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.
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.
❧ A BREEFE ❧ INSTRVCTION, BY VVAY OF DIALOGVE. concerning the principal poynts of Christian Religion, gathered out of the holy Scriptures, Fathers and Councels.
ART THOVV a Christian?
Yea sir, by the grace of God.
VVhy doest thou say, by the grace of god?
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
And vvhat is a Christian? A Christian.
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.
And vvhat is the lavv of Christ?
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.
VVhat benefite or dignitie receaveth a man vvhen he is made a Christian?
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.
Are ther any that deny this lavv?
Yeas truly.
VVho are they?
All infidels as paynimes, Ievves, and haeretiques.
VVhat is an heretique?
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.
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?
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.
VVHAT is thē the signe of a true Christiā or Catholike? The Figure of the holy Crosse.
The signe of the holy Crosse.
VVhy [...]oe?
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.
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?
From sinne, and the Devil vvhose prisoners vve vveare before.
Hovv must the signe of the crosse be made?
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.
Is ther any other manner of blessinge your selfe?
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.
Is there any mystery signified, be sides, in this blessinge?
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.
Hovv are these mysteries represented in this signe?
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.
And hovv is the incarnation represented by this signe?
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.
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?
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.
VVhē must vve vse this holy signe?
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.
And vvhy doe you make this signe so often, and to vvhat effecte?
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.
The name of Iesus.And vvhy doe you put of your cappe and make curtesy, vvhen you name Iesus.
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.
FOR vvhat ende vvas Man created? Christian dueties.
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.
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?
Three things
VVhich are they?
First to Knovve vvhat to beleeue. Secondly to Knovve vvhat to pray or aske Thirdly to Knovve vvhat to vvorke or doe.
And hovv Shall vve Knovve vvhat to aske?
In Knovving vvell the Pater noster, &c.
And hovv shall vve Knovve, vvhat to beleeue?
By Knovving the creede, or the articles of our faith.
Hovv shall vve Knovve vvhat to vvorke?
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.
You say vvell, but tell me, haue vve not neede of some supernaturall helpe, for the discharge of these obligations?
Yes sir: for vve haue neede of three supernaturall vertues, vvhich most be planted by God in our soules.
VVhich are they.
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.
GOE to then, The Creede lette vs beginne vvith faith, and tell me vvhat vvee must beleeue?
I haue already tould you, that the principall is the Creed.
VVhy then recite the same?
I beleeue in God the father almighty &c.
Tell me vvhat is the Creede?
It is a confession of the principall art [...]cles of our faith.
VVho made it?
The Apostles.
To vvhat ende?
To informe vs in our faith.
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?
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.
Ys The Church then vvitnes sufficient for to knovve and distinguish all that God hath revealed?
No doubt sir: for as much as she is illuminated, and assisted allvvayes vvith the holy ghost; and therfore cannot erre.
VVhat is the holy Catholique Church?
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.
VVho is the Pope?
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.
Hovv knovve you that the Pope is saint Peters successor?
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.
And vvhat call you Traditiō vvher of you mētioned even novv. Tradition.
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.
And hovv proue you that saint Peter vvas made Pope & presidēt of Goddes church by our sauiour?
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.
And cannot the Pope erre in matters of faith, and Religion, as vvell as other tēporall Princes.
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.
So that you make the Pope and saint Peter all one in this cause?
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.
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?
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.
VVhy, have you any relique of his in that citie?
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.
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?
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.
VVhat is the mystery of the holy Trinitye?
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.
Yt is vvell ansvvered. but do you Knovve no similitude, by the vvhich you may in some manne [...] declare it?
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.
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?
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
And vvhat is meant by the secōd article? And in Iesus Christe his onely sonne oure Lorde.
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.
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?
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.
And vvhat is conteyned in the fourth article: He suffered vnder Pontius Pilate, vvas crucified, dead, and buried?
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.
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?
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.
I like your aunsvver vvell: but tell me, haue you neuer hearde any example that may giue light to this doctrine?
No truly sir, but I vvolud be glad to learne it.
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.
Recite vnto me, novv, the fifte Article?
He descended into hell and the third daye rose againe from the dead.
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?
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.
But tell me: vvhen Christ dyed vpon the Crosse, as his soule de parted from his body, did his diuinitie also forsake the same?
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.
And vvhether vvent his soule vvhen it departed from his body vpon the Crosse?
Yt descended into hell.
VVhich hell? For in hell there be many places.
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.
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.
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.
VVhy, vvhat reason haue you against them?
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.
And vvente none vnto heauen before Christ?
None sir: because he first opened the gate: of his fathers Kingdome; and vvas the first Man that tooke possession therof.
Yt vvas good reason: but tell me vvhat is Purgatory?
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.
And is it lavvfull to pray for these soules?
Yea it is both lavvfull, and charitable.
VVhat prayers or suffrages are most effectuall to helpe them?
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.
VVhy: hath the Pope any povver ouer the deade also?
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.
VVhy, is not the Passiō of Christ sufficient of it selfe, but that you vvill put in the merites of saintes and martyres?
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.
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?
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.
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.
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.
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?
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.
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?
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.
To vvhat purpose then shall those be iudged, vvhich haue alreadie in the hovvre of their death receiued their final sentence and verdicte?
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.
VVhat is comprised in the eyght article, I beleeue in the holy ghoaste.
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.
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?
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.
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?
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.
And vvhat signes can you giue me, vvhearby I may Knovve vvhich is the Catholique Church.
Those vvhich this holy Creede and the Creede of the counsell of Nice doth put, vvhich are infallible and sufficient.
VVhich are those?
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,
VVhy? may not the hereticKes say the same of theyr Church also?
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.
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.
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.
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?
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.
VVhy are there three principall counsells, and no more?
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
Hovv can a man vovv that vvhich is not in his povver to fulfill?
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.
And hath a man Free VVill.
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.
VVhy then may a man be iustified by his ovvne vvorKes, vvith out faith? may that be?
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.
But is it not enough for our justificatiō & saluatiō, that God doth impute Christes justice vnto vs?
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.
So that faith only doth not justifie, vvithout Good VVorkes?
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.
VVhat are these vvorkes vvhich you call good?
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.
You haue ansvvered like a clerke. but lett vs returne to the other signes or markes of the Catholique Church: vvhat is the seconde?
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.
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.
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.
And haue not the hereticks and Ievves also Sacraments?
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.
And is the Baptisme of an heretike, then, sufficient?
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.
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.
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.
VVell then, to returne to [...] Church, is there any reason [...] hy our Church is called holy, [...] not that of the Heretikes?
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.
So that there can be no saint, nor Martyr excepte he be Catholique, although he die for his Religion?
No vndoubtedly; for it is not the punishment as S. Austine sayeth but the cause & intention, that maketh a Martyr.
VVel, goe forvvard then vvith the other markes of the Church.
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.
VVhich is the fourth marke.
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.
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?
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.
So that vvhosoeuer doth not buyld on this rocKe, or builde besides it, can not be constant nor assured in Religion.
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.
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?
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.
VVhy, doe not the scriptures often say that the Kinge is to be honoured, and feared and the like.
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.
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.
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.
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?
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.
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?
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.
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.
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?
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.
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.
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.
And are the excommunicate out of the Church, as vvell as heretickes and other infidells?
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.
VVhat is meante by Remission of sinnes, Remissiō of sinnes. vvhich is the tenthe article?
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?
The Resurrection of the fleshe.VVhat is then vnderstoode by the Resurrection of the fleshe, vvhich is the eleeuenthe article?
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.
I vvolde faine Knovve of you, vvhether the same bodies shall ryse againe, or other lyke them.
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.
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:
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.
Hovv doe you interprete the [Page 40] tvvelfte article vvhich is of Lyfe euerlastinge. Lyfe Euerlastinge.
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.
And shall all men haue all these thinges in aequall degree.
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.
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.
VVELL then, say me the Pater noster.
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.
VVho made this prayer?
Our lord Iesus Christ, vvho first saide it vvith his sacred mouth.
To vvhat ende did he teach it his disciples?
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.
VVhy, vvhere is God?
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.
But vvhy doe you call him father, rather then lord or God?
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.
You haue ansvvered right; novv tell me, vvhat is comprised in the rest of this prayer?
Seauen petitions, vvherin vve aske the principall thinges that vvee can aske of God.
VVhich be those?
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.
And vvhat is meante by the seconde, vvhich is, Thy Kingdome come?
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.
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.
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.
Lett vs come to the fourth petition: hovv doe you interprete these vvordes, Giue vs, this day, our daylie bread?
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.
And vvhy is it sayde daylie?
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.
VVhat doe vve aske in the fifte petition? forgyue vs oure debtes, as vve forgyue those that be debters vnto vs.
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.
Declare me novv the sixte petition. And leade vs not in to tentation.
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.
There remaineth the seauenthe and last petition: But deliuer vs from all euill. Of vvhat euill doth he speake in this petition?
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.
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?
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.
And vvhat meaneth this vvorde, Amen.
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.
HITHERTO You haue ansvveared very vvell; novv tell me, doe you make prayer to none els but to God onely?
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.
That seemeth straunge to giue and attribute the same title vnto her, vvhich the Scriptures giue vnto our Sauiour. For he is our Aduocate.
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.
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.
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.
But hovv can the saintes and Aū gels see vs, or heare our prayers?
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.
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.
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?
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?
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.
Truly it is so. But tell me, hath the Church any vsuall prayer to the saintes and especially to our Ladie?
To the saintes vve vse the letanies, and other deuoute prayers in particular; but to the blessed Virgen the principall is the Aue Marie.
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.
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.
Tell me, vvho made this Aue Marie?
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.
VVhat doe you thinke vvorthe the nothinge in this Aue Marie?
Besides the petitiō, I note fovvre especiall prayses and commendations of our Blessed Ladie.
VVhich be they?
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.
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.
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.
Tell me novv vvhich are the other prayses, vvhich you say are comprised in this prayer.
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.
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.
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.
But as there be many images, are there allso many Ladies?
No forsooth: but one only, vvhich is alvvais in heauen.
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.
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.
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?
No sir. For vve aske those thinges of God, both her & our creatour.
VVhat then do you aske of her vvhen you pray vnto her.
That she vvillbe our aduocate and mediatresse before her blessed childe to obtaine all this for vs. Inuocation of Saintes.
And doe you pray to the saintes in like manner?
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.
But may a man say the Pa [...]r Noster, or, Aue Marie, to the honoure or inuocation of any other sainte or Angell?
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.
VVhy, vvill God refuse our prayers excepte the saintes doe offer them for vs?
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.
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.
Truly at all tymes but especially in our distresse and vpon theyr festiuall dayes.
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?
There are many but especially fiue.
VVhich are they.
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.
Are there any other prayers to our Ladie, or to other saintes, or Angels, vvhich vve may vse.
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.
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.
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.
Hovv many are the commaundementes of the lavv of God, let me heare.
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.
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.
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.
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.
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.
Hovv then doth the Catholique Church vse images as vvell grauen as painted.
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.
VVhy vvhat is an idoll?
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.
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.
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.
It is very true but tell me did God him selfe euer commaunde any image to be made?
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.
Hovv then? is Gods commaundement contrary to him selfe in the tvventith of Exodus?
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.
So that images if they be rightly vsed are laudable and contraryvvise beinge abused are dānable.
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.
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.
It is vvery true sir.
VVhy? hovv can that bee, or vvhat reason can you giue for it?
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.
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.
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.
And hovv or vvith vvhat sinnes is this commaundemente broken?
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.
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?
In not svvearinge, except it be vppon necessity, and that vvith truth, and reuerence.
So that if a man svveare a lye or doubting vvhether it be true, he sinneth mortally euery tyme.
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.
And vvhy say you just, and necessary.
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.
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?
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.
VVhat vvordes then may a man vse, to affirme any thing to be beleeued?
I vvould say in truth, or for certaine, truely, verely, &c. for these ar no oathes.
But tell me are vve forbidden all so by this commaundemente, of blasphemie and breache of vovves?
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.
But doe you vnderstand vvell vvhen a vovve is made?
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.
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.
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.
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.
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.
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.
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.
And the fourth hovv must vve keepe it?
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.
So that our pastours and magistrates are included in this precepte allso;
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.
And vvhy is there added to this precepte rather then to any other, the promise of longe lyfe to those that fulfill it?
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.
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.
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.
But vvhy say you not desiringe, &c?
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.
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?
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.
You haue ansvveared to the purpose, The seuēth Cōmaundement. but novv tell me also hovv vve must keepe the seuenth cō maundement.
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.
And vvhat other sinnes are reduced to this precepte, vvhich forbiddeth all stealth and rapine?
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.
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.
It is a sinne in it selfe, but rather against the tenth commaundement vvhich doth forbidde this desire.
Novv tell me hovv the eyght precepte is to be kepte.
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.
And doe you knovv to distinguishe those offences, vvhich are comitted against this commaundement?
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.
And hovv doe you distinguishe the other sinnes vvhich are forbidden in this commaundement.
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.
And is he that breaketh this precepte, bounde to restituction?
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.
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.
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.
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?
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.
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.
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.
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.
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.
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?
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
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.
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.
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.
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.
And hovv shall vve helpe our selues to doe the vvill of God?
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.
And at night before you goe to bedde, vvhat vvere good to bee done to the same purpose?
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.
And as concerninge the loue of our neyghbour vvhat say you?
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.
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.
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.
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.
They are principally fiue.
VVhich are they?
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.
And hovv vnderstand you the first commaundement. The first Precepte.
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.
VVhy doe you say attention?
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.
And haue you any prayer to say at the eleuation?
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.
And vvhat prayer say you at the liftinge vp of the chalice.
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.
And the second commaundemēt hovv do you vnderstand?
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.
VVhy say you once a yeare at least?
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.
And vvhat are the substantiall pointes of this holy Sacrament.
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.
It is cunningly aunsvveared: but can you tell me hovv a man may make a good confession.
By keepinge these three conditions: that it be humble, syncere, and entyre.
And vvhat call you humble.
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.
And hovv shall it be sincere and true?
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.
And hovv must it be entyre?
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.
Hovv then may a man examine vvell his conscience, to be sure to confesse all as he ought to doe it?
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?
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?
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.
And cannot the priest, absolue from sinnes vvithout confessiō?
No certainly.
VVhy so.
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.
And muste a man gyue euidence against him selfe?
Hovv els can he hope for forgiuenes? sith no man knovveth the harte of man but him selfe and God almighty.
Did Christ euer gyue this authority to his Apostles, and disciples, to forgyue the sinnes of others?
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.
VVhy, can the priest allso retaine sinnes?
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.
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?
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.
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.
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
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.
It is so playne it needeth no further declaration.
You say vvell; but hovv vnderstand you the fourth of fastinge.
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.
VVhy? is it not enoughe to fast from sinne, but that a man must fast from fleshe, and vvhitemeate allso.
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.
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?
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.
Novv say then, hovv is the last precepte to be vnderstoode
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.
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.
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.
And is there in it both a Sacrament, and a sacrifice allso?
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?
And vvhy did Christ appoint this sacrifice?
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.
The Masse hath many partes in it, tell me vvherein beginneth the true bodie and bloode of our Sauiour to be present?
Strayght vppon the vvordes of consecration, vvhich is at the eleuation, at vvhat tyme it is especially adored of all true Christians.
And vvho vvas the first that euer sayde Masse in the vvorlde?
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.
Hovv chaūceth it that this vvord (Masse) is not founde in holy Scripture?
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.
You ansvvere to the purpose but tell me may not those vvordes of our Sauiour vvherevvith he did consecrate be vnderstood by a figure?
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.
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.
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.
Tell me hovv and in vvhat manner and that vvith breuity.
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.
But then vvhat doth the Gloria in excelsi, Epistle, and Gospell signifie vvith the Creede?
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.
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?
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.
And vvhat doth the offertory signifie done in such silence?
The tyme that Christ after the resurrectiō of Lazarus, hidde him selfe from the Ievves, and offered his future passion to his aeternall father.
Say on the rest allso, vvhy doth he ioyne the vvater vvith vvine in the offringe?
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.
Tell, vvhat signifieth the preface and the rest.
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.
VVhat call you the Church patient?
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.
And vvhy doe the people in diuers countries rise after the cō munion and stand till the priest gyue his benediction?
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.
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.
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.
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?
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.
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?
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.
VVhat mysterie doe vvax candles signifie?
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.
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.
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.
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.
There be these seuen. Baptisme, Confirmation, Euchariste, or Cō munion; Penaunce, Extreme vnction, Order, and Matrimonie.
VVho ordained these Sacramentes; and vvhy?
Christ our Sauiour, that by them he might communicate his grace, and merites of his holy passion vnto vs.
Hovv are the Sacramentes to be receiued?
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.
Are all these Sacramentes to be receiued of euery Christian man of necessity?
No forsooth: for order and matrimonie, are both volūtary, but the rest cannot be omitted vvithout sinne, vvhen tyme requireth they should be taken.
And may these Sacramentes be receiued more then once.
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.
I vvoulde faine knovve of you some reason of the number of the Sacramentes; and vvhy they are seuen.
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.
I vvoulde knovve allso of you touchinge baptisme, vvhat is necessarie for the perfecte ministringe thereof, and vvhether any but a priest may baptize?
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.
And vvhy are Godfathers and Godmothers vsed in this baptisme?
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.
Then tell me the effectes of these Sacramentes in particulare, The Effectes of the Sacramē tes. & vvhat is first the effecte of baptisme?
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.
VVhat is the effecte of confirmation, or bishoppinge?
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.
And vvhat effecte doth the holy Euchariste vvorke?
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.
VVhat is then the effecte of penaunce?
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.
VVhat is the effecte of extreame vnction?
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.
And vvhat effecte hath the Sacramente of order?
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.
Laste of all vvhat is the effecte of matrimonie.
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.
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.
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.
And vvhat mysterie is there in it, that in Confirmation, the forehead of the partie confirmed, is annointed.
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.
And hath this Sacramente any other effecte?
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.
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.
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.
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?
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.
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.
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.
And vvhy is this so pretious, and admirable a Sacramente, Kepte allvvayes in the pix vppon the altare?
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.
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?
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.
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?
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.
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.
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.
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.
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?
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.
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?
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.
1. Corinth. 7.And vvhich is better to marye, or to be a Virgen?
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.
And vvhich of these Sacramentes is the principall?
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.
VVhat ought a Catholique man to doe to be deuoute vnto this blessed Sacrament.
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.
VVhat difference is there betvvene our communion, and that of the heretikes?
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.
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.
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?
VVhy, Haeretiques, Christes enemies. doe you make them to deny Christ allso?
In vvordes they confesse him, but in effect they vtterly deny him, and his kingdome.
Hovv so?
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.
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.
There remayne to rehearse the vvorkes of mercy corporall, VVorkes of Mercy. and spirituall.
VVhich be they?
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.
And vvhat are the spirituall?
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.
Haue you learned any cause, vvhich may excuse a man from obligation of these vvorckes of mercye?
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.
Rehearse allso the vertues, giftes, and beatitudes.
Theologicall Vertues.There are three Theologicall Vertues, faith, hope, and charitye.
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.
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.
And vvhat thinges must vve necessarily beleeue vvith this vertue?
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.
Hope.And vvhat is hope, or vvhat is the office thereof?
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.
Charitie.And vvhat is Charitie?
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.
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?
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.
Prudence.You haue spoken like a cunninge Philosopher, tell me then vvhat is the propre office of Prudence?
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.
Then vvhat is justice, Iustice. and her propre office?
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.
Fortitude.VVhat is Fortitude, or valiaūce, and her duetie?
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.
Temperaunce.To conclude then, tell me vvhat is temperance, and vvhat is her especiall office, and duetie.
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.
And the gyftes of the holie ghoast, vvhich are they? Gyftes of the holie Ghoaste.
The gyftes of the holie ghoaste are seauen: sapience, or vvisedome, vnderstandinge; counsell, fortitude, knovvledge, pietie, and feare of God.
To vvhat effecte are these gyftes, or vvherein doe they helpe vs?
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.
VVhat, and hovv manye are the beatitudes, or blessinges vvhich CHRISTE hath taughte vs?
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.
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?
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.
And vvhich are the foure laste thinges.
The nouissima.The foure laste thinges are these, death, judgement, or doomes day, hell, and heauen.
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?
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.
VVhich are the fifteen Mysteries of the Rosarie? The. 15. Mysteries of the Rosarie.
- [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.
- 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.
- 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.
And vvhat is the Rosarie, or beades, can you tell?
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.
And vvhy say you so many A [...]e Maries, & so fevv Pater nosters?
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.
And is there any reason, vvhy they shoulde be ten rather then nine, or eyghte, or anye other number?
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.
But vvere these numerall Mysteries (thincke you) the cause vvhy this forme of prayer vvas instituted?
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.
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.
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.
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?
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.
I need no farther ansvveare for this: let vs passe to some other matter.
❧ Of the Seuen Capitall ❧ Sinnes. CHAP. IX.
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.
Tvvo: that is originall, and actuall.
VVhat is originall sinne?
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.
And actuall sinne hovv is it diuided?
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.
VVhich are the .7. deadly sinnes, and vvhy are they called Capitall, or deadly.
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.
VVhat is the difference betvveene a mortall sinne, and a veniall?
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.
VVhy is it called veniall.
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.
And is the vse of Holye VVater gathered out of the Scripture. Holy VVater.
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.
But tell me, if a man in mortall sinne doe any good vvorke, as almes, or fastinge, &c. shall it auayle him?
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.
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.
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.
VVhich are the. 7. contrarie vertues?
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.
Povvers of the soule.And vvhich are the three povvers of the soule?
Memorie, vnderstandinge, and vvill.
VVhich are the fiue corporall senses?
Seeing, hearing, smellinge, touchinge, and feelinge.
But since you made mention of the. 6. sinnes againste the holye ghoaste, I praye you tell me vvhich are they?
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.
And vvhat propretie haue these sinnes aboue other?
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.
And vvhich are the. 4. sinnes that cry for vengeance?
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.
VVhy are these sinnes sayde to crye into heauen?
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.
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.
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.
For diuers substantiall considerations.
VVhich be they? for I vvoulde be glad to heare them.
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.
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?
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.
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.
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.
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.
- Aue Maria. Fol. 46
- Baptisme. Fol. 25
- Beatitudes. Fol. 115
- 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
- Dueties of a Christian. Fol. 5
- Descension of Christ into bell. Fol. [...]5
- Excommunication. Fol. 35. 75.
- Examininge of conscience. Fol. 71
- Effectes of the Sacramentes. Fol. 91
- Figure of the Crosse. Fol. 2
- [Page]Forth. Fol. 6. 110
- Freevvill. Fol. 23
- Fortitude. Fol. 113
- Fifteen mysteries of the Rosarie. Fol. 118
- Good vvorkes. Fol. 24
- Gyftes of the holy ghoaste. Fol. 114
- Their effectes. Fol. 114
- Grace before, and after meate. Fol. 127
- 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
- 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
- Limbus Patrum. Fol. 13
- Lyfe euerlastinge. Fol. 40
- Laste thinges. Fol. 117
- 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
- Notes of the true Church. Fol. 20
- Noui [...]ima. Fol. 117
- Norimberga. Fol. 163
- Our B Ladie vvithout sin. Fol. 49
- 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
- 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
- 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
- Theologicall vertues. Fol. 6. 110
- Tradition. Fol. 7
- The B. Trinitye. Fol. 9
- Transubstantiation. Fol. 94
- Temperance. Fol. 113
- Three sacred tongues. Fol. 127
- Vovves Religious. Fol. 22
- Vertues Theological. Fol. 110
- Vertues Cardinall. Fol. 11 [...]
- Vulgare tongues. Fol. 127
- 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.