his seruice to God, according to the seuerall conditions of the states, where­unto he is addicted by each Sa­crament; whereby he is no more at his owne disposing in that res­pect: which (as I saied before) [Page 396] he doth in Baptisme, as a seruant, to a Master of a familie; In Con­firmation, as a souldier, to his Ge­nerall in an armie; In Order, as a married man, to propagate his Church. Now, no man can giue any thing, but that, which is his owne, and therefore he, who hath once giuen himselfe to God anie of these wayes, cannot giue himselfe againe to him the same way, that is in respect of the same seruice, for which he gaue him­selfe before. And so it is a sacri­ledge to reiterate these Sacra­ments; for that were to release a gift, by supposing himselfe still free, of which he cannot be re­leased by men, but only by God: for what is once giuen, cannot be giuen againe, but belongeth to him, to whom it is giuen, and not to the giuer.

16. Wherefore are Godfathers also [Page 397] appointed in this Sacrament?

To the end, that the confirmed may haue instructions, how to weild his spirituall armes; & also, to let him know, that although he hath receiued the grace of the holy Ghost, yet he must not be too confident in his owne forces, but that he must humble him­selfe, and harken vnto the aduise, and instruction of others, who haue more experience then him­selfe, in Christian discipline.

17. Which Sacrament is the next in order after Confirmation?

The holy Eucharist; for nature teacheth vs, that life cannot be long preserued in vs, without nouriture, through the want whereof, we do by little and little loose our strength, and at length perish.

1. What is the holy Eucharist?

It is a Sacrament instituted by Iesus Christ, vnder the outward formes of bread, and wine, wherein (as vnder a veile) are contained his true body, and bloud, put there by the words of consecration, that so they may become a sacred food to nou­rish vs spiritually, and to sanctify both the soules, and bodies of them, who shall worthily receiue them.

2. What is the sensible signe in this Sacrament?

It is the bodie, and bloud of Christ, as they are presented to vs, vnder the visible formes either [Page 399] of bread, or wine.

3. Where do we finde a promise of grace to this Sacrament?

In the sixth of S. Iohn, where our Sauiour sayth, that, he who shall eate of this bread, shall liue for euer, and, the bread which I shall giue you, is my flesh for the life of the world. Which places are commonly vnderstood by the Fathers, to be meant of the blessed Sacrament. And it was first put in execution by our Sa­uiour himselfe, who gaue it to his Apostles, at his last supper.

4. Are we obliged to receiue this Sacrament?

Yes; first, by reason of the in­stitution of it, which (as we sayed of the Sacrament of Confirma­tion) doth oblige them, for whom it was instituted, to receiue it; and it was instituted for all, after a certaine age. And secondly, [Page 400] because we are in danger of spi­rituall death, if we do not re­ceiue this spirituall nourishment often; for euery one, that he may liue spiritually, hath need to be nourished spiritually: and there­fore the Church doth command vs at least to receiue it once a yeare.

5. Why was it instituted vnder the forme of bread, and wine?

Because, these foodes are most common, and so most fit for that Sacrament, which was insti­tuted for all mankinde. And also, because bread, and wine, do sig­nify the substance of all eating, or drinking; they being as it were the groundworke of all the rest; and so they are most fit to ex­presse, that this Sacrament wor­keth the like spirituall effects in the soule, which meate, and drinke worke materially in tho bodie.

6. Doth there remaine after con­secration bread in the hoste, and wine in the chalice?

No: for all the substance both of bread, and wine, are taken away, to giue place to the sub­stance of Christ his bodie, and bloud; which only remaine there vnited to the accidents of bread, and wine.

7. Doth the Priest, by communi­cating vnder both formes, receiue no more, then he, who receiueth the Sacrament vnder the forme of bread alone, or of wine alone?

No: for he who cōmunicateth vnder the forme of bread alone, or of wine alone, receiueth both the bodie, and bloud of Christ; because he receiueth his liuing bodie, which from the instant of his most glorious resurrection, can neuer more be separated from his bloud.

8. How possibly can the true and naturall bodie of Christ, be con­tained within so small a compasse, as is a little piece of bread?

He who told vs, that he was able to make a camell passe through a needles eye, hath power also to do this: and as he there tells vs, though with men these thinges are impossible, yet all thinges are possible with him, whom we belieue in our Creed, to be allmighty.

9. Is Christs bodie, and bloud, vnder euery part of the hoste, as well as vnder the whole?

Yes; for as it is defined in the councell of Trent, the least part of euery hoste, and the least part of the consecrated wine doth containe all the flesh, and bloud, the bodie, and the soule, the hu­manitie, and diuinitie of Iesus Christ. And the reason of this is, [Page 403] because Christ his bodie is brought into the visible element, in lieu of the substance of bread, and therefore it must be in euery part of the element, where it was bread before: wherefore, seeing that when bread is cut into ten, twenty, or into as many pieces as you will, euery piece is bread; it doth follow also, that the conse­crated element, being cut into as many pieces, euery piece must be Christ his bodie; for otherwise, Christ his bodie would not be in euery part, where bread was: for a legge only, or an arme, is not Christ his bodie, no more then one wheele of a clock, is a clock. From whence it followeth, that Christ his bodie is not deuided, when the visible element is bro­ken, or cut in pieces: for, that which is whole in euerie part of the element, cannot be deuided, [Page 404] but still remaineth, when the ele­mēt is deuided into partes, whole in each part.

10. Is not Christ his bodie then by being really in the Sacrament made subiect to receiue corporall impressions, as to be burned, annoyed, &c.

No; for as his being whole in euery part, (which is done by being depriued of locall exten­sion) maketh his body, that it cannot be deuided; so it doth also make it, that it cannot receiue any corporall action, or impres­sion for there can be no corpo­rall impression, where there is no locall extension. And so, though men may be irreuerent to the Sa­crament, by burning it, or by giuing it to a dog, yet Christ his bodie is not burned, or torne in pieces; nether is it annoyed, or disgraced, though it be cast into [Page 405] indecent places, no more then God is harmed, or disgraced, who by his Godhead is in the same places.

11. Doth the communion, or re­ceiuing of the holy Eucharist by Laicks, belong to the act of sacri­ficing?

No; for the act of sacrificing, consists in the Priest his giuing, or offering vp the hoste to God; but the communion is a gift from God to man: for after that the Eucharist hath been offered vp by the Priest, to the honour of God, he doth giue it to men, to sanctify them, and so God doth render to men the same gift, which men did present vnto him.

12. What then is the Communion?

It is not the act of sacrificing, but it is a partaking of the altar, or Christian sacrifice, after that the hoste is sacrificed; whereby we [Page 406] receiue, or eate some part of the sacrificed hoste, as a meate made holy, by hauīg been offered vp to God in sacrifice, in acknowledge­ment, that we do approoue of, and professe that religion, where­vnto the sacrifice belongeth.

13. Is it necessary then to receiue in both kindes, since both are vsed in the Sacrifice?

No; for the Church assures vs of the contrary; and this reason may be alleaged, because, to make vs partakers of the sacri­fice, it if sufficient, if we receiue any part of the host, which is sa­crificed; especially in this sacri­fice, where one part doth con­taine as much, as both. Yet the Priest, who sacrificeth, is bound to receiue both kindes, because his receiuing, is a consummation of the offering; and so he is bound to consummate in both kindes, [Page 407] what he offereth in both kindes: for, all that, which is offered, must be consummated, that the sacri­fice may be fully accomplished: and because the consummation of the sacrifice, belongeth to the act of sacrificing, from thence it followeth, that the Priest only, to whom alone the act of sacrificing, or offering, is reserued, and not the Laity, can receiue the Sacra­ment in this nature, that is, as offering it vp to God, in consum­mation of the sacrifice.

14. What state, and disposition, is required for our worthily recei­uing this blessed Sacrament?

It is necessarily required, to be in the state of grace, and to come to the Sacrament with a reuerent, and deuout heart; and that we may reape a more full benefit by communicating, we ought also to auoid actuall distractions, [Page 408] whilst we communicate. More­ouer, Sales, the holy Bishop of Geneua, is of opinion, that it is further requisite for frequent communion, that one should haue no affection to any veniall sinne, and withall, that he haue a great desire, or spirituall hunger of that sacred food. Now, by affection to veniall sinnes, is vn­derstood a tacite resolution to persist in them, that is, such an adhesion, or loue to them, as makes a man not only to commit them often, but also not to care, or endeauour to auoid them, being so insensible of their ma­lice, as to make little or no ac­count of it.

15. Why must we be in the state of grace to receiue the holy Eucharist?

Because, the holy Eucharist is of the number of those Sacra­ments, which were instituted, not [Page 409] to conferre the first grace, but to encrease grace alreadie cōferred. And the reason of this is, because, to be in the state of grace, is to be in charity with God, and our neighbour, which is a thing ne­cessary for communion, conside­ring the nature of this Sacramēt: for Christ inuiteth vs in this Sa­crament to a banquet; but none vse to be inuited to banquets, but such as are his friends, who maketh the banquet, and also friends to one an other, for feare of turning mirth, and loue, for which banquets were instituted, into sorrow, and contention. And for this reason, the ancient Chri­stians, when the Pax is giuen in Masse, were wont to kisse one an other, in token of peace, and charitie, and to communicate together. And therefore not without reason, this Sacrament is [Page 410] called the Sacrament of charitie; whereof bread, and wine are also emblems, signifying that our wills ought to be one and the same, firmely vnited by loue, as thousands of cornes, or grapes are fast together in one loafe, or one cup of wine.

16. Why is so perfect a disposition required for frequent communion, as that one should not deliberately adhere to any sinne, so much as veniall?

Because, this Sacrament is a pledge of Gods great loue towards vs, and the meanes which he hath chosen to make a perfect friendship with vs; and so euery one ought to be more feruent in loue, by how much he maketh himselfe more familiar to this sacred table: and consequently it is requisite, that he should be free, not only from mortall sinne, [Page 411] but also from affection to veniall ones; or if he finde himselfe intangled in such affections, he should at leastwise come with a spirit, and designe to free him­selfe of them.

17. Ought all men to be exhorted to frequent communion?

Yes certainely; for the oftener one communicateth, the more grace he receiueth, supposing that he cometh with that dispo­sition, and reuerence, which be­houeth those to haue, that come frequently to so great a Sacra­ment. Wherein this rule in gene­rall ought to be obserued, that if one findeth by experience, (taking the iudgemēt and aduise of his Ghostly father along with him) that whilest he vseth fre­quent cōmunicating, he maketh progresse in vertue, in bridling of his passions, and in diminishing [Page 412] of his affections, euen to veniall sinnes, whereof we spake before, without diminution of reuerence due to the Sacrament; or if for­bearing to communicate so fre­quently, he findeth himselfe to decrease in vertue, and in respect towards the Sacrament; then he is to be exhorted to continue still his custome of communicating frequently. But if he, who com­municateth frequently, findeth himselfe still with the same imper­fections, without making any progresse in vertue; or that his reuerence, and respect towards the Sacrament, is any way thereby diminished; then he is to be ad­uised, for a time to forbeare to communicate so frequently, and to endeauour by workes of mor­tification, and other spirituall exercises, to rēder himselfe more worthy of so frequent accesse to [Page 413] that holy table, vntill his Ghostly father shall iudge it conuenient for him to frequent the Sacra­ment, as formerly.

18. What communion ought to be esteemed frequent?

In those persons, who are not subiect to the distractions of the world, but haue leasure to dispose of themselues, as they please, and to attend to spirituall imploy­ments, it may be accounted fre­quent communion, to commu­nicate constantly once a weeke: but in others, whose vocation, and condition, doth tye them to worldly employments, and con­tinuall distractions, I should esteeme it frequent communion, though they should communi­cate but once in fifteene dayes, or three weekes, vnlesse their con­tinuall distractions be supplied by extraordinarie vertue.

19. What Sacrament followeth the holy Eucharist?

Pennance, for when we are sicke, we must first be cured of the di­sease it selfe, before we can vse remedies to take away the re­lickes of it.

1. WHat is the Sacrament of Pennance?

It is a Sacrament instituted by Christ, for the remission of sinnes cōmitted after Baptisme, where­by they that are baptized, are restored againe vnto grace, when by mortall sinne they haue lost the same.

2. Where finde we the institution of this Sacrament?

In the 20. chapter of S. Iohn: As my father sent me so do I send you: receiue yee the holy Ghost; whose sinnes yee shall pardon, they shall be pardoned them, and whose sinnes yee shall retaine, they shall be retained.

3. What is the outward and sen­sible signe in this Sacrament?

It is the confession of the sinner, and the wordes of absolution pro­nounced by the Priest: for, to the end that a crime may be remitted, reason requireth, that one should confesse it, and make the quality of the crime manifest to him, who is to remit it; and also that he who hath authority to remit it, should pronounce the sentence of absolution, after that he hath iudged concerning the nature of the crime.

4. Where is grace promised to this Sacrament?

It is promised in these words: whose sinnes yee shall pardon, they shall be pardoned them: for, sinnes cānot be pardoned but by grace. And we finde the practise of this Sacrament in the Acts, where the people casting themselues at the feete of the Apostles, declared the sinnes, which they had com­mitted.

5. Who haue power to administer this Sacrament?

None but Priests, who haue receiued it from God, and the Church.

6. What conditions are required in the Priests that administer this Sacrament?

They be many, but for as much, as ought to satisfy the Laity, we may reduce them all to one: that is, to haue approbation and com­mission from the Bishop of the place, to exercise that function. [Page 417] For although besides authority or iurisdiction, there is also re­quired doctrine, and intention, yet he ought to be held sufficient in doctrine, who hath been ap­proued by his Bishop for such: and likewise he is to be presumed to haue a reall intention to do, what the Church intendeth to do by this Sacrament, who hath demanded approbation to do that, which the Church doeth.

7. If a man be ashamed to con­fesse his sinnes to one priest, may he make choice of an other?

Yes; if he do declare vnto him truly the state of his conscience; that is, not only the sinnes he is guilty of, but also whether he be accustomed to do them, without amendment. Howsoeuer, it were better allwayes to keepe one ghostly father; for otherwise he is in danger to get little profit by [Page 418] his confessions, and so may put his saluation in hazard; which dependeth mainely on the fruits of this Sacrament.

8. What must we do to receiue this Sacrament?

First after a due examen of conscience, we must confesse to a Priest approued by the Bishop, all our sinnes, that are mortall, committed since our last confes­sion, or which we haue omitted or forgotten to declare in former confessions; or if we haue not mortall ones, we must confesse some veniall ones, with hearty sorrow, and firme purpose to en­deauour to cōmit them no more; and with the like purpose to do the pennance, which shall be en­ioyned vs for satisfaction of our sinnes; and so with all humility re­ceiue absolution. So that besides the absolution, and imposing of [Page 419] pennance, which are required on the Priests part, three thinges are required on the penitents part, to wit, Contrition, Confession, and Satisfaction, and the Sacra­ment doth consist of all these fiue partes.

1. WHat is Extreme Vnction?

It is a Sacrament insti­tuted by our blessed Sauiour for the sicke, to blot out the relickes of their sinnes remainīg through negligence, after the former Sa­cramēts; that thereby their soules may be strengthened against the [Page 492] last temptatiōs, and fierce assaults of the diuell, and of death; or else thac they may recouer their bo­dily health, if it be expedient to their saluation.

2. What are these relickes of sinne?

They are a kinde of weakenesse or languishing left in the soules of them, who haue neglected after they haue offended God, to cure themselues perfectly by pennance, and to re-establish themselues firmely in the state of grace.

3. What is the outward and sen­sible signe of this Sacrament?

It is the annointing the sicke person with oile.

4. Where do you finde in scripture grace promised to this visible cere­mony?

In the Epistle of S. Iames, in these words: Is any one sicke amōgst yee? lett him call in the Priests of [Page 493] the church, and lett them pray ouer him, annointing him with oile, in the name of our Lord, and the praier of faith shall saue him who is sicke, and our Lord will comfort him, and if he be in sinnes, they shall be pardoned him.

5. Who are the ministers of this Sacrament?

None but such as are Priests.

6. Are we obliged to receiue this Sacrament?

Yes, for the reason aboue alleaged; in so much, that if any man lying sicke in extreme danger of death, hath sufficient opportunity to procure the ad­ministration of this Sacrament, he is bound to procure it.

7. What preparation is necessary for this Sacrament?

He who receiueth it, is bound to be in the state of grace: for he who is sicke, cannot be a conua­lescent, [Page 494] vnlesse he be first cured of his disease, and freed from danger of death. Besides, he is bound to haue a desire to receiue the Sacrament, to the end for which it was instituted, in case he be in his senses when it is giuen him.

8. At what time is this Sacrament to be receiued?

Many commit great folly and errour herein, driuing it of vntill their very agony and losse of senses, whereby for want of more ample disposition (with which in their better iudgemēt they might receiue it) they loose a great part of the grace, which this Sa­crament might happily conferre vnto them: the true time there­fore to receiue this Sacrament, is, when the physitians shall iudge the party to be in apparent dan­ger of approaching death; that [Page 495] heauēly remedies being applied, when humane helpes are iustly doubted will faile, health may thereby be restored, if God so please, or the sicke person be fur­nished with grace to resist the last assaultes of the diuell: and therefore as this Sacramēt ought not to be demanded, when there is no danger to dye, so ought it not to be deferred so long, vntill no hope remaines to liue.

9. Of what age ought they to be, to whom this Sacrament is admi­nistred?

They ought to be arriued to perfect discretion, and iudged capable of malice and sinne, for otherwise it would want matter to worke its proper effect. Where­fore such as may be iudged ca­pable of the vse of the Sacrament of pennance, may also vndoub­tedly be admitted vnto this.

10. Wherefore is this Sacrament applied vnto our eyes, eares, nose, lippes, hands and feet?

Because they are the organs of our corporall senses, whence sinne doth vsually take its beginning, as being the windowes, and pro­per dores, whereby sinne makes entrance into the heart of man, to wound his soule.

11. What Sacrament followeth Ex­treme Vnction?

Order: for according to nature, partes are precedent to the whole which results out of them; where­fore we were first to declare the Sacraments which concerne euery particular member of the Church, and afterwards that which concernes the whole body, and the procreation of new issue, which is Order.

1. What is Order?

It is a Sacrament instituted by IESVS CHRIST, whereby power is giuen to men to vndergoe Ec­clesiasticall functions, and grace to performe them worthily.

2. What is the visible signe of this Sacrament? and where do you finde grace annected to it?

The visible signe is the imposi­tion of hands, to which S. Paul declareth grace to be annected 1. Tim. 4. Do not neglect the grace which is in thee, which hath been giuen thee through prophecy, with imposition of the hands of the pres­bitery.

3. What doth Order correspond [Page 498] vnto in our corporall life?

It correspondeth to mariage, and must consequently be to breed spirituall children, who being generated by Baptisme, must afterwards be bred vp, in­structed, and gouerned: and this is proportionably deuided into three actions, which in the mysti­call language are called purgare, illuminare, vnire. The first, is to withdraw the parties from the loue of naturall obiects, to that which is supernaturall: the secōd, is to instruct them and lett them know what is necessary to super­naturall life, and to enable them to liue accordingly: the third, is to induce them to do what is ne­cessary, according to their know­ledge and ability. The first, is done partly, and chiefly in the begin­ning, by ceremonies, and maiesty of holy rites, at which sensible [Page 499] men standing in admiration, be­gin to thinke there is some grea­ter mystery included, and so de­sire to learne and vnderstand it: the second, is done chiefly by the holy Sacraments, and by cate­chizing, by which the people vn­derstand what is to be belieued, hoped, and put in practise, and are enabled to performe it: the third, is done by gouernment and preaching, by which men are set forward, and kept in order, to do what they haue vnderstood, ought to be done. Now accor­ding to these three functions, the Ecclesiasticall Hierarchy is con­stituted, of Bishops, Priests, and Ministers; and it is called Hierar­chy, that is, holy principality.

4. Which of these functions belon­geth properly to the Bishop.

The third, which is to gouerne and preach, for gouernment is [Page 500] of greatest difficulty, and most necessary, seeing that it attendeth to make vs do, what we know. Now both the difficulty and ne­cessity of doing is farre greater, then of knowing; for the obliga­tion is greater after knowledge, and the difficulty of doing no lesse: so that to make vs do, is the proper effect of the holy Ghost; and the field where nature and grace vse their stratagemes, and fight their pitched battaile. Go­uernment therefore, by which we are set on to do what we know, belongeth chiefly and properly to Bishops, from whom all infe­riour Priests, as well as the people, are to take their rule and direc­tions. And Christ to the end that their gouernment might be more authorized, hath reserued to thē, and to their character, the Sacra­ment of Confirmation, whereby [Page 501] we become perfect Christians, by receiuing the manlike strength, and growth of charity; and also the Sacrament of Order, by which authority is giuen to others to be gouerners. Besides in regard of their gouernment, Christ hath giuen to them iurisdiction in a more eminent degree; then to other Priests; that is, an autho­ritie to excommunicate all pub­like and notorious sinners, who being called to iudgement, refuse to come, or if they come, refuse to obey the sentence of their iudge. Which excommunication is not inflicted to destroy them, but as a medecine to correct them, that thereby they may be ashamed of their fault, and seeing themselues depriued of the participation of Christ his merits giuen by the Sacraments, and of the merits of the Church, [Page 502] they may be moued to amend their liues, and to returne to liue amongst Christian people, like Christian men. And as the Bishop hath power to excommunicate such persons, so also hath he power to absolue them againe from excommunication, when they are penitent, and obedient. So that these functions belong properly to Bishops, to gouerne in chiefe; to chastise the wicked and disobedient, by excommuni­cating them; to preach and ex­hort; to administer the Sacrament of Confirmation; and to admi­nister the Sacrament of Order.

5. Which function belongeth, pro­perly to Priests?

The second, that is to instruct, and administer the Sacraments: to them also it belongeth to assist the Bishop, and to gouerne vnder him, and to preach by cōmission [Page 503] from him. And Christ by reser­uing to them the function of sa­crificing and the administration of diuerse Sacraments, hath dignified also their persons, be­cause it is necessary for their of­fice, that they be respected by the people. So that the functions of Priests are chiefly these, to assist the Bishop in gouerning, and preaching by commission from him, to offer vp to God the holy sacrifice of Masse, and to admi­nister all Sacraments, excepting Confirmation and Order. And from hence we may gather what respect is due to Priests; for cer­tainely, if we owe respect to those who beare temporall offices in the common wealth, we owe a farre greater respect to them, whose persōs Christ himselfe hath dignified with the greatest and highests functions that are exer­cised [Page 504] vpon earth, hauing made them his ministers, not of riches and temporall commodities, but by whose hands his heauenly gra­ces, and euerlasting treasures of his mercy are conueyed to the people.

6. What function belongeth to Ministers?

The chiefe is to assist the Bishop and Priests in the administration of Sacraments, and in the sacri­fice, and other Church seruices, that so they may be performed with due maiesty, by decent ce­remonies and holy rites, and discipline be obserued in the Church.

7. How many degrees of Ministers be there?

They are in all six: whereof the two first, that is, Deacons, and Subdeacons, are called Greater, because they serue immediately [Page 505] about the holy Eucharist, and about the Priests person in the Sacrifice of Masse: and so the Deacons who are next to the Priests, haue also annexed to their office to assist the Priest in his function, and consequently by commission from him, or from the Bishop, to administer some Sacramēts, and also to catechize. These two degrees of Ministers are also called Holy, because for their greater purity they are obli­ged to obserue perpetuall chas­tity, and to say the canonicall office. The other foure degrees, are called Lesser, because they are imployed in functions and rites, which are more remote, and not immediately about the holy Eucharist, or the Priests person at the altar.

8. How many seuerall Orders be there in all?

They are commonly reckoned to be seuen, to wit, the Order of Potter, Lector, Exorcist, Acolite, Subdeacon, Deacon, and Priest.

9. Why are not Bishops reckoned amongst the rest?

If you reckon Episcopacy, and adde it to the rest, then indeed they are in all eight Orders: but commonly it is not named with the rest, for two reasons: first, be­cause it is an eminēt degree which surpasseth them all; as being the source from whēce all the rest are deriued; for they all proceed from it, and end in it; and so as in a kingdome, the king is not reckoned in the number of the officers that gouerne vnder him because his power is transcendēt, and runneth through all the ma­gistrats of the kingdome; no more is the Bishop reckoned ordinarily in the number of the other Or­ders, [Page 507] for he is in his church as the king in his kingdome, the prince and head of all Ecclesiasticall hierarchy or holy principality. The second reason is, because if we take priesthood in its full la­titude, Episcopacy is also inclu­ded in it; for the name and office of priesthood, doth signify two thinges, the first is ordinary au­thority or iurisdiction, to gouerne men in order to saluation, and to God his seruice; the second is power to offer Sacrifice to God; which two functiōs are expressed by two words or names appro­priated commonly to Priests, to wit Presbyter, and Sacerdos; for Presbyter and Presbyteriū, which is a Greek word, do import a su­periority and power of gouer­ning, as Senior and Senatus do in Latine: Sacerdos and Sacerdotium haue relation to sacrifice, and [Page 508] they come from Sacer or Sa­crare, which is to make holy, and so they import power to offer vp sacrifice, which is a holy and sacred function. Now then from-hence it followeth that the order of priesthood is twofold; the one being only of inferiour Priests, who are those whom we com­monly call Priests, to whom it be­longeth to Sacrifice, but not to gouerne in chiefe; the other of superiour and chiefe Priests, who are only Bishops; to whom it be­longeth not only to Sacrifice, but also to gouerne in chiefe. Where­fore seeing that priesthood, doth signify these two functions, and that the first which is to gouerne in chiefe, by ordinary authority conferred vpon men by Christ himselfe, is the more principall, absolutely speaking, (though in some respect the other may be [Page 509] preferred) as being that by which the second is directed and or­dered, and belongeth only to Episcopacy, it followeth, that Episcopacy is included vnder the name of priesthood.

10. Is the Sacrament of Order necessary?

We haue sayed aboue, that it is absolutely necessary for the whole Church: besides it is ne­cessary for euery one in particu­lar, that vndertaketh the admi­nistration of Sacraments; and also regularly speaking, those who vndergoe the office of spirituall gouernmēt, and preaching, ought to receiue orders first; vnlesse it be in such cases, in which the Church, or the Pope do vpon some occasions grant iurisdiction to some persons without Orders, by commission and authority of the Sea Apostolike. And here you [Page 510] must note, that the giuing of Orders and Iurisdiction, is that thing, which is commonly called Mission, which is a power to preach that doctrine, which is taught by the Catholike Church, as also to administer the Sacra­ments in the same manner, and in the same sense, as that Church intendeth and practiseth. So that whosoeuer teacheth any thing contrary to the doctrine of the true church (fromwhence all spi­rituall power is deriued,) doth put himselfe vpon a function, which he hath no authority to do, for want of Mission. From whence it followeth that Luther, Caluin, and all founders of he­reticall sects, as also all their ad­herents and successours do want Mission, and do not enter in by the gate, but do breake in by stealth, in presuming to aduance [Page 511] their owne inuentions, insteed of preaching that doctrine, which preachers are warranted to by Mission.

11. What Sacrament is next after Order?

Matrimony, which is the seuēth, and last. It is put after all the rest, because it doth not belong either to euery one in the Church in particular, or directly and imme­diately to the whole Church in generall, as Order doth; but it was instituted directly and imme­diately for one only particular state of persons: although indi­rectly and remotely it belongeth to the preseruation of the whole, in regard that the Church cannot subsist without procreation of mankinde; for grace presuppo­seth nature, as the ground to worke vpon.

1. WHat is Matrimony?

It is a Sacrament insti­tuted by IESVS CHRIST, to esta­blish a firme and faithfull fellow­ship, betwixt man and woman in holy wedlock, for the procrea­tion of children; who afterwards by their regeneratiō in Baptisme, becoming the children of God, may serue him, and continue the succession of his holy Catholike Church.

2. What is the sensible outward signe of this Sacrament?

It is the mutuall consent of the man and woman, declared to each other by words, or by some other outward expression.

3. Where do we finde in Scripture, that grace is promised to the con­tract of Marriage?

We finde it in the Apostle Eph. 5. where speaking of Mar­riage, he sayeth, This Sacrament is a great one; which words are, according to what the Church and the Fathers teach vs, to be vnderstood of a Sacrament pro­perly speaking: now there is no Sacrament in the new law, which doth not conferre grace. Againe the wordes following, but I say in Christ, and the Church, do signifie that marriage doth represent the vnion of Christ with his Church, which vnion doth consist in grace and charity; which sheweth that there is grace and mutuall cha­rity, conferred vpon the married people towards each other, whereby Matrimony is truly a representation of Christ his [Page 514] vnion with his Church.

4. Is this Sacrament necessary?

Marriage may be considered either as it is a Sacrament, or else as it is a contract ordained to an office of nature, and as such, it is not necessary to any in particular, but it is absolutely necessary to the whole world in generall, and cōsequētly to the whole Church, which is the principallest com­munity in the world, and so it was commanded by God from the be­ginning of the world, and it must continue as long, as the world shall continue. But if we consider it as a Sacrament, it is necessary for euery one in particular, that embraceth the state of wedlock in the Church; in so much, that it would be a great sinne for any Christians to cōtract a marriage, without obseruing those condi­tiōs, which are necessary to make [Page 515] it a Sacrament; or which are re­quired to make the administra­tion of it lawfull: and therefore diligence must be vsed before­hand, to see that there be no im­pediment that may render the Sacrament either inualide, or the reception of it vnlawfull.

5. What impediments do render the Sacrament of Marriage vn­lawfull?

They are many, as for example, the prohibition of the Church, that is of the Bishop, or of any other in his place, who may vpon iust occasions forbid for a cer­taine space of time, such or such persons to marry together. As also if either person hath made a simple vow of chastity, or a vow to enter into Religion, or to be a Priest or not to marry.

6. What impediments be they which make the Sacrament inua­lide, [Page 516] and the contract of Marriage of no force.

They are foureteene, concluded in these verses.

Where you must note, concer­ning Consanguinity, that the marriage is inualide, if the parties be allyed to one another within foure degrees of kindred inclu­siuè: and the same is also of Affi­nity.

7. What is the end of Matrimony?

The immediate end is corporall generation of children; the re­mote end is their spirituall rege­neration [Page 517] by Baptisme; and pro­portionably, their nurriture and education conformable to these two generations.

8. Are then all Fathers and Mo­thers bound to instruct carefully their children?

Yes, and to teach them exactly not only by words, but also by example all that, which cōcernes faith and Christian behauiour, that they may serue God, euery one according to his condition: for a father ought to be in his family, as the Bishop is in his Church, according to S. Chry­sostome and S. Augustine.

9. How cometh it to passe, not­withstanding that the Apostle doth preferre a single life before Mar­riage, that marriage should haue this excellency aboue a single life, as to be a Sacrament?

Because it is an Image of the [Page 518] sacred vnion betwixt Iesus Christ and his Church; for as Iesus Christ is one with his Church, so that they cannot be separated; so is the husband inseparably one with his wife: and as Iesus Christ hath loued his Church, and her children so much as to dye for them; so ought a husband to loue his wife, and the children, which God hath giuen him, most per­fectly and cordially. Besides the state of marriage hath many burdens, and therefore men haue need of a speciall grace to sustaine them, which is conferred to them by this Sacrament.

10. Which be the fruites, and good effects, that spring from the grace of this Sacrament?

First, by the grace of this Sa­crament, the married people are much enabled, to preserue true loue and mutuall loyalty to each [Page 519] other. Secondly, it conferreth to them grace, to giue good and vertuous education to their children. Thirdly, it giueth strength, to support with Chri­stian courage the great and many tribulations, which the Apostle assures vs, that the state of mar­riage is subject vnto.

11. What is the reason, that we finde so few of these happy effects to proceed from the grace of this Sacrament; but see very often the quite contrary in their place?

The reason is, because so few dispose themselues with due pre­paration to receiue this Sacra­ment; some aiming only at their owne temporall wealth, or sen­suall pleasure; others imploying their whole industrie in meere profane thoughts, as in prouiding sumptuous, great cheere, costly apparell, and jouiall mirth, scarce [Page 520] admitting one serious cogitation, for the spirituall disposition of their soules vnto this holy Sa­crament. Others finally by their sinfull life, and brutall sensuality, do loose the grace of God, and by this meanes they also frustrate both the grace, and the former many good fruites of this Sacra­ment; and are most iustly pu­nished with the quite contrary most vnhappy effects, of impa­tience, brawling, hatred, and jealosy.

1. Were the Sacraments instituted for no other end, but only to pro­duce in vs habituall or sanctifying grace?

Yes, they were instituted also to be principall instruments for the obtaining of God his assistant actuall grace; that is, euery Sa­crament doth obtaine from God that actuall grace for vs, which shall be necessary, when we are to performe those thinges, for which each Sacrament was insti­tuted.

2. How is this done?

This is done through the ver­tue of sanctifying grace receiued by the Sacramēt; for Sacraments haue this property, that they do conferre vnto vs together with habituall grace, a speciall title, whereby God is ready to giue vs more abundantly his actuall as­sistant grace, when any occasion requireth it; which title is nothing else (in the opinion of many) but the habituall grace it selfe as con­ferred by the Sacraments. From-whence [Page 522] we may gather, how care­full we ought to be to preserue this habituall grace; for by loosing it, we loose not only the habituall grace it selfe, but together with it, we loose also the speciall title, which we had by the Sacrament, to God his assistant actuall grace, and so we are depriued of the same speciall title for euer, vn­lesse through God his infinite mercy, we do recouer againe by true repentance our former ha­bituall grace. And this is to be vnderstood in respect of our selues only, for where the parti­cular helpes obtained by the Sa­crament, do concerne the good of others (as they do in the Sa­crament of Order) then though the Minister be neuer so wicked, yet his functions will be valide, and he himselfe oftentimes be assisted with speciall helpes, or [Page 523] discharge his office, though per­aduenture not for his owne pro­fit, yet for the benefit of those he gouerneth.

3. Why do you say that the Sacra­ments do giue vs a title to that actuall grace, for which each Sa­crament was instituted?

Because each Sacrament was instituted for a peculiar end, and so euery one of them doth not conferre vnto vs a speciall title to any grace, but only to that for which it was instituted; for by the grace of Baptisme we obtaine those helpes from God, which are necessary to ouercome the temptatiōs that occurre through the common condition of hu­mane frailty, in a more plentifull measure then ordinarie. By the grace of Confirmation we ob­taine those helpes, which are ne­cessary to ouercome extraordi­nary [Page 524] temptations, as persecution of Tyrants, and the like. By the grace of the holy Eucharist we obtaine those helpes, which are necessary to make vs loue God feruently, and to do heroicke workes of charity. By the grace of Pennance we obtaine God his assistance to produce worthy fruites of repētance. By the grace of 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 [Page 525] 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 [Page 526] 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, [Page 527] 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 [Page 528] 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 [Page 529] 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 [Page 530] 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 [Page 531] 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 [Page 532] 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.

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 [Page 534] 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 [Page 535] 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 [Page 536] 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 afflictiōs, 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. Sh [...]w how we ought allwayes to pray?

By doing one of these foure [Page 538] 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.

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 [Page 540] 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 affectiōs towards God allmighty; which exercise of our affections is the only thing that giueth life to our actiōs and sufferings: for how do you thīke we come to practise a vertuous life, but by our affec­tions? So that meditation is the direct right way that leadeth vs [Page 541] 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 [Page 542] to him to giue a strong and plaine cōsideration, that he who cometh to praier, need not much adoe to be conuinced of the truth. The next part is the making of a resolutiō 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 somethīg. 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 [Page 543] 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, which may draw your minde to distractions; and therefore it ought to be the first thing you do after you are risen. Secondly, shortly to remember, that all other businesses of the world or studies whatsoeuer, be bables, and thinges not concerning you in respect of this, and that it is the maine helpe to do you good in this life, and the next. For the rest, I remit you to seeke it in treatises of purpose made of this subiect, amongst others I recom­mend vnto you one, made by Antonius Molina a Carthusian: whose printed meditations also [Page 544] are very good for beginners, to practise themselues in.

5. In what is vocall praier better then mentall praier, and mentall praier, better then it?

Vocall praier hath two excel­lences aboue mentall: the first is, that ordinarily the praier is made by some, who haue more skill then we haue, and therefore is more perfect for the most part, then one of our mentall praiers. Secōdly, it keepeth from distrac­tions much; because our eyes, and (when we say them without bookes) our memories hold our vnderstanding to the matter, better then when we haue no such determination. But likewise on the other side, it hath two disad­uantages: one, that it doth not so well fill our soules, being nether so much laboured, as what we make our selues; nor so naturally [Page 545] proportioned to vs, as what we do our selues. Secondly the affec­tions conceiued by vocall praier do not moue vs to action so strōg­ly, as those which proceed from meditation. But that which gi­ueth weight both to the one, and other sort of praying, is attention; so that two Aue Maries sayd with thinking of what you say, is better, then two paire of beades tumbled ouer with your minde vpon an other businesse.

1. MAy we not pray also to God, by the mediation of others, to grant vs his diuine assistance?

Yes, and especially by the [Page 546] Saints and Angells, for the praiers of the blessed in heauen are affi­cacious with allmighty God, and by praying to them we get them to pray for vs.

2. Is it lawfull then to pray to Saints?

Yes, but we must not do it in the same manner as we vse to pray to God; for we pray to God, as to our soueraine Lord, that he will haue mercy vpon vs, and giue vs his grace: but the Saints can nether forgiue vs our sinnes, nor conferre grace vpon vs, and to demād it of them, were to wrong our creator, and to attribute that homage to a creature, which is due to God alone: but our praier to them is, that they will pray to God for vs, as being most neerely vnited to his diuine Maiesty by charity, and eternall blisse. Which kinde of praier hath alwayes been [Page 547] practised in the Church; for if we may desire men here vpon earth to pray for vs, much more may we desire the Saints in hea­uen to do it; who being confir­med in charity, cannot be lesse willing to assist vs; and being more perfectly vnited to God, cannot choose but haue as much power to obtaine from him, what they demand in our behalfe; nether can they be ignorant of our miseries, or of their owne fauour with allmighty God.

3. May we pray to Saints in the same manner as to our blessed Sa­uiour?

No, for first our blessed Sauiour is God, as well as man; secondly he only is the immediate inter­cessour betwixt God and vs, who hath power and authority of him­selfe to intercede for vs; whereas the Saints do intercede only by [Page 548] the force of his intercession; Thirdly, he is the only vniuersall mediatour betwixt God and vs, for he only redeemed vs, and so he only hath power to obtaine what he pleaseth for all the world, by vertue of his owne infinite digni­ty, and proper merit; whereas the Saints can obtaine nothing but only through his merites. Fourth­ly, he is the only person, vpon whose consideration all graces are granted. Yet all these preroga­tiues do not hinder; but that we may pray to the Saints in an in­feriour way, and that they also may pray for vs, without doing any wrōg to our blessed Sauiours soueraine mediation. Which is euident by the like example in Princes here vpon earth; for a king may loue one of his Fauorits so much, as that he may resolue not to grāt any grace but through [Page 549] his consideration; yet this doth not hinder, but that one may em­ploy other persons towards this Fauorite, to obtaine of the king, the graces, which they desire; and also that one may demand a thing from the king himselfe vnder the fauour and protection of his Fauorite. In the same manner although allmighty God doth not grant any grace, but by the merits of Iesus Christ; yet this doth not hinder, but that the Saints may demand the same for vs through themerits of Iesus Christ, since we doe the like dayly for one another, and also that we may desire them to intercede for vs to Iesus Christ himselfe.

4. How can the Saints heare our praiers?

You must not thinke that they heare with eares, that is, that they haue this sensible passion, which [Page 550] we call hearing. But by hearing in this question is vnderstood knowing, and there can be no doubt, but that the Saints may know all thinges, that concerne them, since that they know God, in whom all thinges are contai­ned, and who is the doer of all thinges that are done. Besides the Scripture assureth vs, that Angells know what men doe here vpon earth; and the same Scrip­ture telleth vs also, that the Saints in heauen are like Angells.

5. What obligation haue we to pray to Angells and Saints?

To answer your questiō, you must know, that Angells and Saints are in perfect blisse and happi­nesse, whether we pray to them or no; from whence you will per­ceiue that all seruice and honour done to Saints by vs, redoundeth rather to our owne profit then to [Page 551] theirs. And therefore although honour in it selfe be due vnto them, yet they are then best ho­noured, when we ourselues do profit by it, and grow better by honouring them; for this is euen to them an increase of an acci­dentall kinde of glory. From-whence it followeth, that the keeping of holy dayes, building churches, and setting vp altars to God in memorie of Saints, is to be moderated according to the vtility, which redoundeth to the Church by it: and in propor­tion, the praiers, or what sort of deuotions soeuer are vsed in pri­uate to their honours, are to be gouerned by the same principle. Now the vtility redounding to the Church is, first that whereas humane nature is easily weary of being carried aboue it selfe by praier, and other spirituall exer­cises, [Page 552] the wearinesse of deuotion is in part holpen by this holy va­riety. Secondly, the memory of God his goodnesse and benefits towards mankinde, is made fa­miliar vnto vs by making often commemoration of his Saints, vpon whō he bestowed his graces most plentifully, and who were many times the instruments he vsed to conferre many singular benefits vpon his whole Church. Againe, whereas mens humours and 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, [Page 553] 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 [Page 554] 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 [Page 555] 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.

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 [Page 559] 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, [Page 560] 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 [Page 561] 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 immediatelie accom­plished in her, that our Lord, the word of God, the second person of the Blessed Trinitie, was to [Page 562] descend into her, to rake flesh of her body, and to remaine in her, not only by charitie and grace? but also personally.

4. Declare the second sentence of this praier. Blessed art thou amongst all women.

The Angel doth by these words, denounce from heauen a bene­diction to the blessed Virgin, seeing that she was to be the in­strument, to banish out of the world that generall malediction, which an other woman had brought vpon the world. Blessed; because it is a benediction not to be sterile, and a benediction pro­per only to her, to bring forth him, who is the Father of all the world. Blessed aboue all; because none but she hath the bene­diction of marriage, and the per­fection of virginitie, none but she euer was or shall be both a Virgin [Page 563] and a Mother; Blessed in fine, because she is chosen out of the whole Progenie of Adam, to be the Mother of God, who is au­thor of all benedictions.

5. Declare the third sentence. Blessed is the fruit of thy wombe.

Saint Elizabeth by these wordes inspired by the holy Ghost, with zeale towards our Sauiour, after that she and the Angel had praised the blessed Virgin, doth turne to her sonne, to shew that the merits of the Mother did proceed from the sonne, who is the fountaine of all blessings. The Virgin in blessed aboue all women, through the bene­diction conferred vpon her by the fruit of her wombe; and the fruit of her wombe is blessed aboue all thinges, by his owne proper benediction, which he conferreth, and which is spread [Page 564] ouer the whole world by crea­tion, and Redemption; and so he is not sayd, blessed amongst men, as our Lady is sayd, blessed amongst women, because he is absolutely and essentially blessed without relation or comparison. The word Iesus which signifieth Sauiour, is added by the Church, to shew that our redemption is the fruit of his benediction.

6. Declare the last sentence.

The last sentence is our praier to our Lady, whereby we desire her to assist vs by her powerfull intercession. Now, that is euery moment; and with great reason, seeing that we haue continually need of her assistance, being con­tinually a assaulted by three power­full enemies, the world, the flesh, end the Diuell: and she hath both will and power to assist vs; will, because she is full of charitie; [Page 565] power, because she is the Mother of him, by whose grace we are to ouercome our enemies. We de­sire her also to assist vs at the houre of our death, because seeing we are to be judged ac­cording to the state we dye in, we haue then most need of her as­sistance, to obtaine by her inter­cession the grace of God, to strengthen vs, and to keepe vs in that last moment in such a state, as that we may come to a happie eternitie, victorious ouer all our enemies.

7. Wherefore doth our Mother the Church vsually appoint her chil­dren, after the Pater noster, to adjoyne the Aue Maria?

It is with great reason, that after we haue humbly proposed out suite vnto the Father of our blessed Redeemer, we should next addresse our selues vnto his [Page 566] Mother (whose power vndoub­tedly doth exceed the power of all other creatures in heauen and in earth,) to desire her to pray to her sonne, that he would be our Mediatour towards his Fa­ther, and to make vs obtaine, what we desire.

8. Is it a good and laudable de­uotion, to make so many repetitions of the selfe same words, as some vse to do of the Aue Maria?

Truly if some Saints did with so great comfort and deuotion spend frequently whole nights in repetition of these only six words vt nouerim te, vt nouerim me. And Saint Francis the like in these, Quis es tu, & quis sum ego? And if the Seraphins in praise of their creatour, repeate without count or tearme of time, that Holie, Holie, Holie, &c. why may not we in like manner finde pro­fitable [Page 567] imployment for one halfe houre at least, in repetition of that Angelicall salutation, where­by we make so often a gratefull commemoration of the most blessed Incarnation, of the sonne of God, the only meanes desi­gned by God for our eternall redemption?

9. But are we to place any hope of merit in those determinate num­bers of Aue Maries, to be sayd on our Beades?

No; for these determinate num­bers serue only to awake in vs some pious thought, as thirtie three in remembrance of the thirtie three yeares, wherein our blessed Sauiour wrought our Re­demption vpon earth, crauing thereby the application of his blessed merits vnto our soules: and sixtie three in remembrance of the yeares, which our blessed [Page 568] Ladie did liue, crauing her in­tercession for grace to imitate the vertues she practised in that time: and so by all the rest, which are accommodated vnto some holy mysteries, both for our in­struction, and to helpe for deuo­tion; especially for the vnlearned and simple people who are not fit for contemplation, and cannot reade or vnderstand the Psalmes; for by the repetition of those two praiers, which are plaine to euery ordinary vnder­standing, those people are pro­uided of a meanes, whereby to spend their time in praier with no lesse profit, then those, who say the holy Psalmes, or giue themselues to contemplation.

10. What is the best way to vse in saying of the Beades?

As for the vse of the Beades, it is hard giue a generall rule [Page 369] that may be sutable to all; where­fore I would aduise euery one to take the counsel of his spirituall Director, and to read the trea­tises, that haue beene written of this subject, where euery one may marke, what is most conformable to his priuate deuotion. Only this in generall 1 should aduer­tise them, that in saying the Aue Marie; at those words, Marie and Iesus to remēber some passage or benefit of our Redeemer towards mankinde, for which we blesse not only him, but also his holy Mother; for seeing she brought forth him, who bestowed such benefits vpon vs, it is reason, she should pertake of the blessings, which we heape vpon her sonne for them. And likewise in the latter pare, where we desire her to pray for vs, we may determine some good we haue need of: [Page 570] which additions are to be spoken only with our heart, for by doeing so, euery Aue Marie will be made a iaculatory commemoration of some mystery, and our heart will be lifted vp, and go together with our mouth, which is the true vse of vocall praier. Which will be done more easily, if we allot a certaine number of Aue Maries, and not many, to euery pointe or mystery of our Sauiours life, for so we shall be lesse subject to distractions.

11. Is there no manner of praying vocally but by the Pater noster, and the Aue Marie?

Yes; there are many other wayes set downe in the Primer, or Ma­nuall, and particularly all those, that are practised in the office of the Church, and the Sacrifice of the Masse; and to these we ought to beare a particular respect and [Page 371] deuotion, as being the most ex­cellent of all others, because they are the words of the vni­uersall Church, inspired by the holy Ghost, and pronounced by the mouth of his Ministers.

1. IS the Sacrifice of Masse selfe a meanes also to obtains God his helping grace?

Yes; and in some sorte the most efficacious, and most generall of all. For by it we appease the wrath of God wonderfully, and so draw his blessings vpon vs continually: because in it doth consist the principall function of Religion, by which we performe our chiefo dutie towards God.

2. What is the Sacrifice of Masse?

It is the Christian sacrifice, ordained by Iesus Christ, to be offered vp to his Father to the worlds end, in remembrance of that bloody sacrifice vpon the crosse, where he by his owne sa­cred death offered vp himselfe a holocoust to God for the re­demption of mankinde.

3. Is the Sacrifice of Masse also it selfe a meanes whereby to pray?

Yes; but it is such in a more eminent degree then all the rest, for God is more honoured by it then by all our other actions, and therefore, as Saint Denis sayeth of Allmighty God, that he is not goodnesse, nor wisedome, nor power, nor beauty, as we vse to call him, because our conceptiōs are short of that, which these per­fections are in him: so the honour which is giuen to God by other [Page 373] actions, is so short of the honour, which is giuen to him by the Sa­crifice of Masse, as that this sa­crifice ought not to be reckoned as one of our other actions, whereby we pray, but it is to be placed in a ranke by it selfe aboue all the rest.

4. What is a Sacrifice?

It is an outward action, where­by we offer vp to allmighty God some creature, by destroying or killing it, protesting thereby both a supreme worthinesse in him, as being Author of life and death, to whom we should sacrifice euen our owne liues, if it were profi­table and necessary for his ho­nour; and also a readinesse in vs to doe so, when he shall require it of vs. And the thing which is thus offered vp, is called the host of the sacrifice.

5. A sacrifice then is a kinde of [Page 574] worship due to God alone?

Yes; and it is the greatest wor­ship that we can exhibite to God, both in respect of that per­fection, which we acknowledge in him, which is the very God­head it selfe; for God signifieth as much, as the Author of being to all thinges, which is the very thing, we acknowledge of him properly by the sacrifice; as also in respect of that, which we pro­fesse to be due to him, which is our owne liues, if he please to exact them of vs, which is the greatest thing that we can giue in this world: and therefore sacri­ficing was allwayes held the chie­fest function in all religions.

6. What is the host in the Sacrifice of Masse?

It is Christ Iesus himselfe, whose body and blood are truly offered vp to his Father, vnder the [Page 575] forme of bread, and wine.

7. How is this done?

It is done by the words insti­tuted by Iesus Christ, and pro­nounced by the Priest in his name, in which words a diuine vertue is present, to produce the effect, they signifie.

8. Why did Christ institute this Sacrifice?

To continue in the world the Sacrifice, which he did offer for vs vpon the crosse, to the end that he might render a perpetuall honour to his Father, in sacrifi­cing himselfe dayly to him; and also that he might communicate to men, the fruit of that Sacri­fice, by putting into their hands the victime it selfe, which he of­fered to his Father.

9. Is Christ then truly killed dayly in the Sacrifice of Masse?

No; he is only killed mystically, [Page 576] and not truly; yet he is truly sa­crificed, because his true body and his true blood are really of­fered vp to God, and not mysti­cally only.

10. How is he truly sacrificed, if he be not truly killed?

Because his owne bodie and his owne blood, being made by ver­tue of the consecration, a true memoriall of his bloody death vpon the crosse, they are by that outward action, truly and really put into such a state, as is fit to expresse that acknowledgement of Gods supreme power, which sacrifices were instituted to signi­fie. And therefore by the words of consecration, Christ is truly and really sacrificed.

11. Why did he institute this Sacri­fice vnder the formes of bread and wine?

To signifie the separation of [Page 577] his bodie and blood, which was caused by his bitter Passion.

12. Who is he that offereth vp Christ to his Father in the Sacri­fice of Masse?

Christ himselfe, and also tho Priest; but Christ principally, and the Priest only secondarily or instrumentally, for the Priest is only Christ his Minister.

13. What vertue hath the Sacrifice of Masse?

It hath vertue to appease the wrath of God, and to moue him, to forgiue vs our sinnes; which is as much as to say, that it is pro­pitiatorie sacrifice: it hath also vertue to obtaine for vs from God, his diuine grace, and other spirituall benefits of what kinde soeuer they be.

14. What is the Masse?

It is the Sacrifice, with all the array and ceremonies appointed [Page 578] by the Church, for the edifying and decent celebrating of the same.

15. With what affection should we come to Masse?

With that affection, for which sacrifices were instituted, that is, with a deuout acknowledgement of our duties towards God; with an earnest desire to appease the wrath of God, which we haue deserued by our sinnes; and also with thankesgiuing to our blessed Sauiour, that he hath vouchsafed to leaue vnto his Church, his owne body and blood, as a pledge of his loue, to be offered vp to his Father by vs in testimonie of the foresayed acknowledgement, and as a meanes to appease his deserued wrath.

16. What is the best way to heare Masse?

If one haue capacity and com­moditie, [Page 579] he should attend to all such passages, as the Priest spea­keth out plaine; for the rest, he should haue his priuate deuo­tions, which be so much the bet­ter, if they be accommodated to the course of the Masse, but if not, no great matter, as long as his deuotion doth recall it selfe by a particular attention, at the chiefe mysteries of Masse; which are the consecration, published to the people by the eleuation; and the consummation, which is done when the Priest receiueth the body and blood of Iesus Christ.

17. Must we haue the same dispo­sition for hearing of Masse, which is required to receiue worthily the Sacrament?

The same disposition is not absolutely necessary; for no man who findeth himselfe in the state [Page 580] of mortall sinne, can receiue the Sacrament, vnlesse he go first to confession; which is not necessarie for hearing of Masse: yet it were to be wished that all did so, be­cause those who heare Masse with deuotiō, although they do not re­ceiue the Sacramēt really, yet they receiue it spiritually. Howsoeuer since that one principall effect of the Sacrifice, is to dispose vs to grace by appeasing the wrath of God, and by obtaining such helpes, as may worke iustifying grace in vs in due time, with true repentance for our sinnes, as the Councell of Trent doth teach vs; and since that this effect is wrought ex opere operato (as Di­uines terme it) in those, who heare Masse with deuotion, cer­tainely if one be in mortall sinne, and reflect vpon it, and should not at least endeauour to stirre vp [Page 581] an act of contrition, but persist in his sinfull resolution, besides the irreuerence he committeth, he would depriue himselfe of that great fruite of the Sacrifice. For there is not any doubt, but that an actuall affection to mor­tall sinne, and a resolution to continue in it, is a direct impe­diment to that opus operatum, or principall effect, for which the Sacrifice was instituted: yea some also adde, that the want of actuall sorrow for our sinnes, is likewise an impediment, whereby the hearing of Masse, is depriued of its proper effect; being moued thereunto by the words of the Councell of Trentsess. 22. where the sayed Coūcell putting downe the conditions, that are required in those who heare Masse, to render the sacrifice propitiatorie, saith, that this sacrifice is truly [Page 582] propitiatorie, and that we do ob­taine mercy by it, if we come to God contrite and penitent, with a true heart and right faith, with feare and reuerence.

So that it cannot be denyed, but that whosoeuer doth heare Masse with a positiue resolution to persist in sinne, doth besides the irreuerence cōmitted against the highest mysterie in Christian Religion, render himselfe vn­worthy of those speciall benefits, which are obteined by this Sa­crifice. Which appeareth plainely by the practise of the primitiue Church, and also by the present practise ordained by the Coun­cell of Trent, which comman­deth Bishops, that they should not permit in their Diocesses any publicke and notorious sinner to be present at Masse. Yea the same Councell, to expresse more fully [Page 583] the great reuerence that is re­quired at this holy mystery, com­mandeth all Bishops, that they should not suffer any Priest either Secular or Regular to say Masse, vnlesse those who be present, do first by a decent composition of their body, shew, that they are present not only in body, but also in minde, and with a deuoute affection of heart. Howsoeuer those that are in the state of mortall sinne, ought not to be deterred from assisting at Masse, as long as they come with a penitent and sincere heart; yea although they should finde themselues so intangled in the snares of sinne, as that they haue not strength, and courage enough to resolue fully to quit it; yet if they are sorrowfull, that they want this grace, and come with a desire to obtaine it from God, it is not to be doubted, [Page 584] but that they may, not only assist at Masse without scruple, but also hope by the vertue of that holy Sacrifice, to appease the wrath of God, and so to impetrate from his mercifull hand true re­pentance.

18. How should we order our de­notions during the time of Masse?

I sayed before, that the best way is, to accommodate ones deuo­tions to the course of the Masse; but because all are not capable to do this, therefore there are many pious bookes set forth of this subject. Euery one may gather out of them, by the a duise of his spirituall Directour, that which is most sutable to his owne condition. In the meane while he may obserue this short one, taken out of the workes of the late holy Bishop of Geneua. 1. As soone as you come to the Cha­pell, [Page 585] whilest the Priest is prepa­ring the chalice and the missall, place your selfe in the sight of God, by a liuely apprehension of his presence. 2. From the Confi­teor vntill the Ghospell, stirre vp in your selfe affections of con­trition. 3. From the Ghospell vntill the Preface, make a firme protestation of your beliefe by acts of faith. 4. After Sanctus, consider with your selfe the great benefit of our Redemption by the death and Passion of our Sa­uiour. 5. At the Eleuation, adore with all humilitie our blessed Sa­uiour, and offer him vp to God his Father, in acknowledgement that he is the Author of all thinges, and fountaine of all graces. 6. After the Eleuation, produce acts of thankesgiuing to our Sauiour, for instituting this immaculate Sacrifice. 7. When [Page 586] the Priest sayeth the Pater noster, do you also say it with him softly and deuoutly to your selfe. 8. At the Communion, communicate spiritually with the Priest 9. After Communion, contemplate our Sauiour as if he were sitting in your heart, and call before him, one after another, all the senses of your bodie, and powers of your soule, to receiue his benediction and commands, and to promise fidelitie vnto him And thus ha­uing had occasion to speake of this blessed Bishop, I will con­clude, with recommending to you the Introduction to a deuout life, a most pious and profitable booke composed by the sayd Bishop.