A BRIEFE INSTRVCTION. BY VVAY OF DIALOGVE, CON­CERNINGE THE PRINCIPALL poyntes of Christian Religiō, gathered out of the holy Scriptures, Fathers, and Councels.

By the Reuerēde M. George Doulye Priest.

Luci succedit nox, Sapientiam autem non vincit malitia. Sap. 7.
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CVM PRIVILEGIO. Imprinted at Louaine by Laurence Kellam. Anno 1604.

THE PRE­face.

ALL heresies, (Christian reader) as other dise [...]ses vvhether of the bodie, Su [...]ius, and Cochlaeus. &c. or of the minde, haue theyre be­ginning, increase, state, and declina­tion; this of Luther, and Caluyne begāne to be published in Germanie a­bout the yeare of our Lord, The Duke of Saxonye aspiringe to the Empyre. The Prince of Cōde; the Admirall, & others in France. 1517. and a little after in France, vvhere it increased so much vvith libertie of li­fe, joyned vvith interest, and pre­tensions of temporall Princes, as it stirred vppe those furious rebe­llions, vvarres, and other tragi­call actions, vvhich vve haue seen, [Page] and heard of in those countries, as allso in Flanders, The Prince of Aurange in Flanders. and other partes of Christendome, vvhersoeuer it hath come vvithin the compasse of Euro­pe, out of vvhich it hath not yet crepte, albeit, (as the Apostle spea­keth) it hath crepte like a cācker: 2. Timot. c. 2. verse. 17. the poyson vvhereof infectinge so ma­nye prouinces, came into our coun­trie▪ by occasion of the inordinate affection vvhich kinge Henrie the eyght tooke to Anne Bollen, mother to the late Queene Elisabeth (behea­ded aftervvard for her juste desertes by the sayde kinge her husband) for vvhose sake he broke vvith the See Apostolike, and tooke vppon him the title of Supremacie in spirituall matters, to haue some colour to put avvay Queene Catherine his lavvfull vvife, vvherunto the Pope coulde not be brought, for that he judged the di­uorce to be vnjuste, and contrarie to Goddes holy lavv.

By this occasion haeresie tooke [Page] roote in England, vnder Kinge Hen­rie; spronge vppe in Kinge Edvvardes dayes, vnder the gouermēt of his pro­tectors (aftervvardes executed for treason) and came to that state in the reygne of Queene Elisabeth, as the politike gouernors of her councell (vvho had founded theyr authoritie. & greatnesse in the aduauncement of the same, presumed (after they had ta­ken avvay the life of the renovvned Princesse Queene Marie of Scotlād) they coulde so establishe it, that they shoulde be able to bannish Catholi­que Religion for euer out of En­gland. But the contrary hath happe­ned, as in all other heresies, and like attemptes of ages past may bee see­ne; the vnsearcheable vvisedome of almightie God, cōfoundinge the vay­ne cogitations, and shallovv deuises of mortall men. In the dominions of the Archeduke Ferdinādo:

Novv in Germanie, and in those Northerne countries adioyninge, after so longe, and so great desola­tion, [Page] vvee see great progresse of the Catholique fayth, In Hungarie Transylua­nia, Zuizer­land, Polo­nia, &c. vvhere euerye daye (God be thanked) tovvnes, cyties, and vvhole countries, vvea­ried vvith heresie, cast of this infa­mous yoke, and embrace that tru­the, vvhich theyre forefathers pro­fessed, vvith much more feruour then there vvas before heresie en­tred amongest them. In Flanders the like; and vvhere the countrie is not oppressed vvith vvarres, or re­bellion, the pietie, deuotion, and Christian lyfe of the people is incom­parablie bettered, since they haue de­liuered them selues from the thrall­dome of these erroneous, and Apos­tata doctrines. France is risinge apa­ce, by the memorable example of the most Christian Kinge Henrie the. 4. vvho beinge deceaued by heretiques in his youth, hath shaken them of, and theyre pestilente counsayles, since he is come to more mature yea­res, and throughe his vvisedome, and [Page] valure obtayned such quietnesse in his kingdome, that neyther he hath novv anye more cause to feare them, neyther vvas it knovvne (peraduen­ture) since Charlemayne, that any Kinge of that Countrie hath enio­yed that crovvne vvith more pros­peritie. The like example vvāteth on­lye in England, (and to Gods omni­potencie is as factible as in Fraunce) vvhere Kinge Henrie the eyghtes suc­cession is ended, for the vvhich, and the inordinate desire he had to ha­ue children, after tvventie yeares roygne vvith renovvne, and glorie in the eyes of all Christendome vvhi­lest he liued a Catholicke, after diuers royall exploites, & the increase of his regalities, by the most sacred title of defender of the faythe, gayned vvith that vvorthie, and Kingelie vvorke vvritten againste Luthers doctrine, hee most miserablie lefte God, and his Churche: and that seede is novv vvholie extinguished vvherevvith [Page] heresie vvas sovven, and shoulde ha­ue been perpetually maintayned in oure countrie: and the persecutions past haue serued for nothinge lesse, then for that they vvere principallie intended, but contrarievvise kind­linge charitie, and the loue of Christe in Catholike soules, haue not onelie conserued, but augmented, and illus­trated the fayth aboue all expecta­tion; so as vvee see the benediction of our Sauiour, and the regions vvhi­te, and read [...]e for haruest, vvhose reapers constantlie labouringe in this cause, patientlie expecte Gods proui­dence, vvho, vvhen tyme shall requi­re, vvill put into the hartes of those in vvhole hands the gouernement is, to mitigate the rigour of penall la­vves, vvhereby the publishinge of Gods truthe, may vvith more svvee­tenes goe forvvard; vvhich vvhen, & hovvsoeuer it shall fall out, in the meane tyme, experience doth teach, that some forme of instruction is ne­cessarie, [Page] for the informinge of those poore soules vvhich hitherto haue knovven no other Religion, but that vvherein they vvere borne, & by vv­hich they are taught throughe the im­portunate clamours of Caluins mi­nisters, to detest the Catholike Reli­gion, before they knovve it: for so vve comming to tell our ovvne tale, they may judge vvith indifferencie, and learne to distinguish betvveene true Catholike doctrine, and heresie, vvhi­ch is that vve especiallie pretende: for if Catholicke Religion vvere as the malice, or ignorance of these secta­ries teach, and make the commō peo­ple beleeue, it vvere not onlie follie but meere madnesse to be a Catholi­cke: but the contrarie vvill here quicklie be seene, and vvhat conue­nience, and excellence harmonye, our Religion hath vvith all truth, and reason, and the lighte, and majestie. vvhich it carieth in it selfe, by vvhich alvvayes it hath ouergrovvne, and [Page] confounded all sectes, and heresies, in the vvorlde, and that if the ad­uersarie haue anye shevve, or appa­rence of Religion, it is vvith thin­ges vsurped, and stolne from vs or counterfeyted by imitation of the Catholickes, no other vvise then apes imitate men, Tertullian. Lectantius. Vincentius, Li [...]i [...]. &c. and the deuill the vvorckes of God (as some of the auncient fathers haue noted: the rest, and that vvhich is meerlie theyr ovvne, beinge nothinge els but drosse, baggage, & beggerie, as anye man of judgemēt not preoecup­pated vvith passiō vvill easilie discer­ne, euen by the readinge of this little Dialogue, little in volume, but great in substance, for the greate, & impor­tante matters it conteyneth necessa­rie for our saluation, the greatest af­fayre, that vvee can treate of in this life: vvhich vvas first vvritten for the helpe, and instruction, of particular frendes, not vvithout some imitation of Saints Austen, vvho made his En­chiridion [Page] vvith the like intention: and allbeit I haue framed the style thereof to the vnderstandinge, and reach of the most, yeat I hope the learned vvill finde satisfaction; & the more curious vvittes vvherein to dis­course, and entertayne them selues. And that no man may complayne of the breuitie, vvhich I haue affected, cōprifinge so many importance quae­stions in so little a volume; for such as desire to see the same matters ey­ther more copiously hādled, or more authentically prooued, besides the most learned of our age, vvhose vvri­tinges I haue perused, and especially those of Cardinall Bellarmine vvho­me I principallie follovve in this in­struction, because his Doctrine is par­ticularlye recommended by the See Apostolique I haue quoted in the margent the grauest aūcient vvriters of all other tymes; Motu Prop. PP. Clem. 8. vvho beinge ligh­tes of the vvorlde, and miracles of nature for theyre talentes, and jud­gement, [Page] haue allvvayes follovved this infallible guydestarre of the Ca­tholike truthe, to vvhose bookes fay­thfullie cited, I remitte thee (gentle reader) desitinge onlye, that thou vvilt voutchsafe to accepte heerein my good vvill, vvhiche is all the re­vvard I expecte of this laboure at thy handes; the prayse, if any good shall euer grovve of it, beinge due to God alone, the author, & fountayne of all goodnes, vvho euer keepe thee, & directe thee in the vvay of truthe, and eternall saluation.

Thy seruante in our Lord IESVS George Doulye.

❧ A BREEFE ❧ INSTRVCTION, BY VVAY OF DIALOGVE. concerning the principal poynts of Christian Religion, gathered out of the holy Scriptures, Fathers and Councels.

Maister.

ART THOVV a Christian?

Disciple.

Yea sir, by the grace of God.

M.

VVhy doest thou say, by the grace of god?

D.

Because I am not a Christian by my ovvne merites, nor of my fa­ther, nor mother, nor any other pure creature; but by the good­nes and mercie of God, and the merites of Christ Iesus

M.

And vvhat is a Christian? A Christian.

D.

He that beinge baptised, belee­ueth [Page] and professeth the lavv of Christ. Vide 1. Pet. 4. Act. 11. Tert. de prae. crip. Cyprian. l. 4. Ep. 2. Atha. Ora. 2. con­tra Ar. Au­gust tract. 113 in Io: & En­ch [...]. c. 5.

M.

And vvhat is the lavv of Christ?

D.

That vvhich our Saviour delive­red to his Apostles and their suc­cessors, and is truly and onely taught in the catholike church of Rome, novv, and ever since our Saviour.

M.

VVhat benefite or dignitie receaveth a man vvhen he is made a Christian?

D.

He is made the childe of benedictiō, the adoptive sonne of God, and inheritour of heaven, if him selfe doe not put impediment to the same.

M.

Are ther any that deny this lavv?

D.

Yeas truly.

M.

VVho are they?

D.

All infidels as paynimes, Ievves, and haeretiques.

M.

VVhat is an heretique?

D.

An hereti­que.He vvhich, beinge baptised, doth vvilfully deny any article of the [Page 2] catholique Romain faith; or be­leeveth any thinge that is contrary to the same.

M.

So that it is not sufficient to be a Catholique, for a mā to be chri­stened, except he also beleeve, and professe the sayd Romain Churche, after he commeth to yeares of discretion?

D.

So it is; and vvhen it shalbe necessary, also he is bounde to dye for the confession of the same.

❧ Of the signe of the Crosse. ❧ CHAPTER. I.

M.

VVHAT is thē the signe of a true Christiā or Catholike? The Figure of the holy Crosse.

D.

The signe of the holy Crosse.

M.

VVhy [...]oe?

D.

Because in it our Sauiour Iesus Christ Redeemed vs; & this signe [Page] hath alvvayes been vsed in gods churche, not only in the Sacra­ments, but also in all actions of this life, as vvell humane as de­vine.

M.

Vide Basil. l. de Sp. S c. 27 Naz. orat. 1. in Iulia. Hie­ron. ad Eust. d. custod. vir­g. Et ad Fa­bio. de vestib. sac. &c. 9. E­zech. [...]ffrem. ser de S. cruce Tert. l. de cor. militis Orig. homil 8 in E­vang. Augu. tract. 118. in Io. Atha. in vit. Anton. Euseb. l. 1. & 2. de v [...]a. Cō ­stā. Tripar. l. 6 hist. c. 1 Ruffin. l 2 hist. c. 29. Cyril. Hiero [...]. Cath. 4 & 13.From vvhat, or vvhom did he re­deeme vs?

D.

From sinne, and the Devil vvhose prisoners vve vveare before.

M.

Hovv must the signe of the cros­se be made?

D.

The ordinary manner is vvith the vvhole hande, or three prin­cipall fingers of the same, to touch first the foreheade, then vn­der the brest, and then from the left to the right shoulder, saien­ge: in the name of the father, and of the sonne, and of the holy ghoaste. Amen▪ or in latin: in nomine Patris, & Filii, & Spiritus Sancti. Amen.

M.

Is ther any other manner of bles­singe your selfe?

D.

Yea sir; as the priest doth vvhen he [Page 3] saith the gospel, making vvith the thumbe a crosse vpon the foreheade, against euill thoughts: an o­ther vpō the mouth, against euill vvordes: and the thyrd vpon the brest against euill vvorkes, vvhi­ch proceede frō the hart, saienge: by the signe ✚ of the holy crosse, ✚ from al our enemies ✚ deliuer vs good lorde, to vvhich is also ioyned the former blessinge [...] In the name of the father, and of the sonne, and of the holy ghost. Amen.

M.

Is there any mystery signified, be sides, in this blessinge?

D.

Yea sir. First the mystery of the blessed Trinity; and then that of the holy incarnac [...]on, vvhen our Sauiour came dovvne from hea­uen into the Virgens vvon be.

M.

Hovv are these mysteries repre­sented in this signe?

D.

In that he saith in the name, and not in the names, is giuē to understand [Page] the vnitie of God; and by the name, is vnderstoode his de­uine povvre and auctoritie, the vvhich is only one in all three persons. Those vvordes of the Father, of the sonne, & of the holy ghoast, do declare vnto vs the Trinitye of the persons; vvhich, notvvithstandinge, haue one and the selfe same divinitie and essence, povvre, vvisdome, boūtie, &c.

M.

And hovv is the incarnation re­presented by this signe?

D.

Because it representeth the pas­sion of our Sauiour, and conse­quently the incarnation of the sonne of God vvho for our redē ptiō vvas made Mā, & crucified.

M.

VVhy do you dravve your hand frō the head to the midle, & then frō the left shoulder to the right and not frō the right to the left?

D.

The first to signifie the proceedinge of the sonne from the f [...]ther, vvho is the fountaine and begin­ninge [Page 4] of the other tvvo persons. the secōd by touching both shoulders, signifieth the procedinge of the holy ghoast frō the father & the sonne, vvhich is done frō the left side to the right to signifie that by the passion of our Sauiour, vve are trāsferred frō things transitory, to eternall; from sin­ne, to grace; from death to lyfe; vvherby it appeareth that this holy and holesome signe, is as it vveare a breefe summe of our vvhole faith, and Religion.

M.

VVhē must vve vse this holy signe?

D.

As often as vve beginne any vvorke; or that vve be in any necessi­ty, especially vvhen vve rise, or goe to bedde, or goe forth of doores, at the ētrāce in to the church, and vvhen vve eate, or drinke, &c.

M.

And vvhy doe you make this sig­ne so often, and to vvhat effecte?

D.

Because it is the signe, liuery, & recognoisaunce, vvherby vve are [Page] distinguished, as the true servan­tes and souldiers of Christ, from all the enemies of holy churhe, as Gentiles, Ievves, Turkes, and He retikes. Secondly because by this signe vve invocate the helpe of God in all our vvorkes. And of ten times vvee are delivered by the vertue therof from many pe­rills, as vvel temporal, as spiri­tual; the Devil fearinge this sig­ne, and flyenge from it, no other vv se then malefactors doe from the Kinges officers and iu­stice; especially vvhen it is ma­de vvith fayth, and confidence in Gods mercie, and the merits of Christ our lorde.

M.

The name of Iesus.And vvhy doe you put of your cappe and make curtesy, vvhen you name Iesus.

D.

Because the Apostle teacheth vs, that there is no other name vv­herin vve cā be saved: & that in this name al knees shal bovve, [Page 5] as vvell of heavenly and earthly creatures, as of al thinges vnder the earth.

❧ Of the obligations and ❧ dueties of a true Christian. CHAP. II.

M.

FOR vvhat ende vvas Man created? Christian dueties.

D.

To love, and serve God in this li­fe, and aftervvarde to see and enioye him in the next, vvher in doth consiste our everlasting felicity.

M.

You have ansvvered vvell; but tell me, vvhat is a Christiā bound to knovve, for the attaining of the said ende, after he commeth to the vse of reason?

D.
[Page]

Three things

M.

VVhich are they?

D.

First to Knovve vvhat to beleeue. Secondly to Knovve vvhat to pray or aske Thirdly to Knovve vvhat to vvorke or doe.

M.

And hovv Shall vve Knovve vv­hat to aske?

D.

In Knovving vvell the Pater no­ster, &c.

M.

And hovv shall vve Knovve, vv­hat to beleeue?

D.

By Knovving the creede, or the articles of our faith.

M.

Hovv shall vve Knovve vvhat to vvorke?

D.

If vve Knovve vvell the comaundements of the lavv of God: and those of our holy mother the Church: and discerne vvhat are mortall sinnes, to the end vve may flye them.

M.

You say vvell, but tell me, haue vve not neede of some supernaturall helpe, for the discharge of these obligations?

D.
[Page 6]

Yes sir: for vve haue neede of three supernaturall vertues, vv­hich most be planted by God in our soules.

M.

VVhich are they.

D.

Faith to be able to beleeue vvell: Theologi­cal ver­tues. Hope to be able to aske or praye vvell: and Charity to be able to vvorke vvell.

❧ Of the Creede. ❧ CHAP. III.

M.

GOE to then, The Creede lette vs begin­ne vvith faith, and tell me vvhat vvee must beleeue?

D.

I haue already tould you, that the principall is the Creed.

M

VVhy then recite the same?

D

I beleeue in God the father almi­ghty &c.

M.

Tell me vvhat is the Creede?

D.
[Page]

It is a confession of the principall art [...]cles of our faith.

M.

VVho made it?

D.

The Apostles.

M.

To vvhat ende?

D.

To informe vs in our faith.

M.

Faith. Ephe. 2. Heb. 11. Basil. ser de fid. confes. Aug. co. Epi­st. funda. c. 5. Ber. Ep. 190. Chryso. 1. Cor. Hom 4. Greg. Homil. 26. in. Evang. The ChurchVVhat is Faith?

D.

Faith is a gifte of god in our sou­les, vvith the vvhich vve do firm­ly & catholikely beleeve all that god hath revealed, vnto vs, accordinge as vve are taught by our holy mother the churche.

M.

Ys The Church then vvitnes suf­ficient for to knovve and distin­guish all that God hath revea­led?

D.

No doubt sir: for as much as she is illuminated, and assisted all­vvayes vvith the holy ghost; and therfore cannot erre.

M.

VVhat is the holy Catholique Church?

D.

Gen. 6 cant. 4 et. 6. Esa. 5. [...]t 20. mr. 12. In. 5. mat. 5 13. 1 Petr. 3. Apoc. 22.Yt is the visible congregation of all true Christians, and Catholi­ques, [Page 7] vvhich are scattered ouer the vvhole vvorlde, vvhose he­ad next vnder God is the Pope.

M.

VVho is the Pope?

D.

The Pope is the holy father, Bis­shop of Rome, The Pope. Vide Iren. l. 3. c. 40. Te [...]t. de praescrip. Clem Alexā. l. 7. Stro. Ci. prl. 1. Ep. 6. l. 4. Ep. 2. Ori­gen. l. 1. pe­riar. Arnob. P. 130. Aug. in Ep. 265. &c. successor of saint Peter, and vicar of Christ▪ vpon earth to vvhome all prelates, and Christians vvhatsoever are boūd to obey, as to Christ his true and lavvful lievetenant.

M.

Hovv knovve you that the Pope is saint Peters successor?

D.

By the infallible authority of the scripture, the vniuersal tra­dition of Goddes churche, the certaine succession of all Romaine Bishops ever since saint Peter vnto this day, and last of all the testimony of all learned doctors, fathers, and Catholique vvriters, since Christ came into this vvorlde.

M.

And vvhat call you Traditiō vvher of you mētioned even novv. Tradition.

D.
[Page]

Tradition of the Churhe and su­che as is of autoritie to proue or disproue in matters of faithe, vvee call all that doctrine vvhich vvithoute vvritinge hath bene by vvorde of mouthe lefte vnto vs either by Christe or his Apostles or theyre lavvful successoures and therefore to be honoured and beleeued. Vide 1. ad Thessalo. 2. & Chrysos. Theo philact. OE cumenium i­bid & eosdem super 1. ad Cor. 12. Ba­sil de Spiritu Sācto cap. 29. Vincent. Li­rinēs. Tertul. de praescript.

M.

And hovv proue you that saint Peter vvas made Pope & presidēt of Goddes church by our sauiour?

D.

By those vvordes, vvherin he bad him feed his flocke three times togeather, and especially vvhen he gaue him the keyes of the Kīgdome of heauen, and authority that vvhatsoeuer he should loose vpon earth, it should be loosed in heauen; and vvhat soever he should binde vpō earth, it should be bounde in heauen: vvhich vvas the greatest povver, Ioan. 20. & 21. Mat. 16. that could be geuen to any mortall creature.

M.
[Page 8]

And cannot the Pope erre in matters of faith, and Religion, as vvell as other tēporall Princes.

D.

No: for our Sauiour saith to saint Peter, that he had prayed for him that his faith should not faile: Mat. 16. ver­sic. 18. and therfore he calleth saint Peter the rocke; saienge, vpon this rocke I vvil builde my Church, against vvhich the gates of hell shall not preuaile; all vvhich vvould be o­ther vvise if the Pope could erre, vvho is the foūdaciō of this vvho­le buildinge; as for tēporall Prīces they haue no povvre in matters of faith, and Religion; seinge our Sauiour cōmandeth to giue to Cae­sar, that vvhich belōgeth to Caesar & to God, that vvich belongeth to God. & much lesse haue vvoomen to doe in this, vvho (as saint Paule saith) ought not to opē their mouthes nor speake in the cōgregatiō.

M.

So that you make the Pope and saint Peter all one in this cause?

D.
[Page]

Doubtles: even as the father and the children are all one in the ti­tle of inheritance; and as the churches body continued after saint Peter, so her head must needes continue also on earth.

M.

Saint Peter at Rome. 1. Petr. 5. Irinae. lib. 3. c. 3. Tert. de praes­cri. et in Scor. Clem Alex. 7 Strom Euseb. Ecclesiast. his. lib. 2. c. 14. & 15. Hieron. de Scriptor. Ec­cles. Cypr. lib. 1. Ep. 3. Aug. cōtra Petilia. l. 1. c. 51. et Ep. 91. &. 93. & 164 Amb. ser 66. Nicephor lib. 2. c. 36.You make no doubt then that sa­int Peter vvas the first Bishops or poPe of Rome?

D.

None at all sir. For as much as it vveare madnes to call it in question, beinge so certaine a mat­ter, and so receiued amongest all Christians, as any other article of our faith; as all histories and auncient and moderne vvriters do testifie, and to this day ther remaine manifest arguments of the same in Rome.

M.

VVhy, have you any relique of his in that citie?

D.

VVe have both his, and saint Paules vvhole bodies, and their hea­des ar yeat to be seene, vvher are extant the most sumptuous [Page 9] and auncient tēples in the vvorld built ouer them, for their memo­ries: saint Paule beinge behea­ded by the svvord, the same day that saint Peter vvas crucified, vnder the vvicKed Emperour Nero, after that he had been Bis­hope tvventie and fiue yeares of that cittie.

M.

You haue reason: but lett vs re­turne to our first purpose of the Creed. And first tell me: [...] other [...] vvhen he been [...] hovv many articles there bee of yt?

D.

Ther be tvvelue: vvhearof the first belongeth to the father: the six follovvinge to the sonne; and the last fiue to the holy ghoast, vvhich are the three persons of the blessed Trinitye.

M.

VVhat is the mystery of the ho­ly Trinitye?

D.

Truly sir that is to deepe a que­stion for me to expounde But it is sufficient: The Blessed Trinitye. for me to beleeue that vvhich the Churche doth [Page] teach; vvhich is that the blessed Trinitye is three persons & one God only.

M.

Yt is vvell ansvvered. but do you Knovve no similitude, by the vvhich you may in some manne [...] declare it?

D.

Yes for sooth. for as our soule beinge but on alone, yet hath i [...] three povvers, to vvit [...], vnder­standinge, memorie, and vvill, vvhich povvers are all one things vvith the soule: euen so, the per­sons of the father, of the sonne, and of the holy ghoast, are all three one God.

M.

The similitude is good: but let vs speake a vvorde or tvvo [...] euerie article by it selfe. And first vvhat doe you professe by the first article?

D.

I professe, and beleeue that the [...] is a God, although vve doe no [...] see him vvith our corporall eies and that this God, is one only [Page 10] and therfore it is sayde belee­ue in God, and not in Gods, vvho filleth, ruleth, gouerneth, seeth, and knovveth all thinges, euen the most secret thoughtes of mans hart. And therfore vvorthely called Almightie, and Ma­ker of heauen, and earth: because in deede he hath created of nothin­ge them both, and all creatures that in them are conteyned; and can also if he list reduce them to nothinge. Yea if he did not cō tinually sustain and vphold thē, they vvould returne to nothinge of vvhich they vvere made. And therfore the conseruation, gouerment, order, and beinge of the­se creatures, do inferr of necessi­ty the infinite povver, vvisdome, & goodnesse of almighty god; vvithout vvhō no creature could ha­ue had beginnīge: & this, the very heathens. Aristotle, and others of good vnderstāding, did cōprehēd

M.
[Page]

And vvhat is meant by the secōd article? And in Iesus Christe his onely sonne oure Lorde.

D.

It is geuen vs to vnderstand, that our Sauiour Iesus Christ is the true and onley sonne of God, and to him coaequall, and coaeter­nall▪ the vvhich is called our lor­de, first, because he hath (joynte­lye vvith his father) created vs, and so remaineth our lord, and maister, as much as his father; and furthermore, for that vvith his laboures, and passiō he hath bou­ght vs from the bondage of the deuill.

M.

But tell me the meaninge of the thirde article: hovv is it saide that he vvas Borne of the Virgen Ma­rie, The myste­ry of the Incarnatiō. Isai. 9. Mat. 1 Ioan. 1. Luc. 1 Rom. 81. Cor. 6.1. Petri. 6. and conceiued of the holy ghoast?

D.

Because this sonne of God, and seconde person of the holy Tri­nitie (by the vvorKe and vertue of t e holy ghoast, in the vvombe of the Virgen Marie our blessed [Page 11] Ladie) tooKe and vnited to the person of his diuinitie, our hu­maine nature; that is, a true bo­die, and soule euē as ours is, and so remayninge still God as he vvas, became also by his incarna­tion true Man. So that, as in his deuine generation he had no fa­ther, but taKinge of her the vvhole substance of his bodye proceeded from her in his birth vvith out detrimente of her virginity, even as in his resurrection he ca­me foorth of the sepulchre vvith out openinge the seale and clo­sure therof.

M.

And vvhat is conteyned in the fourth article: He suffered vnder Pontius Pilate, vvas crucified, dead, and buried?

D.

The most profitable mystery of our Redēption; for the greatnes­se of the offence and iniurie do­ne vnto Gods maiestie, required a satisfaction of infinite valure [Page] and dignitie, vvhich none beinge able but God to performe, Christ beinge true God and man did by his death on the Crosse most fu­llie accomplish, vvypinge avvay oure sinnes vvith his pretious bloode & passion, and giuinge vs vvithall, therein, a most liuely paterne & example of his vertue, especially of his pati [...]nce, his hu­mility, his obedience and his ex­ceedinge charity.

M.

If Christ hath satisfied his father for the sinnes of all mē, hovv cōmeth it to passe that so manie are damned, & that vve haue so much neede to doe penance for our sin­nes? vvas not the passion of Christ sufficient?

D.

Yes: but as Christ hath satisfied for all sinners, so it is necessary to applie this satisfaction, in particular to euerie one that desireth to bee partaker of so great a benifi­te. And this is doen by faith vvith [Page 12] vse of the Sacramēts; vvith good vvorkes; and particularly vvith penāce, and therfore, althoughe Christ hath suffered and satisfied for vs, vve must notvvithstan­ding (if vvee vvill not be dāned) apply, by penāce the same to vs.

M.

I like your aunsvver vvell: but tell me, haue you neuer hearde any example that may giue light to this doctrine?

D.

No truly sir, but I vvolud be glad to learne it.

M.

VVhy then, take this example. If ther vvere one Man, that for Cha­ritye vvould take such paynes & laboure, as by his indeuours he might gaine monye sufficient to pay all the debts of this citty and should put it all in one treasure house, to the ende it might be geuen to all those that should brīge a vvritte or bill of receit frō him; This Man no doubt on his parte might be truly said to haue [Page] satisfied for all, and yet manie might remaine skill indebted, because they vvould not (eyther for pride, or for slouth, or some such like cause) goe to aske his vvitte and carie it the treasure house to receaue the mony.

M.

Recite vnto me, novv, the fifte Article?

D.

He descended into hell and the third daye rose againe from the dead.

M.

I praye you tell me, hovv it i [...] saide that Christ rose the thirde day, beinge buried on fryday a [...] night, and rising on sunday befo­re daye?

D.

Sir, it is sufficient to verifie this speache that he vvas in his graue some part of these dayes: al­beit if you recken the hovvers, vvhich he there abode (and vve [...] re as many as he liued yeares in this vvorlde) you shall finde th [...] sufficient to make vp three vvh [...] le dayes, of allmost tvvelue hovvers [Page 13] a peece.

M.

But tell me: vvhen Christ dyed vpon the Crosse, as his soule de parted from his body, did his di­uinitie also forsake the same?

D.

No for sooth, for the person of his Godhead vvas alvvays vni­ted still both to the bodie and soule: although they vveare se­perated the one from the other for a tyme.

M.

And vvhether vvent his soule vv­hen it departed from his body vpon the Crosse?

D.

Yt descended into hell.

M.

VVhich hell? For in hell there be many places.

D.

Yt is true. Limbus Patrum. Vide Eccl. 24. Psal. 15. Osse. 13 Zac. 9. Collos. 2. act. 2.1. Pet. 3. there be fovver pla­ces; one of the damned; an o­ther of Purgatory, a thirde of children that die vvithout bap­tisme; and the fourth vvhich vvas called Abrahams bosome, and novv is cōmonly termed Limbus Patrum: because all the saintes [Page] and holy Patriarches of the ould testament remained there vntill Christes passiō, Christs des­censiō in to hell. Zach. 9. Eccli. 24.1. Petr. 3. Act. 2. Irin. l. 5. Iustini Dialog. cum Try­phone. Aug. Ep. 99. &. 57 & de fide ad Petr. c. 2. Ambros. lib. 3. de fide. c. 3. Orig. m. Ep. Rom. c. 5. Basil. in Ps. 48. Ruff. in Symbolo Hie­ron. in Ep. ad Ephesios. c. 4. & in c. 9. Za­char. & in c. 2. Ionae. vvhen thither he descended and deliuered them.

M.

So that you make noe accompte of those, that interprete hell, for the graue or sepulcher? vvhich interpretation, indeede, is erro­neous, friuolous, and contrary to all the authority of Gods church, & Doctors of the same. but vv­hat thinke you of those Calui­nists (for they doe not all agree) vvhich saye that Christ, vpon the Crosse, and before he died, suffe­red the paines of hell; and that this vvas necessary for our Re­demption.

D.

No doubt, but this is a more grosse, and damnable opinion, then the other, and vvel vvorthy of the paines of hell vvhosoe­uer doth teache or beleeue it; and therfore no vvonder if Ca­luins ovvne schollers forsake hī [Page 14] in this point.

M.

VVhy, vvhat reason haue you against them?

D.

First because this opinion dimi­nisheth the vvorthinesse of Chri­sts Passion, as though it vveare not sufficient, vnlesse his soule despair it (as Caluine saith) vvheras in truth one drop of his sacred blood, had beene most abundant, for the infinite vvorthinesse of his diuine person, that offered him selfe in sacrifice for vs. Secondly, for that despera­tiō, beinge the greatest sinne that can be, yea one of the sinnes a­gainst the holy ghoast; if Christ had despaired as Caluine blas­pheameth, nether should saint Paule haue truly excepted Christ from sinne, VVhich did no sinne, ney­ther vvas guyle fund in his mouth. nor the Scripture say, Qui peccatum non fecit, nec inuentus est in ore eius dolus. Thir­dly, because all the damned a­re hated of God; vvhich to say [Page] of ovr Sauiour, vve are impossi­ble, of vvhome God the father saith: this is my beloued sonne, in vvhome I am vvell pleased: be sides many other reasons vvhich are not necessary for so many­fest an heretical blasphemye.

M.

And vvente none vnto heauen before Christ?

D.

None sir: because he first opened the gate: of his fathers Kingdo­me; and vvas the first Man that tooke possession therof.

M.

Yt vvas good reason: but tell me vvhat is Purgatory?

D.

Purgatory Vid. 1. ad Cor. ex Orig. hom. 12, &. 13. in Iere. & hom. 6. in Exodū Aug. de fide, & oper. c. 16. in Ps. 37. & 8 [...]. in lib. 21. de ciuit. c. 26. Gre. 4. Dialo. c. 39. Bed. in c. 3. Lucae. & Mat. 12. Cyp. lib. 4. Ep. 2.2. Machab. 12. Diony. Eccles. Hierarch. c. 7. Chrysost. hom. 41. in 1. ad Cor. c. 3. & hom. 3. ad Phil. Epif. cōtra haer. hea­res [...]. 75. Da­mas. or pro de functis Greg. in Ps. 37. Cōc. Carthag. 4. c. 79. & 95. To let. 11. c. 12. Bracharēse. 3. c. [...]4. The Pope [...] pardōs or indulgēces. Vide conc. Ancyr. c. 2. & 5. Neocesarien. c. 3. Nicenū 1. can. 11. Chalcedon. act. 1. & 13. Laodi­cēse. Cabilon. Rhemen. Lateran. sub Inno. 3. c. 3. & 62. Lateran. sub Leone. 10. Sess. 9. et 12. Trid. Sess. 25 Innoc. 1. Ep. c. 7. Gregor. 1. instit. station. Sergiꝰ ante ānos. 600 in lapide mar morco Romae. Gregor. 7. āte annos. 600. & ep. 6.9.23.56 58. Vrban. 2. conc. Claramō tano. Pascha­sius 2. concil. Lateran. Alexan. 3. &c. Vide etiā Bellarminum toto libro de Indulgentiis.Purgatory is a place of torment, vvheare the soules of those that departe in the loue and grace of God, and haue not made suffi­cient satisfaction for theyr sin­nes by penaunce, are pur­ged, before they passe in to glo­ry, as the holy Scriptures and fathers doe teach, and by reason is conuinced.

M.
[Page 15]

And is it lavvfull to pray for these soules?

D.

Yea it is both lavvfull, and cha­ritable.

M.

VVhat prayers or suffrages are most effectuall to helpe them?

D.

Aboue all, the holy sacrifice of the masse: but the Popes per­dons, and other prayers & good vvorkes of trevve Christians, are also beneficiall, and profitable vnto them.

M.

VVhy: hath the Pope any povver ouer the deade also?

D.

The Pope beinge Christes chiefe vicar vpon earth, hath authority by vertue of his office, to applie and dispense the treasures of Christ, and his Church vvhose passion, and other his saintes and martyrs merites, he can applye to mitigate their paines; clense them from sinne; and prepare thē for glory.

M.
[Page]

VVhy, is not the Passiō of Christ sufficient of it selfe, but that you vvill put in the merites of saintes and martyres?

D.

Yes, it is not only sufficient but also abundant yet if Christ vvill haue his saintes partakers of his glory in this vvorld, as vvell as in heauen, vvho can gaine saie it? euen as a Kinge vvhich goeth to the vvarre, and is sufficien­tly furnished of munition & mo­nye, may (if he vvill) accept of any his subiects offerings, and by spending their goodes togeather vvith his ovvne, make them partakers of his Victorie and glory.

M.

It is vvell saide▪ but vvhat mea­neth it vvhē it is saide an hūdred or a thovvsand yeares of pardon or indulgence? can any man be bounde to so longe penaun­ce?

D.

No truly, in this shortnes of lyfe [Page 16] that vve haue: but by reason, that, in the primitiue Church, for eue­ry mortall sinne men vvere vvonte to doe penance many yeares, and that novv deuotion and cha­rity is vvaxen so cold, that one man vvill sometimes cōmitt tvvē ty or forty mortall sinnes in one yeare: and by that accompte de serue ā 100. & sometimes a 1000. yeares of penaunce. excepte pe­nances vveare shortened, and pardons enlarged, in this fraylty of man, it vvould be harde to giue God and the Church satis­faction.

M.

Truly so it is, and more is the pitty, but hereby vve see hovv iustly vvee call the Chur­ch our mother, and the Pope our father, seeinge they deale so gently vvith vs. But lett vs goe forvvard vvith the Creede: and tell me the meaninge of the sixt Article.

D.
[Page]

The sixt article is. He ascended in to heauen, and sitteth on the right hand of God the father almightie. VVhich ascensiō beinge full for­tie dayes after his Resurrection, doth so assure vs of the verity of all the mysteryes of his lyfe and passion, as there can be no fur­ther doubt of them and this as the conclusion of the reste, doth manifestly assure vs of the grea­te glorie, and majestie, vv­hich novv he retaineth in hea­uen.

M.

And vvhat meaneth it, to say that Christ after his ascension sitteth on the right hand of God the father? hath God the father any right hand?

D.

No sir, for he is a spirite and hath no bodie, but vvhen vve say he sitteth on the right hand, the meaninge is, that Christ in that be is God, hath the same glorie, honor & povver vvith his father, [Page 17] not inferior nor superior but equall: and in that he is man, God the father hath giuen him more glorie, honor, and povver, then to all the Angels and sain­tes in heauen.

M.

Let vs come to the seauenth ar­ticle; vvhich is, From thence he shall come to iudge the quicke & the dead. Doe you Knovve hovv this iudgment shalbe?

D.

Yea Sir, for it shalbe as saint Paule sayeth, in greate terrour and majestye in the Voice and trumpet of an Angell: at vvhat tyme the vvhole vvorld shalbe destroyed vvhith fire, as it vvas vvith vvater in the deluge: vv­hich day no man shall Knovv ho­vv neare or farre it is of: the dead shall rise, and those that are then liuinge shall presently die, and sodainly rise againe, to the en­de they may haue their due to death. At vvhich tyme shal cease [Page] dayes and nightes, mariadge and merchandise and all these other things vvhich vve novv see vsed in this vvorlde.

M.

To vvhat purpose then shall tho­se be iudged, vvhich haue alrea­die in the hovvre of their death receiued their final sentence and verdicte?

D.

For diuers causes, and first, be­cause the bodie, vvith the soule, shall haue his iudgment of pai­ne and glorie euerlastinge, vv­hich before it had not: Second­ly, for the glorie of Christes sa­intes, vvhich as they vveare in this vvorld persecuted and euell intreated, so there they shalbe in the sight of the vvhole vvorld, by God, glorified. Thirdly, for the glorie of Christe, because ha­uing been vnjustly cōdemned, & of many neither Knovvne not honoured as vvas conuenient: so is it good reason, that there [Page 18] should come a day vvherin the vvhole vvorld eyther by loue or force, should both Knovve him and honour him as their Kin­ge, lord, and soueraigne. Fourthe­lie, for the confusion of the prou­de enemies of God. Lastly for the glorie of God him selfe, aga­inst all Atheistes and incredu­lous persons, vvho (measurin­ge Gods prouidēce by their ovv­ne carnall desires) because they see often tymes the just to be afflicted, and the vvicked to lyue in prosperitie, thinke that God doth not vvell gouerne this vvorld: But, then, they shall see that all this hath be­en by Gods highe vvisedome and goodnesse, vvherby he shall there as justly condemne the vvicked for their sinnes, as he doth (here in this lyfe) re­vvarde their slender good vvor­kes, vvith temporall cōmodities. [Page] As contraryvvise, his servan­tes in this lyfe be punished for small offences, to enriche them in the nexte, for their good vvorkes, vvhith an infinite treasure of glorie.

M.

VVhat is comprised in the eyght article, I beleeue in the holy ghoa­ste.

D.

That the holy ghoast, the thirde person of the holie Trinitye, is the same God, of aequall povver vvhith the father and the sonne the other tvvo persons of the blessed Trinitye. And he is ca­lled the holy ghoast, or spirite, because all other spirites (vvhe­ther of men or Angels, though neuer so holy) haue of him re­ceaued all their sanctification; to vvhose goodnes are also attri­buted all other giftes and graces of God, vvhich are reparted in the vvhole Catholique Chur­che.

M.
[Page 19]

VVhat meaneth it that the ho­ly ghoast is painted in the for­me of a doue, and some times in the forme of fier and clouen tongues?

D.

Not because the holy ghoast hath any corporall forme or shape, of him selfe, but to represente vnto vs in the doue, the holy simplicitie, puritie, and zeale of those soules vvhich he replenis­heth. And in the fiery tongues, is signified the comminge dovvne of the holy ghoast (ten dayes after Christes Ascension) vpon his Apostles and disciples, vv­home he, then, filled vvhith all Kinde of Knovvledge, vvhich is signified by the light of that fier: vvith charitie, vvhich is signified by the burninge flames of the sa­me: and thirdly, vvith eloquen­ce vvhich is signified by the fie­rie tongues, all vvhich vvere necessarie for the publishing [Page] and propagation of his gospell.

M.

Novv then declare vnto me the ninth article. I beleeue the holy Catholique Church, the communion of saintes. Hovv doe you beleeue the holy Catholique Church, and hovv shall vve be able to distin­guishe it frō all other synagogues and heretical congregations?

D.

I beleeue the Catholique Church, as our deare & louinge mother, vvhich therfore vvill neuer de­ceive vs; and credite her as Chri­stes true spouse, vvhich therfore can not erre; for the vvhich al­so saint Paule calleth her the pi­ller and firmament or foundatiō of truth, and to vvhome our Sa­uiour, ascendinge in to heauen, promised the holy ghoast to re­maine vvith her, and to instruct and teache her all truth.

M.

And vvhat signes can you giue me, vvhearby I may Knovve vv­hich is the Catholique Church.

D.
[Page 20]

Those vvhich this holy Creede and the Creede of the counsell of Nice doth put, vvhich are infallible and sufficient.

M.

VVhich are those?

D.

These foure, Vnam, Sanctam, The signes of the [...]e Church. Catholicam, Apostolicom. That is to say in English, One, Holy, Catho­lique, and Apostolick. To the vv­hich vve may adde the fifte. Ro­manam, That is the Romaine,

M.

VVhy? may not the hereticKes say the same of theyr Church also?

D.

No: for they (first) are not one, The first sig­ne, One. See Vinc. [...]yrinens. Tertull. Epiphan. Philastr. Augus. Cypr. contra haereses Ephe. 4. versi. 5. because they are deuided into ma­ny sects, and some are Lutherans some Caluinists, some Puritans some Protestantes, others of the familie of loue, and so forth. and as Bozius de sig Eccl. recor­deth in these fevve yeares since Martin Luther fled from his mo­nastery and begone to teache this nevv and licēcious doctrine [Page] from vvhence all these other pe­ty sects are deriued, they are en­creased and multiplyed to an 150. and moe, different one frō an other, as hath bene sene in other tymes and heresyes vvhich alvvayes haue vvorne thē selues out of credite by this meanes: for as it is the priuiledge of truth that it can be but one (as a stray­ght lyne by no art can be made but of one fashion) so all that is not grounded in truthe is sub­iect of it selfe to multiplicity, as crooked lynes once varyeng from strayghtnes may be made of a thovvsand contrary fashiōs. And for that heresyes be nothin­ge els but Doctae fabulae, cunning lyes (as S. Peter calleth them) lyke to the fictions of players & poets, 2. Petr. 1. notvvithstanding for a vvhyle they please the people for noueltyes sake, yet for that the nature of man is so affected to [Page 21] truthe as he cannot but embrace it beinge sufficiently Knovven; it follovveth, that the vnderstan­ding once throughly convinced vvith the truthe doth consequen­tly reiect and detest vvhatsoe­uer is contrary vnto it And in this manner all heresyes haue come to naught as no doubt but these of our countrey vvill also doe, for notvvithstanding the interest and authority of Princes, the in­dustry of politikes, and the art, eloquēce, and endeuors of theyr authors, may for a vvhile sup­port them, yet they quickly vvax stale and out of request, and the authority, majesty, and euidence of the Catholique truthe prevaylinge vvith the vvyser sort, ex­cludeth by little and little these other noueltyes, and buryeth them in perpetuall obliuion, for that (as Zorobabel sayd) Mag­na est veritas, & praevalet. 3. Esdr. 4. Heresyes [Page] haue diuers authors and foun­ders, and so consequently diuers formes of seruice, and farre dif­ferent articles of Religion; but the CatholicKes vse the same Masse and Mattins and all other necessarie ceremonies therto be­belonginge throvvghout the vv­hole vvorlde & theire professiō of faith is one and the same in all countries.

M.

If this be so, hovv then are there so many orders of MoncKes and friers? vvho are of diuers religions, some beinge Bernardi­nes, Benedictines, Carthusians, some Augustines, Dominicanes, Franciscans, Iesuites, Carmelites and the lyke.

D.

All these agree vniformely in all thinges that belonge to the sel­fe same Catholique faith and re­ligion, Sacraments, and other ceremonies of the Church? and doe differ only in habite, houres [Page 22] of prayer manner of doinge pe­nance, and rules for their deuo­tion, agreeinge all in the substan­ce of a religious lyfe, Religious Vovves. vvhich is the obseruance of these three vovves, pouerty, obedience, and chastitie: so that, albeit the cō ­mon people doe somtimes call them diuers religions by reason of theire different habites, yet no Catholique man doubteth but that they are all of the selfe sa­me Catholique faith and reli­gion.

M.

And is it lavvfull to vovv these thinges, See Gen. 28. Levitic. 27. Numerar. 1. Deuter, 23. Iudic. 11.1. Reg 1.2. Reg. 15. Ps. 75. Eccli. 5 Baruch. 6. Matth. 14. Mar. 16. Act 18.1. Tim. 4. Luc. 20.1. Cor. 7. Cypr. fer. de natiui­tate Christi Ambros. lib. at Vr [...]is & Epist. 82. Hic r [...]d. 1. aduersus Iouinian. & Ep. 22. ad Eustochiū August. ser. 16. & 62. de [...]e in Euchiridiō c. 121. l. 1. de adulterinis cō jug. c. 14. lib. de Sacta V [...]rg. c. 14. Na [...] de Virgi [...]tate 2. Ma [...]ha [...]. 3. Matt. 19. A­poc. 14. or may a man be able to Keepe them?

D.

VVho doubteth, but such as are enemies of vertues especially since Christ him selfe did praescribe the same to his Apostles, though not as commaundements ye at as counsels, biddinge them to sell all they had and giue it to the poore; & teachinge thē obediēce, [Page] by his ovvne example: and com­paring those vvhich liue chast to the Angels in heauen vvho neyther mary nor are maried.

M.

VVhy are there three principall counsells, and no more?

D.

Because these counsells serue to take avvay the principall impe­diments of perfection vvhich cō ­sisteth in charitye, and the impediments are three: that is to say, the loue of vvordly goods, vv­hich is taken avvay vvith po­uertie: the loue of carnall plea­sures, vvhich is taken avvay vvith the vovve of chastitie: the loue of povver and honoure, vvhich is taken avvay vvith obe­dience. So, as by giuinge vnto God our temporall goods, by pouertie; oure bodie, by chasti­tie; and oure soules, by obedien­ce; vve come to make a sacrifice or holocaust vnto God of all vve haue: and so, dispose our selues [Page 23] vnto the perfection of charitie in the best manner that in this lyfe is possible. Free VVill. Gen. 4. Leui­tici, 26. Deut. 30. Eccli. 13. 1. Cor. 15. A­poc. 3. Iren. l. 4. c. 9. 71. 76. Iustin. cont. Tryphone [...]. apog. 1. & 1. q. 9. Clem. pa­dagogiae l 1. c. 6. & Stromat. l. 1. c. 5. Tert. de exhortat. castitatis. l. 2. cont. Marcionē Aug. cōtra Pelag. l. 1 c. 2 & l. 2. c. 5. & 10. & de gratia & libero arbitr. c. 15. & 18. Ambros de vocatione gēt. lib. 1. c. 5. & lib. 2. c. 9. Hieron: cont. Iouinian. lib. 2. Ep. 146. Chrysost. in Gen. hom. 23. & ad Galat. c. 3. & bo. 3. in [...] ad Tim. 1. Cōc. Carthag. & Arausic. c. 8. Leo. Pap. ep. 184

M.

Hovv can a man vovv that vvhich is not in his povver to fulfill?

D.

Vertue, vvith Gods grace and as­sistance, is in the povver of our freevvill, if vvee doe our duety. for God can neuer be vvantinge in that he hath promised.

M.

And hath a man Free VVill.

D.

VVithout doubt sir: for by free vvill, a mā differeth from a beast, and othervvise God in vaine should giue him counsell, or cō ­mandement to doe any thing: and should vniustly punnishe him or damne him, vvhen he doth amisse because if he vvanted free vvill he could doe no other.

M.
[Page]

VVhy then may a man be iusti­fied by his ovvne vvorKes, vvith out faith? may that be?

D.

Iustificatiō. See Conc. Trident. Sess. 6. c. 8. 9. D. Paul. ad Rom. Ga­lat. Cor. D. Ia­cobus. D. Pet. Ep. per totumNo for sooth, for faith is the foundacion of all iustice, vvithout vvhich no man can please God. Yet it is not only our faith that doth iustifie, but a lively faith, that is faith vvith charity and good vvorkes, for vvithout cha­rity (vvhich giueth forme and lyfe to our faith) althoughe'd man could vvorke miracles he could not be saued for Sant Paule saith that althoughe he had faith to moue mountaines: &c. Yet all profiteth him nothinge vvithout charity and the grace of God, vvhich in substance is all one and saint Iames sayeth that faith vvithout good vvorks is dead.

M.

But is it not enough for our justificatiō & saluatiō, that God doth impute Christes justice vnto vs?

D.
[Page 24]

No sir, Good VVorkes. D. Iacob. c. 2. versi. 19. E­zec. 18. Ps. 14 Matt. 19.25. 2. Cor. 5. Ioā. 5. Tit. 3.1. Petr. 1.1. Ioā. 2. Apoc. 14. & vlt. Clem. Alex. lib. 5. Stroni. Chry­sost. hom. 25. in Mat. & 30. in Ioan. Naz. or. in S. Lanacrum. Cyril. lib. 9. in Ioan. c. 9. & lib. 6. cap. 1.3 & 4. Hieron. in cap. 3. ad Galatas Ambros. de vocation. gent. libr. 1. cap. 8. August. de Vita Christi. 14. & de fide & operibus cap. 14. & in Psalm. 31. Gregor. homil. 38. in Euang. Trident. Sess. 6. cap. 16. Basil. lib. de Spiri­tu Sancto. cap. 24. &c. for grace and Christian justice is also inherent in the soule, and this imputatiue iustice is a meere fiction in fauor of sin­ne, puttinge vvicked men in ho­pe to goe to heauē vvithout ver­tue, pehance, or obseruance of Christs holy lavve.

M.

So that faith only doth not ju­stifie, vvithout Good VVorkes?

D.

No forsooth, for the Deuills do also beleeue and tremble: and as the bodie is dead vvithout the soule, so is faith vvithout good vvorkes and charity so that onely a liuely faith doth justifie, that is faith vvith cha­rity.

M.

VVhat are these vvorkes vvhich you call good?

D.
[Page]

To loue God aboue all thinges, and my neighbour as my selfe, to fast, and pray, and giue al­mes; vvith all other vvorkes of mercy and iustice, as the Angell Raphael taught Tobias.

M.

You haue ansvvered like a cler­ke. but lett vs returne to the other signes or markes of the Catholique Church: vvhat is the seconde?

D.

The secōde signe Holie.The second is Sanctam, that is ho­ly for in it, only, are all holies, as especially the Sacraments vv­hich are the conductes, of Gods grace, vvherin is trevv holines.

M.

But beinge so many sinnes in it, hovv is it called holy? See cant. 4. E­phe. 5. 1. Pet. 2 Iren. l. 3. c. 40 Aug. in. Ps. 85. Enchiri. c. 56. Greger. 1 Moral. cap. 6. Bern. serm. 3.

D.

Because (it notvvithstanding) there are in it alvvayes the giftes of the holy ghoast; and because, out of it, there can bee no holy­nes nor saluatiō; and the very sinners that are in it, haue the holy faith and baptisme.

M.
[Page 25]

And haue not the hereticks and Ievves also Sacraments?

D.

No: for first, the Ievves are novv infidels as vvell as the Turkes & Paganes, because their Sacramentes and Ceremonies all ceased vvhen the lavve of the nevv tes­tament vvas published, Ceremonies of Baptisme See Dionys. Areopag, lib. de Eccles. Iie rar. Tertull. libr. de coronae militis. Amb. de initiandis myster. Orig. ho. 5. in num. Leo. Papa. Ep. 81. Innoc. 1. Ep. 1. ad De­cent. Eugen. Conc. Tol. 4. can. 2. Isidor, &c. and they vveare bound presently vpon the promulgation therof to forsa­ke them. And hereticks haue no true Sacrament, vvihch they ac­Knovvledge, (Baptisme only ex­cepted, vvhich is not theirs but ours,) nether is it of effecte, by them, but by the intention of the Catholique Church.

M.

And is the Baptisme of an here­tike, then, sufficient?

D.

In substance, hauinge forme and matter of a true Sacrament, and the intention of the Catholique Church, it is sufficient: but the Ceremonies vvhich they leaue out (as the insusflation, Exor­cisme, [Page] chrisme and the lyke, are in no vvise to be neglected vvhe­re they may be conueniently supplied; because they haue also the­ir vertue, mystery, and benedi­ction; and haue bene alvvayes in vse, euer since the Apostles tyme, in Gods Church.

M.

You say right vvell. for there is no Catholique ceremonie, Ioan. 9.11.20 Luc. vl. Mar. 7.8. Matt. 8.14. y­dle, superfluous, or superstitious: but rather most necessarie, vene­rable, and full of mysterye and comforte. but tell me, is it not sufficient for saluation to be pre­destinated, allbeit he be no [...] baptized? Predestina­tion. See 4. Reg. 14 Eccli. 18. Sap. 11. Ezech. 18 1. ad Tim. 2. 2. Petr. 3. &c.

D.

Alas, sir, vvhat haue I to doe vvith predestination, vvihch is a thinge in Gods eternall minde before eyther I or the vvorlde vvas made, and therfore pas­sing mans capacity to comprehend it: vvherin is to be ob­serued that manye deceyu [...] [Page 26] them selues by mistakinge the true signification of the vvor­de: 1. p. q. 23. art. 5. for Praedestination as Sant Thomas teacheth is diuersly vnderstoode; sometymes for the cause of predestination, vv­hich is Gods eternall appoynt­ment and disposition; and so­metymes for the effect of prae­destination, vvhich importeth our eternall saluation, and the meanes vvherby vve must at­tayne vnto it. And for that both the holy Scriptures and fathers vse the vvorde some­tymes in one sence, somety­mes in an other, the vnlear­ned oftentymes taKe occa­sion to confound them selues and theyr ovvne consciences in the speculation of this my­sterye. No man can tell vv­ho is predestinate or vvho is reprobate: but this I Knovve and am certaine, that excepte [Page] a man be christened, and Keep Gods commaundements, he ca [...] not be saued, and God comma [...] deth nothinge that is ether [...] reasonable or impossible, at therfore as it behooveth vs n [...] to be curious in searching Go [...] secrets, so it importeth vs not be negligent in the execution [...] that vvhich belongeth vnto [...] but accordinge to S. Peters co [...] sayl to make certaine our vo [...] tion by our good vvorkes.

M.

VVell then, to returne to [...] Church, is there any reason [...] hy our Church is called holy, [...] not that of the Heretikes?

D.

That ther is; for, in the Cath [...] que Church haue beene all [...] saintes that euer vveare; an [...] neuer vvanted many holy [...] renovvned for their vertue [...] sanctitie of lyfe, testified by [...] numerable miracles and by sh [...] ding of their blood for Cath [...] que [Page 27] Religion, and vertue, vvhich sanctity of lyfe proceedeth from the holy doctrine, Sacraments and other helps that Christ hath left vs in his Catholique Church, no othervvise then pretious fruyts, and svveet smelling flovvers take their vertue from the roote from vvhence they grovv. VVher vpon it folovveth that it is im­possible that any man truely beleeue and obserue that vvhich the Catholique fayth commaun­deth and teacheth but that he must be endovved vvith grace & vertue vvherin true holinesse cōsisteth and onely those Catholiques be not vertuous vvho break the lavves of Catholique Religiō vvher contraryvvise it is mani­fest, that one may obserue all that the Protestants or Purita­nes prescribe to be Kept and be­leeued, and yet be no honester a man thē ther good masters the [Page] famous apostataes Martin Lu­ther and Iohn Caluin vvere, vv­hose doctrine (as all other se­ctes and heresyes) of their ovv­ne nature, induce men to sinne. For as the honour done vnto the Idols of the Panims, Cupide, Ve­nus, Bacchus, and such others vv­hō falsly they esteemed as Gods did authorise and bringe in all li­berty and levvdnesse of lyfe, s [...] the erroneous opinions of thes [...] late sectaries, persvvading th [...] people that they haue no fre [...] vvill▪ nor any need of good vvo [...] Kes, Confession, satisfaction [...] penance for theyr sinnes, and th [...] lyke, but that it suffiseth, for al [...] onely to beleeue, hath opened s [...] broad a vvay to all dissolution, [...] it may vell seeme, that vnder th [...] cloake, of Christes name, an [...] visard of the Gospel, they inde [...] adore the same filthy Idols [...] the blinde and carnal gentilit [...] [Page 28] hovvsoeuer amongst them, some (rather deceyved by heretiques, then such indeed) may, by rea­son of theyr naturall inclination to vertue and modesty, be vvith holden from those excesses vv­herunto other vvise theyr erro­neous beleefe doth provoke thē, as amongst the Moores, Tur­ks, Ievves, and other infidels, so­me morall honest men are to be found. But you shall never find, that any man habituated & accu­stomed to sinne, hath bene cōverted to vertue and holynesse of lyfe, by the force of any Religion but only in & by the Catholique fayth, of vvhich are proprely vn­derstood those vvordes of the Prophet. Lex Dn̄i īmaculata cōvertēs animas, the lavv of God is vnspotted and cōverteth soules; And by vv­hich ōly mē become, saintes, & gyving theyr lyues in testimony of this faith are truely called Mar­tyrs, [Page] of vvhose merites and of all o­ther holy and spirituall benefit­tes and graces, The communiō of Sain­tes. Ps. 118. Rom. 12.1. Cor. 12. 2. Cor. 8. Ephe. 4. Coloss. 2. Philippens. 1. Ioān. 1. Aug. Enchiridiō. c. 36 ser. de tpe. [...]81. The Thirde signe Vni­uersall. Ps. 2. versi. 8. Mat. 28. Ma r. 16. Luc. 24. Cypr. l. de vnitale Ecclesiae. Bas. Epist. 72. Hieron l. 4. in Isai. c. 12. Anbros. in Ps. 39 Aug. in Ps. 9 reg. in regiset alibi, & all Good Catho­liques (as children of the same mother) are made partakers. VVhervpon allso folovveth an other article in the Creede. The communion of Saintes.

M.

So that there can be no saint, nor Martyr excepte he be Catholi­que, although he die for his Re­ligion?

D.

No vndoubtedly; for it is not the punishment as S. Austine sa­yeth but the cause & intention, that maketh a Martyr.

M.

VVel, goe forvvard then vvith the other markes of the Church.

D.

The thirde is the name Catholi­que, vvhich signifieth Vniuersall and folovveth of the reason abo­ue said. for that is the true faith, and consequently must nedes be but one. As vve see that it is re­ceiued generally in the vvhole [Page 29] vvorlde, amongst all nations vn­to the farthest endes of the earth and hath florished in all ages e­uer since Christ, The Fourth signe Apos­tolique. Vide. D. Basil. l. de Spir. S. c. 27. Tertul. de praescript. cap 36. Leo. Pap. ser. 1. de Petr. & Paulo Ire­nae. l. 3. ad [...]rsus haereses. c. 4. Aug. Epist. 50. ad Bonifa. & ibi. 1. ad Honoratū, & tom. 6. contra Ep. Fundam. c. 4 & l. 1. cō tra Crescomiū gramat. c. 33. hist. Triparsitam l. 9. c. 19. vvher as other sectes remaine in corners, and as they breed of corruption, so they dure not longe, nor by any of them vvas euer any nation con­uerted to Christ.

M.

VVhich is the fourth marke.

D.

This vvorde Apostolique. for by continuall succession of Popes and Bishops from Christes Apo­stles, vvee can proue that our Religion hath euer endured in the vvorlde, neuer corrupted nor interrupted euen vnto this day. vvhich no heretike can say, but that he is presently conuinced of nouelty.

M.

That is very true; and especial­ly of the sectaries of this age, vvhich beganne all vvith their maister Luther in the yeare of our lord 1517. But tell me also [Page] the fifte and last note, The fifte signe Romaine Vide Mat. 16 5. Leo. & 5. Mar. in festū Apostolor. O­rig. tom. 1. in proemio peri­archen. Ana­clet. Pap. Ep. 1. Chrysost. de A [...]st. Petro & Paulo Hieren. Ep. ad Da [...]sum. Ter­ [...]ull. de praes­cript. cont. haeret. c. 36. vvhy doe you call it the Romaine faith?

D.

Because saint Peter (on vvho­me, as vpon a rocKe, our Sa­uiour built his Church, and pro­mised that his faith should neuer faile, saienge that hell gates should neuer preuaile against it) first planted and possessed that seate, togeather vvith saint Paule: and aftervvardes, (they beinge the principall A­postles) sealed the authority of the same vvith theyr glo­rious Martyrdome. Since vv­hen, euen vnto the Pope novv lyuinge, vvas neuer any heretique nor Apostata in that holy chay­re; and there haue beene in it many vvorthy saintes and Mar­tyrs.

M.

So that vvhosoeuer doth not bu­yld on this rocKe, or builde besi­des it, can not be constant nor assured in Religion.

D.
[Page 30]

Very true: and moreouer, he may be sure that his buildinge vvill perish, as it appeareth in all the heresies of times past, vvhich novv God be praysed are consumed, though for a tyme they raged vvith sundry perse­cutions, like vvaues of the sea, a­gainst this vnmoueable rocke of our Religion. And the lyKe ende I hope for, shortly, of all these present sectaries.

M.

You haue great reason. For hea­uen and earth shall passe, but this vvorde and promise is e­uerlasstinge. But tell me if the case so stande, vvhat fo­undacion doe those seculare Princes builde vppon, vvhich take vnto them selues the title of supremacie in Eccle­siasticall as vvell as ciuile af­faires?

D.

Vppon the sandes and shalo­vves of flatteringe courtiers, and [Page] couetous politiques, Cromvvel and Cranmer, after vvar doe executed for traitoures. K. Henry the. 8. deceiued by euil counsaile, vvhi­ch vvas the firste K. that e­ [...]er tooke the title of suprem­cye on him. Hughe Latimer Peter Martir Martin Bucer, Ridley. &c. [...]o gro [...] that euē Caluin him selfe, theire chiefe Catangeliste vvrote against yt, reprehē dinge therfore, K. Harry, thou­ghe vvith more libertie, thē be­came so sleighte a Companiō to speake of so potents a prince. See his preface vppon Amo [...]. vvho to enioye the fatte morsells of Ab­bey landes, and Church goods, first put this false persuasion in theyre Princes heades, soothinge theire rauenous pretensions vvi­th the vendible doctrine of hun­grye ministers, vvho for theyre priuate interest, enuye, and ambition, made sale of theyre ovvn conscience, and shipvvracke of the vvhole common vvealth, by preachinge this grosse and erro­neous paradox, hauinge no one sentence vvorde, or syllable, in holy scripture or any aunciente vvriter for it.

M.

VVhy, doe not the scriptures of­ten say that the Kinge is to be honoured, and feared and the like.

D.

I graunte yovv: but vvhat cohe­rence or consequence hath this vvith makinge the Kinge, or Queen, a Pope, or Bishope, or [Page 31] supreame head of the Church, vvhich is all one, seinge them selues graunte that a vvoman or seculare person thoughe a Prince, can not doe the office of a prieste, Pope, or Bishope, as to minister the Sacramentes, preache in publike, giue holy orders, or the liKe, vvhich are an­nexed, and can not be denyed to him vvhich in truth is head of the Church, no more then it can be denyed in ciuile affaires, that a Kinge if he liste may supply the place of an Esquire Knighte, Mayre, or, Constable, or any o­ther office, vvhich is subordinate to him selfe in his ovvne King­dome, because the greater and superior povvre doth all vvayes include the lesser and the infe­rior jurisdiction.

M.

If this be so, those that be Ca­tholiques and liue vnder suche a Prince as VVoulde take this [Page] title vpon him, vvill hardelie be thoughte true subiectes, for they re conscience beinge contrarye thervnto, it seemeth to folovv that they serue theyre Prince but by halues, that is vvith theyre bodies onlye.

D.

Perhappes it seemeth so, but in truth it is far othervvise, for Good Catholiques Knovv that all subiectes are bounde in con­science, to obey theyr lavvfull Prince in all thinges belongin­ge to his regall iurisdiction, and dignitie, thoughe he vvere an heathen, or infidel, and therfore serue him vvith theyre soules allso, so longe as the Kinge doth not commaunde any thinge againste God, vv­hich I hope no Christian vvill doe: But protestauntes, and po­litiques, vvhich turne vvith eue­ry proclamation; and parla­mente, euen in matter of faith [Page 32] allso, I aske yovv vvith vvhat conscience or soule they ser­ue theyre soueraigne? doe yovv not thincKe that these com­panions if it shoulde serue they­re turne, vvoulde be as flexi­ble vvith theyre bodyes, as they are vvith theyre soules all rea­dye, and so serue him in deed vvith neyther halfe, vvhen he shoulde haue moste need of theyre seruice, seinge there can be no durable obedience but that vvhich is founded in true Religion, as appeared in the famous example of the Emperoure Constantius, Euseb. libr. 1. de Vita Con­stantin. Zo­zom. lib. 1. c. 6 vv­ho by the constancye of his seruauntes in Religion, tryed theyre fidelitie and truste to his person, all be it the triall vvere made in a Religion vv­hich him selfe did not fo­lovv.

M.
[Page]

But hovv can yovv excuse this pointe that the Kinge by submit­tinge hīselfe to the Pope in Church matters, must needes putte a bridle in his ovvn mouth, and de­priue him selfe of his chiefest li­bertie, by takinge suche a yoke on his shoulders?

D.

If I did not see before mine eyes that the most Christian, and vvithall the moste puissaunte Kinges of all Christendome thin­cKe this subjection no dispara­gemente to theire greatnes, nor abridgemente to theire libertie, and florishe moste gloriously vnder this estate, I shoulde pera­duenture thincke yovv had so­me reason to propose this quae­stion: Kinge Edgar. K. Edvvarde the firste and the thirde. K. Henry the fifte. &c. but beinge as it is, yea and that in oure ovvn countrie ne­uer Kinges more triumphed and prospered eyther in peace or vvarres, eyther by sea or lande, eyther at home or in forraine [Page 33] countries, then those vvhich vve­re moste obediente to the Popes authoritie, vvhat bridle or yoke call yovv that vvhich so many Kinges, and Emperoures haue caryed vvith encrease of theyre honoure, and comforte of they­re conscience, especiallie seinge the obediēce vve exhibite to the Pope as Christes Vicar is refer­red moste directelie to the ho­noure and glorie of God, Cui seruire regnare est, Gods seruice is a Kingedo­me. as the Prouer­be affirmeth? And I pray God they vvhich rejecte this yoke, re­jecte not God him selfe, as once he saide in the lyke case, 1. Reg. cap. 8. to the people of Israel, vvhen they re­fused the gouermente of Sa­muel the Prophete, and asked a Kinge.

M.

VVhy? Thincke yovv it vvere not conueniente, that the Pope at leaste for the Catholiques cō ­forte and ease shoulde dispense [Page] vvith them to thende they migh­te so contente the better theyre Prince, vvhen he shall exacte this spirituall obedience at theyre handes?

D.

In no case: for as muche as in so doinge muste needes follovv cō ­fusion in all Ecclesiasticall disci­pline, and Christian men shoul­de be lefte vvithout a iudge or vmpyre to decide & determine all doubtes and controuersies, vvhich may grovv in Religion, especially consideringe that no es­tate is more occasioned to gyue scandall vnto the cōmon people, neyther haue any sorte of men more greeuously erred in all matters belonginge to true Religion and Gods seruice, then Kinges them selues, as (to omitte all o­ther examples) the holy scriptu­res doe testifie, that amonghste all and so many Kinges of God [...] chosen people, there vvere bu [...] [Page 34] three onelye that Kepte Gods lavv, Dauid, Ezechias, and Iosias: Eccl. cap. 49. the reste euery one, more or les­se fallinge them selues, or per­mittinge manifest idolatrie. Be­sides vvhich allbeit the Pope vvoulde he can not dispense in this pointe no more then in any article of the Crede, for as much as both this and all other articles of the Catholique faith are com­maunded and cōmended to Christians by Christe him selfe, vvho­se diuine preceptes especially be longing to faith as this doth of S. Peters primacie, vvhich Christe him selfe appointed, the Pope cā not chaunge.

M.

You haue sayde arighte and by this yovv see, it follovveth that no temporall Prince ou­ghte to presse his Catholique subjectes in this case, exce­pte he vvill allso compell them to deny God, vvhom they are [Page] vndoubtedley persuaded to be the author, maister, and com­maunder of this doctrine: but lette vs returne to oure former question are there any more signes markes of this true Church.

D.

Yea sir, many: in so much that the learned haue vvritten vvho­le volumes of the same. But the­se fiue are enough for me, beinge founded in such substantiall rea­sons, as are, the Principalitie, vni­tie, sanctitie, antiquitie, and, vni­uersalitie▪ of the Romain Church hovv thinke you?

M.

Mary I thinke passinge vvell o [...] it: and vvishe that vve all may haue grace to perseuer in it. and vvhen God shoulde so dispose, to leese all our goods and lan­des, yea and our liues also for the same.

M.

You haue sayde enoughe of the Church, and by that little you haue sayde of the communion o [...] [Page 35] the communion of saintes, you haue sufficiently giuen to vnder­stande, hovv great a benefitte it is to bee a member of such a cha­ritable and blessed bodie: but tell me, as all Catholiques liuinge enjoy this communion of eche o­thers praiers, merittes, and good vvorkes; doe those also partici­pate of them vvhich are excom­municated by lavvful authori­ty? Excommuni­cation.

D.

No sir▪ for therefore they are ca­lled excommunicated, because they are depriued of this com­munion of saintes, and are as braūches cutte of from the tree, or membres from the bodie, vv­hich consequently doe not par­ticipate, of that good humore vvhich is spreade amongste the rest of the braunches vvhich re­maine vnited. VVhere by may be gathered, vvhat greate accōp­te ought to bee made of excom­munication, [Page] seinge he can not haue God for his father, vvhich hath not the Church for his mo­ther.

M.

And are the excommunicate out of the Church, as vvell as here­tickes and other infidells?

D.

They are sir. But vvith this dif­ference, that Ievves and Turkes are out of the Churche because they neuer entred in-to it by baptisme; The heretickes, vvhich are baptized, but haue loste theyr faith, are foorthe, because they are fled or runne avvay of them selues, like strayde or loste shee­pe, vvhome the shephearde doth, vvith his hooke, compell some tymes to returne to his flocke a­gaine: But the excommunicate, because they haue baptisme and faith, are not fledde of them selues, but are driuen foorth by force, by the pastor and lefte ly­ke scabbed sheepe for praye to [Page 36] the vvolues, excepte, by humili­ty and obedience, they returne againe to the folde.

M.

VVhat is meante by Remission of sinnes, Remissiō of sinnes. vvhich is the tenthe arti­cle?

D.

There are in Gods Church three principall benefittes, Mat. 16. Ioā. 20. Cypr. l. 1. Ep. 2. Chryso. lib. 3. de Sacerdotio. Ambr. l. 2. de poenit. cap. 2. vvhich are specified in these three articles follovvinge. The one vvhich is both in bodie and soule, vvhich is Lyfe aeternall; the nexte is of the bodie only vvhich is, The Resurrection of the fleshe; And the thirde is of the sou­le alone, vvhich is, The remis­sion of sinnes, vvhich vve recea­ue in the Sacraments of the holy Church, and especially in baptisme and penaunce, vvhich (lyke heauenly medi­cines) doe cure our spirituall maladies, that is, our sin­nes. And, seinge that there can be no greater good then [Page] to be in Gods grace, because no thinge cā hurte him vvhome God defendeth, soe there can be no greater mischiefe in this vvorl­de, then to bee in the state of sin­ne, vvhich maketh a man Gods enemie. For, vvho can defende him, vvith vvhom God is angrie? VVhat greater good then can any man receiue then the remis­sion of his sinnes? VVhich gi­ueth lyfe to the soule and is only to bee had in Christes Catholi­que Church?

M.

The Resur­rection of the fleshe.VVhat is then vnderstoode by the Resurrection of the fleshe, vv­hich is the eleeuenthe article?

D.

This is, that other benefitte o [...] the holye Church. For all thou­ghe all mē, as vvell bad as Good shall returne to theyre natural [...] lyfe againe; ye at shall the lyfe o [...] the vvicked be rather a conti­nuall death then true lyfe, becau­se they ryse to perpetuall tor­ments. [Page 39] Soe as the true Resurre­ction, vvhich is to desireable ly­fe, shalbe only of the just vvhich shalbe founde vvith out sinne.

M.

I vvolde faine Knovve of you, vvhether the same bodies shall ryse againe, or other lyke them.

D.

There is no doubte, but the same: for other vvise it should be no true Resurrection, vvhich is vn­derstood vvhen the same bodie riseth vvhich died and fell befo­re. Besides, other vvise hovv should the bodie bee partaker of the glorie or punnishmente of the soule, in revvarde of the Good vvorkes vvhich they in companie vvrought together. And seinge God is almighty, as vvee professe in the beginninge of the Creede, vvee neede not vvonder, if he bringe to effecte that vvhich to vs seemeth vn­possible. As in deede naturally it is, vvhen a bodie is once burnt [Page] (for example) and brought to duste or ashes, to rayse it to lyfe again.

M.

I vvoulde bee gladde, you should also tell me, in vvhat age or sta­ture vve shall rise, because vve dye in diuers, some oulde, some yoūge, some great, some litle, &c:

D.

All shall rise, not only in the same sexe in the vvhich they vveare in this vvorlde, but in the same age & stature vvhich they should ha­ue had at the terme of thirtie three yeares, Aug. de tiuit. dei libr. 22. c. 15. & 20. & 17. at the vvhich our Sauiour him selfe did rise frō death. And if any of the electe had been blinde, lame, a dvvarfe, or vvith any other deformity in this lyfe, yeat shall he rise faire, sounde, & vvhole, of cōpetente and sufficiēt stature. For the vvorkes of God are perfect and therfore vvil correcte the erroures and defectes of nature.

M.

Hovv doe you interprete the [Page 40] tvvelfte article vvhich is of Lyfe euerlastinge. Lyfe Euer­lastinge.

D.

It signifieth a full and perfecte fe­licitie of bodie & soule, vvhich is the greatest and last good vv­hich vve gaine by beinge in Gods Church, comprehendinge in it, in respecte of the soule, that the vnderstandinge shalbe full of vvisdome, the vvill full of boun­tie and charitie, so as it can not sinne at all: in respecte of the bo­die, it shall haue health vvith im­mortality and impassibilitie, so as no thinge can hurt it; it shall haue beautie vvith cleernesse, so as it shall shine like the sunne; Luc. 20. Apocal. 5. & 20. Aug. de ciuit. dei libr. 20. c. vlt. it shall haue agilitie or nimble­nesse, ioyned vvith such subtili­tie, as in one moment, it shalbe able to moue from the farthest part of the vvorlde to the o­ther, and from heauen to earth, so as no bodie cā hinder the pas­sage; it shall haue that strength [Page] and force, that vvithout any bo­dylye sustenaunce, it shall ser­ue the spirite in all thinges, fea­ringe nothinge. Theyre riches, shalbe to neede nothinge; they­re honoure, to bee Gods chil­dren, Kinges, and spirituall prie­stes for euer, and aequall to An­gels; Theyre povvre, shalbe to doe vvhat they vvill them selues, theyr delighte, vnspeakable: theyre joye endlesse; theyre peace aeternall.

M.

And shall all men haue all these thinges in aequall degree.

D.

No for sooth. But euery one shall haue his glorie and joy, in proportion to his merittes; yea, vvith out enuye or discontent­mente of any. Euen as the star­res, thoughe all be in the firma­ment, yeat some are greater then others, or as a father, vvhich should make for manie chilldren of diuers grovvth or stature, garments [Page 41] of cloth of gould though there is no doubte but the grea­ter vvould haue more cloth then the little one, yeat should the least be moste contente vvith that garment vvhich vvould best fitte him, although it vvere lesse in quantitie then the rest.

M.

You haue ansvveared me like a devine. And by this, you may learne the opposite miseries of the damned, that not onelie shall be depriued of all this happines­se, and glorie, but shalbe oppres­sed also, vvith the contrary affli­ctions, tormentes, and perpetuall calamities, amongest the vvhich are especially a most teadious enuaye of the elects felicitie, and the bitter vvorme of conscience euer gnavvinge, vvithout reste, the just guerdon of mortall sin­ne, from vvhich God, of his mer­cie, defende vs. Amen.

The Pater noster. ❧ Of the Pater Noster. ❧ CHAP. IIII.

M.

VVELL then, say me the Pater noster.

D.

Our father vvhich art in heauen, &c. Mat. 6. Luc. 11. Aug. En­chirid. cap. 14 & Ep. 121. c. 11. serm. 182 de [...]pe Tertul. l. de orat. Cy­pr. serm. 6. de oratione dominica. Ambro. l. 5. de Sacra­ment. c. 4. In­noc. 3. lib 4. demystiis missae. cap. 17.

M.

VVho made this prayer?

D.

Our lord Iesus Christ, vvho first saide it vvith his sacred mouth.

M.

To vvhat ende did he teach it his disciples?

D.

To teach them, and all those that should follovv theyr doctrine, as ofte as they vvould pray, in vvhat manner they may lyfte vp theyre soules and hartes vnto God to craue his helpe, grace, & mercy.

M,

VVhy, vvhere is God?

D.

In heauen, in earth, and in all pla­ces: hovv be it in heauen especially he manifesteth him selfe vnto [Page 42] his electe in glorie: vvhere vpō, it is sayde Our father vvhich are in heauen.

M.

But vvhy doe you call him father, rather then lord or God?

D.

Because therby vve are remem­bred of the greate loue he bea­reth vs, and like vvise the loue vve ought to beare one tovvar­des an other, beinge all brethren as vve are and children of so good a father. And therefore it is sayde, Oure father, and not my father or the father only. And for the same cause, all Catholicks also vse vvhē they speake of our Sauiour, to say Our lorde and not the lorde, as some nouellers are accustomed to speake.

M.

You haue ansvvered right; novv tell me, vvhat is comprised in the rest of this prayer?

D.

Seauen petitions, vvherin vve as­ke the principall thinges that vvee can aske of God.

M.
[Page]

VVhich be those?

D.

First the honoure and glorie of God in the first peticion, vvhich is, Hallovved bee thy name, and is as much to say, as that his ho­ly name may be throughout the vvhole vvorlde, as vvell in harte as mouthe of men, confessed, Knovvne, adored, praised, and blessed as it ought to bee. And because this cā not be done vvith out his helpe and grace, there­fore vve aske it of him, and that in the first and principall place of this prayer.

M.

And vvhat is meante by the se­conde, vvhich is, Thy Kingdome come?

D.

The meaninge is, that as in the first vve asked for the glorie of God, vvhich is the end of our creation, so in this, vve craue for that vvhich vve ought most to esteeme nexte to Gods glorie, that is our aeternall saluation, [Page 43] vvhich is finallie to be accomplis­hed in his euerlastinge Kingdo­me of heauen, vvhere, vve doe expecte for the quiet, peaceable, and secure possession of all true and perfecte felicity.

M.

Lett vs passe vnto the thirde pe­tition. And tell me, vvhat is sig­nified by these vvordes. Thy vvill be done in earth as it is in hea­ven.

D.

VVee aske in these vvordes, grace to keepe vvell the lavv of God; And it vvas conuenient, that after the seconde petition of aeternall blisse, should follovv the requeste of that meanes vv­hich is the principall and most necessarie to attaine to the same, vvhich meanes is the obseruance of all his commaundementes; be­cause in them his vvill is made Knovvne vnto vs. And it is ad­ded, as vvell In earth as in heauē, because vvee should procure to [Page] obey God and keepe his com­maundementes, vvith the same perfectiō, promptnesse and vvillingnesse, vvherevvithe the Angels obey him in heauen.

M.

Lett vs come to the fourth peti­tion: hovv doe you interprete these vvordes, Giue vs, this day, our daylie bread?

D.

VVe aske in this petition, prin­cipally, our spirituall bread, vv­hich is the sustenaunce of the sou­le, especially the blessed Sacra­mente of the alter, the vvorde of God, prayer, and euerie o­ther spirituall helpe of grace, vvhich is the lyfe of the soule. Secondly, vvee aske for our cor­porall bread, by the vvhich is vnderstood all that is neces­sarie for the mantenaunce of our bodylye lyfe, vvhereby vve desire that God vvill helpe and blesse our possessions, landes, and laboures, to the ende vvee [Page 44] may vvithout stealinge, fraude, or other vniustice, gaine our liuinge honestlie and vvhith pea­ce.

M.

And vvhy is it sayde daylie?

D.

Because vvee ought to content our selues vvith Gods ordinarie allovvaunce, as vvell for the spi­rite as the bodie, vvithout desire of curious and superfluous thin­gs, especially, remembringe that vvee are pilgrimes and straun­gers in this lyfe.

M.

VVhat doe vve aske in the fif­te petition? forgyue vs oure debtes, as vve forgyue tho­se that be debters vnto vs.

D.

VVee aske perdon of our sin­nes at Gods handes; and as it vveare oblige our sel­ues to forgyue all those that offende vs: Christ our mai­ster giuinge vs, hereby, to vnderstande, that vve muste looke that God vvill deale [Page] vvith vs in the same maner as vve deale vvith others.

M.

Declare me novv the sixte peti­tion. And leade vs not in to ten­tation.

D.

VVee aske Gods assistance, in those combates vvhich (vndou­btedly) all those that serue God must passe vvith our common e­nemie the deuill, of vvhome vve can haue no victorie, excep­te God helpe vs. But one good­ly documente vee learne in the­se vvordes, vvhich is, that the deuill not onely is not able to ouercome vs, but not so muche as to tempte vs, excepte God doe permitte him. VVhich per­mission, is only that vvhich is meant by these vvordes, And leade vs not in to tentation.

M.

There remaineth the seauenthe and last petition: But deliuer vs from all euill. Of vvhat euill doth he speake in this petition?

D.
[Page 45]

As he spake in the fifte, of euills paste; and in the sixte, of euills to come, that is of the daungers of tentation; so heere, vve praye to be deliuered from all euills present, vvhether it be of pros­peritie, or adversitie, vvhether of bodie, or of soule; and that in generall, not in particular; As from pouertie, sicknesse, perse­cution, and the like: Because of­ten times, that vvhich seemeth to vs vvoulde be good for vs, God seeth that it vvoulde hurte vs; and contrarie vvise, that vvhich seemeth vnto vs, some tymes, to bee euill, God seeth vvoulde doe vs good; and therefore, vvee re­queste that he vvill deliuer vs from all that, vvhich he seeth vvoulde be ba [...] for vs. VVhe­reby allso, appeareth the excel­lencie of this prayer, vvhich compriseth in so fevv vvordes, all that possibl [...]ie vvee can craue at [Page] Gods handes.

M.

You make often mention of e­uill, and of our enemies: I pray you tell me vvho are they, and vvhich is the greatest of them?

D.

Our enemies, are, the flesh, the vvorlde, and the deuill; and of all euills, sinne is the greatest: Yea vvorse and more abhomi­nable then the deuill him selfe, vvho by sinne onely of a beavvtifull Angell became that he novv is, an ougly vvretched deuill, and malignant Sathan.

M.

And vvhat meaneth this vvorde, Amen.

D.

It is an Hebrevv vvorde, and signifieth as much as, so be it: or I desire it may bee so.

❧ Of the Aue Marie. The Aue Marie. Vide Lucae 1. Cōc. Ephes. cā. 13. d. Hieron. cōtra Heluidi Ambr. l. 2. de vriginibus & super Luc. & Ep. 81. Bern. bom. 2. super missus est. Augus. de natura & grat. c. 36. & ser. de assū pt. Iren. l. 3. c. 31. & 33. & l. 5. c. 19. Chry­sost. Basil. & Iacobū in li­turgiis. Nice­ph. hist. eccles. l. 1. c. 2. & 8. & lib. 14. c. 2 & 46.CHAP. VI.

M.

HITHERTO You haue ansvveared very vvell; novv tell me, doe you make prayer to none els but to God onely?

D.

Yeas that vvee doe, to all the saintes, to the Angels of heauen, and especially euery one to his Angell guarde, and aboue all (next vnder God) to our bles­sed Ladie the mother of God the Virgē Marie; Virgen as vvell before, and after, as in the birth of our Sauioure. VVho beinge exalted aboue all creatures, as reason is, and taken in to glorie both bodie and soule, is the most vvorthy aduocate for sin­ners, by vvay of prayer and in­tercession.

M.
[Page]

That seemeth straunge to giue and attribute the same title vn­to her, vvhich the Scriptures gi­ue vnto our Sauiour. For he is our Aduocate.

D.

Sir, vve putt greate difference, notvvithstandinge: for our bles­sed Ladie is our aduocate by vvay of prayer and intercessiō, but Christ, by vvay of merite and justice for our saluation; And therefore, as the Church neuer saith to him, Ora pro nobis, because he is not onely man but God allso: so no Catholique vse­th to pray vnto her, vvith, Mise­rere nobis, vvhich is, haue mercy vpon vs, Inuocation of Saintes. Vide 1. Reg. 15 4. Reg. 5. Iob. 5.2. Machab. 1.15. Isai. 37. Iob. 12. Dan. 10. Ierem. 15 Matt. 18. Ps. 67.1. Cor 14. Apoc. 17 21. Orig. l. 8. cōt. Celsum. Cypr. serm. de m [...]r­tali. Ba [...]il. [...]o. in. 40. marty. Naz. in C [...]p [...] Athan. Basil. Hieron. cont. Vigilant. A­than. ser. 2. de deipara Am­bros. lib. de vi dais. & orat. 2. in mort. f [...]at Aug. lib. 7. de bapt. cōtra donat. cap. 1. Greg. lib. 12. moral. cap. 13 &c. because vve Knovve, shee is but a creature.

M.

VVhy, if shee be but a creature as all other saintes are, hovv is it not an injury to God, to pra­ye vnto any other but to him, sith he hath inuited vs sayenge, come vnto me all you that are loa­den, [Page 47] &c. VVhereby it shoulde seeme, vve haue no neede to seeke to any other mediator.

D.

You say vvell, if by prayenge to saintes vve forsooke God; but beinge, that therefore vve praye vnto the saintes because vve ma­ye the more easily and speedely come vnto him, and be the better accepted of him, there is no doubt of dishonouringe God, vvhile vve praye vnto them vv­hom he him selfe hath glorified, and vvoulde, they should be of all creatures honoured; euen as it is no diminishinge, but rather encreasinge of any Princes maiesty, to haue many honourable seruantes and subjectes, and to make remonstrance that he doth esteeme them.

M.

But hovv can the saintes and Aū gels see vs, or heare our pra­yers?

D.

By seeinge God, in vvhom they [Page] see and heare allthinges pertai­ninge vnto them. For if vve knovve that the holy Prophe­tes, vvhile they year liued, could see and heare all thinges that God reuealed vnto them, thou­gh they vveare farre distant or longe after to come; muche more, vvee are to beleeue the same of the saintes and Angels vvhich are still in Gods presence.

M.

But doth not the Scripture at­tribute this title vnto God on­ly, that he knovveth and sear­cheth the harte and reynes? hovv, then, can the saintes bein­ge creatures, haue so greate a priuilege.

D.

Sir, it is true that God onely hath this attribute of his ovv­ne povver or puissance, and the­refore the saintes, not of them selues but in him, and by his re­uelation, doe knovve the hartes thoughtes of others, yea and mortall [Page 46] men may knovve allso all the secretes of my harte, if God should disclose the same vnto them?

M.

I like very vvell of your ansvve­re. But then I vvoulde faine knovve the cause, vvhy the he­retiques doe so much impugne this pointe and especially the honoure done vnto the blessed Virgen Marie?

D,

The reason is manifest. For the Scripture saith, that God vvould put enmitye betvveen the seede of the vvoman and the seede of the serpent, as heretikes are; fal­sely impugninge the true prayse and honoure due to our blessed Lady, as allso diuers of the Sa­cramentes, good vvorkes, penaū ce, purgatorie, and suche like es­peciall helpes for mans saluatiō. Yea supposing the vnsatiable en­uye and hatred that the devill hath against CHRIST and all [Page] that is his, it is no marvell that the heretiques, vvho (as Saint Polycarpus calleth them) be pri­mogeniti Diaboli, do hate and oppugne the honour of our bles­sed Lady, vvho hath so strait and neare allyance vvith our Sa­uiour. And hovv can it other­vvise be, but that those vvho pos­sessed vvith the vncleane spirite, haue no other scope of theyr vv­hole lyfe, and Religion, but mee­re liberty and sensuality should be vvithout deuotion to her vv­hich is the true Maistres, mother and mirrhour of all chastity and purity? Besides that she hauinge alvvayes bene the bane and o­verthrovv of heretiques in all ages, no vvonder if they vvho are nothing els but a fardell and nevv broode of ould heresyes, are guyded by the same spirite that theyr forfathers vvere, and vse the same malignity againste [Page 49] her that those vsed.

M.

Truly it is so. But tell me, hath the Church any vsuall prayer to the saintes and especially to our Ladie?

D.

To the saintes vve vse the leta­nies, and other deuoute prayers in particular; but to the blessed Virgen the principall is the Aue Marie.

M.

I pray you say the same. Vide Athan. serm. de deipara. Ambros. Luc. 1. Chry­sost. in litur­gia. Aug. ser. 2. de annūcia. Fulg. serm. de laudibus Mariae Bern. ho. 5. in missus est &c.

D.

Hayle Marie full of grace our lord is vvith thee; blessed art thou amō ­gest all vvomen, and blessed is the fruyte of thy vvombe IESVS, holye Marie mother of God, pray for vs sinners, novv, and in the hovver of our death. Amen.

M.

Tell me, vvho made this Aue Marie?

D.

Our holy mother the Church, ta­kinge the vvordes of the Angell Gabriel vvhen he came to salute our Lady the Virgen Marie, and some of the vvordes of sainte [Page] Elizabeth in her visitation, and the rest is added by the Church. so, as consideringe that all these vvordes, beinge eyther of God by his Angell Gabriel, Oure Bles­sed Ladie vvithout sinne. See S. Damas. orat. 11. de natiu. virg. et orat. 2. & 3. & l. 3. de fid. c. 2. D. Laure. Iustin. ser. de annuncia. & lib. de cast. cō. animae. cap. 7. & in fascic. amo. c. 7. Idio­tā de contēpl. Virg. c. 2. & 6 Seduliū lib. 2 paschal. S. Vincēt. Fer. serm. 1. de natiu. & 2. de nati. virg. D. Aug. lib. de nat. & gra cap. 36. &c. 5. cōt. Iulian. c. 9. S. Cypr. de Card. op. Christi. c. de nati. Christi Amb. ser. 22. in Ps. 118. D. Hierony. in cap. 10. Eccl. Sophro. Ep. Synod. in 6. syn. act. 11. S. Brun. in. Ps. 101. Richard. Victor. in cant. cap. 26. &. 42. & lib. 1. de Emanuel c. vlt. Pet. Daemia. ser. de natiu. virg. & serm. de annunc. Arator. lib. 1. in Act. Apost. D. Iacob. in Liturg. cit. a 6. syn. cant. 32. & 7. syn. act. 3. Conc. Francford. Ep. ad ep̄os Hispa. Origen. bo. 1. ex var. Andre. Cretens. serm. de assumpt. Euthi [...]i. serm. de zon. virg. D. Ansel. lib. de concep. vir. c. 18. cit. a D. Th. in. 1. d. 44. q. vnic. ar. 3. Theodoret. l. 3. in cant. Irenae. l. 3. cōt. haer. cap. 35. Hippol. orat. de sanctificat. Cyril. bo. 6. in Concil. Ephes. Epipha. haer. 78. Innoc. 3. serm. 2. de assumpt. He­syc. Concio. 2. de B. V. Fulbertū Carn. ex Canis. lib. 1. cap. 7. Ansel. lib. de excell. virg. cap. 9. SS. Basil. & Chryso­stom. in suis liturg. &c. or of the holy ghoast by the mouth of Sainte Elizabeth, and his spouse the Catholique Church, vve may jus­tely say that this prayer vvas made by God him selfe, or by the holye ghoast.

M.

VVhat doe you thinke vvorthe the nothinge in this Aue Marie?

D.

Besides the petitiō, I note fovvre especiall prayses and commen­dations of our Blessed Ladie.

M.

VVhich be they?

D.

The first in those vvordes, Full of grace: for in this shee did so a bounde that shee neuer had in her soule any blotte or staine of sinne vvhich might hinder or diminishe the same. I say sinne not only, Actuall, vv­hether, Mortall, or Veniall, [Page 50] but not so much as Originall sin­ne it selfe. And vvithall she vvas so plentifully endovved vvith all kinde of vertues and giftes of the holy ghoast in the hyghest degree and had vvroughte so manie and so meritorious vvorkes in Gods sight that she vvas ma­de vvorthie to mounte aboue all the quiers of the Angels both in bodie and soule.

M.
[Page]

This seemeth much. For vvhy then doe you not attribute the same to sainte Steuen and other saintes vvhich are allso sayde to bee full of grace.

D.

The quantitie and aboundance of grace is to be measured by the greatnes of the office and di­gnitie vvhich God hath called e­uerie one vnto. Novv because the greatest office that euer vvas giuen vnto any pure creature vvas to bee the mother of God, therfore our Blessed Ladie vvas made capable and filled vvith greater grace then any other pu­re creature. And so both Saint Steuen and other saintes thou­ghe neuer so full, beinge so farre inferiour in office and dignitie, muste needes giue place in com­parison of the graces of our bles­sed Ladie for this is not vnlike to manie vessells, vvho allthough they be all full of balme or other [Page 51] like pretious licoure, yeat one doth often hould more then an other.

M.

Tell me novv vvhich are the o­ther prayses, vvhich you say are comprised in this prayer.

D.

The seconde is in those vvordes Our lord is vvith thee: VVhere by vve knovv that God in singular vvise did allvvayes assiste the blessed Virgē euen from the first instante of her conception, go­uerninge, keepinge, and defen­dinge her as a moste rich trea­sure: so as she neuer offended in thought, vvorde, nor deede. The thirde is cōteyned in those vvor­des, Blessed art thou amongeste vve men: Because she only amon­gest all vvomen had that priui­ledge to bee both a maide and a mother. A mother I say of such a childe vvhich is more vvorthe then a hundred thousand chil­dren of other vvomen. Albeit [Page] she may be sayde allso to be the mother of greate multitudes of children: for as much as all good Christians are brothers of Christ, and consequently are children of our blessed Ladie thoughe not by generation, yeat by tender loue and motherly affection vv­hich she beareth tovvardes all. The fourth is in those vvordes, Blessed is the fruyte of thy vvom­be IESVS: For as the prayse of the fruyte doth redounde to the tree, so the glorie of the childe must much more redoūde to the honoure of the mother. And e­uen as euerie true liuinge tree thoughe it haue once borne fruyte remaineth vvith sufficient vi­goure and vertue to beare euerie yeare the like againe; so our bles­sed Ladie as the true tree of lyfe hauinge once borne God as the peculiar fruyte of her vvombe remained still not only vvith suf­ficient, [Page 52] but vvith more aboundā ­te grace, merite, and vertue thē before, to become his mother a­gaine once euerie yeare; if so it seemed ether cōuenient to Gods highe vvisedome & prouidence, or needfull for mans Redēption: vvhereby it appeareth hovv fitt this similitude is: and no vvoun­der seinge it is no mans but the holy ghoastes invention. As con­trarievvise those cōparisons are of the deuill vvhich are by her enemies inuented to diminishe her praise and dignitye.

M.

I like this vvell: but if our Ladie as before you sayde, be in heauē both in bodie and soule, vvhat Ladie is that vvhich stādes vppō the altare & in other places of the Church.

D.

It is not our Ladie but her image only, by vvhich vve remēber her vvhich is in heauen, and in that respecte vve doe it honoure and reuerence.

M.
[Page]

But as there be many images, are there allso many Ladies?

D.

No forsooth: but one only, vv­hich is alvvais in heauen.

M.

Hovv then doe Catholique peo­ple vse to call vpon our Ladie of Loreto and others our Ladie of Guadalupe, or Monserratto, or our Ladie of Rhemes or of vvalsingham, vvhich are all in di­uers countries.

D.

Sir vvee call her so vvith diuers names by reason of the many­fould benifites she doth obtaine for vs by her prayers in those places.

M.

VVhat doe you aske of our bles­sed Ladie? do you peradventure aske forgiuenes of your sinnes, or the grace of God, or lyfe euer­lastinge of her?

D.

No sir. For vve aske those thinges of God, both her & our creatour.

M.

VVhat then do you aske of her vvhen you pray vnto her.

D.
[Page 53]

That she vvillbe our aduocate and mediatresse before her bles­sed childe to obtaine all this for vs. Inuocation of Saintes.

M.

And doe you pray to the sain­tes in like manner?

D.

Altogeather, remembringe all­vvayes notvvithstandinge that there is no sainte aequal vnto goddes mother, and therfore none that deserueth like honoure, and reuerence, of all true Christians.

M.

But may a man say the Pa [...]r Noster, or, Aue Marie, to the ho­noure or inuocation of any o­ther sainte or Angell?

D.

Yeas doubtles, hauinge this intention, eyther to pray vnto God that for his saintes or Angels intercessiō (vvho as Christ saith in the gospell doe allvvayes see his fathers face) he vvoulde haue mercy on my soule, or to craue of the saintes them selues that they vvill offer that prayer I make to [Page] God for me.

M.

VVhy, vvill God refuse our pra­yers excepte the saintes doe of­fer them for vs?

D.

No: but he doth the more vvillin­gey heare them, vvhen they are offered vnto him by his frendes, vvhich vve because of our sin­nes, for the most parte are not.

M.

You say vvell, for our Sauiour calleth his Apostles frendes, euen vvhen they vvere in this vvorl­de vvith him: but tell me vv­hen ought vve principally to recommend our selues vnto them.

D.

Truly at all tymes but especially in our distresse and vpon theyr festiuall dayes.

M.

Holie dayes & Reliques of Saintes. Vid [...] Basil. ho. 26. in Mamā tē martyr. Euseb. libr. 13. de Athan. Am­bro. in. 22. Lucae. & serm. 9 in sancto; Geruasiū, & Pro­tasium Chry­sost. ho. 66. ad populū Antio chenum Hie­ron. Ep. 27. ad Eustocbiū, & Ep. 53. & lib. cōtra Vigilāt. Damas. lib. 4. de fide cap. 16 Aug. in ps. 88 l. 22. de ciuit. c. 8. in ps. 110 7. synod. act. 3 Chrysos. de Babyla mart. Victor. African. de persecut. Vandalica.And vvhat cause may there be vvhy the Church doth keepe theire dayes holy and reuerence theire reliques?

D.

There are many but especially fiue.

M,
[Page 54]

VVhich are they.

D.

The first is to glorifie God in his saintes, seeinge the vvonderfull vvorkes he hath alvvais vvrou­ght by them: The seconde, be­cause by the honoure vvhich is done them in earthe, vve may the better vnderstande the glo­rie they enioy in heauen: The thirde, that thereby knovvinge theyre liues and vertue vve may be exhorted to imitate and follovve theyre exāple, fith they vve­re mortall men as vve are. The fourth to encrease our deuotion tovvardes God by bearinge affe­ctiō and loue vnto such vvorthy intercessors. The fift because our mother the holy Church vvill ho­noure her children after they be dead; vvho vvhiles they vvere li­uinge did honoure her, and often tymes dyed for her de­fence: vvherevppon allso vve pray before theyre reliques [Page] because the same vveare in theyre lyfe instrumentes of they­re holy soules to doe many good vvorkes, and shall be in the resurrection liuely and glorious bo­dies, and in the meane tyme re­maine vnto vs as pledges of the greate loue they beare vnto vs, in remembrance of vvhich vve pray vnto them that they vvill helpe vs; as vve remember to ho­noure them, in vvhat vve may.

M.

Are there any other prayers to our Ladie, or to other saintes, or Angels, vvhich vve may vse.

D.

Many: as the Salue Regina, and diuers other anthemes, hymnes and orisons, vvhich the Church doth vse and vve may likevvise say euery man accordinge to his deuotion.

❧ Of the 10. The tenne Commaun­demētes. Commaun­dementes. ❧ CHAP. VI.

M.

NOVV That you haue tould hovv vvee should pray, Vide Exod 20 versic. 34. Le­uit. 19. Deut. 4.5.10. Mar. 5. versi. 19 22 Mar. 10 12. Luc. 10.18. Rom. 2.13. Iacob. 1.2.4. and beleeue vvell, tell me hovv vve may knovve to vvorke vvell all­so.

D.

By knovveinge the commaunde­mentes of the lavv of God, and of our mother the Church to keepe them, and by knovving mortall sinnes to fly them.

M.

Hovv many are the commaunde­mentes of the lavv of God, let me heare.

D.

They are tenne the three first be­longe to the honour of God, the other seuen to the profitte and good of our neighour the first is. I am thy lord thy God thou shalt [Page] haue none other goddes but me, vv­hich is as much as thou shalt lo­ue and honour one God onely aboue all thinges.

The second, Thou shalt not svveare, nor take his holy name in vayne.

The thirde, Thou shalt keepe holy the sabbaoth day, that is all sundayes and holy dayes.

The fourth, Thou shalt honoure thy fa­ther and thy mother.

The first, Thou shalt not Kill.

The sixt, Thou shalt not cōmitte adul­tery.

The seuenth. Thou shalt not steale.

The eyght, Thou shalt not beare false vvitnes against thy neyghbour.

The ninth, Thou shalt not couet thy neyghbours vvyfe.

The tenth, Thou shalt not couet thy neyghbours goodes. And these ten cō ­maundementes are comprised in tvvo, vvhich is to loue God abo­ue all thinges and thy neyghbour as thy selfe.

M.
[Page 56]

Tell me, The first Cō maunde­mēte. Images. Vide Athan. ser. 4. cōt. Ari anos. & l. de passio. mag. salua. c. 14. So zom. l. 5. c. [...]0 Basi. l. de Spu. S. c. 18. Ar [...]. l. 1. de cōsen [...] Evangelist. c. 10. Greg. l. 9. Ep. 9. l. 7. Indictione 2. Epis. 57. & 169. Damasc. lib. 4 de side c. 17. & tribus li­bris de Imaginibus. 7. Syno­dus act. 2.3.4 6.7.8. Synod. can. 3. & 7. hovv shall vve keep the first commaundemente.

D.

If vvee serue and adore one one­ly and true God, expectinge frō him all our help and succour & askinge the same of him as the author of all our good.

M.

But vvhy do you make no men­tion of forbidding Images or y­doles as it should seeme it is in the tvventyth of Exodus vvhere the lavv vvas gyuen.

D.

Because that vvas but an additiō or explication of the first precept by reason that the people of Is­rael at that tyme vvere much giuē to ydolatrie & did oftē offend in vvorshipping of ydols vvhereof by the grace of God there is novv no daunger amōgest Christianes.

M.

Hovv then doth the Catholique Church vse images as vvell gra­uen as painted.

D.

The Church doth vse them for remēbrance of Christ & his saintes [Page] vvhome they represent vnto vs, and serue for the instruction of the ignorant and so are therfo­re called commonly the bookes of the vnlearned; and to helpe our deuotiō tovvardes them, and in this respecte onely vve do thē reuerence and honour, vvhich is not forbidden, but vvith the adoration of Latria, vvhich is pro­per to God himselfe, for so that people did vvorship ydols then; but there is great difference be­tvvene an image and an ydole.

M.

VVhy vvhat is an idoll?

D.

An idoll is any thinge visible or inuisible vvhether it haue image or no, vvhich is falsely vvorship­ped as God. As vvere Iuppiter Mars and Venus, &c. of the gen­tiles, vvho indeed vvere diuels and vvicked spirites vvhich delu­ded the people, to the vvhich are reduced the adoration of any of Gods creatures as the sunne and [Page 57] moone and some tymes beastes and plantes of the earth, vvhich the Gētiles, and Panims did and doe (in some places) honoure and serue as Goddes.

M.

So that the honoure done by Christians to the Crosse, images, and other holy thinges vvhatso­euer is finally intended to God him selfe, and not to those crea­tures.

D.

Doubtles: for it vvere greate fo­lly to thinke that a peece of pa­per, vvoode, or brasse, or any like mettall should be Christ, our La­die, or any Sainte, for it vvere not so much lacke of Religion, or knovvledge, as vvant of natu­rall sense, and iudgment, for the very beastes can distinguish be­tvveene a liuinge and mouing [...] creature and a dead thinge vn­moueable, and so you neuer see a greyhound runne at a caruen or painted hare, nor a hauke to [Page] sease vpō an artificiall partrige.

M.

It is very true but tell me did God him selfe euer commaunde any image to be made?

D.

Exod. 25. Nume. 21.3. Reg. 6. & 7.2. Pa­ralip. 3. & 4.That he did, as the images of the Cherubins ouer the arke, of the brasen serpent in the vvillder­nes; and the temple vvas full of grauen images and pictures, as it appeareth in the scripture.

M.

Hovv then? is Gods commaundement contrary to him selfe in the tvventith of Exodus?

D.

No: God forbid; but in the .20 of Exodus he onely forbad the car­uing or makinge images or ydols to honoure, or vvorshippe as God, Deuter. c. 30. versic. 17 &c. 4. versic. 19 as in Deuteronomie Moy­ses him selfe explicateth this pre­cept sayinge, Least by errour thou deceaued shouldest vvorshippe thē as goddes, or beleeue in them, as other Gentiles round about them did then doe: but these other images he commaunded to be made be­cause [Page 58] they vvere for Gods ho­noure and seruice.

M.

So that images if they be rightly vsed are laudable and contraryvvise beinge abused are dānable.

D.

Euen so: and therefore the same brasen serpent vvhich Moyses made for a figure of the Crosse & Christ crucified, vvhen it grevv in to perill of ydolatry vvas brokē and consumed to dust by the good kinge Ezechias. 4. Reg. 18.

M.

But tell me, haue you euer heard of any other kinde of ydolatry besides this corporall and exter­nall? Heresie is Ydolatrie. D. Hieron. in Oseā prophe­tam. saepe. & in relique; Prophetas. for the holy fathers of the Church and especially saint Hie­rome doth say that all heresye is ydolatry.

D.

It is vvery true sir.

M.

VVhy? hovv can that bee, or vv­hat reason can you giue for it?

D.

Because they erecte vnto thē sel­ues an idoll of theire ovvne inuē tiō, & the hdāy vvorke of theyre [Page] ovvvne brayne vvhich they fol­lovv, defende, and honour, euen to the engaging of theyre soules, and hazard of aeternall damna­tion against all Scriptures, tradi­tions, learninge, and authority of all Saintes, Doctors, and the vv­hole Church of God, vvherein, in deed they make a false God of theyr erroneous doctrine and priuate fancye.

M.

Truely you haue reason; for in the like sense Sainte Paul calleth couetousnes the vvorshippinge of idols, because they preferre riches before God, & his glory: but one thinge I vvoulde yet fain knovve of you: for vvhat cause they vse to painte God the fa­ther like an ould Man, and the Angels like younge men vvith vvinges and other garmētes? for I hope you knovve that they are spirites and haue no bodies.

D.

I knovve it very vvell: but God [Page 59] is so painted because he so appeared in vision vnto Daniel the Prophet, Dan. 7. versi. 5. & D. Tho. in 4. d. 48. q. 1. an. 1. partely to represent Gods antiquitie, & aeternitie, before all other thinges created: And the Angels are painted in that forme before mentioned, to signifie theire beautifull and vigorous natu­re, beinge allvvaies readie prest to goe and execute vvhatsoe­uer God shall commaunde them, as pure & immaculate ministers of his diuine Majestie.

M.

And hovv or vvith vvhat sinnes is this commaundemente bro­ken?

D.

VVith many and sundry offen­ces; but especially those that are contrary to the Theologicall vertues: as infidelity, desperation, & hate of God, all Atheisme, heresie, scisme, superstitiō, ydolatrie, vvit­checrafte, sorceries, and the like vvhatsoeuer is doē by the helpe or inuocation of the deuill.

M.
[Page]

Vide Exod. 20 31 Deuter. 5. Leuit. 23. Isa. 56. Hiere 12. act. 20. Apoc. 1. Ignat. ad Phil. Hieron. cap. 4. Galat. Aug. lib. cōt. Adim. c. 16. Ep. 118. & 19 ser. 154. Leo. Ep. 81.But vve haue sayde enough of the first commaundemente: tell me hovv must vvee keepe the second?

D.

In not svvearinge, except it be vppon necessity, and that vvith truth, and reuerence.

M.

So that if a man svveare a lye or doubting vvhether it be true, he sinneth mortally euery ty­me.

D.

So it is, if he vse deliberation, for it is a greate injury to God (vvho is truth it selfe) to call or invocate his holy name in testi­mony of falshood, as by suche svvearinge is done.

M.

And vvhy say you just, and ne­cessary.

D.

Because, although it be truth, if it be not lavvfull, and being true and lavvfull, if not necessary, it is still a sinne, at least veniall, to svveare at all.

M.

But if a man svveare by our La­dy [Page 60] or other Saintes, by the Cros­se or any other creature, as a mans soule, lyfe, &c. by breade, drinke, &c. shall he sinne against this commaundement?

D.

Yes doubtles, because he that svveareth by any creature, ca­lleth it to vvitnes in the truth of his creatour, vvho made the same, and so in effecte calleth God to vvitnesse, vvhich is to svveare by him: vvhich kinde of oathe is more mani­feste, vvhen, svvearinge by any creature is added the name of God allso: as for example, to say by this fyre, or bread of God, &c.

M.

VVhat vvordes then may a man vse, to affirme any thing to be beleeued?

D.

I vvould say in truth, or for cer­taine, truely, verely, &c. for the­se ar no oathes.

M.
[Page]

But tell me are vve forbidden all so by this commaundemente, of blasphemie and breache of vo­vves?

D.

No doubte: as vvell allso as of oathes and vovves vvherein vve promise or purpose to performe any euill thinge, or sinnes against Gods holy lavv: for such oathes and vovves are better broken thē kepte; yea vve are bounde to breake them. And the same obli­gation vve haue of vovves made to our Ladie, and the Saintes, for they be vnderstoode as made vn­to God, thoughe referred to the honoure and glorie of our B. Ladie & other his Saintes in vvho­me he dvvelleth.

M.

But doe you vnderstand vvell vvhen a vovve is made?

D.

Sir as I take it, a vovve is not e­uery purpose, & much lesse eue­ry desire to doe any thinge but it is allso necessary that there be [Page 61] made there of an expresse pro­mise vvith the mouth or at least vvith the harte, and that of a thinge vvhich is good, and plea­singe to God, and therefore to be vvith diligence acomplished.

M.

You say very vvell: The third Cōmaunde­ment. Exodi. 20. Leuit. 18.24. Deuteron. 23. Ps. 12.33.75. Eccli. 5. Ecclesiastic. 23.27.23.27. Hieremi. 4. Zach. 6. Matth. 4.1. Tim. 5. Iacob. 5. tell me novv hovv you must keepe the third commaundement.

D.

Accordinge as the Church hath determined, vvhich is not to doe any seruile laboure on sunday, nor feastes of Saintes, and to heare a vvhole masse vpon such da­yes: and therefore likevvise vve should spēde those dayes in pra­yenge, readinge spirituall boo­kes, hearinge of sermons, and o­ther vvorkes of pietie, and mer­cie.

M.

If on the feaste or holydaye the­re can be no seruile vvorcke donne, hovv doe vve ringe the bells, and dresse the meate and table vpon the sayde dayes [Page] for these are allso seruile vvor­kes.

D.

Sir it is true: But this commaun­demente is vnderstoode alvva­yes vvith tvvo conditions. The first, if such forbidden vvorkes be not necessary vnto humaine lyfe: The second, if they be not neces­sary for Gods seruice, as you see both those are that you haue na­med: and besides these conditiōs, it is lavvfull to doe seruile vvor­kes vpon the sunday or feaste, vvhen there is licence of the pre­late, and cause sufficient.

M.

Hovv commeth it to passe, tha [...] the Christian people doth not obserue the sabbaoth, or satterdaye, as the Ievves did, seing [...] the commaundement speaketh of the sabbaoth.

D.

Because Christ our Sauioure vvith great reason hath chaunge [...] and translated the sabbaoth into the sundaye, or dominica [...] [Page 62] day, as he did the Circumcision into Baptisme, and the Pasquall lambe into the B. Sacramente, and all other good thinges of the oulde testament, into other better of the nevv; and vvith as good reason doth the Catholi­ke Church keepe the dominicall day, in memorie that the crea­tion of the vvorlde beganne on it, as the Ievves theyre sabbaoth, because the sayde creation en­ded thereon, besides that vpon the sundaye CHRIST vvas borne, rose from the dead, The fourth Cōmaunde­ment. Vide De [...]ter. 5. Eccli. 34. Prou. 23. To­biae. 4. Rom. 13. Ephes. 6. Coloss. 3.1. ad Tim. 4. Amb. lib. 5. Exame­ron. c. 16. and sent dovvne the holy ghoast vppon the Apostles; vvhich three principall benifites of our Redemption are recor­ded in the obseruance of the sundaye.

M.

And the fourth hovv must vve keepe it?

D.

By doinge our duety to our parentes and elders, as vvell [Page] spirituall as temporall and obey­inge our superiour in all honest and lavvfull matters.

M.

So that our pastours and magis­trates are included in this prece­pte allso;

D.

So it is: though especially and principally it be spokē of our pa­rentes, to vvhom vve are bound by lavv of nature to serue, and helpe in theyr necessity; as on the other side there is no doubte but in vertue of the same precepte the parentes allso and supe­riours are bounde to haue the li­ke care to nourishe, gouerne, & directe theyre children and sub­jectes.

M.

And vvhy is there added to this precepte rather then to any o­ther, the promise of longe lyfe to those that fulfill it?

D.

Because it is good reason that he shoulde not enjoye longe ly­fe, the vvhich dishonoureth them [Page 63] by vvhom he hath receiued the same.

M.

And hovv shall vve keepe the fifte? The fifte Cō maunde­ment. Deuteron. 21. Gen. 9. L [...]uit. 19.24. Mat. 5. Ephes. 4. Coloss. 3. Iacob. 2.1. Ioann. 3. &c.

D.

If vve neyther kill, vvound, nor hurt, any neyghbour in his per­son, nor desire him any mischief in our hart, nor rejoyce vvhen it happeneth: remembringe that he is made to the image and li­kenes of God. And that vvhich is sayd of killinge others is as vvell allso vnderstoode of killin­ge our selues: and if any saint, or holy vvomā, in the defence of the Catholique faith, or the vertue of chastity, haue killed them selues, vve must persuade our selues that they had particular & mani­fest inspiration of God so to doe, for, othervvise they could not be excused of a most greeuous sinne, God onely beinge absolu­te maister of mans lyfe: so as the magistrate him selfe can not doe [Page] it but in defence of justice, and representinge Gods place.

M.

But vvhy say you not desirin­ge, &c?

D.

Because he that hateth his ney­ghboure, or desireth his harme, or for this doth flye his speach, or refuse to salute him, doth not keepe entirely this commaunde­ment: and hate, and rancoure beinge the roote of murder, are therfore especially forbidden in this precepte. The sixte Cōmaunde­ment. Leuit. 20. Deuter. 22.23.25 Prov. 11. Ec­cli. 41. Ps. 14. Ezech. 18. Mat. 5. Rom. 5.1. Corint. 6. Luc. 6. Ephes. 4.5 Thessal. 4 1. ad Tim. 5.

M.

Touchinge the sixt cōmaundemēt there needeth heer no further declaration: but can you tell me any remedy against the sinnes therein and in the ninth allso forbidden?

D.

There are many: but the princi­pall is to fly the occasion ther­of, to be very circumspect in go­uerninge all our sences vvell, es­pecially the eyes; to eate and drinke vvith moderation; to fly [Page 64] euill conuersation; not to reade dishonest bookes, nether speake nor heare any vvanton vvordes nor songes.

M.

You haue ansvveared to the pur­pose, The seuēth Cōmaunde­ment. but novv tell me also hovv vve must keepe the seuenth cō ­maundement.

D.

If vvee nether take, Leuit. 19. Exodi. 20. &c. nor damni­fie, nor retaine vnjustly other mēs godes against theyre vvilles, nor giuinge counsell, ayde, nor fauour to such dealinge.

M.

And vvhat other sinnes are redu­ced to this precepte, vvhich for­biddeth all stealth and rapi­ne?

D.

First, all fraudes, vvhich are vsed in buyenge and fellin­ge, and like bargaynes. Se­condly, all vsurye, vvhich in truth is playne robbery. Thirdly the takinge of those thinges vv­hich other men haue lost and keepinge them to him selfe, [Page] vvithout inquiringe for the true ovvner, fourthly, he vvhich doth appropriate to him selfe thinges belonginge to the community and other the like, vvhich are damageable to our neyghboure, as to spoyle his corne, or grasse or burninge his hovvse, or barne, killinge his catell, or the lyke: all vvhich oblige to restitutiō, vvith out vvhich the sinne can not be forgiuen.

M.

And the desire to take avvay or steale an other mans goodes if he could, The eyghte Cōmaunde­ment. Leuit. 16. Exodi. 23. Deut. 36.19.27. Prouerb. 12.24. Ephes. 4. Col­loss. 3. Iacob. 4 1. Petri. 2. A­poc. 21.22. is it not a sinne against this commaundement.

D.

It is a sinne in it selfe, but rather against the tenth commaunde­ment vvhich doth forbidde this desire.

M.

Novv tell me hovv the eyght precepte is to be kepte.

D.

Not onely in auoydinge false vvitnes, but murmuration allso, and not discoueringe other mēs [Page 65] faultes or sinnes that be secret, although they be true; excepte it be vvith a good intention to vvho­me it belongeth to remedy the same, by auoyding allso rash iudgmente, and all kinde of lyen­ge.

M.

And doe you knovv to distinguishe those offences, vvhich are co­mitted against this commaunde­ment?

D.

Yea sir, for concerninge lyes the­re are three sortes: the first vv­hich is hurtefull, vvhich is espe­cially prohibited in this precep­te, as vvhen a man in iudgement doth giue false evidence to the damage, or prejudice of his ney­ghboure. The seconde, vvhich is called officious, as vvhen a man telleth a lye to deliuer his neyghbour or frende from some daun­ger. The thirde vvhich is termed idle, vvhich is neyther to helpe or hurte any other: But these [Page] tvvo kindes are not so greate sinnes as the first, yeat are they still at least veniall sinnes, for vve ought not to tell any lye for any good in the vvorl­de.

M.

And hovv doe you distinguis­he the other sinnes vvhich are forbidden in this commaunde­ment.

D.

There are allso three kindes of them, to the vvhich the rest are commonly reduced. The first is called contumelie or reproche: vvhich is an injurious vvorde spoken vvith intente to disho­noure our neyghboure, as to call him, asse, or foole, base compa­nion, and the like, hovvbeit if they shoulde bee spoken in jest or to admonishe and correcte, as some tyme the father doth to his childe, or the maister to his scholler, vvithout meaninge to doe him injury, then is it no [Page 66] reproche nor sinne, or at least but veniall. The seconde is de­traction, or backebytinge, or slaunder, of the vvhich hath been spoken allreadie; The thirde is malediction or cur­singe, vvhich vvhen it is done vvith hate and desire that it may take effecte, is a most greeuous sinne, as on the o­ther side, vvhen it is done onely of leuity, iest, or sod­daine anger vvithout delibera­tion, it is lesse euill, but still a sinne, as ill beseeminge the children of God by adoption, as all true Catholiques are, out of vvhose mouth should neuer procede any thinge but bles­singe, or vvordes of benedi­ction.

M.

And is he that breaketh this precepte, bounde to restitu­ction?

D.
[Page]

Doubtles he is, for good name is much more precious then vveal­th, or riches: vvhich all mē knovv are to be straitvvayes restored if they be taken avvay vnjuste­ly; but restitution of good name beinge more difficulte then the other, obligeth discrete persons to bevvare the more of it.

M.

The ninth & tenth Cō maunde­ment. Deuter. 5. Ec­cles. 18.25. Rom. 13.1. Thessalon. 4. Iacob. 1.To conclude then sith you haue alreadie expounded the tenth, tell me hovv the ninth must be obserued.

D.

Euen as the sixte, by procuringe as much as is possible, a pure hart and a cleane in Gods fight, vvho doth expecte the same at our handes.

M.

I doe not doubte but you vnder­stande that in this precepte as vvell the vvoman as the man is forbiddē this desire: but I vvould faine knovve of you vvhether euery such desire in man or vvo­man be a sinne although they [Page 67] gyue no consent therevnto?

D.

Sir I haue been taught, that S. Gregorie putteth three desires of euill or carnall desire; The first of suggestion or tentation, to the vvhich if a man present­ly resiste he sinneth not at all, but rather meriteth. The secon­de of delight, vvherevnto thou­ghe sence incline, yeat the vvill and reason haue not consented, and this for the most parte is not vvithout some veniall of­fence. The third degree is, vvhen vnto suggestion and delectation our vvill and reason adde they­re consente in suche sorte, as a man remembring vvhat he doth vvillingly and vvittingly, doth notvvithstandinge abide, and goe forvvard in such desire, and cogitation; and this is a mortall sinne, vvhich is properly forbid­den in this commaundement.

M.

So as you see, in the ninth is for­bidden [Page] in Vnlavvfull desire, all that is forbidden in the sixte, By vnlavvfull doinge, but I vvoulde fayne see vvhether you fully vn­derstande vvhat is contained in these tvvo preceptes.

D.

There is principallie cōtained the prohibitiō of adulterie, vvhich is, vvhen a man doth sinne vvith an other mans vvyfe: and this I say, principallye; because the ten cō ­maundementes beinge a lavv of justice, and adulterie a sinne aga­inste the same vertue, as by vvhi­ch sinne honoure is impayred, it commeth fitte, that after the pro­hibition of murder or mans lau­ghter vvherby lyfe is depriued, shoulde be prohibited adulterie vvherby honour is stayned & lo­sie: D. August. q. 71. in Exod. yeat is it to be noted that by the same preceptes are allso pro­hibited secondarilie all other sortes of carnall sinnes & offences, as for example, Sacrilege, vvhich is [Page 68] to sinne vvith any person that is religious or consecrated to God: Inceste, vvhich is to sinne vvith ani of ones ovvn Kindred: Rapte, vv­hich is to sinne vvith a Virgē: Fornication, vvhich is to sinne vvith a single vvoman but allreadye corrupted, as a vvidovv, or common harlotte; and other sinnes more abhominable in this kinde, vvhi­ch therfore oughte not to be na­med amongeste Christians.

M.

All this is true vvhich you ha­ue sayde; yeat vvoulde I fayne see, vvhether you knovv vvhe­rin it is founded, that fornica­catiō is a sinne, for it seemeth the partie so offendinge doth no bo­dye any ījurye or domage at all.

D.

It is founded in all lavves of true & righte reason, the lavv of natu­re, the lavv of Moyses, & the lavv of grace. In the lavv of nature, for vve reade that the Patriarche Iu­das Genes. 38. vvoulde haue put Thamar his [Page] daughter in lavv to death becau­se beinge a vvidovv, she vvas foū de greate vvith childe; so as euē then it appeareth, that by the in­stincte of nature men Knevv that fornication vvas a sinne: after­vvardes in Moyses lavv in many places fornication is forbidden; Deuter. 23. and in the Epistles of Saint Pau­le many tymes vve read, 1. Corint. 6.1. Thess. Gal. 5. Ephes. 5. that for­nicatoures shall not enter into the ioy of paradise. Neyther is it true that fornication doth not damage any bodye; for it doth damage the vvoman her selfe vv­hich therbye remayneth infa­mous; yt hurteth the childe the­rof borne, vvhich becommeth illegitimate, it doth injurie to Christe, for vvee beinge all his members, vvho so committeth fornication is cause that the mē ­bres of Christe becomme mem­bres of an harlotte; 2. Corint. 6. and finallie it doth injurie to the holy [...] [Page 69] ghoaste; 1. Corint. 3. because oure bodyes beinge once temples of the ho­lye ghoaste, vvho so doth defile his bodie vvith sinne, doth defile and profane the temple of the holy ghoaste. And therfore it is cer­taine that not onlye this foule offence is by this precepte prohi­bited, but all other actions of vn­cleanesse & luste that tēde ther­vnto, thoughe it bee but a vvan­ton looke, if it be directed to this vnlavvful desire or vvorcke, accordinge to that oure Sauio­ure taughte in the ghospell, Matth. 5. vvhe­re in deed he expoundeth the force of these commaundementes, that vvho hath seen a vvoman vvith euill desire, hath in his har­te committed adulterie or forni­cation.

M.

You hane ansvveared vvell: but I vvoulde allso aske of you, vvhat you thinke of the tenth commaundemente, and vvhy the [Page] desire in thefte is forbidden as vvell as thefte it selfe, as allso in the sinnes of the fleshe a fo­re sayde; yeat concerninge mur­der, or mans laughter, vve see no particulare precepte againste the desire therof; is it because thefte is so greeuous a sinne in Gods sighte?

D.

Sir it is certayne that throughe this offence came the accursed Iudas to fall into that horri­ble treason againste his maister oure B. Sauioure, and euerye day vve see that those vvhich are gyuen to stealinge goe all­so further, and kill oftenty­mes euen in the bye vvay, vvi­thoute any hate or rancoure at all, but only to enioye a lytle monye or substaūce, vvhich tho­se poore passengers carye, and God permitteth, that he, vvhich robbeth others, lytle enioyeth the same▪ & so vve see, that Iudas [Page 70] came to hange him selfe; and theeues for the moste parte co­me to fall into the seuere handes of the justice: novv the cause vvhy God hath not so expresselie prohibited manslaughter vvhich is only committed by cogitatiō, may bee for one of these tvvo reasons, eyther because forbid­dinge the vvorcke it selfe, it mighte vvell be gathered that he all­so forbadde the desire: or be­cause hauinge as it vvere shutte the doore to euill desires of in­tereste and pleasure (vvhich ligh­telie are the cause of theeuinge) by puttinge the sixte & seuenthe commaundemente correspondēt to the ninth and tenth, it mighte vvell seeme that he had shutte allso the doore to the desire of murder, or manslaughter, because for the moste parte these are never desired but for cōmoditie, or delighte, vvhich should therof folovv

M.
[Page]

I vvould knovve allso of you, if you can tell the reason vvhy God hauinge forbidden all vn­lavvfull desires, there are no hu­maine lavves that forbidde thē, but onlie the vvorkes them sel­ues, and the effectes of them.

D.

The reason is manifeste, becau­se men althoughe they be Em­peroures, or Popes, doe not see mens hartes, and therefore can not iudge of theyre thoughtes, and desires, muche lesse punishe them, and consequently it vve­re to no purpose to forbidde them: but God vvhich doth dis­cerne the harte and reines of men, cā punishe allso euill thou­ghtes, and desires, and therefore doth justely forbidde them.

M.

Novv then sith all these are con­tained in the tvvo preceptes of louinge God & our neyghoure, tell me hovv is the precepte of louinge God aboue all thingh [Page 71] to be vnder stoode.

D.

By louinge and esteeminge God so much that neyther for goods, honoures, parentes, frendes, no nor for ovvne lyfe, nor any thinge else in the vvorlde, vvee vvill forsake him nor le [...] to doe his holy vvill.

M.

And hovv shall vve helpe our selues to doe the vvill of God?

D.

If euerie morninge as soone as vve ryse, vve doe remember him and his benefities tovvardes vs, giuinge him thanckes, and cra­uings his fauour, and helpe, that vve doe not offend him that day, but may do alvvayes his holy vvill and pleasure.

M.

And at night before you goe to bedde, vvhat vvere good to bee done to the same purpose?

D.

It vvere good after thanckes gi­uen for this benefittes receaued of his mercye, Examininge of conscien­ce. to take accompte of your soule, touching all the [Page] thoughtes, vvordes, and deedes of that day, and secondelye to aske of him pardon for all that hath bene done amisse, vntill that present hovvre: and third­ly make full purpose vvith his grace to amende our liues and sayenge some prayers to that purpose.

M.

And as concerninge the loue of our neyghbour vvhat say you?

D.

Sir it is sufficientlye playne of it selfe, to doe as vve vvoulde be done vnto in all thinges, accor­dinge to the lavve of God and naturall reason.

M.

Meditation or mētall prayer.You haue tould vvell hovv to examine a mans conscience; I pray you tell allso vvherin me­ditation and mentall prayer doth principally consiste, that vvee may exercise the same ac­cordingly.

D.
[Page 72]

Supposinge recollection to be­ginne vvithall, and some con­ueniente subjecte or matter to discourse vppon, it consisteth especiallye in these six actions of the soule. The first, to kno­vve the majestie of God and of his mysteries. The 2. vvith de­uotion to adore the same ma­jestie. The 3. to actuate his lo­ue vvith all oure harte. The 4. to thanke him for his benefit­tes, &c. The 5. to offer oure selues vvholye to him. The 6. to aske graces and fa­uoures of him.

❧ Of the fiue Commaun­dementes ❧ of the Church. The Preceptes of the Church. Luc. 10. Mat. 18. Conc. Lug dun. c. 3. Ma­tiscon. 2. c. 1. Triburense. c. 35. Agathēse c. 21.47. Au­relian. 1. c. 28 Gangrense. c. 19. Mogunt. 5. c. 34 35. La teran. 56. In­n [...]c. 3. c. 221. Trid. Sess. 14. can. 8. Ignat. Ep. ad Phila­del Tertull. l. 2. ad vxorem. CHAP. VII.

M.

VVELL novv since vvee haue sayde the 10. Cō ­maundementes of our lorde, let vs h [...]are vvhich are the precep­tes of our holy mother the Church.

D.

They are principally fiue.

M.

VVhich are they?

D.

The first is to heare Masse on sundayes and holydayes.

The second to confesse once a yea­re at least.

The thirde to communicate, at Ea­ster or the Pasque.

The fourth, to fast vvhē holy Church commaundeth.

[Page 73]

The fift to pay tithes, and first fruy­tes, to the vvhich you may ad­de allso the sixte, not to cele­brate mariages prohibited by the kpequen vvhtdopr Church.

M.

And hovv vnderstand you the first commaundement. The first Precepte.

D.

That vve are bounde to heare a vvhole Masse, and that vvi­th attention euerie day vv­hich the Church commaundeth to be kepte holy, excepte for sicknes or some other just cau­se.

M.

VVhy doe you say attention?

D.

Because in tyme of Masse it is not lavvfull to talke or treat of any matter els, but attend to the vvordes and action of the prieste.

M.

And haue you any prayer to say at the eleuation?

D.

Diuers sir: but I am vvonte to say this vve adore thee Lord IESVS Christ and gyue thee [Page] thankes and prayse for vvith thy Crosse and passion thou hast re­deemed the vvorlde, I beseec the lord to forgiue me my sinnes.

M.

And vvhat prayer say you at the liftinge vp of the chali­ce.

D.

I say thus: vve adore thee most pretious bloode of our Sauiour Iesus Christ vvhich vvas shed for all man kinde vpon the tree of the Crosse.

M.

And the second commaundemēt hovv do you vnderstand?

D.

That euerie Christian as soone as he commeth to the vse of rea­son, is bound to confesse him sel­fe once a yeare in the lent at least, as it is the custome of the Church.

M.

VVhy say you once a yeare at least?

D.

Because at vvhat tyme a man is in daunger of death, or is to [Page 74] receaue the blessed Sacrament, The Sacramēte of Cō ­fession. Vid. Ioā. 20. i­bid. Cyri. Chryso. Gre. bo. 26. Mat. 18. Cyp. 1. Ep. 1. Hila­ri. can. 16. in Mat. Hieron. Ep. 2. ad He­liodo. Chrysos. l. 3. de sacerdotio Aug. l. 20 de ciuit. cap. 9 Ioā. 11. & ser. 18. & 44. de verbis domini Ambr. ad virgin. lapsam [...] lib. de poenit. Tertull. l. de poeni Hieron. ad Demetria. Chryso. ser. de poeni. Cōc. Florēt. [...] Trid. For vocall Cōfessiō. Vide Clem. Rom. Ep. 1. Dion. Areopag. Ep. 8. Tertull. lib. de poenit. Cyp. serm. de lapsis & l. 1. Ep. 14 Basil. q. 229. & 288. in re­gulisbreuibus & Epist. 3. ad Amphilochiū Aug. hom. 41 49. 30. ex 50 & l. 2. de visi [...]a [...]. infirmorū c. 4 Leo Ep. 80 & 91. Iacob. 5 For Con­tritiō. For Satisfa­ction see. Vide Psalm. 37.50.118. Isaiae. 30. &c. Ps. 34.50. & 68. Isai. 56. Hierem 6.22. E­zec. 18. Ioelis. 2. Mat. 11.16. Luc. 9.10. Rom. 6.1. Cor [...]1. Ephes. 4.2. ad Cor. 7. Colo. 3.1. Paral. 21.1. Reg. 11. Ionae. 3. Mat. 24. Mar. 14. Lucae. 7.1. ad Cor. 9. Ter­tullianus supra citatus. and findeth him selfe vvith mor­tall sinne in his conscience, he is bound allso to confesse by Gods commaundement; for as vve sin­ne often so vve should desire to confesse often allso.

M.

And vvhat are the substantiall pointes of this holy Sacra­ment.

D.

Contrition, vvhich is vvith the harte, Confession vocall, vvhi­ch is vvith the mouth, and Satis­faction, vvhich is vvith vvorkes of penaunce: vvhich is to bee vn­derstoode, that the penitent besi­des the true sorovv of his sin­nes committed, haue full pur­pose neuer to offende againe, and so confessinge them vvith humility, and confusion, haue the minde to accepte vvith a-good vvill that penaunce vvhich shalbe enjoyned hī by his confes­sarius, and procure to fullfill the [Page] same vvith all speede conueniēt, consideringe the greate fauou­re that God doth him to per­don the aeternall paines of hell, and contente him selfe vvith a temporall punishmente, muche lesse then that vvhich his sinnes deserued: vvhence follovve all­so these other fruytes of this Sa­cramente; first, that our good vvorkes done in Gods grace, and aftervvardes lost by sin­ne, are recouered againe, and yealde vs the revvarde of them as before: The second is that vve are loosed from the bandes of Excommunication if perhap­pes vve had been subjecte vnto it, being restored to the Com­munion [Page 75] of the prayers and Sa­cramentes of the holy Church, Excōmuni­cation. conuersation vvith the faith full, and Christian buriall: of all vv­hich excommunicated persons are depriued. Thirdly and last­ly, vvee are made capable of the treasure of those indulgences, & pardons, vvhich vvith this condi­tion the Popes holinesse doeth often tymes graunte.

M.

It is cunningly aunsvveared: but can you tell me hovv a man may make a good confession.

D.

By keepinge these three condi­tions: that it be humble, synce­re, and entyre.

M.

And vvhat call you humble.

D.

VVhen he vvhich confesseth his sinnes, in his harte doeth ackno­vvledge him selfe a greeuous sin­ner, and vnvvorthy to haue per­don of his sinnes accusinge him selfe vvith greate subjection, reuerence, and feare, as he vvhich [Page] talketh vvith God.

M.

And hovv shall it be sincere and true?

D.

By tellinge onely vvhat he himselfe hath committed, vvithout mentioninge any other, and that neyther more nor lesse then he hath done, vvithout ex­cusings him selfe or accusinge other.

M.

And hovv must it be entyre?

D.

By declaringe all that he can re­member, not concealinge any thing for shame, or other vvor­dly respecte, because it is an in­jury to the holy ghoast, and a sacriledge against this holy Sa­crament, and the partie other vrise doinge, keepeth the diuells counsayle and be commeth his secretarie.

M.

Hovv then may a man exami­ne vvell his conscience, to be su­re to confesse all as he ought to doe it?

D.
[Page 76]

By conferringe his conscience vvith the 10. Commaundemētes of God, and those of the Church, and the mortall sinnes, and vvor­kes of mercy, remembring the place, and persons vvith vvhom he hath conuersed, and the thin­ges vvherein he hath been occu­pied?

M.

You haue sayde very vvell, and remember that you doe so your selfe, vvhen you goe to onfession: but tell me if an he­reticke should aske you, hovv any man can forgyue sinnes but God only, vvhat can you an­svvere?

D.

That of his ovvne authority it is true, that God onely can for­gyue sinnes, but by his commis­sion, any other his lavvfull minis­ter in Gods Church.

M.

And cannot the priest, absolue from sinnes vvithout confessiō?

D.

No certainly.

M.
[Page]

VVhy so.

D.

Because he sitteth in confession, as Gods minister or magistrate in judgmente; and no judge can vvell gyue sentence vvithout hearinge the cause or euiden­ce.

M.

And muste a man gyue euidence against him selfe?

D.

Hovv els can he hope for forgi­uenes? sith no man knovveth the harte of man but him selfe and God almighty.

M.

Did Christ euer gyue this autho­rity to his Apostles, and disci­ples, to forgyue the sinnes of others?

D.

Matth. 18. Ioann. 20.Neuer did he say or doe any thinge more manifestly, or in more playne termes, as it is cleere in the Gospell; vvhose sinnes you shall forgiue, or loose in earth, they are forgiuen, or loosed in heauen, and vvhose sinnes you shall retaine, or binde in earth, [Page 77] they are retained or bounde in heauen.

M.

VVhy, can the priest allso retai­ne sinnes?

D.

VVhat els doth he, vvhen he de­nyeth absolution to such as are impenitent, or disobedient vnto him in confession; especially vv­hen they conceale any thinge from him, vvhich they ought to discouer, and vvill not.

M.

Therein is reason; for in truth hovv can a man haue his vvoun­de, or sore cured if he refuse to shevv the same vnto the physi­tion, or surgeon? but tell me last of all, vvhat is satisfaction?

D.

It is the doeing of penaunce for the offence done against God, on our selues, by prayer fasting, almes deedes, and the like good vvorkes, and especially by res­toringe other mens goods, or good name, if vve haue taken it from them, or done them any [Page] injury vvhat so euer.

M.

So that it is not sufficient for a Catholique man to be sory for his sinnes in harte, and to confes­se them in particular to the priest, but he muste allso doe pe­naunce for them eyther in this vvorld or in purgatory.

D.

Certainly so it is, excepte perad­venture by vertue of holy gray­nes or medalles vvell applyed, the same be preuented, for the Popes indulgences, or pardons doe much mitigate our obligatiō in this behalfe. The third & fourthe Precepte. Gen. 1.9 Le­uit. 10 Num. 6. Iudicū 13. Mat. 3. Mar. 1. Luc. 1. Act. 15. E [...]d. 24. Deuteron. 9 3 Reg. 1 [...] Clem. Rom. Cōstitu­tution. Apo­stol. c. 16.13.19.20.21. Ignat. ep. ad Philadelphie. Hieron. ep. 54 ad Marcellā. Basil. hom. de je­junio Ambr. ser. 23.25.34 36. & 37. August. libr. 30. contra Faustū & contra A­dimantū. c. 14

M.

God be thanked that he hath ge­uen so many comfortable and svveet remedies, against mans fraylty, sinnes, and misery: but proceed vnto the third precep­te.

D.

It is so playne it needeth no fur­ther declaration.

M.

You say vvell; but hovv vnder­stand you the fourth of fas­tinge.

D.
[Page 78]

That euery Christian after he commeth to the age of 21. yea­res, is bound to fast the lent, and foure imber vveekes, and all the other vigiles, and fastes vvhich the Church commaun­deth.

M.

VVhy? is it not enoughe to fast from sinne, but that a man must fast from fleshe, and vvhitemea­te allso.

D.

To fast from sinne vee are bound euery day and hovvre in the yeare, and the holy dayes most of all other, yea and all the da­yes of our lyfe by consequen­ce: Ioelis 2. Tobi. 12. 1. Reg. 14 Paralip. 20. Ionae. 3.4. Esdrae 8. & Esther 9 Mat. 6. Mar. 2. Luc. 2. Act. 13.1 Cor. 7.2 Cor. 6. &c. but that fast vvhich is bo­dyly and corporall, is to hel­pe this vvhich is spirituall, as vve see it often in the Scriptu­re commaunded, and therefo­re is limited to certayne tymes and seasons.

M.
[Page]

Epiphan. bae­resi 75. Amb. l. de Iej [...]nio et Elia. Chrysost. hom 1. & 2. in Gene ser. 1. de Iej [...]nio. Theodore. Epitome d [...]uinorum decretorum. The fifte Precepte.And vvhy the lent more then any other tyme of the yeare?

D.

Because it is in imitation of our Sauiour, and for a preparation to the holy vveeke of his pas­sion, and the greate feast of his Resurrection, vvherein vve ought vvith Christ to arise and amend our liues hereafter.

M.

Novv say then, hovv is the last precepte to be vnderstoode

D.

To gyue vnto God for euery tē, one (and not the vvorst) accor­dinge to the custome of the Churche, The Masse. S. Cypr. lib. 2 Ep. 3. Euseb. l. de demōstrat. Evang. c. 10. Aug. contra Faust. l 6. c. 5. Mart a [...]is ep. ad B [...] [...]gal. Iustin martyr dialogo cōtra Tryphon. Ire­naeus. l. 4. cap. 32.33.34. Chrysos. in [...]. 95. Aug. l. 18 d [...] ciuit. c. 35. & l. 19. c. 23. Hier [...]m. ad Marcellam [...] Euagr. [...]ma [...] Epiphan. haere si. 55. Aug. in Pi. 33. & Ep. 23. ignat. ad Smyrnen. Vide Malach. c. 1. Dam. 12. and country.

M.

Truely you haue ansvveared ve­ry sufficiently; hovvbeit by rea­son you say vve are bound (as [...]t is true) to heare Masse on all ho­ly dayes. I vvould gladly heare vvhether you vnderstand vvhat the Masse is, and the ceremonies thereto belonginge.

D.

The Masse is the true sacrifice, of the true bodie, and bloode [Page 79] of our Sauiour Iesus Christ, of­fered vnto God for all men, in­uisibly on the altare, but really and truely as it vvas by him sel­fe on the Crosse.

M.

And is there in it both a Sacra­ment, and a sacrifice allso?

D.

Both sir. a Sacrament in that it gyueth grace to the vvorthy re­ceauers thereof by vvay of com­munion, a sacrifice in that it is offered by the priest vnto God on the altare, for him selfe, and the people, according to the Prophecie of Malachie, and Da­niel, vvhich call it the cleane o­blation and perpetuall sacrifi­ce?

M.

And vvhy did Christ appoint this sacrifice?

D.

Because God vvas neuer serued vvithout sacrifice, Gene [...]. 4.8.14. Exod. 12. N [...]a [...]. 28. & 29. Hippolitus I de con­summat. mū ­di. Chrysosto. hom. 49. ope­ris imperfecti in Matt. Ire­naeus libr. 4. cap. 32. Au­gust. libr. 10. de ciuita. cap. 21. & libr. de cura pro mor tuis agenda. cap. 1. lib. 22. de ciuita. cap. 8. Gregor. libr. 4. Dialog. cap. 57. Beda libr. 4. historiae Angilcanae cap. 21. Dionysi. Areopag. de Ecclesiast. Hierarchia cap. 3. & Epistola. 8. Sancti Iacobus, Basil. Chrysostom. in liturgiis. Chrysostom. hom. 77. in Ioan­ [...]e [...]. & homili. 18. in Act. Apost. Cyprian. libr. 1. Epi­ [...]l. 9. Epiphan. haeresi. 75. D. Hieronym. 1. ad Ti­ [...] Clem. Rom. Epistol. 5. Ambros. in. Psalm. 38. & [...]. 1 efficior. cap. 18. August. libr. 9. confess. cap. 11.1 [...].13. since the be­ginninge of the vvorlde: and for that our Sauiour ordained a better forme of religion then [Page] euer had been, eyther vnder the lavv of nature, or the lavv of Moyses, he appointed allso and ga­ue vs the greatest sacrifice that could be possible; vvich vvas him selfe in the Masse.

M.

The Masse hath many partes in it, tell me vvherein beginneth the true bodie and bloode of our Sauiour to be present?

D.

Strayght vppon the vvordes of consecration, vvhich is at the eleuation, at vvhat tyme it is especially adored of all true Christians.

M.
[Page 80]

And vvho vvas the first that e­uer sayde Masse in the vvorl­de?

D.

Our Sauiour Iesus Christ in his last supper, Vide Orig. homil. 3. in va­riis Naz. o­rat. in. Gorgo­niā Chrysost. hom. 24. in. 1. ad Cor. & ho­mil. 61. ad populum Antiochen. Aug. in Ps. 98. Amb. lib. 3. de Spiritu Sanct. cap. 12. at vvhat tyme he ma­de his Apostles priestes, gyuinge them povver, and authority to doe the like, and to make and teache others that should suc­ceed them.

M.

Hovv chaūceth it that this vvord (Masse) is not founde in holy Scripture?

D.

Because the names of things are gyuen vppon sundry occasions, and our fayth is not groun­ded on vvordes, but in thin­ges, and substance, for in ly­ke manner neyther these vvor­des, Trinity; Incarnation, Con­substantiall, and the lyke are to be found in holy vvritte, yeat Christians beleeue cōstantly the­se mysteries.

M.
[Page]

You ansvvere to the purpose but tell me may not those vvordes of our Sauiour vvherevvith he did consecrate be vnderstood by a figure?

D.

The reall presence of Christ in the B SacramētNo sir, in no vvise at all, for being the most important mystery of all other vvhich euer he taught his Apostles, if he had spoken by a figure, he him selfe vvould haue expounded the same, as he did many others of lesse moment: besides that, Mat. 26. Mar. 14. Luc. 22. 1. Corint. 11. Aug. Ep. 86. Ch [...]sost. hom. 17. Operis imperfecti The [...] philact. & Be da [...]n 24. Luc Aug. lib. 3. de [...]buāg. [...] 2 [...] Tertull. [...].2. ad vx [...]r. Cypr. serm. de de lapsis. Ori­ge. hom. 13. in Exod. Basi. ad Caesariū. Hie­ron. in prolog. cōtra Iouin. Euseb l. 6. bis. c. 36. Ambro. in Saty [...]. Theodoret. in Theophili vita. 26 Euagr. l. 4. c. 35. Aug. ho. 26 ex quin­quinquinta. Basil. ad Caesariū pat. Cyril. Alex. Ep. ad Calosci. Euseb Emiss. hom. 5. de paschate Cōc. Trid. sess 13. can. 3. Constātiē. Basiliēs the gospell maketh no mention of any such mea­ninge. Thirdly, the Euangelistes and Saint Paule, all in one man­ner rehearse the vvhole matter vvithout any mention of para­ble or figuratiue meaninge, vvhi­ch in other occasions they doe very often as sayenge, Quae sunt per allegoriam dicta, that is, vvhich are spoken by an allegorie or fi­gure, &c. And lastly, all men in their last vvill & testamēt speake [Page 81] as plaine as they can possiblye, and you knovv vvell this vvas our Sauiours last vvill and tes­tament vvhich he lefte vnto the vvorld, and to his spouse the Church, the night before he de­parted this lyfe: neyther could he, or Saint Paul speake any thin­ge more plainly, neyther did euer any Doctor, holy father, or inter­preter of holy Scripture doubte of this propre sense of our Sa­uiours doctrine, excepte he vvere an heretike. For allbeit some one father, or other hath sayd, that vvhen our Sauiour gaue his bo­dye, he gaue allso a figure of the same to his Apostles, yeat neuer any interpreted these vvordes in that manner, vvhich is that, vve here especially speake of. Novv that the thinge it selfe may be ministred and yeat a fi­gure, it hath no contradiction: as for example, if the Kinge of [Page] Englande shoulde cause a come­die to be made of his receauin­ge to the crovvne, and him selfe vvoulde play the Kinges parte, it is manifest, that one and the selfe same person shoulde be both a fi­gure, and the thinge figured; the representer, and the thinge re­presented; vvhich in this Sacra­mente is allso manifeste, Christe his bodre (vvhich is reallye pre­sente) representinge the same bodye that suffered for vs, and in the shape of bread, and vvine, sig­nifienge the nourishmēte of our soules by his grace, The ceremonies of the Masse. Vide loca in­fra citata. to vvhich end this Sacramente is chiefely or­dained.

M.

You haue sayde enoughe of this pointe of the reall presence, tell me novv the meaninge of the ceremonies vvhich are in the masse, Diony. Eccles. Hierarch. c. 3. Iacob in liturgia Cle. Rom. l. 8. Cōstit. A­postolic. Cypr. de caena dūi. Aug. Ep. 57. ad Dardan et ep. 59. ad Pan. Bas. ad Amfilochiū c. 27. et in liturgia. Cyrill. Hieros [...]l. catehe. 5. Chrysost. ho. 14. ad Ephe ho. 5. ad Colo. et ho. 36 in. 1. ad Cor. ho de Adā & Eua. ho. 24. in Act. Apost. et ho. 4 de dei natura & hom. 24 & 41. in. 1. ad Cor. & ho. 51. ad populū Antioch. & ho 17. ad He­brae. Canones vetere. Durā. in ration. &c. and first, vvhy this Sacra­mente is ministred to the peo­ple vnder one kinde.

D.
[Page 82]

It is ministred vnto the people in such sorte, first because Christ him selfe did some tymes so mi­nister the same as in Emaus, as allso the Apostles after him did, as it is to be seene acto. 2.20.27. &c. Secondly, to auoyde ma­ny inconueniences and perills of sacrilege, vvhich by ministringe vnder both kindes often hapned. our Sauioure hauinge lefte no precepte heerein, but onely to priestes, and benige certaine that vvhole Christ, is vnder eyther kinde in the Sacrament; & the mas­se although it be sayde in short space doth represent the most high and vvorthy matters that may be, euen since Adam vnto the ende of the vvorlde.

M.

Tell me hovv and in vvhat man­ner and that vvith breuity.

D.

In this matter for that the Church hath determined nothing, there be diuers opinions of Catholicke [Page] Doctors, but the more common interpretation it this: first that the confession vvhich the priest maketh before he goeth vp to the altare, as allso the Kyrie cley­sons do represent the vvorld fal­len by Adames sinne, and cryen­ge for mercy.

M.

But then vvhat doth the Gloria in excelsi, Epistle, and Gospell si­gnifie vvith the Creede?

D.

The Gloria signifieth the natiuity of Christ, for then vvas it first songen by the Angels: The Epi­stle doth represent the ould tes­tament, vvhence oftentymes it is allso taken, and particularly the comminge of Saint Iohn Ba­ptist. The Gospel signifieth the comminge and preachinge of Christ: and because the levves alvvayes refused to beleeue in him, the booke is caried to the other side of the altare to shevv that the Church & Gospell vvas [Page 83] translated to the gentiles vvho did beleeue and receaue it, & be­cause in the ende of the vvorld, the Ievves shall also be conuer­ted, the booke is returned after the communion to the first pla­ce, and so the Creede doth shevv the fruyte that hath come of it, in the vvhole vvorlde.

M.

And vvhy dothe the priest make a Crosse in the booke at the rea­ding of the Gospell, and then on his forhead, mouth, and brest?

D.

To shevv that no Christian ou­ght euer to be ashamed of Chri­stes Crosse and religion, vvhich he is bound to confesse vvith his mouth, and neuer deny it, if euer he should be put to it, and last of all to beleue it invvardly in his harte, and to lyue accor­dingly; and therfore he doth all­so kisse the booke to shevv du [...] ty and loue to vvards it.

M.
[Page]

And vvhat doth the offerto­ry signifie done in such silen­ce?

D.

The tyme that Christ after the resurrectiō of Lazarus, hidde him selfe from the Ievves, and offe­red his future passion to his aeternall father.

M.

Say on the rest allso, vvhy doth he ioyne the vvater vvith vvine in the offringe?

D.

To signifie that he ioyneth the peoples prayers, vvith his ovv­ne in this sacrifice, and especial­ly to represent the vvater vvhich came foorth of our Sauiours si­de, togeather vvith his most pre­tious bloode: and for that it is most probable that our Sauiour did so mixte the vvine, vvhich he did in his last supper consecra­te.

M.

Tell, vvhat signifieth the prefa­ce and the rest.

D.
[Page 84]

The preface doth signifie, and re­present the entring of CHRIST into Hierusalem, vppon Palme sunday: The first memento, re­presenteth vvhen he prayed in the garden: as the second doth his prayer on the Crosse, vvhich is signified in the altare: The eleuatiō signifieth his lifting vp vppon the Crosse, vvhen he vvas first nayled therevnto, the three tymes that the priest taketh the holy hoste in his handes, the three hovvers vvhich our Sa­uiour hanged alyue on the Cros­se: the breaking of the same, signifieth the sacred vvoundes, and greefes of his bitter pas­sion, but chiefly the depar­ture of his soule, and bloo­de from his holy bodie, vvhich is broken into three, partes, to signifie that the benifitte of his passion doth redounde vnto the Church militante, patient, [Page] and triumphant, and therefore the prieste saith allso three ty­mes Agnus Dei.

M.

VVhat call you the Church pa­tient?

D.

The soules that are in purgato­ry, and haue speciall comfort [...] by this holy sacrifice, and there­fore the thirde part of the holy hoste he letteth fall in to the cha­lice.

M.

And vvhy doe the people in di­uers countries rise after the cō ­munion and stand till the priest gyue his benediction?

D.

To signifie the firme estate of Christes Church after his Resurrectiō vnto the ende of the vvorlde, vv­hen our Sauiour shall gyue the electe his blessinge, as he did in his Ascention to his Disciples that vvere present; as the readinge of the Gospell in the ende doth allso signifie the preachin­ge there of, by the Apostles, in [Page 85] the vvhole vvorlde.

M.

So you see hovv the holy Mas­se, is a perfecte compendium or abbreuiation of Christes lyfe, & passion, vvhereby you may lear­ne, vvith vvhat deuotion, reue­rence, and attention, you ought allvvayes to heare it, and hovv vvillingely you ought to repay­re to it: But you haue forgotten to tell the meaninge of the prie­ste vestmētes, vvherein he goeth to the altare.

D.

Sir; the Amis, doth signifie the cloath, vvhere vvith Christ vvas blinded vvhiles the Ievves did buffet him.

The albe, that garment vvhich Herode put on him, vvhen he despised him, and sent him bac­ke to Pilate: The girdle, that ro­pe vvherevvith he vvas tyed to the piller, and vvhipped: The maniple, the haulter vvherevvith they tyed his blessed handes like [Page] a malefactor; and the stole like­vvise, the rope vvherevvith they tyed his necke, and ledde him from place, to place, in his pas­sion: and last of all his vestment signifieth the purple robe vvhi­ch Pilate put vppon him, vv­hen he shevved him all disfigu­red to the Ievves saienge, Ecce Hamo: vvhich all haue allso mo­rall meaninge of those vertues vvhich priestes should haue in them, and haue correspondence, vvith those ornamentes and gar­mentes, vvhich God in the oul­de testamente commaunded the highe prieste to vveare in tyme of sacrifice; vvhich allso had thei­re mysteries, as diuers auncien­te vvriters and the holye Scrip­tures them selues doe declare.

M.

I see vvell that the Masse is a true and perfecte representation of Christes Passion; and the priest thus vested, of his person; and [Page 86] the altare, of the Crosse. But vv­hat doe the chalice, patene, and corporalles meane?

D.

They proprely represente the li­ke, vvhich our Sauiour vsed in his last supper, & moreouer, the cha­lice signifieth his sepulcher; the patene, the stone rouled to the doore of the same: the corporalles the fyndon, vvherein his blessed body, vvas envvrapped by Io­seph of Arimathia, before it vvas laid in the sepulcher; and all tho­se thinges hauinge theire particu­lar signification togeather vvith the ceremonies of the holye Masse, doe sturre vp to deuotion and and pietie, as vvell the people presente as the prieste him selfe, and keepeth him vvith attention to the mysteries vvhich he hath in hande: and no doubte vvas one especiall reason vvhy God all­mightie in the oulde lavv, did prescribe the vse of so manie [Page] and so diuers ceremonies in tho­se sacrifices vvhich vvere all but a figure and shadovv of this.

M.

Surely I cannot but vvonder to see the vvisedome, and svveetnes of holy Churches ceremonies, vvhich are so decent, deuout, & significant; but vvhy are there candles of vvax on the altare, and lighted allvvayes at Masse, yea although the sunne doe shine on the altare?

D.

In the beginninge they vvere vsed of necessity, by reason of the persecution in the primitiue Church; because for the space of 300. yeares the most chap­pells, and oratories vvhich Chri­stians had, vvere in darke places or vnder ground, for feare of Ievves, or heathens, &c. As the Emperours in Rome, till Sainte Helens tyme, and her sonne Cō ­stantine the Emperoure, as is yet to bee seene in Rome: vvherefore [Page 87] the Church retaineth her custo­me, vvhich hath allso other my­steries.

M.

VVhat mysterie doe vvax can­dles signifie?

D.

First they represent the last sup­per of our lord, vvhen he saide the first Masse that euer vvas, by candle light. Secondly, for that the vvax signifieth his virginall flesh; the vveeke, his soule; and the flame, his diuinitie: Thirdly, they put vs in minde of the good vvorkes vvherevvith he taught vs to shine, and gyue li­ght to the vvorlde.

M.

You haue fully satisfied me, and frō hence foorth I hope you vvill learne to make lesse accompt of all, that those profane secta­ries, doe barke against Catholike customes, and traditions, for I see vvell there is nothinge vvith­out just cause permitted. But to conclude this vvhole matter tell [Page] me hovv ought a man to heare Masse, and vvhat benefit he re­ceiueth by the same.

D.

Masse is to bee heard vvith at­tention, reuerence, and deuotiō, vppon both our knees, excepte at the Gospell, and as the custo­me is in some places to the mid­dle of the Creede, vvhen the priest adoreth: and ioyning our prayers vvith the priest in euery action. The commodities or be­nefites vve reape by hearinge Masse, [...]r fiue. 1. increase of Gods grace. 2. in diminishinge the pai­nes of purgatory. 3. facility in obtaining vvhat vve aske of God. 4. particulare helpe to a­uoyd sinne. 5. great succour from God to escape all daun­gers that day.

❧ Of the Seuen Sacra­mentes. ❧ CHAP. VIII.

M.

FOR as much as you haue made mention often ty­mes of the Sacramentes, The Seuen Sacramen­tes. and the grace vvhich they cause, tell vs hovv many are there in the Ca­tholike Church. Vide Mat. 26 28. Ioan. 20. ad Ephes. 5. lae cobi. 5.1. ad Tim. 4. Conc. Florent. Con­stant. Coloniē se, Trident.

D.

There be these seuen. Baptisme, Confirmation, Euchariste, or Cō ­munion; Penaunce, Extreme vnction, Order, and Matrimo­nie.

M.

VVho ordained these Sacramen­tes; and vvhy?

D.

Christ our Sauiour, that by them he might communicate his gra­ce, and merites of his holy pas­sion vnto vs.

M.
[Page]

Hovv are the Sacramentes to be receiued?

D.

VVith true repentance of other sinnes, and confessinge them all­so if the party be in mortall sin­ne, hovvbeit in baptisme becau­se it is the gate or entrance to the rest, confession is not requi­red.

M.

Are all these Sacramentes to be receiued of euery Christian man of necessity?

D.

No forsooth: for order and ma­trimonie, are both volūtary, but the rest cannot be omitted vvith­out sinne, vvhen tyme requireth they should be taken.

M.

And may these Sacramentes be receiued more then once.

D.

Sir: Baptisme, and confirmation or bishoppinge, and order can­not but once onely; by reason of the Character vvhich these three doe imprinte in oure sou­les; the rest may, accordinge as [Page 89] just cause shalbe offered, often be receiued; especially confes­sion and communion ought to be much frequented for the grea­te neede vve haue of them.

M.

I vvoulde faine knovve of you some reason of the number of the Sacramentes; and vvhy they are seuen.

D.

The reason vvhy they are seuen, is this: Because God in gyuinge vs spirituall lyfe, vvoulde pro­ceede as he is vvonte in gyuin­ge lyfe corporall: in the vvhich vvee see that first it is necessa­rie to be borne into this vvorlde; to th [...] vvhich aunsvveareth bap­tisme vvhereby vve are borne by grace vnto God. The second ne­cessary thinge for this our cor­porall lyfe, is grovvth, or streng­the, to the vvhich aunsvveareth confirmation; vvhereby, the gra­ce vvee receiued in baptisme, is increased and fortified. The [Page] thirde is, to be nourished, vvhich in spirite is done by the holy Sa­cramente of the altare. The fourth is, to bee cured, vvhen a man is sicke, to the vvhich auns­vveareth penaunce, vvherby gra­ce once loste is recouered. The fift, in the tyme of combate to be armed against the enemie: to the vvhich aunsvveareth extreme vnction in the hovvre of death, vv­hat tyme our infernall enemie doth most assaulte vs. The sixt is, that there be some to rule, and gouerne men that are nevv bor­ne, and increased, vvhich in spiri­tuall lyfe is performed by holy order, or priesthoode. The se­uenthe, that there bee some vv­hich attende to the multiplyen­ge of mankinde, vvhich in the Church allso is necessary in respecte of the faithfull, and is by the Sacramente of matrimony vvith reverēce & decēcie accōplished.

M.
[Page 90]

I vvoulde knovve allso of you touchinge baptisme, vvhat is ne­cessarie for the perfecte minis­tringe thereof, and vvhether any but a priest may baptize?

D.

It belongeth principally to the priest, or to some other in holy orders in the priestes absence: but in daunger of deathe, it belō ­geth to any other mā, or vvomā, & thei may fully discharge it; yeat no vvomā ought to doe it, if a mā be presente. And for the perfecte manner of baptisme, (vvhich is good that all mē should knovve) are required these three thinges: first, that the person that doth ba­ptize haue intentiō to gyue true­ly this Sacramēte, as Christe hath appointed it, and to vvante this vvittingelie, vvere a moste gree­uous sinne. Secondly, is required to vvashe or sprinckle the childe vvith true, and naturall vvater. Thirdly, at the selfe same tyme [Page] vvhen the vvater is povvred of the childe baptized, to saye vvith all these vvordes, I doe baptize thee in the name of the father & of the sonne and of the holy ghoast.

M.

And vvhy are Godfathers and Godmothers vsed in this bap­tisme?

D.

To solemnize and assure the bet­ter this moste necessarie Sacra­mente, and to aunsvveare in the childes behalfe to those quaes­tions vvhich the prieste doth as­ke him, vvhervppon grovv and follovv these tvvo obligations, the one that the Godfather and Godmother haue care to instru­cte theire Godchilde in matters of faith, & good manners, vvhen the parentes therein should fay­le: The seconde is, that by vertue of this action the parentes of the child, the childe him selfe, and they, cōtracte a spirituall kinred; [Page 91] in vvhich respecte grovveth pro­hibition of mariage betvvixte the sayde persons though this spirituall impedimente bee not extended to so manie degrees, as betvvixte those that haue na­turall kinred.

M.

Then tell me the effectes of the­se Sacramentes in particulare, The Effec­tes of the Sacramē ­tes. & vvhat is first the effecte of bap­tisme?

D.

It maketh a man become the chil­de of God, and inheritoure of paradise, it cancelleth all sinnes, and filleth the soule vvith grace, and spirituall giftes.

M.

VVhat is the effecte of confir­mation, or bishoppinge?

D.

It doth fortifie a man that he ha­ue no feare to confesse the faith of Christ our lord, and so ma­keth vs become true souldiou­res of our Sauioure.

M.

And vvhat effecte doth the holy Euchariste vvorke?

D.
[Page]

It nourisheth charitie, vvhich is the lyfe of the soule, and doth encrease the same euerie day more, and more, and so gyueth strenghth againste veniall sinnes allso.

M.

VVhat is then the effecte of pe­naunce?

D.

It doth release the sinnes com­mitted after baptisme; and doth make a man returne to the fren­dshippe of God; sinne hauinge made vs his enemies.

M.

VVhat is the effecte of extrea­me vnction?

D.

It doth vvipe avvay the reliques of sinne, it fortifieth the soule in that last combate vvith the deuill, and it helpeth to resto­re the bodily health, if it be profit [...]ble for the healthe of the soule.

M.

And vvhat effecte hath the Sa­cramente of order?

D.

In it is gyuen povvre to conse­crate [Page 92] the B. Sacrament of Eu­charistia, and to minister the o­ther Sacramentes to the people, and vvith all it gyueth vertue, and grace to priestes, and others that haue taken orders to doe and execute vvell theyre office.

M.

Laste of all vvhat is the effecte of matrimonie.

D.

It gyueth vertue and grace to thē vvhich lavvfully are ioyned, to liue in mariage estate vvith pea­ce, and cōcorde, and to breed, Ephes. 5. 2. Cor. 7. & bringe vp theyre children, in the feare of God, to the end they may haue comforte of thē both in this vvorlde, and in the nex­te.

M.

You haue aunsvveared verye sufficiētelie touchinge these pointes: but because oure aduersaries pi­ke many quarrels at these Sa­cramētes, vvhich in deed they de­nie, I vvoulde be glad allso to heare hovv you cā aunsvveare some [Page] fevv quaestions concerninge the same, and firste hovv baptisme is ministred to children, and infan­tes, vvhich knovv not vvhat they receaue, or take, vvhen they are Christened.

D.

Sir, the reason heerof is, the grea­te necessitye vvhich there is of baptisme; because vvhosoeuer dyeth vvithout it, or desire at least of it, cannot enter into the Kingedome of heauen: Io. 3. and be­cause younge children are ten­der and in daunger to die vvith greate facilitie, beinge not of ca­pacitie to desire baptisme, it is necessarie to Christen them vvith all speed possible: and all­beit they knovv not vvhat they take, the Churche doth supplye by theyre Godfathers, and God­mothers vvhat in them vvanteth, vvhich is sufficiente; for as by meanes of Adam vve fell into sinne, and disgrace of God all [Page 93] though vve then knevv nothin­ge of it, so God is contented that by meanes of Christes Chur­che, and baptisme vve shoulde be deliuered from sinne, and re­turne into his grace allbeit vve knovv nothinge, nor thincke not of it.

M.

And vvhat mysterie is there in it, that in Confirmation, the fore­head of the partie confirmed, is annointed.

D.

Because as in baptisme by the vvater, and vvashinge is signified that the grace of God doth clē ­se the soule from the spottes of all sinne; so in confirmation, by annointinge is represented the effecte of Gods grace vvich doth, as it vvere, annointe the soule to comforte, and strengthē the same, againste the Deuill, that therby he may vvith the more courage confesse the Catholique faith vvithout feare of any tor­mentes, [Page] or death it selfe, vvhen it shoulde be offered: and therfore it oughte to be gyuen as soone as the childe is come to the vse of reason, because then he begin­neth to professe the faith, and hath need to be confirmed, and established in it: allbeit vvhen this Sacramente for juste causes cannot be administrated, as so­metymes in greeuous persecu­tions of the Church it happeneth, it is to be noted, that this Sacra­cramente is not absolutelie ne­cessarie to saluation.

M.

And hath this Sacramente any o­ther effecte?

D.

It hath; for it imprinteth in the soule of man a marcke vvhich the diuines call a Character, vv­hich can neuer be extinguished, and is the cause vvhy this Sa­cramente can neuer be but on­ce receaued, as before hath been specified, that as by the [Page 94] Character of baptisme, a man is knovvne to be a Christian, that is of CHRISTES familie, so by this he may be knovvne to be one of CHRISTES soul­diours, vvhich allvvayes c [...]e the coloures or badge of they­re captayne; vvherevvppon it follovveth that they vvhich af­ter they haue receaued this Sacramente, goe to hell, shall haue moste deepe confusion; for euerye one shall see that they had made profession to be souldioures of CHRISTE, and yeat aftervvardes rebel­led so dishonourablye againste him.

M.

But tell me allso touchinge the blessed Sacramente of the altare, hovv it commeth to pas­se that CHRISTE beinge reallye there, yeat vve seeme to see, small, touche, and taste, the same bread or vvine that be­fore, [Page] as farre as sence can lead vs.

D.

Transubstā ­tiation.You say vvell sence; for reason, faith, and religion teach vs other vvise: vvherfore allso this Sacra­mente is called of some the Sacramente of faithe, aboue all other, because no sence but that of hearinge, Rom. 10. by vvhich faith is tau­ghte vs, hath any true judge­mente of this mysterie; no other vvise then by the Scripture vve knovv that Lots vvyfe vvas chaū ged in to a piller of salte, and yeat retained the shape of a vvoman: and therfore as then in that mutation, or conuersion vvas chaunged the substance of Lots vvyfe vvithin, yeat remay­ned the figure vvithout; so in this mysterie, the invvarde sub­stance of bread or vvine is true­ly chaunged, and transmuted in­to the reall bodye, and bloud of oure Sauioure, and yeat re­mayne outvvardlie, the figures [Page 95] and formes of bread, and vvine as before; vvhich allthough it seeme straunge, especiallye in that pointe, that so great a bo­dye, or person, shoulde stande vnder so small a forme, and ac­cidente, as is that of the hoste consecrated, yeat to Gods om­nipotence nothinge is impossi­ble; Matth. 19. as him selfe sayde of a ca­mell, that God could make to passe throughe the eye of a nee­dle, thoughe to men it seeme all­togeather impossible: and if vve reflecte vvith attention vppon the naturall actions of mans bo­bye, and soule, vve shall finde manie, that vvill seeme no lesse straunge then this; and manie ef­fectes that be euidente though vve cannot vvell comprehende hovv they be doen; as for exam­ple hovv so greate bodies as ci­ties, seas, and mountaynes, and the like, in theire vvhole extēsion [Page] or greatnesse, are comprehēded, and lodged in so litle a com­passe as a mans eye; yea vvhi­ch is more, in the verie poin­te vvhere the eye doth exer­cise his operation: and in a mans memorie, vve finde suf­ficiente roome, and capaci­tie for a vvhole vvorlde; vv­hereat Sainte Austen himsel­fe did so vvonder, D. Aug. libr. 10. confess. admiringe Gods vvorckes so incomprehen­sible vnto vs.

M.

And coulde you gyue some su­che other similitude, vvherby it may be declared hovv the bo­dye of oure Sauioure may stan­de in so manye diuers places, at there are hostes in diuers al­tares?

D.

Trulye sir in Gods vvorckes it is not necessarie to vnderstan­de them, but it is sufficiente to beleeue them, for vve are sure that God cannot deceyue [Page 96] vs; yeat can I gyue an exam­ple allso of the same: for ou­re soule, it is certayne that it is but one alo [...]e in the vvhole bodye, and all the partes therof; vvhole, and all in the head, and vvhole, and all in the feet; yea vvhole, and all in euerie toe, or finger, and anie other the least parcell of oure bodye; hovv then should it see­me incredible that God shoulde be able to doe that vvith the bo­dye of his sōne, vvhich vve see he hath allreadie done vvith the soule in oure bodyes, puttinge it in so manye, so differente, and so distante partes of the same: and vve see in the same lookinge glasse, vvherin firste vve coulde see but one vvhole sace, after it is broken into an hundred diuers peeces, it serueth (beinge the sa­me glasse) to represente the sa­me face, and that all at once, [Page] in an hundred differēte parcells, and places, and if you vvill ha­ue an other example, no lesse fa­miliare, then harde to be vnder­stoode hovv it is doen; the sa­me voyce of a man that spea­keth, is hearde entyre, and vvho­le, and receaued all at once, in­to the eares of an hūdred thovv­sande persons, if so many be pre­sente.

M.

But I desire to knovve of you allso vvhether vvhen Christe cō ­meth into the hoste, he forsake his place in heauen to come to the altare, or remayne yeat in both places.

D.

To this I aunsvveare, that he re­mayneth in both places, and ne­uer moueth from his place in heauen, no more then the soule of a childe vvhich is yeat but a foote longe, vvhen the same chil­de is become a man of fiue or sixe foote hye, doth remoue frō [Page 97] that litle lenghth it had before, but continueth in the place it first vvas, and yeat in grovvin­ge, of the bodye, occupieth tho­se other foure or fiue foote mo­re of space, then the bodye had in his childehood, the soule re­maininge vvithout grovvth, or greatnes in it selfe, as it is ma­nifeste in all spirituall substan­ce.

M.

And vvhy is this so pretious, and admirable a Sacramente, Kepte allvvayes in the pix vppon the altare?

D.

For the comforte of all true Christians, The B. Sa­cramente in the pix. and more commodi­tie of the sicke, vvhen they shoul­de receaue theyre, Viaticum, and especiallye to helpe oure deuo­tion, tovvardes his bitter passiō, vvherof he vvilled vs to haue perpetuall memorie, vvhich by this meanes is moste conuenien­telie performed, his presence [Page] beinge the moste effectuall pled­ge of his loue tovvardes vs, both then, and euer; vvith vvhich intē ­tion it is not onlye so kepte in the pix, or sanctuarie, but of­ten tymes allso caried in proces­sion, to the singulare ioy, and comforte of all true Catholickes; no other vvise then in the oulde testamente vvas the arcke of propitiation, as he did not onlye gyue the people of Israel, Man­na, to eate, as novv his hodye to communicate, but vvilled them allso to keepe a vessell full of the same, Exod. 16. in remembraunce of all his benefittes tovvardes them, in theyre deliuerie from Aegypte.

M.

But vvhat can you aunsvvea­re to the aduersarie vvhich is vvonte so impudentelie to ca­lumniate this pointe, as for e­xample, if the B. Sacramente vvhile it is in the pix, shoulde [Page 98] be eaten vvith vvormes, or ca­ried avvaye vvith a mouse, or bitten of a dogge, and the like, is it not a greate absurditie, that he vvhich sitteth on the righte hand of his father, shoulde be buryed in the bellye of a bea­ste, or keepte in a box, and the li­ke indignities?

D.

Sir, this is but a litle mudde vvhich these base minded fis­hermen sturre, Steph Gar­diner. to entangle ig­noraunte soules, and of so­me is vvorthelie called the di­uells sophistrie; for if vve doe reflecte, and remember vvhat CHRISTE for oure sake suffered in his passion, and vp­pon the Crosse, beinge so vvhip­te, and buffeted, bespetted, yea cruellye, and despightefully a­bused, as he vvas, his moste pre­tious bloude beinge in aboun­dance povvred vppon the groun­de, and trodden vnder the [Page] feet of those accursed Ievves, and Gentiles, vvhich put him to death, (and vvho can say, but this vvas vvorse then if a dogge shoulde haue come by chaunce, and licked it?) Yea I putte the case that some rauen or crovv had seased vppon him after his soule vvas departed, or the li­ke: if I say vve consider vvhat he then suffered for vs, beinge indeed passible, and subjecte to the offence of his flesh, and bo­dye; vve shall easilie see, that all the indignities he can novv suf­fer, beinge immortall, and im­passible, (as he hath been euer since his resurrection) are no­thinge indeed at all, but illu­sions of heretiques, and enemies of this B. Sacramente, to auer­te the mindes of the simple, and ignorante, from the belief, and deuotion to it. I vvoulde fayne knovv if there can be any vvorse [Page 99] bellye, breste, or mouthe thē that of Iudas Iscariote, or can there be any creature more odious, lothsome, and detestable then the Deuill? and yeat the Gospell telleth vs, that to the one he ga­ue him selfe in this Sacramente vvhē he knevv his trayterous in­tentions; Mat. 42.26. Mar. 1. & 14 Luc. 4. & 22. yea aftervvardes admitted him to Kisse his venerable fa­ce, and to the other he permit­ted him selfe to be visiblye, and corporallye caryed in his ouglye pavves, from one place to ano­ther, euen to the pinnacle of the temple: and shall vve feare novv leaste his maiestye be impayred, vvhen onely the accidentes of the hoste be perished vnder vv­hich he is impassiblye placed? it is to cleere, that allbeit a dogge or mouse or anye other beaste, may defile or abuse this garmen­te, or canopie of his, vnder vvhi­ch he inuisiblye sitteth, yeat his [Page] person, bodie, or bloude, cannot be annoyed by anye, creature; & those that haue Christian affec­tion, by these inconueniēces, vv­hich in this vale of miserie that moste adoreable Sacramente su­staineth, make an infallible argu­mente of Christes vnspeakeable loue tovvardes vs, that for oure sakes vvoulde put him selfe into suche contingence, & this in my conceyte may serue for this ob­jection.

M.

You haue reason: but tell me, sei [...] ge vve oughte so highelie to es­teeme this Sacramēte, vvhat pre­paration may vve beste make to receaue it vvorthylie?

D.

There are three thinges requi­red: the firste, that a man goe to confession before, and procure to be in Gods grace, vvhen he goeth to cōmunicate: for one of the causes vvhy it is gyuē in the forme of bread, is to signifie hovv [Page 100] this Sacramente is to be gyuē to the liuinge, not to the dead, to nourishe the grace of God, & to encrease it in vs. The seconde is, that vve come fastinge to it alltogeather, that is, not hauinge eatē any thinge at all, or droncken, at leaste frō midnighte before. The thirde is, that vve vnderstande vvell vvhat vve doe, and that vve come vvith deuotion to so great a mysterie; and therfore, this Sacramente is not gyuen to infantes, or fooles, or any per­son, that hath not the vse of reason: and allbeit the Chur­che commaunde, Cap. Omnis vtrius (que) de panit. & remis­sio. (as hath been spoken,) to receaue at leaste once a yeare, in the Pasque or feaste of Easter, yeat is it holesome, and profitable, to doe it more often, accordinge as ea­che ones Confessarius shall dire­cte him.

M
[Page]

VVe haue sayde enoughe of this Sacramente: and I vvoulde aske you another questiō aboute the Sacramente of penaunce, or con­fession, vvhich hitherto you ha­ue not aunsvveared; and firste, hovv can it seem reasonable, that a prieste vvhich him selfe liueth yll, and is vicious, (as some ty­mes they are) shoulde be able to gyue absolution from sinnes, vv­hich is a povvre so supreme, and caelestiall, and vvhich the Aun­gells them selues cannot doe.

D.

This hath the same difficultie in the Sacramentes of oure aduer­saries, vvho notvvithstandinge doubte not, but they haue they­re effecte, allbeit they knovv vvell that the vvorste prieste of the papistes is ordinarilye, of better lyfe, then the beste prote­staunte ministers: but hovvsoe­uer, in this vve need say no mo­re then that vvhich Saint Austen [Page 101] aunsvveared to the like objec­tion; that is, D. Aug. lib. 2. contra litt. P [...] tiliam. that Christe allbeit he knevv the Pharisaees to be hy­pocrites, yeat he vvoulde not de­rogate from theyre povvre, and authoritie of Moyses chayre, vv­herin they sate, and did dischar­ge, thoughe vvith euill lyfe, that priestelie function.

M.

And doth it not seeme vnto you a melancholicke matter, to haue suche sollicitude, and liue vvith suche continuall care of a mans soule, and after all to putte him selfe at the feete of a sinfull mā, as vvell as him selfe, and there to throvv his ovvn honoure in the duste, and as it vvere to soū ­de againste him selfe a trumpe of infamie?

[...].

It there vvere anye other boord or table to saue oure selues vp­pon, after the miserable shipvv­racke of oure soules, or if it vve­re possible to gayne heauē vvith [Page] onlye beleeuinge, and liue as vve liste, or if true vertue, and va­lure coulde be gained vvith loy­teringe, it mighte vvell seem (as you say) a melancholike lyfe, to stande in suche avve of Gods displeasure; 1. Petr. 1. & [...]. and to vvorcke ou­re saluation in feare, and trem­blinge as the Apostle Sainte Pe­ter doth counsayle vs: but the case so standinge, as in deed it doeth, and that this lyfe is a mo­mente vvheron dependeth aeter­nitie, I assure my selfe it is mo­ste true vvhich the Scripture affirmeth, Proverb. 28. versi. 14. Beatus vir qui semper est pauidus, Blessed is the man that is allvvayes in feare; and agayne, Melius est ire ad domum Luctus, Ecclesiastis. [...]. 7. versi. 3. quam ad domum conuiuij, It is beter to be in a hovvse of mourninge, then a hovvse of banquettes; and Salomon after the tryall of all pleasures, Ibid. c. 2. & ver. 2. con­fessed that, Risum reputani erro­rem, [Page 102] & gaudio dixi, quid frustra de [...] ciperis, I accompted laughter as an erroure, and to gladnesse I sayde, vvhy arte thou in vayne deceiued. And consequentelye it muste needes be madnes for auoydinge a litle humiliation of oure selues in this vvorlde, and that by Christe commaunded, to endaunger the exaltation of ou­re soule to future, and aeternall honoure. But to speake more to the purpose, I deny that in ou­re religion this follovveth, but rather the contrarie, as by expe­rience vve see it daylie veri­fied, that none lyue more me­rie, and at hartes ease, then those that moste often goe to confession, and make moste diligente examine of theyre conscience; because a good conscience is in truth a day­lie banquete, the Scripture all­so teachinge vs, that the juste [Page] man doth allvvayes beginne vvith his ovvne accusations, Prov. cap. 18. versi. 17. Iu­stus prior est accusator sui. And the friuolous feare of infamie by confessions, molesteth no vvise or discrete person, considerin­ge the dreadfull obligation prie­stes haue of silence in this behal­fe; vvhich is so greate, as none greater in the vvhole lavv of na­ture, God, and his Churche; yea so strayte, that allthoughe he should suffer all tormentes, and tyrannies possible, he is bounde notvvithstandinge, to keepe it vvith suche rigoure, as neyther by his lookes, gesture, vvordes, nor anye other action, or signe, may be gathered, or suspected anye thinge vvhich vvas disclo­sed to him in confession: and this is so exactely obserued, and so knovvne to all Catholickes, as of all other thinges this leaste troubleth thē, God so svveetlye [Page 103] prouidinge that neuer anye in­conuenience hath ensued of this confidence in confession: and a thousande commodities both spirituall, and temporall, euerye day seen, and experienced in this kinde; no frendeshippe, or fideli­tie in the Christian vvorlde, bein­ge comparable to that, vvhich is euerye vvhere founde betvvixte the penitente, and the ghoaste­lye father. And the lacke heerof, Norimber­ga. euen in some countries infected vvith Luthers haeresie, hath ben discouered to bee of so greate consequence for the common vvealthe, that they vveare not ashamed to aske agayne of the Emperoure Charles the fifte, the vse of this Sacramente, as besi­des others the learned Sotus then the Emperoures confessou­re doth testifie. Sot. in. 4 sent. d. 18. q. 1 ar. 1 Sur. in histor. vvherfore happie be that infamie, or disgrace, vvhi­ch doth putte vs in credite, and [Page] grace vvith God, and blessed that trumpe vvhich doth con­founde vs in this vvorlde, that vve may eschevv the dread­full terror of that other trom­pette, vvhich in the voyce of an Archaungell, muste call vs to accompte in the later day, at Gods Tribunall; vvhere they that novv be ashamed to con­fesse theyre sinnes in the eare of CHRISTES minister, mus­te haue patience (and vvithout remedie) to haue all theyre of­fences published in the eares, and eyes of all the vvorlde: all­beit euen in this lyfe vve see euerye day, that nothinge is more ordinarie in oure vnfor­tunate countrie, then to see the best [...] protestauntes dye in despayre, and lyue vvith a con­tinuall hell of theyre conscien­ce, theyre Religion teachinge them to knovv, and giuinge them [Page 104] libertie to committe sinne, but not affordinge any remedies to be ridde of it, nor meanes to disburden theyre conscience therof; onlye the vayne ima­gination of a liuelie faith exce­pted, vvhich in deed is to ri­diculous a refuge, for so gree­uious a tormente as mortall sinne bringeth to a Chris­tian conscience. VVheras on the other side the Catholique faythe, as it teaceth to fly, and feare sinne, as the fa­ce of a serpente; so after yt is committed, hath manye helpes to ouercome it, and especiallye this moste com­fortable Sacramente of con­fession, as they best knovve, that are moste acquainted vvi­th it.

M.

I like youre discourse, and I coulde for a need recoun­te you some notable examples [Page] in confirmation of this veritie, but vve haue been to longe all­readye in this pointe; lette vs co­me to the nexte: vvhy call you the Sacramente of the sicke, ex­treame vnction?

D.

Because it is the laste of all Sa­cramentall Vnctions; for the fir­ste is gyuen in baptisme; the se­conde in Confirmation; the thir­de in priestehood; and this the laste in oure infirmitie, vvhich allso ordinarilie is gyuen in the ende of oure lyues, at vvhat ty­me it is vvonte to be taken, all­thoughe some be therin to ne­gligente, and differre it longer then is conueniente; for this Sa­cramente in deed is not to be required before there is daunger of death, nor to be differred till the sicknesse be grovven so grea­te that there is no more hope of lyfe, to thende it may be more effectuall to him that takes it [Page 105] so as the true tyme to take this Sacramente is, vvhen as physi­cians judge that the sicknesse is perilous, and that humayne re­medies as it may seeme are not sufficiente: vvhich is the cause vvhy this holy oyle, is not gyuen to thē, vvhich are putte to death by justice, because they neyther are sicke, nor haue hope to lyue, as is manifeste.

M.

Youre aunsvveare contentes me, and for as muche as of holy [...] order, I need not heere enqui­re any further, consideringe that this Sacramente belongeth on­lye to mature, and learned per­sons, and such as haue no need of oure instruction, I vvill onlye aske you a vvorde or tvvo, concerninge the Sacramē ­te of Matrimonie, and so conclu­de all this matter: I pray you vvhat is necessarie to make true matrimonie?

D.
[Page]

Three thinges: firste, that the per­sons be able to haue copula­tion, that is, haue sufficiente age, be not kinne vvithin the fourthe degree, haue no solemne vovv of chastitie, & the like. Se­condelie, vvhere the Councell of Trente is receaued, that the­re be vvitnesse of the contracte, and in particulare, the Curate, or Parish prieste be presente: Thirdelie, that the consente of both parties be free, voluntarie, and vvithout force, or feare of importaunce, and that it be ex­pressed vvith vvordes, or signes therto aequiualente; so that vv­hichsoeuer of these three fay­le, the mariage, or matrimonye vvere not validous, or effec­tuall.

M.

1. Corinth. 7.And vvhich is better to marye, or to be a Virgen?

D.

Sainte Paule hath allreadye re­solued this quaestion, sayenge [Page 106] that he vvhich ioyneth him sel­fe in mariage, doth vvell; but he vvhich doth not, vvith inten­te to keepe his virginitie, doth better: and the reason is, be­cause, allthoughe matrimonie be a Sacramente, and represen­te the inseparable vnion of CHRISTE, and his Churche, (vvhich is the cause that there is no povvre vppon earthe to dispense, or gyue leaue for tho­se that are once lavvfullye vnited to chaunge for an o­ther, be it man, Math. 13. Ambros. libr. 1. de virg. be it vvoman) yeat in effecte matrimonye is but a humayne thinge, but virginitye is a thinge Angeli­call: Matrimonie is accordinge to nature; but virginitye is aboue nature: and not only virginitye, but vvidovvhoad it selfe, is better then matri­monye, as diuers of the ho­lye fathers affirme, expoundinge [Page] that parable of oure Sauiour of the good seed, Cypr. de babi­tu virg. Hie­ron. lib. 1. cōt. Iouiniā Au­gu. de seruād. virg. c. 44. vvhich fructi­fied some thirtie, vvhich they ap­plye to mariage; some threesco­re, vvhich they referre to vvido­vves; and some a hundreth vvhi­ch they accommodate to virgi­nitie.

M.

And vvhich of these Sacramen­tes is the principall?

D.

The Reall presence. Vide Ignat. ad Smyrnens Theodor. Dialogo. 3. Areo­pag. lib. de Ec­cles. Hierarch c. de Euch. Iu­stin. Apolog. 2. Irenae. lib 4 c. 32. Origen. hom. 9. in Le­uit. Athan. [...] ­rat. de fide ex Theodor. Dia logo. 2. Euseb. Emyss. hom. de corpore. D. Basil. in regulis breu. 171. Epiph. in Anchorat. Theophil. Alex. l. 2. de pasch. Ambr. l. 4. de sacram c. 5. Hieron. q. 2. ad Hedibiā Aug. in ps. 33 & 98. Bern. serm. de Caenae D. Chrysost. ho. 83. in Mat. Hilari. l. 8. de Trini. Tertul. l. 4. cōtr. Marcion Damas. l. 4. de fide Or­thodoxa c. 14 Conc. Nicen. Ephesinū Trident. cit. Goinge to Haereticall Churches.Sir the blessed Sacrament of Eu­chariste, or Communion, because in it vve do not onely receaue the grace of God (as in other Sa­cramentes) but allso the true body of Christe him selfe, beinge really present, true God, and mā, vnder the visible forme of bread, transubstantiated into his body, vvho is the fountayne of all gra­ce, and goodnes.

M.

VVhat ought a Catholique man to doe to be deuoute vnto this blessed Sacrament.

D.

Three thinges: first, to visite the [Page 107] same euery day once in the mor­ninge, and once at night befo­re he goe to bed; secondly, to receaue it often vvith reueren­ce, beinge first confessed, and cōminge fastinge vnto it. Third­ly, to accompanye it allvvayes vvhen it goeth abroad.

M.

VVhat difference is there betvvene our communion, and that of the heretikes?

D.

Very great as can be: for ours beinge a Sacramente, theyres is none at all, nor gyueth any gra­ce, nor hath any goodnes in in it, beinge a naked elemente of this vvorld, and nothinge but bread, and vvine onely, and vvhosoeuer honoureth the same, cōmitteth ydolatry, and sinneth deadly to receaue it.

M.

God forbid then, that any Catho­lique should communicate vvith them in any such a false, and fayned Sacramente: and do you [Page] thinke it is lavvfull to goe to theire Churches vvith them.

D.

In no case, for Sainte Paule tea­cheth vs that there is no com­munication of light, and darknes, of the table of God, and the ta­ble of the diuell, nor of Christ, and Belial: For vvhat els are theyre Sacramentes but the cal­ues of Samaria, and theyre Churches, but the altares of di­uision, and theyre ministers but the priestes of Hieroboam, meere lay, and saeculare per­sons, and by saeculare povv­re erected againste the vnion, trueth, and honoure of true So­lomons temple, CHRISTES Catholique Churche, and do­ctrine; and I pray you vvhat proportion, or comparison is theire betvvixte the dignitie of the honourable order, and vn­ction of Melchisedech, and [Page 108] the letters patentes of Queen Elzabeth to make a Bishop­pe?

M.

VVhy, Haeretiques, Christes enemies. doe you make them to de­ny Christ allso?

D.

In vvordes they confesse him, but in effect they vtterly deny him, and his kingdome.

M.

Hovv so?

D.

Because his kingdome is the Churche, partly in heauen, triumphante, partly in earth militante, partly vnder the earth patience, from vvhence they take avvay Limbus Pa­trum, Limbus Puerorum, and Purgatory, and so leaue him nothinge but hell: vppon ear­th they corrupte, and dis­member his holy Scripture, they pull dovvne his Ymages, Altares, and Churches, they abhorre, and abolish the sig­ne of the Crosse, like as diuells doe; they deny his spouse [Page] the Church, and mother of truth; they take avvay her Sacramen­tes, they hate Goddes chiefe Vi­care, and lieutenaunt generall vppon earth, and call him An­tichrist: they despise all her Do­ctoures, and auncient fathers: they bannish all good vvorkes, of penaunce, and perfection; all orders of Religion; and Chris­tes holy bodie, and bloode in the holy sacrifice of the Masse, they blaspheme, and throvv out of theyre Churches. In heauen they blaspheme his saintes, and refuse to praye vnto them, or to his blessed mother: they re­jecte the helpe of his Aungels, and as much as in them lyeth, they take avvay all reliques, and venerable memories, of his ho­nourable seruantes: I pray you vvhat haue they lefte him, or vvhat remaynes next, but to de­ny him, or his father, as many [Page 109] of them doe daylye, more, and more degeneratinge into atheis­me, the more is the pitie.

M.

Truly so it is: and you haue reason therfore to auoyde all communication vvith them in thinges belonginge to Gods ser­uice, euen as for bodylie heal­th you vvoulde fly the plague; for there is the chayre of spiri­tuall pestilence: But tell me vvhat els remayneth to be fayde of the Christian doctrine.

D.

There remayne to rehearse the vvorkes of mercy corporall, VVorkes of Mercy. and spirituall.

M.

VVhich be they?

D.

The vvorkes of mercy corporall are seuen. First, Mat. 25. Tob 12. to feed the hun­gry. 2. To gyue drinke to the thirsty. 3. To cloath the naked. 4. To visite the sicke, and im­prisoned. 5. To lodge pilgrimes. 6. To redeeme captiues. 7. To burie the dead.

M.
[Page]

And vvhat are the spirituall?

D.

First, To geue good counsell in doubtfull cases. 2. To teach the ignorant. 3. To comfort the sorovvfull. 4. To correct or directe those that erre. 5. To pardon injuries. 6. To haue patience vvith our neyghbours fraylty, or imperfections. 7. To pray for the liuinge, and dead.

M.

Haue you learned any cause, vvhich may excuse a man from obligation of these vvorckes of mercye?

D.

Three causes I haue hearde doe excuse, the first, for vvante of abilitie, as he vvhich lacketh knovvledge, can not gyue coun­sell, and Lazarus coulde not gyue almes, but take them one­ly, God so disposinge that the riche procure to saue theyre soules by the vvay of mercye, and the poore by the vvay of [Page 110] patience; the second is, vvhen there is no importante, or no­table necessitye, for vvee are not bound absolutely to succou­re, but those, that haue no mea­nes to helpe them selues, nor other that vvill doe yt for them; allbeit the trueth is, that the true mercyfull minde, neuer expecteth such vrgente neces­sitye, but is readye to helpe all, and at all tymes. The thir­de is, vvhen a person is in a state of higher perfection, then that he is bounde to attende to these obligations of actiue lyfe, as are Heremites, or An­choretes, and contemplatiue persons, vvhich notvvithstan­dinge vvith theyre prayers, may supplye theyre temporall vvan­te, or inability, for this is all so one, and not of the leas­te of the spirituall vvorckes of mercye.

M.
[Page]

Rehearse allso the vertues, gif­tes, and beatitudes.

D.

Theologi­call Ver­tues.There are three Theologicall Vertues, faith, hope, and chari­tye.

M.

I pray you tell me, seinge you are come so farre, if you re­member the particulares of these Theologicall Vertues, and vvhy they are so called.

D.

They are called Theologicall, (vvhich as I haue been taught is a greeke vvord) because they especially depende of God, and haue him for theyre particular objecte. And the first, vvhich is Faithe, Faithe. hath this propretie, and office, to illuminate the vnder­standinge, and eleuate the sa­me to beleeue firmelie, all that vvhich God by the meanes of his Church Catholique doth re­ueale vnto vs, allbeit the thin­ge it selfe be othervvise harde, and aboue nature, or naturall [Page 111] reason, as for example, that a Virgen shoulde beare a childe vvithout detrimente of her vir­ginitye, and the cause heereof, or r [...]ther the grounde is, becau­se faith is founded in the infal­lible trueth of God, vvhich is im­possible to be false.

M.

And vvhat thinges must vve ne­cessarily beleeue vvith this ver­tue?

D.

Principally, and distinctelye the Articles of the Creede; or at leaste those, vvhich the Church doth solemnize throughe the yeare, as CHRISTES In­carnation, Natiuitye, Passion, Resurrection, Ascension, the comminge of the holy ghoaste, and the B. Trinitye. Secondly, all that euer shalbe declared vn­to vs, as true, by holy Church, and thirdly, in vvorcke to shevv vve are Christians, vvhen vve are bounde therevnto: as for exāple [Page] vvithout necessitie, only for the Churches precepte to abstayne from fleshe on fastinge dayes, & the like vvhich haeretiques vvill not.

M.

Hope.And vvhat is hope, or vvhat is the office thereof?

D.

It is a supernaturall vertue, vv­here vvith vve hope in God, and the propre office therof is to lif­te vppe our vvill to the hope of aeternall faelicitie, to the vvhi­ch vve can not aspire by humay­ne forces, and it is founded in the infinite goodnes or boun­tie of God, vvhich he hath ma­nifested vnto vs, in his sonne JESVS our Sauiour, by vv­hom he hath adopted vs, as his coheyres to the kingdome of heauen, if vve (beinge holpen vvith his grace) doe vvorcke ac­cordingelie.

M.

Charitie.And vvhat is Charitie?

D.

It is a supernaturall vertue, vvhich [Page 112] exalteth oure soules to the true loue of God aboue all thinges, not only as he is author of na­ture, but allso as giuer of gra­ce, and glorie, vvhich are both supernaturall: and vvithall it ex­tendeth it selfe, to loue all o­ther creatures, vvhich ought to be loued for Gods sake, as espe­cially our neyghboure, vvhich is created (as our selfe is) to Gods ymage; vvhich vertue is therefo­re of Saint Paule called the grea­test of these three, 1. Corint. 13. because vvho­soeuer hath it cannot be dāned, D. Thom. 22. q. 25. ar. 3. excepte he firste loose his chari­tie, and vvho hath it not can no vvay be saued allbeit he hath faith, and all other giftes, and vertues.

M.

I am glad to heare you speake so­like a Deuine: lette vs see if you be as cunninge in the Cardinall Vertues, and first vvhat, & hovv many be they?

D.
[Page]

Cardinall Vertues.They are foure, and are so cal­led, because they are the chief of all morall, and humayne ver­tues; prudence, vvhich gouer­neth the vnderstandinge; jus­tice, vvhich ruleth the vvill; temperance, vvhich guydeth the sensuall, or concupiscible por­tion; fortitude, or provvesse, vvhich moderateth the irascible parte of the soule.

M.

Prudence.You haue spoken like a cunnin­ge Philosopher, tell me then vv­hat is the propre office of Pru­dence?

D.

To shevv in euerie action, or designemente of ours, the due ende, and purporte, vvith the meanes conuenient to obtayne the same, vvith conuenient cir­cumstances thereto belonginge, and therefore is vvorthilie cal­led the queene, and maistresse of the other vertues, like vnto the eye in mans bodye, or salte [Page 113] to oure meate, or the sunne in this vvorlde. The contraries of this vertue are imprudence, vv­hich others call temeritie, ras­hnes, or inconsideration, and crafte, or suttletie, vvhose qua­litie is to seeke out the ende, and means thervnto, but referreth all to his ovvne priuate commo­ditie, and interest, vvhich in truth is the greatest follye of all, because it leeseth the chiefest good of all, vvhich is God, to gayne a little vvorldelye cōtent­ment.

M.

Then vvhat is justice, Iustice. and her propre office?

D.

Iustice is a vertue vvhich gyueth vnto euerie one his ovvne, and so her duetye is to make aequa­litie in all humaine affayres, and contractes, vvhich is the foun­dation of peace, and concorde: for if euerie man vvould be con­tented vvith his ovvne good, [Page] there vvould be no vvarre, nor discorde, and this vertue hath allso tvvo contraries, injustice vvhich taketh more then is due, and inuadeth other mens goo­ds; and rigoure or excesse of ju­stice, vvhich is vvhen a man see­keth for the extremitie in all thinges.

M.

Fortitude.VVhat is Fortitude, or valiaūce, and her duetie?

D.

It is a vertue, vvherby vve are made prompte, and readie to ouercome all difficulties, in a good, and juste cause, euen death it selfe, vvhen it is for Gods glo­rie, and to performe our dueties, as appeareth in valiaunte soul­dioures, & Catholique martyrs: the vices opposite heervnto are tymorousnes or feare, and auda­ciousnes, or foolehardinesse.

M.

Temperaunce.To conclude then, tell me vvhat is temperance, and vvhat is her especiall office, and duetie.

D.
[Page 114]

It is a vertue, vvhich bridleth all sensuall delightes, and maketh that a man doe vse them vvith such measure, and moderation, as reason cōmaundeth. The cō ­trarie vices are intemperance, and insensibilitie or sencelesnes, vvhich is, the first: vvhen excesse is committed in eatinge, or drin­kinge, the seconde, vvhen a man refuseth that necessarie, and a­lovvable pleasure vvhich natu­rally is founde in eatinge, yeat fevv in this later offende; such is our frayltie.

M.

And the gyftes of the holie ghoast, vvhich are they? Gyftes of the holie Ghoa­ste.

D.

The gyftes of the holie ghoaste are seauen: sapience, or vvisedo­me, vnderstandinge; counsell, fortitude, knovvledge, pietie, and feare of God.

M.

To vvhat effecte are these gyf­tes, or vvherein doe they hel­pe vs?

D.
[Page]

Effectes of these gif­tes.They helpe vs to attayne the per­fection of Christian lyfe, and make as it vvere a ladder to hea­uen, beginninge from the laste, vvhich is allso the lovvest, to vvit, the feare of God, & may serue for the firste steppe: the seconde is pietie, or godlines, because of Gods feare it folovveth, that vve desire to fulfill his holy vvill, and pleasure: the thirde is knovvled­ge, because he vvhich is desi­rous to doe Gods vvill, craueth at Gods handes the knovvled­ge of his commaundementes, & God by diuers meanes, as good bookes, and preachers, and holy inspirations, doth teache him vvhat is necessarie. The fourth, is fortitude; because he that desi­reth, and knovveth hovv to doe Gods vvill, and serue him, fin­deth allso manye difficulties, and tentations of the fleshe, the vvorlde, and the diuell, and so by this [Page 115] gifte is strenghthened againste them, and ouercometh.

The fifte is Counsell, vvherevvi­th the enemies crafte is encoun­tred, and vanquished, becaus [...] he vseth vviles vvhen forces fay­le him.

The sixth is Vnderstandinge, be­cause a man beinge vvell pra­ctized in action, God dravveth him forvvarde to contempla­tion, and teacheth him to vnder­stande, and penetrate the diui­ne Mysteries.

The seuenth is Sapience, or vvi­sedome, vvhich is the toppe of perfection, because he is truelye vvise, vvhich after he cōmeth by contemplatiō to knovve the pri­me cause of all thinges, vvhich is God, addeth therevnto charitie, vvherevvith he ordaineth all his actions, and directeth them, vn­to God as the finall ende, and [...]omplement of all thinges.

M.
[Page]

VVhat, and hovv manye are the beatitudes, or blessinges vv­hich CHRISTE hath taugh­te vs?

D.

Beatitudes.The beatitudes are eyght.

1. Blessed are the poore in spi­rite, for theirs is the kingdome of heauen.

2. Blessed are the meeke, for they shall possesse the ear­the.

3. Blessed are they vvhich mourne, for they shallbe comfor­ted.

4. Blessed are they vvhich hun­ger, and thirst after justice, fo [...] they shallbe satisfied.

5. Blessed are the mercyfull, for they shall finde mercye.

6. Blessed are the cleane of har­te; for they shall see God.

7. Blessed are the peaceable, fo [...] they shallbe called the childre [...] of God.

8. Blessed are they vvhich suffer [Page 116] persecution for justice sake, for theyres is the kingdome of heauen.

M.

This seemeth such an other lad­der of lyfe, as vvas that of the gyftes of the holy ghoaste, can you tell me the manner of it allso?

D.

Yea sir; for in the firste three step­pes, or degrees our Sauioure tea­cheth vs to take avvay the impe­dimentes of perfection, vvhich leadeth vs to true beatitude, and these impedimentes vvhi­ch are ordinarie, and generall in this life, are firste; the de­sires of riches, againste vvhich is the voluntarie contempte of them, signified in the firsth bea­titude: the seconde of honou­re, againste vvhich is meeke­nes the seconde beatitude, vv­hich teacheth vs to yealde to all men, and flye emula­tion: the thirde is of pleasure [Page] againste vvhich is penaunce, and sorovv of our sinnes vvith con­tempte of this vvorlde, insinua­ted in the thirde beatitude. In the other tvvo next folovvin­ge, is putte dovvne the perfe­ction of actiue lyfe, vvhich con­sisteth in justice, and mercie, a [...] it is playne in the fourth, and fifth beatitude. In the tvvo last [...] folovveth the perfection of lyfe contemplatiue, vvhich is tau­ght in the sixth beatitude, to consiste in cleanes of harte, and in the peace of our soules, vvhich is prescribed in the seuenth because then is the kingedom [...] of our soules at reste, and trulye pacificall, vvhen to contemplation is ioyned perfecte charitie vvhich maketh vs true children of God, and like vnt [...] him.

The eyghth, as Sainte Auste [...] saith, is indeed no nevv degr [...] [Page 117] of perfection, but it declareth vnto vs a manifeste signe, to knovve that partie vvhich is ar­riued to perfection, that is to say, to suffer vvillingelie perse­cution, and affliction; for as the goulde is tryed in the fornace, so is the juste man prooued in tribulation, by vvhich he is after­vvardes exalted in lyfe euerlas­tinge, accordinge to the measu­re, and quantitie of that, vvhich he hath suffered; vvhich is one of the principall causes, vvhy God hath permitted so many perse­cut ons in his Churche, giuinge to his dearest frendes, most oc­casions to imitate him in this, as to vvhom he hath allotted grea­ter participation of his glorie, and majestie in heauen; and all these comfortable beatitudes, so recōmended vnto vs by oure Sa­uioure, vvere neuer vnderstood eyther of the vayne philosophers [Page] of oulde tyme, or the licentious heretiques in all ages, vvho put­te theyre felicitie in farre diffe­rente matters.

M.

And vvhich are the foure laste thinges.

D.

The nouis­sima.The foure laste thinges are the­se, death, judgement, or doomes day, hell, and heauen.

M.

Haue you any good pointes cō ­cerninge these thinges in store, to helpe youre deuotion accordin­ge to that of the vvise man, Re­member thy laste thinges, Eccl. c. 7. ver. 40. and thou shalt neuer sinne?

D.

I haue (Sir) of death these three pointes of consideration: The firste that it is moste certayne, and no man can escape it; Th [...] seconde that the hovvre thero [...] is most vncertayne, and manye dye, vvhen they least [...] thinke of it. Thirdlye, that i [...] death all designementes exp [...] and euerie man repentes him o [...] [Page 118] all thinges amisse committed, or om tted. Of judgemente; other three: first, that it is of the moste importante thinge of all other, that is lyfe, o [...] death aeternall. 2. The judge shallbe such a one vvhich knovveth all things, and no man can auoyde his senten­ce, or resiste his povvre, and ex­ecution: 3. It shallbe in the si­ght of the vvhole vvorlde, so as no man can hyde him selfe. Of hell: that it is so large as it comprehendeth all kinde of tor­mentes, that can be ymagined, so longe thrt it shall neuer ha­ue ende, so deepe that there shallbe no kinde of comforte to mitigate the bitternes of those paynes. Of heauen. 3. other di­rectelie cōtrarie to those of hell; to be in ioy, & pleasure vnspeakable, aeternall, moste comfortable, vvithout mixture of any griefe, or sorovv; to vvhich vve may [Page] adde, that the ioyes of this pre­sents lyfe are alvvayes litle, shorte, and fevv, yeat mingled vvith manye miseries, as on the other side, the vvoes of this vvorlde are allso fevv, shorte, and litle, and mixte vvith some kin­de of consolation; so as vve may vvell conclude, that they are cleane out of theyre vvittes, vvhich for loue of the commo­dities of this lyfe, or feare of presente tribulation, leese the title they haue to future com­forte, or fall into aeternall dam­nation, from vvhich God deliuer vs. Amen.

M.

VVhich are the fifteen Mysteries of the Rosarie? The. 15. Mysteries of the Rosarie.

❧ D. There are fiue vvhich ❧ are called ioyfull, vvhich are these.
  • [Page 119]1. The Annuntiatiō of the Aūgell.
  • 2. The Visitation of Sainte Eli­zabeth.
  • 3. The Natiuitie of our Lorde.
  • 4. His Presentation in the Tēple.
  • 5. His Disputinge beinge a childe vvith the Doctors.
❧ Other fiue are called ❧ sorovvfull.
  • 1. The firste is Christes prayer in the garden;
  • 2. His VVhippinge at the Piller.
  • 3. His Crovvninge vvith thornes.
  • 4. His Caryenge of the Crosse.
  • 5. His Crucifienge, and death.
❧ Other fiue are called ❧ Glorious.
  • 1. The Resurrection of oure Lor­de.
  • [Page]2. His Ascension.
  • 3. The Cominge of the holye ghoaste.
  • 4. The Assumption of our B. La­dye.
  • 5. Her Crovvninge aboue all Aū ­gells.
M.

And vvhat is the Rosarie, or bea­des, can you tell?

D.

Very vvell [...]; it is nothinge els but a forme of recitinge the Pa­ter noster, and Aue Marie vn­der a certayne number for the exercise of oure deuotion to CHRISTE, and oure B. La­die: and as there be diuers man­ners of recitinge, these prayers so haue they allso diuers names as the Corona, vvhich is in honou­re of the. 63. yeares vvhich ou­re Ladie liued in this vvorlde, & the Rosarie, vvhich is in honoure of the Mysteries of CHRISTES lyfe, and Passion, to the number of. 50. three tymes repeated, [Page 120] sayenge. 10. Aue Maries for e­uerie Pater noster.

M.

And vvhy say you so many A [...]e Maries, & so fevv Pater nosters?

D.

This no doubte vvas firste institu­ted accordinge to the deuotion of the inuētor, or firste author of this forme of prayer: but because the greate Patriarche Saint Do­minicke did in his tyme recom­mēde this forme of prayer to all Catholikes againste the haereti­ques of his tyme, it hath euer sin­ce been in especiall estimatiō, & moste frequētelie vsed of all Christians, the Catholicke Church ha­uinge euer this custome to gyue more honoure, & reuerēce to those thinges vvhich are moste [...]mpugned by her aduersaries, as may appeare in the greate honoure is exhibited to the holie Crosse, the B. Sacramente, and the mother of God, vvhome heretiques ha­ue allvvayes especiallye blasphe­med, [Page] and impugned. And allbeit the number of the Aue Maries be greater, yeat doth yt nothin­ge derogate from the seruice of God; seinge all is principallye, and finallye directed, and refer­red to his honoure.

M.

And is there any reason, vvhy they shoulde be ten rather then nine, or eyghte, or anye other number?

D.

None but that I haue specified, excepte peraduenture because this number allso in Scripture is sometymes esteemed as sacred, and somevvhat appropriated to holye thinges, as beinge the per­fection, and summe of all pri­mitiue numbers; for the vvhich cause some note that the Mag­nificat, vvhich oure B. Ladie san­ge vvith suche exultation of the holye ghoaste, conteyneth juste ten versicles, and is therfore compared to that decachorde, [Page 121] or instrumente of ten stringes, vvherevvith her progenitou­re Kinge Dauid vvas so deligh­ted.

M.

But vvere these numerall Mys­teries (thincke you) the cause vv­hy this forme of prayer vvas in­stituted?

D.

I thincke not trulye; for allbeit these mysteries be verye conue­niente, and helpe oure deuo­tion, yeat I haue hearde that the true beginninge of these nū ­bers in prayenge vvas to helpe oure memorie, therby to dischar­ge this exercise vvith more faci­litie, and certaintie.

M.

Haue you any example in the Scriptures, or Ecclesiasticall Hi­stories vvherby this matter may be authorized, for the sectaries doe verye injuriouslye speake of it.

D.

No vvonder sir, for they herein follovv that spirite, of pride, and [Page] impietie, vvhich leadeth thē mo­re blinded in greater matters allso: but vve are litle to regar­de vvhat enemies of deuotion, and vertue calumniate, so longe as vve are sure the vvisedome of holye Church approueth oure doinges, and it is euidente in the Scripture that Dauid did se­uen tymes a daye praye, Psal. 118. and prayse God, and Daniel three ty­mes euerye day adored tovvarde the holye citie, & Saint Bartho­lomevv vve read did bovv his knees to pray an hundred tymes in euerye. Dan. c. 6. ver. 10. 24. hovvres: and Ec­clesiasticall aunciente histories recorde some. 1300. yeares sin­ce of an heremite called Pau­lus vvhich did carye. Pallad. ad Lausum. sect. 20. & 21. Niceph. l. 11. c. 36. Cassiod. lib. 8. tripart. cap. 1. 300. litle stones in a scrippe aboute his ne­cke of purpose, to helpe his me­morie in discharginge the taske of prayers vvhich he had appoin­ted him selfe to recite euerie day [Page 122] to Gods honoure: and Saint Ma­carius vvas vvonte besides his o­ther laboures to say euerie day an. 100. particulare prayers, & a certayne Virgen of the same tyme. 700. all vvhich had need of some suche instrumente to helpe theyre memorie, and novv allso to this day, the religious he­remites of Camaldoli in Hetru­ria vse the Corone, or beades of. 33. Pater nosters, and so manye Aue Maries in honoure of the yeares vvhich CHRISTE li­ued in this vvorlde: and some ha­ue not amisse noted the propor­tion, that there are juste so ma­nye syllables in the Aue Marie vvhich the Church novv vseth, as there are Aue Maries in the Corona of oure ladye, vvhich are 63. as hath been spoken.

M.

VVhy vvere it not enoughe to saye once the Pater noster, and Aue Marie, can not God as [Page] vvell heare vs vvith one, as vvith an hundred prayers?

D.

This objection is ordinarie to protestantes, as vvell in this as in many other matters, the diuell beinge an enemie to much pra­yer, and therfore vvoulde fayne haue it quickelie concluded; but this vvas not the spirite of ou­re Sauioure. vvhich vvatched vv­hole nightes in prayer to gyue vs example; nor of the Prophete Dauid, & Hieremie especiallye, vvho seem to be delighted vvith repeatinge the same manner of speache vvhen it vvas suche as pleased thē, & vvas to the purpo­se, as particularlie in the Psalmes is euidēte vvhere nothīge is mo­re ordinarie, & vsuall then to say sometymes euerie seconde verse, And his mercye is for euermore.

M.

I need no farther ansvveare for this: let vs passe to some other matter.

❧ Of the Seuen Capitall ❧ Sinnes. CHAP. IX.

M.

VVELL novv let vs spea­ke of sinne, Seuen Capitall Sin­nes. Vide Cassian. Collat. 5. & l. 5. Greg. l. 31. moral. cap. 3 [...] Chrysos. hom. 43. ad popul. Antioch. Prosper. ad De­metr. & l. 3. de vita contē ­platiua cap. 2 Greg. lib. 23. moral. c. 7. & lib. 34 cap. 17 17. Isidor. l. 2. de summo be­ [...] c. 31. Bern. de gradibus humilit. C [...]ss. degri [...]cip. vit. tell me hovv many kinde of sinnes are there.

D.

Tvvo: that is originall, and actuall.

M.

VVhat is originall sinne?

D.

It is that sinne, vvherevvith vve are borne and haue as it vvere by inheritance from our firste fa­ther Adam, and is purged by ba­ptisme.

M.

And actuall sinne hovv is it di­uided?

D.
[Page]

In to mortall, and veniall, and of mortall, some cry for ven­geance to heauen, and they are 4. some are againste the holye ghoaste, and they are. 6. and some are called Capitall, and are. 7.

M.

VVhich are the .7. deadly sin­nes, and vvhy are they called Capitall, or deadly.

D.

They are these: pride, couetous­nes, lechery, vvrath, glotony, enuye, and slouth, vvhich are cal­led deadly, or mortall, not be­cause they are allvvayes dam­nable, for they may be so sley­ght in some circumstance, as they vvoulde be but veniall, but because they are the rootes, or heades of all other, and are the principall, and therefore called capitall.

M.

VVhat is the difference betvvee­ne a mortall sinne, and a ve­niall?

D.
[Page 124]

A mortall sinne doth kill the sou­le, depriuinge it of Gods grace, and loue, vvhich is a kinde of spirituall lyfe inducinge lyfe e­uerlastinge. But a veniall sinne doth onely vveaken Gods gra­ce in vs, and dispose the soule to further euill, vvhich is, to vva­xe cold in Gods seruice, and loue.

M.

VVhy is it called veniall.

D.

Because it is more easily pardo­ned, and so often tymes it is forgyuen vvithout confession, by contrition, by hearinge mas­se, by takinge holye vvater, or holye breade, knockinge on the breast, by the bishoppe, or preachers blessinge, by sayenge the Pater noster, or confiteor, &c.

M.

And is the vse of Holye VVa­ter gathered out of the Scrip­ture. Holy VVa­ter.

D.
[Page]

It may right vvell, for in the ould lavv there vvere diuers vvaters of purification, apoin­ted by God, but this vvhich vve vse that it shoulde be perpetual­ly kepte in all Churches, Breular. Ro­mae: & in eius vita. and houses, vvas ordayned by the glorious Martyr Pope Alexan­der the firste of that name, and the sixte Pope from Sainte Pe­ter, and by dayly experience vve finde, that yt hath greate vertue againste the deuill, and all his practises.

M.

But tell me, if a man in mortall sinne doe any good vvorke, as almes, or fastinge, &c. shall it a­uayle him?

D.

Not for merite of grace, or glo­ry, but for temporall good, and healthe; or happily to bringe him into knovvledge of sinne, and true repentaunce, they may pro­fite him.

M.

Much ought vve then to fly all [Page 125] mortall sinne, seth it breedeth so euill effectes, depriuinge vs of God, vvho created vs; of glory, vvhich he promised vs; of the merites of CHRISTE his Passiō, vvhich redeemed vs, & of the fruyte of all good vvorkes vvhich might othervvise vvith his grace saue vs: but say, if you knovve any remedie againste them.

D.

Sir there are many, but especial­ly prayer, and almes deedes, vvi­th fastinge, the obtaininge of the. 7. contrarie vertues, and diligent guarde of the three po­vvers of the soule, and of the fi­ue corporall senses.

M.

VVhich are the. 7. contrarie vertues?

D.

Humilitye, Liberality, Chastitye, Patience, Temperance, Charity, and diligence, vvith alacritie in Gods seruice, for slouth, is a sadnes, heauines, or as it vvere [Page] a vvearynes of deuotion, and godlines.

M.

Povvers of the soule.And vvhich are the three povvers of the soule?

D.

Memorie, vnderstandinge, and vvill.

M.

VVhich are the fiue corporall senses?

D.

Seeing, hearing, smellinge, tou­chinge, and feelinge.

M.

But since you made mention of the. 6. sinnes againste the holye ghoaste, I praye you tell me vv­hich are they?

D.

Desperation of saluation. 2. pre­sumption to be saued vvith­out merites. 3. to impugne the knovvne truthe. 4. enuye of an others grace. 5. obstina­cye in sinne. 6. finall impeni­tence.

M.

And vvhat propretie haue these sinnes aboue other?

D.

This: that as sinnes committed by ignorance are sayde to be [Page 126] peculiarly againste the sonne of God, to vvhome is attributed Sa­pience, or vvisedome, and sinnes of frayltye are sayde to be again­ste the father, to vvhome is at­tributed povvre, and mighte, so sinnes of pure malice as all the­se are, are sayde to be againste the holye ghoaste to vvhome is attributed bountie, or good­nes; vvhich is contrarie to ma­lice, and therefore are sayde to be vnperdonable, eyther in this vvorlde, or the nexte, becau­se such sinnes verye rarely come to haue true repentance, euen as a disease is termed vncurable, vvhen although it is not impossi­ble, yeat it is very harde to re­couer of it.

M.

And vvhich are the. 4. sinnes that cry for vengeance?

D.

Voluntarye murder. 2. the sinne of the fleshe againste na­ture. 3 oppression of the poore [Page] 4. to defraude the vvorke man of his vvages.

M.

VVhy are these sinnes sayde to crye into heauen?

M.

Because they are so manifeste, that they cannot be excused, and God hath often tymes extraor­dinarilie shevved his auersion, & detestation of them, by moste seuere punishmentes, and vnex­pected discoueries of the offen­ders.

M.

To conclude, tell me hovv you say grace before meate, and af­ter, for this allso belongeth to a Christian to knovv.

❧ D. Before meate, I say ❧ thus, Makinge the signe of the Crosse.

[Page 127]

BEnedicite ✚ Resp. Dominus ✚ Nos, Grace befo­re meate. & ea quae sumpturi sumus bene ✚ dicat Deus Trinus, & vnus. Pater, & Filius, & Spiritus Sanctus. Respond. Amen.

And after meate, I say thus.

LAVS Deo, Pax viuis, After mea­te. Requies defunctis. Pater noster, &c. Et ne nos inducas in tentationem. Respond. Sed libera nos a ma­lo. Amen.

Agimus tibi gratias Omnipot [...]ns Deus, pro vniuersis donis, & beneficiis tuis, qui viuis & reg­nas in saecula saeculorum. Respond Amē. CHRISTVS IESVS cet nobis suam pecem & suam benedictionem, & post mortem vitam aeternam. Respond. Amen.

M.
[Page]

One thinge in this matter you muste needes ansvveare me, for I haue differred it of purpose to this place, Seruice in the vulgare tongue. as the beste vvherin the case may be decided, and it is this: vvhat shoulde be the cause vvhy Catholickes are so addicted to the Latine tongue, that not only theyre office of the Church, as masse, and mattēs, and the ad­ministration of the holye Sacra­mentes, the Scripture, and all so­lemne ceremonies are dischar­ged in this tongue, but that the grace it selfe vvhich is a priuate, and domesticall matter they sc­arce knovv to doe it but in this language.

D.

For diuers substantiall considera­tions.

M.

VVhich be they? for I vvoulde be glad to heare them.

D.

Firste in respecte of the Scriptu­re vve denye that vvhich haere­tiques so often objecte that the [Page 128] people is prohibited to reade it in the vulgare tongue: Index libror. prohibit. edit. a Pio. 4. rega. 4. Trid. Sess. 22. cap. 8. & cap. 9. for so it be doen vvith discrete leaue, and permission of the ordinarie, or Ecclesiasticall superior, and vvith hope of fruyte, and vtilitie to the reader, it is euerie vvhe­re graunted euen by the Popes authoritie as novv you see the Remes testamente is permitted in Englāde, thought in publicke, and commonlie vvithout distin­ction of persons, it be vvith juste cause forbidden. And this bein­ge so aunciente, and receaued a custome in Gods Church as it is, and that in the vvhole vvorlde, this vvere enoughe to satisfie any modeste minde: but it is allso confirmed euen by example of Gods chosen people in the oulde testamēte, 2. Esd [...]a. c. [...]. vvhere vve finde that after theyre returne from the captiuitie of Babylon, vvhen the Hebrue tongue vvas forgotten, [Page] and the Chalday, or Syriacke onelye vsed, so as they vnder­stood not the lavv vvhen it vvas read the in the Hebrue, yeat they read it as it vvas, and that in pu­blike, interpretinge the same as novv the preacher doeth the Gospell to the people: vvhich is insinuated allso in those vvor­des of the Gospell, Ioann. cap. 7. Turba haec, quae non nouit legem. That is, this multitude vvhich doeth not knovv the lavv. Secondelye, by the example of the Apostles thē selues, Rom. 10. Co­loss. 1. Mar. vlt. Irenae. lib. 5. cap. 3. vvhich allthoughe they preached the Gospell in all coū ­tries of the vvorlde, and foun­ded Churches in all nations, yea, and had the gyfte of tongues to speake vvhat language they vvoulde, yeat is there no one remnaunte of any vvorcke, or vvritinge of theyres, neyther is there any testimonie of any aun­ciente vvriter, that specifieth [Page 129] any thinge vvriten by them but onely in Hebrue Greeke, Damasc. in vita B. Petr A [...] drian. Finus. l. 6. Flageli cō tra Iudaeos. c. 80. & lib. 8 c. 62. & Petr. Anton. Beu­ter. annot. 9. or La­tin. For Sainte Marckes Gospell, the opinion of diuers is, that he firste vvrote it in Latine, and then in Greeke: and so Sainte Paule vvrote in Greeke to the Romaynes, and Sainte Iohn to the Parthians, vvhose naturall language vvas farre differente. Thirdelie, by the vse of the vni­uersall, or Catholicke Churche; for as Sainte Austen sayeth, Augustin. Epist. 118. lib. 4. contr. Donatist. cap. 24. S. Leo serm. 2. de jejunto Pē ­tecost. to dispute againste that vvhich the vvhole Churche of God vseth is moste insolente madnes▪ yea as the same Doctor, and Sainte Leo affirmeth, that vvhose be­ginninge is not knovven, and is generallie vsed in Gods Chur­che, may justelie be deemed to proceed of Apostolicall tradi­tion: novv, that no aunciente vvriter maketh mention of anye other translation (at leaste for [Page] the firste foure hundred yeares) exceptinge in these three tōgues vvhich vvere sanctified vppon oure Sauioures Crosse, Ioan. 19. & Hilar. praefat. in Psal. it is cer­tayne: and that this dured for many hundred yeares after, o­uer all prouinces in the vvorlde, it is manifeste euen vnto En­glande it selfe, Beda libr. 1. histor. cap. 1. Thom. vval­den. tom. 3. sa­cr. tit. 3. & 4. as it is testified by oure moste learned, and au­thenticall vvriters, and in Fraun­ce, and all the vveste Church, the same testifie other as aun­ciente authors; or if this be not true, let oure aduersaries shevv vs vvhen this custome vvas broughte in, Albin. Al­cuin. de diuin. offic. Amala­rius Trinirē ­sis. and vvhen it be­ganne, or vvhere, in all Chris­tendome.

M.

Trulie these argumentes are pas­singe good; especiallie this laste doeth seeme to me to demōstra­te this matter; but yeat, haue you no proofe that is grounded in reason it selfe vppon vvhich [Page 130] you may thincke this custome broughte in?

D.

Yeas sir that there are, and tho­se verye pregnaunte: and first it vvas necessarie for the conser­vation of vnitie in Gods Church, that all the Scriptures shoulde be read in that tongue vvhich vvas common in the vvhole vvorlde, vvhich vvas firste the Greeke. & after the Latine, vvhen the Ro­maine Empyre encreased; and o­ther vvise no mā vvoulde haue li­ste to heere God serued but in his ovvne countrie lāguage, there coulde hardelie be kepte any ge­nerall coūcells, in fine there coul­de be litle communicatiō of true Christians of diuers nations, one vvith an other. Secōdelie, if there vvere any reason vvhy it shoulde be othervvise, it is that, of better vnderstādinge the Scriptures, but experience doth teache, that this is moste false; seinge the moste [Page] learned haue muche adoe to vn­derstande them, Lib. 2. de Do­ct. Chr stian c. 6. & sentent. 79. Prosperi. and Sainte Aus­ten confesseth them to be full of obscuritie, and moste deep difi­culties, hovvsoeuer they vnder­stande the letter, or language. And so Sainte Basile, and Sainte Gregorie Nazianzen are repor­ted to haue studied the Scrip­tures thirteen, or fourteen yea­res, before they durste to prea­che or teache others: and hovv vvill you haue a poore craftes man to vnderstande them? espe­ciallie those places, vvhich depē ­de vppon the proprietie of the Hebrue, Greeke, or Latine phra­se, Hilar. in ex­trem. libr. de. Cassian. Col­lat. 10. c. 2.3.4. &. 5. Ae­neas Syluius de Origine. Boem [...]r. vvhich can not be vnderstood but of those vvhich possesse the language: and of the Scripture not vvell vnderstood that all hae­resies haue begunne, the holie fa­thers do often aduertise. Dauid George for exāple had the Scri­ptures in his mother tongue, & yeat [Page 131] he so litle vnderstood them, that he thoughte to proue him-selfe by them to be Gods sonne, Epist. 1. Basil. and the true Messias; to omitte a tho­vvsande other scādalls that eue­rie day in oure countrye, and o­ther places grovv by this occasiō. Tirdelie hence vvoulde follovv, that euery age all moste, vve mu­ste allso chaunge the translation of the bible, no language allmo­ste, but once in an hundred yea­res sufferinge greate muta­tion, and it is not vvithout especiall prouidence of God that the Latine tongue hath en­dured so manye ages incorrup­ted. Greg. libr. 4. Dialog c. 56. Chrysost hom. 24. in Marth. Dionys c. 1. et vlt. Eccl. Hie­rarch. Or ge. hom. 5. in Numer. Basil. de Spiritu Sācto cap. 17. Fourthelie the gra­uitie, and maiestie of Religion, require the vse of that tongue vv­hich is moste conueniente for sa­cred mysteries, vvhich in good reason cannot be the vulgare tō ­gue; for as much as in the holye mysteries there are manye parti­culares [Page] vvhich oughte to be kno­vvne to those onlye vvhom they doe concerne accordinge to ou­re Sauioures sayenge, that pear­les are not to be throvvne to svvine, as diuers of the auncien­te fathers allso doe teach vs: VVhervppon is that famous re­prehension of Sainte Hierome that all sortes of people abuse the holye Scriptures, D. Hier. Epis. ad Paulinum Theodoret. l. 4 hist. c. 17. and that o­ther renovvned ansvvere of S. Basile to the Emperoures clercke of the kitchin, vvhich vvoulde needes argue vvith that learned Doctor, & greate maister of the vvorlde, To thee quod S. Basile, It belongeth to make good potage for thy maister, and not to make a hod­gepodge of holye Scripture. VVhich reprehension, hovv ofte it migh­te be vsed novv adayes in those countries vvhere it is vvith vul­gare translatiōs profaned, I nee­de not heere specifie; the poore [Page 132] ministers, and preachers beinge euerye daye ouerborne, by tap­sters, and taylers, and other su­che illuminate elders of theyre congregation, the bible hangin­ge al moste at euerye alekni­ghtes girdle, and no tauerne so base vvherein Geneua Psalmes doe not rattle; the Prophete Ezechiel beinge in euerye vvea­uers mouth, and the moste pro­founde reuelatiō of Sainte Iohn, is become euerye coblers Pro­phecie.

M.

But vvhat can you say to that objection of the aduersaries. 1. Corint. 14. VVhere Saint Paule seemeth to reprehende prayer in an vnknovven tongue, & that of the Prophete; this people ho­noureth me vvith theyre lippes but theire harte is farre frō me, & especiallie the ende of diuine of­fices beinge the consolatiō, and aedification of the hearers.

D.
[Page]

Sir, this is not so: for the ende of diuine seruice in Gods Chur­che is not to instructe the peo­ple, for to that ende are the ser­mons, and preachinges appoin­ted, by vvhich meanes the peo­ple come to knovv all that hath been read in the Gospell, but the ende of diuine seruice is the exhibition of hi [...] due honou­re to God, vvhich may be done asvvell in Latine as in Englishe, for the prayer of the Churche is not made to the people, but to God for the people; so that it i [...] sufficiente that God vnderstande i [...] thought the people doe not: and so vve see the Churche doth p [...]y for those allso that are ab­sente yea those that oftē vvoulde not be prayed for as are diuers greeuous sinners: & in the oulde lavv Leuit. 16. God cōmaunded that the prieste entringe the san­ctuarie shoulde pray for him sel­fe, [Page 132] and the people vvhich remay­ned notvvithstandinge vvithoute, and neyther vnderstood, nor yeat heard, nor savv vvhat the prieste prayed for them as it is manifeste in the firste of Sainte LuKe, of Zacharias: and yeat vv­ho doubteth but theyre prayer vvas profitable to the people? Origen. hom. 20 in Ioann. Chryso [...]. hom. 3. de Lazaro D. Aug. l b. 3 de doct. Christ c. 9. & lib. 6. de bapt. c. 25. VVherevppon both Origen, & Sainte Chrysostome, doubte not to say that al best man doe not vnderstande that vvhich is read, or heard in holye Scripture the verye hearinge, or readinge of them, doth breed sanctimonie, in oure soules, and Saint Aust [...]n sayeth the same of euerie priua­te mans prayer; no othervvise then the Ievves vsed many cere­monies in the oulde lavv, vvhich they never vnderstoode, no mo­re then oure poore countrye people doe the Greeke, and La­tine: vvho in all Catholicke coū ­tries [Page] haue bookes of priuate pra­yer in theyre ovvn language. Those places you alleaged make not for the purpose, the one, that is the Prophete speakinge again­ste hyprocrites, the other beinge vnderstoode, vvhen the prayer, or Prophecie, vvherof is there speache, is in a tongue that no bodie in the vvhole Churche vv­here they liue, vnderstandeth; vv­hich can neuer fall out in the Latine, and yeat euen thē Sainte Paule confesseth, that his than­ckesgiuinge to God is good, and therefore not vvithoute fruyte, as Sainte Chrysostome doth the­re allso expounde it: and there is no doubte, but that place is es­peciallye vnderstood, of gyftes supernaturall, and extraordina­rie vvhich heere is not called in question, and this may suf­fice in my conceyte for this matter.

M.
[Page 134]

You haue reason, and those vvhi­ch vvill see more heerof, and of other controuersies not exami­ned in this instruction for breui­tie sake, and vvhat els belongeth to the defence of Catholicke Re­ligion, lacke not learned vvriters of this tyme, vvhich haue aboun­dātelie heerin laboured, & ther­fore I am contente allso to con­clude, and gyue ouer any father quaestioninge vvith you.

LAVS DEO.

THE CHAP­ters.

  • THE Fyrst Chapter of the sygne of the Crosse. Fol. 2
  • The seconde chapter of the dueties of a true Christian. Fol. 5
  • The thyrde chapter, of the Creede. Fol. 6
  • The fourth chapter of the Pater nos­ter. Fol. 41
  • The fifte chapter of the Aue Marie. Fol. 46
  • The sixte chapter of the. 10. com­m [...]undementes. Fol. 55
  • The seuenth chapter of the fiue cōmaun­dementes of the Church. Fol. 72
  • The eyghte chapter, of the seuen Sacra­mentes. Fol. 88
  • The ninth chapter of the seuen Capitall Sinnes. Fol. 123

A TABLE OF the chiefe pointes of doctrine, and cō trouersies handled in this instru­ction.

A
  • Aue Maria. Fol. 46
B
  • Baptisme. Fol. 25
  • Beatitudes. Fol. 115
C
  • Christian. Fol. 2
  • Crosse. Fol. 2
  • Christian dueties. Fol. 5
  • Creede. Fol. 6
  • Church. Fol. 6
  • Church that is true. Fol. 20
  • Ceremonies of Baptisme. Fol. 25
  • [Page]Communion of Saintes. Fol. 28
  • Commaundementes. Fol. 55
  • The first commaundement. Fol. 56
  • The seconde. Fol. 59.
  • Thyrd. Fol. 61
  • Fourth. Fol. 62.
  • Fyfte. Fol. 63
  • Sixte. Fol. 63.
  • Seuenth. Fol. 64.
  • Eyghth. Fol. 64
  • Ninth, and tenth. Fol. 66
  • Christ is present in the B. Sacrament. Fol. 80
  • Ceremonies of Masse. Fol. 81
  • Confession Sacrament. Fol. 74
  • Confession Vocall. Fol. 74
  • Contrition. Fol. 74
  • Charitie. Fol. 111
  • Capitall sinnes seuen. Fol. 123
  • Churches of Heretiques Fol. 107
D
  • Dueties of a Christian. Fol. 5
  • Descension of Christ into bell. Fol. [...]5
E
  • Excommunication. Fol. 35. 75.
  • Examininge of conscience. Fol. 71
  • Effectes of the Sacramentes. Fol. 91
F
  • Figure of the Crosse. Fol. 2
  • [Page]Forth. Fol. 6. 110
  • Freevvill. Fol. 23
  • Fortitude. Fol. 113
  • Fifteen mysteries of the Rosarie. Fol. 118
G
  • Good vvorkes. Fol. 24
  • Gyftes of the holy ghoaste. Fol. 114
  • Their effectes. Fol. 114
  • Grace before, and after meate. Fol. 127
H
  • Heretique. Fol. 2
  • Holy dayes, and reliques of Saintes. Fol. 54
  • Heresie is Idolatrie. Fol. 58
  • Heretical Churches not to be gone vn­to. Fol. 107
  • Heretiques Christes enemies. Fol. 108
  • Hope. Fol. 111
  • Holye vvater. Fol. 124
  • Hell. Fol. 13
I
  • Iesus name. Fol. 4
  • Incarnation. Fol. 10
  • Iustification. Fol. 24
  • [Page]Inuocation of Saintes. Fol. 46. 53
  • Images. Fol. 56
  • Iustice. Fol. 213
  • Indulgences. Fol. 15
L
  • Limbus Patrum. Fol. 13
  • Lyfe euerlastinge. Fol. 40
  • Laste thinges. Fol. 117
M
  • Marie the B. Virgen vvithout sinne. Fol. 49
  • Masse. Fol. 78. 81
  • Meditation, or mentall prayer. Fol. 71
  • Mysteries of the Rosarie. Fol. 118
  • Marckes of the true Churche. Fol. 20
N
  • Notes of the true Church. Fol. 20
  • Noui [...]ima. Fol. 117
  • Norimberga. Fol. 163
O
  • Our B Ladie vvithout sin. Fol. 49
P
  • Pope. Fol. 7
  • S. P [...]ter at Rome. Fol. 8
  • Purgatorie. Fol. 14
  • [Page]Popes pardones. Fol. 1 [...]
  • Predestination. Fol. 25
  • Pater noster. Fol. 41
  • Prayenge to Saintes. Fol. 46. 53
  • Preceptes of the Church. Fol. 72
  • The first precept. 73. The seconde. 73 Thyrd, and fourth. 77. The fif­te. Fol. 78
  • Prudence. Fol. 112
  • Povvers of the soule. Fol. 125
R
  • Religious vovves. Fol. 22
  • Remission of sinnes. Fol. 36
  • Resurrection. Fol. 38
  • Reliques of Saintes. Fol. 5 [...]
  • Rosarie. Fol. 128
  • Reall presence. Fol. 82 106
  • Romaine faith. Fol. 29
S
  • Signes of the true Church. 20. The first sygne. 20 The seconde. 24 Thyrde. 28. Fourth. 29. Fif­te. Fol. 29
  • Satisfaction. Fol. 74
  • Sacraments seuen. Fol. 88
  • [Page]Theyr effectes. Fol. 92
  • Sacramente of the Euchariste in the pix. Fol. 97
  • Seuen Capitall sinnes. Fol. 123
  • Seruice in the vulgare tongues. Fol. 127
T
  • Theologicall vertues. Fol. 6. 110
  • Tradition. Fol. 7
  • The B. Trinitye. Fol. 9
  • Transubstantiation. Fol. 94
  • Temperance. Fol. 113
  • Three sacred tongues. Fol. 127
V
  • Vovves Religious. Fol. 22
  • Vertues Theological. Fol. 110
  • Vertues Cardinall. Fol. 11 [...]
  • Vulgare tongues. Fol. 127
VV
  • VVoorkes meriterious. Fol. 24
  • VVorkes of mercie. Fol. 109

❧ A BRIEFE ❧ manner of examination of Cons­cience for a Generall Confession.

BEFORE vvee beginne the [...]xamen it selfe, vve must vn­derstande some fevv thinges vvhich may helpe vs for the performīge vvell of so great a matter as this is of making a good confessiō. And first of all, that vve must take it in hand as a matter of verie great im­portance, and vvherof dependeth the peace, tranquillitie, and security of a good conscience for the space of all our lyfe after; and therfore it behoo­ueth vs to examine our conscience vvith great care, and exaction. Secō ­dly he that maketh his confession must necessarily haue contrition, or [Page] at the least attrition, that is sorovv and detestation of sinne committed, because it is an offence of God, vvhō vve loue aboue all thinges; or for that sinne causeth the enmity of God, & our eternall damnation; vvith a firme purpose of changinge our lyfe, and not offendinge God any more here­after mortally.

Thyrdly our confession must haue these conditions: first it must be enti­re of all the mortall sinnes, vvhich a man hath committed, and can call to remembrance after examininge of him selfe: expressinge euery one in particuler in kynd, and number, and all such circumstances as doe eyther change the kynd, or number of the sinnes; and if he doth not distinctly remember the number, he ought to tell it a litle more or lesse, as he can remember, or at least hovv longe ty­me he perseuered in that sinne if h [...] fell into it vppon euery occasion, & hovv often, more, or lesse, the lyke [Page] occasions vvere offered.

The second conditiō is that the cō ­fession be faythfull, that is true, and sincere, not only not sparinge to tell anye sin vvhich a man hath com­mited, but allso not accusinge himselfe of those vvhich he hath not commit­ted, but telling the doubtfull thinges, as doubtfull; and the certayne, as cer­tayne. It must also be playne, and simple, not artificially composed, vvi­thout excuse, or [...]u [...]ringe, or dimi­nishinge any thing at all makinge reckoninge that he confesseth his sinnes to God, vvho allreadie knovveth them, although his diuine vvill be that vve confesse them to the priest as his substitute, and our judge, and recea­ue the penaunce due therunto, vvher­of one part is the shame, and confu­sion to acknovvledge [...]ur faults, vv­hich notvvithstandinge is a thinge so founded in reason, and justi­ce, as the very heathens of good vnderstandinge, did perceaue the [Page] conuenience, and necessitie of that, vvhich Christ our Sauiour hath insti­tuted for the remission, and reme­dy of sinne in this Sacramente: and so one of them sayd. Innocentiae pro­xima est humilis confessio. That is: the first degree is not to offend, but vv­hen offence is committed, the next thinge that is required is, that the of­fender doe humbly acknovvledge & confesse his fault, and vvhosoeuer re­flecteth vppon him selfe beinge offen­ded, vvill finde that by instincte of nature, and justice, he requireth as the firste disposition for pardone, that the offender, though he be his ovvne brother, or child, acknovvledge that he hath done amisse, and be sory for it, and haue purpose not to doe the lyke any more: vvhich is in substance that vvhich God almyghtie, as a most carefull father, requireth of all Ca­tholiques as of his chosen, and belo­ued children, minglinge justice and mercy in this Sacrament [...], as in all [Page] other his vvorkes, to facilitate our saluation.

The thyrd condition is, that it be obediente, that is, that the penitent haue purpose of doinge vvhatsoeuer shalbe imposed him by his cōfessour, of acceptinge the remedies for his sinnes, vvhich shalbe prescribed, and auoydinge of all the occasions of sin­ne, vvhich he shall forbidde him: ly­kvvyse of makinge restitution, and satisfaction vvhen there is obligacion justly to doe it, and finally of accep­tinge the penance gyuen him by his confessour.

By all vvhich vve see that it is ne­cessarie that vve disclose faithfully our sinnes in this Sacrament, vvhich is a tribunall of justice, that God hath left in his Church for the remedy of sinne, & cōfort of sinners; vvhere the judge being man, cannot knovv the secret offences, but by the declara­tion of the offender himselfe, nor proportionate the sentente, and [Page] remedie, vvhich accordinge to justi­ce and prudence he is bound to gy­ue, but by vvay of the penitentes con­fession, vvho (as experience teache­th,) doinge his duetie, findeth so great comforte, and assurance (founded in Christes vvord, Math. 18. Ioann. 20. and promise, vvhich cannot fayle) that his sinnes be for­gyuen him as often as he receaueth absolution from the priest lavvfullie authorized, that no comfort in this vvorld is comparable vnto it. And herevppon cometh that Catholique men, the more learned, and vvise they be, and the more care they haue of theyr eternall saluation, and to keepe them selues in Gods grace, so much the more often they frequent this holy Sacrament; some euery mo­neth, some euery vveek yea, and so­me euerie day, for the admirable fruytes, benefites, and cōfortes they finde in it.

Lastly vvhen vve begin our confes­siō, vve must kneele dovvne reueren­tely [Page] vppon our knees, for humilities sake, as in the presence of God, at one syde of the priest, and make the sygne of the Crosse, & aske the Priest his benediction: sayenge: Benedic pater: and aftervvards beginne the generall Confession in this manner. in Latine.

COnsiteor Deo Omnipotenti, Bea­tae Mariae semper Virgini, Beato Michaeli Archangelo, Beato Ioanni Baptistae, Sanctis Apostolis Petro, & Paulo, & omnibus Sanctis, & tibi pa­ter, quia peccaui nimis cogitatione, verbo, & opere, mea culpa, mea cul­pa, mea maxima culpa.

Ideo precor Beatam Mariam sem­per Virginem, Beatum Michaelem Archangelum, Beatum Ioannem Baptistam, Sanctos Apostolos Petrū & Paulum, & omnes Sanctos, & te pater, orare pro me ad Dominum Deum nostrum. vvhich in English is thus.

I confesse to allmightie God, to the blessed Virgen S. Marie, to the blessed S. Michael the Archangell, to the blessed S Iohn Baptist, to the ho­lie Apostles S. Peter, and S. Paule, to all the Saintes, and to you my ghoa­stly father, that I haue greeuously offended in thought, vvord, and dee­de, through my fault, my fault, my most greeuous fault.

Therfore I beseech the blessed Virgen S. Marie, the blessed S. Mi­chaell the Archangell, the blessed S. Iohn Baptist, the holy Apostles S. Peter, and S Paule, and all the Sain­tes in heauen, and you my ghoastly father, to pray to our lorde God for me.

VVhere is to be noted, that some say all the Confiteor before theyr cō ­fession, and others (perhaps better) doe deuide it into tvvo partes, first till you come to those vvords. My fault; &c. vvhere Catholike people vse to strike theyr brest, in signe of re­pentaunce, [Page] and sorrovve, and then goe forvvarde vvith theyr cōfession; vvhich beinge ended, they conclude vvith the vvordes follovvinge; ther­fore I beseech the blessed Virgen, &c.

THE EXAMEN vppon the Ten Com­maundementes.

Of the first Commaundement: that is of honouring God aboue all thinges.

COncerning Faith: if he haue beleeued vvhatsoeuer the holy Roman Church belee­ueth: or rather hath had so­me contrarye opiniō: or vvith vvor­des, & exterior signes, hath made any thevv of any infidelity or heresie.

If he haue beene ouer-curious, in desiring to search the matters of Faith: and if he haue doubted of any article of the same.

If he haue kept bookes, eyther of Heretickes, or for any other respect forbidden by the Church.

If he haue learned the prayers, & other necessary things, vvhich euery Christian is bound to knovv: as are the cōmaundements of God: and the principall mysteries of the faith.

If he haue gyuen credit vnto, or vsed any sorts of superstition, en­chauntments, deuinings, eyther by himselfe, or by meanes of others.

If he haue procured by the vvay of lotis, to finde out any theft, or to knovve any secret thing

If he haue caried about him super­stitious vvritings, for the hauing his health, or for any other ende, or hath induced others to doe the like.

If he haue gyuen credite vnto dreames, or soothsayenges, ta­kinge [Page] them as a rule of his actions.

If for to much presumptiō of the mercy of God, he hath committed any sinne, or hath per [...]uered in euill, and diferred his amendment.

If in aduersities he hath had more confidence in creatures, & in vvorld­ly helpes, then in God.

If for to much distrust of the mer­cy of God, he hath despayred of a­mendment of lyfe, or of the remis­sion of his sinnes.

If he haue murmured against God, as though he vvere not just, or bla­ming his prouidence.

If for feare, or other humane res­pect, he hath had minde to offend God, or not to doe that vvhich he vvas bound for his seruice.

If he haue cursed, or blasphe­med God, or his Saintes, & other Creatures: expressing all the manners and sortes of those blas [...]hemies vv­hich he hath spoken.

If he haue exposed himselfe to [Page] any daunger of mortal sin, or taken delight of any sin vvhich hee hath done in time before past.

If he haue persecuted, or injured vvith vvordes any deuout persons: detracting theyr good vvorkes, and beeing cause that they leaue thē: & in particuler, if he haue dissvvaded or hindered any from entering into religion.

Of the second Commaundement, of taking the name of God in vaine.

IF hee haue svvorne that vvhich vvas false, knovving it to bee a lye, or doubting of the same, although it vvere in iest, or of a matter of small importance.

If hee haue svvorne to promise any lavvfull thing, vvhich aftervvard [Page] he hath not obserued, or had not intention to performe it, at that tyme in vvhich he did svveare.

If he haue beene cause that any did svveare false, or not obserue the lavvfull oath vvhich he made.

If he haue svvorne in māner of cur­sing: as men are vvont to say, if I doe not such a thing, let such or such euill happen vnto me.

If he hath svvorne to do any euill, or any thing vvhich vvas a sin: or not to do any thing vvhich vvas good.

If in judgement he hath svvorne false, or beeing asked by order of lavv, he hath not ansvvered agreably to the intention of the Iudge, or hath counsailed others for to doe the like. In vvhich case not only he sinneth mortally, but if therof follovved any harme of his neyghbour, he is bound to restitution.

If he haue had a custome of svvear­ing oft, vvithout consideration, or ca­re, to knovv if it vvere true, or false.

If he haue made a vovve of doing any good thing, and hath not cared to performe it: or hath deferred ouer­much the execution thereof.

If he haue made any vovve vvith a minde of not fulfilling it.

If he haue made a vovve of not doing any good thing: or of doing any euill thing for an euill end.

Of the third commaundement, of sanctifyeng the Holy-dayes.

IF he haue not obserued the holye-dayes, but eyther done him selfe, or commaunded others to doe such vvorkes as are prohibited by the Church: or consented vnto those vv­hich doe the like.

If he haue omitted to heare a vv­hole Masse vppon the holye-dayes [Page] commanded, vvithout lavvfull cause, or hath bene cause that others did leaue the same.

If beinge present at Masse vppon any holy-day commanded, he hath been for any notable tyme volun­tarily distracted, by talking, laugh­ing, or busyeng him selfe in imperti­nent things.

If he haue not procured that those vvhich be vnder his charge doe heare Masse vppon the holy-dayes.

If he haue not gone to Confessiō at the least once a yeare, or haue not procured that others of his charge haue done the same.

If he haue gone to Confession, vvi­thout necessary examination of cons­cience, or vvithout purpose of leauing any sinne, or of shamefastnes, or other humane respect, hath concealed any sir, vvhich is amost grieuous sacrilege.

If euery yeare at Easter he hath receiued: and that vvith conueniente disposition.

If vvith a conscience, or doubt of mortall sin, he hath receiued, or mini­stred anye Sacramēt of the Church.

If hee haue fasted the Lent, Vigilles, and Ember dayes, beeing bound the­reunto, and if on such dayes hee hath eaten prohibited meates, or hath bee­ne cause of others doing the same.

If for gluttony hee vvoulde not haue regarded to doe against anye commaundement: or if he haue ea­ten, or druncke ouer largely, vvith notable detriment of his health: or if voluntarily he hath bene drunke.

If he haue violated the Church vvi­th any carnall sin, or vvith sheding of blood.

If he haue incurred any excommu­nication: or vvhilst hee vvas excōmu­nicate, haue receiued any Sacrament, or bene present at the holy offices of the Church: or if he hath conuersed vvith excōmunicate persons, or such as vvere suspected of Heresy.

If hee haue done any injury, or [Page] irreuerence vnto Images, Relikes, or other sacred thinges.

If being bound to say his office, he haue omitted it, vvholly, or any part thereof: or in the sayeng of it been voluntarily distracted.

If for slouth, or negligence, he hath lefte vndone any good vvorke vnto vvhich he vvas bound.

Of the fourth Commaundement, of honouring Parentes.

IF he haue borne little reuerence to his Father, and Mother, despising them, or offending them vvith deedes or injurious vvordes.

If he haue cursed his father, or mo­ther, or detracted theyr good name, or dishonoured thē in theyr absence.

If he haue not obeyed his parentes or superiours, in just matter, and such as might result to notable detrimente [Page] of the family, or of theyr ovvne soule.

If vvhen his parentes haue been in necessitie, he hath not succoured thē, if it vvere in his povver.

If deliberately he haue desired the­yr death, that he might haue the inhe­ritance, &c.

If he haue not fulfilled theyr Testamēts & last vvills after theyr death.

If he haue loued his parētes in such sorte that for theyr loue, he hath not cared to offend God.

If he haue not obserued the just la­vves and decrees of his superiours.

If he haue detracted, or spoken e­uill of Superiours, Ecclesiasti all, [...] Secular, of Religious persons, Priests, Teachers, &c.

If he haue not succoured the poo­re, if he could especially in extreame, or greeuous necessitie, or if he haue been sterne, or cruel vnto thē, intrea­ting them sharply vvith vvordes, or deedes

If those vvhich be fathers, and [Page] Mothers haue cursed, or vvished euill vnto theyr children.

Allso if they haue brought them v [...] as they should, teaching thē theyr prayers, and Christian doctrine, and reprehending them, and correcting them, especially in matter of sinne, & occupyeng them in some honest exer­cise to the end they be not idle, and take some euill course.

That vvhich is sayde of Children, is vnderstood allso of seruāts, & others of the family, of vvhome care is to be had, that they knovv thinges vvhich be necessary, & obserue the cōmaun­dementes of God, and of the Church.

Of the fifth Commaundement: Thou shalt not k [...]ll.

IF he haue caried hatred tovvardes any person, desiring to be reuēged: and hovve lōge he hath stayed therin.

If he haue desired any mānes death or other great euill, and domage, as vvell in his bodye, as in good name, honour temporall, & spirituall goods.

If he haue been angry vvith any person, vvith minde to doe him any harme, or to be reuenged of him.

If contending vvith others, or in other sorte, he haue striken, vvoūded, or killed: or cōmaunded, or cōsented vnto others to doe the same: or (be­ing done by others) approued it, or giuē aide, counsaile, or fauour therunto.

If hauing offended others, he hath refused to demaunde pardon, or re­conciliation: or haue not sufficiently satisfied for the offence.

If he haue refused to pardon, or to remitte injuries to those vvhich haue offended him.

If for hatred he haue omitted to speake vnto, or to salute others, allthough vvithout hatred, yet vvith scandall of his neyghbour.

If in aduersities, and misfortunes, [Page] he haue desired death: or vvith fury and anger hath stroken, and cursed him selfe, or mentioned the deuill.

If he haue cursed others, eyther aliue, or dead: & vvith vvhat intentiō.

If he haue sovved discorde, or cau­sed enmity betvveene others: & vvhat harme hath ensued therof.

If for hatred or enuie, he hath been immoderately sorye for the good, & prosperitie of others, as vvell tēporal, as spiritual; or hath reioyced at any harme, or notable damage of others.

If for anger he hath offended o­thers vvith injurious, and contumeli­ous vvordes.

If he haue flattered others, pray­sing them of any sinfull thing.

If vvhith his euill exāple, or coūsai­le, or vvith praysing that vvhich vvas euill, or reprehēding that vvhich vvas good, he hath been cause that any mā left any good vvorke vvhich he had begun: or if he haue induced hī to any sinne, or to perseuerance therein.

If he haue omitted to correct, and admonish any person of any sinne vvhen he could, and probably hoped thereby the others amendment.

If he haue gyuen receit vnto outla­vves, & murtherers, or vvith his coū ­sayle, and fauour, or othervvise assis­ted them.

If he haue spoken euill of his ney­ghbour, manifesting any secret [...]au [...]t of his to discredit him, or cause him other harme.

If he haue stroken injuriously any Ecclesiasticall or Religious persō, vv­herein allso there is Excōmunicatiō.

Of the sixt, & ninth comaundemēt Thou [...]halt not commit adultery, Thou shalt not desire thy neyghbours v [...]yfe.

IF he hath gyuen internall consente to any carnall temptation.

If he hath taken delight delibera­tely in any filthy cogitation.

If he hath been negligēte in castin­ge avvay euill cogitations vvhen he feeleth him selfe in daunger to gyue consent, or take delighte in them.

If he hath spoken, or hearde vnho­nest vvordes.

If he hath sēte lettres, messages, &c.

If he hath vsed vnchaste lookes, be­hauiour, gesture, or apparell orday­ninge it to any euill ende.

If he hath vsed vnchast touchinge, Kissinge, embracinge. &c.

If he hath committed any carnall sinne actually, vvherin he must expli­tate the necessary circumstances as the persons, vvhether they vvere re­ligious, or secular; vovved to virgi­nitye; maried, or vnmaried, vvhich may aggrauate the greatnes of the sinne.

If he hath not auoyded the occa­sions of this sinne, nor armee him selfe against temptations.

Of the seuenth and tenth Commaundement. Thou shalt not steale. Thou shalt not desire thy ney­ghboures goodes.

IF he haue taken any thing vvhich belonged vnto others, by deceit, or violence: expressing the quā ­titie of the theft, & in particular, if he haue taken any sacred thing, or out of any sacred place.

If he hold any thing of an others, vvithout the consent of the ovvner, and doth not restore it presently, if he be able.

If for not payeng of his debtes, (vvhen he is able) his creditours haue sustained any damage.

If finding a [...]ing, he hath taken the same vvith minde to keepe it for him selfe: the like of those thinges [Page] vvhich happē to come to his handes, vvhich, knovving that they belong to others he hath not restored to vvho­me he ought.

If in buyeng, or selling, he hath vsed any deceit, eyther in the vvare, or in the price, or in the measure, or in the vveyght.

If he haue bought of those persons vvhich coulde not sell, as of slaues, or children vnder age

If he haue bought thinges that he knevve or doubted to haue bin stolē: or vvittingly hath eaten of anye such thinges.

If only in respect of selling vppon trust, he hath solde for more then the just price: or hath bought for lesse thē the price, in respect of payment ma­de before hand.

If he ha [...]e had a determinate vvill to take or to retayne any thing of o­th [...] mens, [...] he could: or allso, if he haue had a deliberate minde to gay­ne, or encrease his vvealth (as men [Page] doe vse to say) by right or by vvrōg.

If he haue committed any sorte of vsurye, or made any vsurarious con­tract, or entred into any vnjust traffi­cke, or partnershippe of merchādise.

If hauing vvages, or pay for anye vvorke, or office, he hath not done it vvell, and faithfully.

If he haue defrauded seruants, or vvorke-folkes of theyr hire: or differ­red theyr payment, to theyr hinde­rance.

If he haue moued any sute in lavv against justice, or if in just sutes he hath vsed any fraude, or deceit that he might preuayle.

If he haue played at prohibited ga­mes: or if in gaming he haue vsed, & vvonne by deceit, or hath played vvi­th persons vvhich can not alienate, as are children vnder age, and such like.

If he haue defrauded any just im­post or tolles.

If he haue committed any symo­nye in vvhat sorte soeuer.

If he haue defrauded the Church of that vvhich vvas due, as are Tithes, and such like.

If by vnlavvfull meanes, & euill in­formation he haue gotten anye thing that vvas not due vnto him, or hath vnjustly hindred others from the ob­taining any benefit, or commoditie.

If he haue gyuen any help, or coun­sell, or, in vvhatsoeuer other maner, abetted such as haue taken other mens goods: or (beeing able, and bound thereunto) hath not discoue­red, or hindered any theft.

Of the eyght Commaundement. Thou sha [...]lt not beare false vvitnes.

IF he haue borne any false vvitnes in judgement or out of judgement or induced others to do the like.

If he haue spoken any vntruth, [Page] vvith notable prejudice, or hurt of his neyghbour.

If he haue detracted from the good name of others, imposing falsely vp­pon them any sinne, or exaggerating theyr defectes.

If he haue murmured in vvayghty matters, against an other mans lyfe, and conuesation, especially of quali­fied persons, as prelates, religious, and vvomen of good name.

If he haue gyuen eare vvillingly vnto detractions, and murmuringes against others.

If he haue disclosed any greeuous, and secret sinne of others, vvhervppō hath insued infamie. VVhich although it vvere true, and not spoken vvith euill intention, yet is the speaker bound to restore the good name.

If he haue vttered any secrete, vv­hich vvas committed vnto him or vv­hich secretly he came to see, or hea­re, in vvhich case a man is bound to restore all dammages that after­vvardes [Page] happen by such reuealing.

If he haue opened other mens let­ters vnlavvfully, or for any euill end.

If he haue rashelye judged the deeds, or speeches of his neighbour, tak­ing in euill parte that vvhich might haue been vvell interpreted, and condē ­ning him in his hart of mortall sinne.

If he haue promised anye thing vvith intention to bind himselfe, and aftervvardes vvithout lavvfull cause hath omitted to obserue his promise, vvhich is a mortall sinne, vvhen the thing vvhich is promised is notable, or vvhē for vvant of performance of the promise, our neyhhbour hath had any notable losse, or domage.

Of the sinne of pride.

IF that good vvhich he hath (vvhe­ther it be of Mind, or of Body, or of Fortune) he hath not acknovvleg­ged as of God, but presumeth to haue [Page] it of him selfe, by his proper indus­trie or if he thinke to haue it of God, yet presumeth to haue it, by reason of his ovvne merites, not gyuing to God the glory of all.

If he haue reputed vaynely that he hath any vertue vvhich he hath not, or to be that vvhich he is not or mo­re then that vvhich he is: despising o­thers as inferiours vnto himselfe.

If he haue gloried in any thing vv­hich is mortall sinne: as, for to haue taken reuenge, or to haue committed anye other sinne.

If to the ende that he might be es­teemed and helde for a person of va­lue, he hath vaunted of anye good, or euell, vvhich he hath done (vvhether truely, or falsely,) vvith the injurye of God, or our neyghbour.

If he haue been ambitious, desiring inordinatly honours, and dignities, &c. doing to that ende that vvhich he ought not.

If to the ende that he may not be [Page] noted, and held of small accompt, or for feare of the speeches of men he doe that vvhich he ought not, vvith scandall of his neyghbour: or neglect to doe that vvhich he ought: as to correct, and reprehend others: to cōuer­se vvith good persons: to goe to Con­fession, and to doe other Christian vvorkes.

If he haue stubbernly impugned the trueth: or, because he vvoulde not submitte him selfe, or seeme to be cō ­uinced, if he hath obstinately defen­ded his manifest errours, against his conscience

If through arrogancye he hath des­pised others, doing anye thing for theyr dishonour, and despight.

If for haughtinesse, and pride, he hath been at excessiue charge, in Ap­parell, Seruauntes, Dyet and other vanities nor conuenient vnto his estate.

Gathered out of F. Vincentius Bruno.

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