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 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 intentioÌ„ 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 teÌ„poral 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 exaÌ„ple or couÌ„saile or vvith praysing that vvhich vvas euill or repreheÌ„ding that vvhich vvas good he hath been cause that any maÌ„ left any good vvorke vvhich he had begun or if he haue induced hiÌ„ 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 couÌ„sayle and fauour or othervvise assisted them If he haue spoken euill of his neyghbour manifesting any secret â—auâ—t of his to discredit him or cause him other harme If he haue stroken injuriously any Ecclesiasticall or Religious persoÌ„ vvherein allso there is ExcoÌ„municatioÌ„ Of the sixt ninth comaundemeÌ„t Thou â—halt not commit adultery Thou shalt not desire thy neyghbours vâ—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 negligeÌ„te 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 seÌ„te 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 quaÌ„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 aâ—â—â—â—ing he hath taken the same vvith minde to keepe it for him selfe the like of those thinges vvhich happeÌ„ 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 stoleÌ„ 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 theÌ„ the price in respect of payment made before hand If he haâ—e had a determinate vvill to take or to retayne any thing of othâ—â— mens 〈◊〉 he could or allso if he haue had a deliberate minde to gayne or encrease his vvealth as men doe vse to say by right or by vvroÌ„g If he haue committed any sorte of vsurye or made any vsurarious contract or entred into any vnjust trafficke or partnershippe of merchaÌ„dise 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 shaâ—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 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 vvhervppoÌ„ 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 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 condeÌ„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 vvheÌ„ 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 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 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 coÌ„uerse 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 coÌ„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
A BRIEFE INSTRVCTION BY VVAY OF DIALOGVE CONCERNINGE THE PRINCIPALL poyntes of Christian ReligioÌ„ gathered out of the holy Scriptures Fathers and Councels By the ReuereÌ„de M. George Doulye Priest Luci succedit nox Sapientiam autem non vincit malitia Sap. 7. CVM PRIVILEGIO Imprinted at Louaine by Laurence Kellam Anno 1604. THE PREface ALL heresies Christian reader as other diseâ—ses vvhether of the bodie Suâ—ius and Cochlaeus c. or of the minde haue they re beginning increase state and declination this of Luther and Caluyne begaÌ„ne to be published in Germanie about the yeare of our Lord The Duke of Saxonye aspiringe to the Empyre The Prince of CoÌ„de 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 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 caÌ„cker 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 roote in England vnder Kinge Henrie spronge vppe in Kinge Edvvardes dayes vnder the gouermeÌ„t 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 ScotlaÌ„d 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 coÌ„foundinge the vayne cogitations and shallovv deuises of mortall men In the dominions of the Archeduke FerdinaÌ„do Novv in Germanie and in those Northerne countries adioyninge after so longe and so great desolation 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 they re 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 they re pestilente counsayles since he is come to more mature yeares and throughe his vvisedome and 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 vvaÌ„teth 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 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 readâ—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 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 commoÌ„ 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 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 Liâ—iâ— 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 judgemeÌ„t not preoecuppated vvith passioÌ„ 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
ovvvne brayne vvhich they follovv defende and honour euen to the engaging of they re soules and hazard of aeternall damnation against all Scriptures traditions learninge and authority of all Saintes Doctors and the vvhole Church of God vvherein in deed they make a false God of theyr erroneous doctrine and priuate fancye M. Truely you haue reason for in the like sense Sainte Paul calleth couetousnes the vvorshippinge of idols because they preferre riches before God his glory but one thinge I vvoulde yet fain knovve of you for vvhat cause they vse to painte God the father like an ould Man and the Angels like younge men vvith vvinges and other garmeÌ„tes for I hope you knovve that they are spirites and haue no bodies D. I knovve it very vvell but God is so painted because he so appeared in vision vnto Daniel the Prophet Dan. 7. versi 5. D. Tho. in 4. d. 48. q. 1. an 1. partely to represent Gods antiquitie aeternitie before all other thinges created And the Angels are painted in that forme before mentioned to signifie theire beautifull and vigorous nature beinge allvvaies readie prest to goe and execute vvhatsoeuer God shall commaunde them as pure immaculate ministers of his diuine Majestie M. And hovv or vvith vvhat sinnes is this commaundemente broken D. VVith many and sundry offences but especially those that are contrary to the Theologicall vertues as infidelity desperation hate of God all Atheisme heresie scisme superstitioÌ„ ydolatrie vvitchecrafte sorceries and the like vvhatsoeuer is doeÌ„ by the helpe or inuocation of the deuill M. 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. coÌ„t Adim c. 16. Ep. 118. 19 ser 154. Leo. Ep. 81. But vve haue sayde enough of the first commaundemente tell me hovv must vvee keepe the second D. In not svvearinge except it be vppon necessity and that vvith truth and reuerence M. So that if a man svveare a lye or doubting vvhether it be true he sinneth mortally euery tyme D. So it is if he vse deliberation for it is a greate injury to God vvho is truth it selfe to call or invocate his holy name in testimony of falshood as by suche svvearinge is done M. And vvhy say you just and necessary D. Because although it be truth if it be not lavvfull and being true and lavvfull if not necessary it is still a sinne at least veniall to svveare at all M. But if a man svveare by our Lady or other Saintes by the Crosse or any other creature as a mans soule lyfe c. by breade drinke c. shall he sinne against this commaundement D. Yes doubtles because he that svveareth by any creature calleth it to vvitnes in the truth of his creatour vvho made the same and so in effecte calleth God to vvitnesse vvhich is to svveare by him vvhich kinde of oathe is more manifeste vvhen svvearinge by any creature is added the name of God allso as for example to say by this fyre or bread of God c. M. VVhat vvordes then may a man vse to affirme any thing to be beleeued D. I vvould say in truth or for certaine truely verely c. for these ar no oathes M. But tell me are vve forbidden all so by this commaundemente of blasphemie and breache of vovves D. No doubte as vvell allso as of oathes and vovves vvherein vve promise or purpose to performe any euill thinge or sinnes against Gods holy lavv for such oathes and vovves are better broken theÌ„ kepte yea vve are bounde to breake them And the same obligation vve haue of vovves made to our Ladie and the Saintes for they be vnderstoode as made vnto God thoughe referred to the honoure and glorie of our B. Ladie other his Saintes in vvhome he dvvelleth M. But doe you vnderstand vvell vvhen a vovve is made D. Sir as I take it a vovve is not euery purpose much lesse euery desire to doe any thinge but it is allso necessary that there be made there of an expresse promise vvith the mouth or at least vvith the harte and that of a thinge vvhich is good and pleasinge to God and therefore to be vvith diligence acomplished M. You say very vvell The third CoÌ„maundement Exodi 20. Leuit 18.24 Deuteron 23. Ps 12.33.75 Eccli 5. Ecclesiastic 23.27.23.27 Hieremi 4. Zach. 6. Matth. 4.1 Tim. 5. Iacob 5. tell me novv hovv you must keepe the third commaundement D. Accordinge as the Church hath determined vvhich is not to doe any seruile laboure on sunday nor feastes of Saintes and to heare a vvhole masse vpon such dayes and therefore likevvise vve should speÌ„de those dayes in prayenge readinge spirituall bookes hearinge of sermons and other vvorkes of pietie and mercie M. If on the feaste or holydaye there can be no seruile vvorcke donne hovv doe vve ringe the bells and dresse the meate and table vpon the sayde dayes for these are allso seruile vvorkes D. Sir it is true But this commaundemente is vnderstoode alvvayes vvith tvvo conditions The first if such forbidden vvorkes be not necessary vnto humaine lyfe The second if they be not necessary for Gods seruice as you see both those are that you haue named and besides these conditioÌ„s it is lavvfull to doe seruile vvorkes vpon the sunday or feaste vvhen there is licence of the prelate and cause sufficient M. Hovv commeth it to passe thaâ— the Christian people doth not obserue the sabbaoth or satterdaye as the Ievves did seingâ— the commaundement speaketh of the sabbaoth D. Because Christ our Sauioure vvith great reason hath chaungeâ— and translated the sabbaoth into the sundaye or dominicaâ— 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 they re sabbaoth because the sayde creation ended thereon besides that vpon the sundaye CHRIST vvas borne rose from the dead The fourth CoÌ„maundement Vide Deâ—ter 5. Eccli 34. Prou. 23. Tobiae 4. Rom. 13. Ephes 6. Coloss 3.1 ad Tim. 4. Amb. lib. 5. Exameron c. 16. and sent dovvne the holy ghoast vppon the Apostles vvhich three principall benifites of our Redemption are recorded in the obseruance of the sundaye M. And the fourth hovv must vve keepe it D. By doinge our duety to our parentes and elders as vvell spirituall as temporall and obeyinge our superiour in all honest and lavvfull matters M. So that our pastours and magistrates are included in this precepte allso D. So it is though especially and principally it be spokeÌ„ 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
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 they re consente in suche sorte as a man remembring vvhat he doth vvillingly and vvittingly doth notvvithstandinge abide and goe forvvard in such desire and cogitation and this is a mortall sinne vvhich is properly forbidden in this commaundement M. So as you see in the ninth is forbidden in Vnlavvfull desire all that is forbidden in the sixte By vnlavvfull doinge but I vvoulde fayne see vvhether you fully vnderstande vvhat is contained in these tvvo preceptes D. There is principallie coÌ„tained the prohibitioÌ„ of adulterie vvhich is vvhen a man doth sinne vvith an other mans vvyfe and this I say principallye because the ten coÌ„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 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 VirgeÌ„ Fornication vvhich is to sinne vvith a single vvoman but allreadye corrupted as a vvidovv or common harlotte and other sinnes more abhominable in this kinde vvhich therfore oughte not to be named amongeste Christians M. All this is true vvhich you haue sayde yeat vvoulde I fayne see vvhether you knovv vvherin it is founded that fornicacatioÌ„ is a sinne for it seemeth the partie so offendinge doth no bodye any iÌ„jurye or domage at all D. It is founded in all lavves of true righte reason the lavv of nature the lavv of Moyses the lavv of grace In the lavv of nature for vve reade that the Patriarche Iudas Genes 38. vvoulde haue put Thamar his daughter in lavv to death because beinge a vvidovv she vvas fouÌ„de greate vvith childe so as eueÌ„ 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 meÌ„bres of Christe becomme membres of an harlotte 2. Corint 6. and finallie it doth injurie to the holyâ— 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 teÌ„de thervnto thoughe it bee but a vvanton looke if it be directed to this vnlavvful desire or vvorcke accordinge to that oure Sauioure taughte in the ghospell Matth. 5. vvhere in deed he expoundeth the force of these commaundementes that vvho hath seen a vvoman vvith euill desire hath in his harte committed adulterie or fornication M. You hane ansvveared vvell but I vvoulde allso aske of you vvhat you thinke of the tenth commaundemente and vvhy the desire in thefte is forbidden as vvell as thefte it selfe as allso in the sinnes of the fleshe a fore sayde yeat concerninge murder or mans laughter vve see no particulare precepte againste the desire therof is it because thefte is so greeuous a sinne in Gods sighte D. Sir it is certayne that throughe this offence came the accursed Iudas to fall into that horrible treason againste his maister oure B. Sauioure and euerye day vve see that those vvhich are gyuen to stealinge goe allso further and kill oftentymes euen in the bye vvay vvithoute any hate or rancoure at all but only to enioye a lytle monye or substauÌ„ce vvhich those poore passengers carye and God permitteth that he vvhich robbeth others lytle enioyeth the same so vve see that Iudas 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 cogitatioÌ„ 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 correspondeÌ„t 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 coÌ„moditie or delighte vvhich should therof folovv M. 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 theÌ„ but onlie the vvorkes them selues and the effectes of them D. The reason is manifeste because men althoughe they be Emperoures or Popes doe not see mens hartes and therefore can not iudge of they re 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 caÌ„ punishe allso euill thoughtes and desires and therefore doth justely forbidde them M. Novv then sith all these are contained in the tvvo preceptes of louinge God our neyghoure tell me hovv is the precepte of louinge God aboue all thingh to be vnder stoode D. By louinge and esteeminge God so much that neyther for goods honoures parentes frendes no nor for ovvne lyfe nor any thinge else in the vvorlde vvee vvill forsake him nor leâ—â— to doe his holy vvill M. And hovv shall vve helpe our selues to doe the vvill of God D. If euerie morninge as soone as vve ryse vve doe remember him and his benefities tovvardes vs giuinge him thanckes and crauings his fauour and helpe that vve doe not offend him that day but may do alvvayes his holy vvill and pleasure M. And at night before you goe to bedde vvhat vvere good to bee done to the same purpose D. It vvere good after thanckes giuen for this benefittes receaued of his mercye Examininge of conscience to take accompte
other vvordly respecte because it is an injury to the holy ghoast and a sacriledge against this holy Sacrament and the partie other vrise doinge keepeth the diuells counsayle and be commeth his secretarie M. Hovv then may a man examine vvell his conscience to be sure to confesse all as he ought to doe it D. By conferringe his conscience vvith the 10. CommaundemeÌ„tes of God and those of the Church and the mortall sinnes and vvorkes of mercy remembring the place and persons vvith vvhom he hath conuersed and the thinges vvherein he hath been occupied M. You haue sayde very vvell and remember that you doe so your selfe vvhen you goe to onfession but tell me if an hereticke should aske you hovv any man can forgyue sinnes but God only vvhat can you ansvvere D. That of his ovvne authority it is true that God onely can forgyue sinnes but by his commission any other his lavvfull minister in Gods Church M. And cannot the priest absolue from sinnes vvithout confessioÌ„ D. No certainly M. VVhy so D. Because he sitteth in confession as Gods minister or magistrate in judgmente and no judge can vvell gyue sentence vvithout hearinge the cause or euidence M. And muste a man gyue euidence against him selfe D. Hovv els can he hope for forgiuenes sith no man knovveth the harte of man but him selfe and God almighty M. Did Christ euer gyue this authority to his Apostles and disciples to forgyue the sinnes of others D. Matth. 18. Ioann 20. Neuer did he say or doe any thinge more manifestly or in more playne termes as it is cleere in the Gospell vvhose sinnes you shall forgiue or loose in earth they are forgiuen or loosed in heauen and vvhose sinnes you shall retaine or binde in earth they are retained or bounde in heauen M. VVhy can the priest allso retaine sinnes D. VVhat els doth he vvhen he denyeth absolution to such as are impenitent or disobedient vnto him in confession especially vvhen they conceale any thinge from him vvhich they ought to discouer and vvill not M. Therein is reason for in truth hovv can a man haue his vvounde or sore cured if he refuse to shevv the same vnto the physition or surgeon but tell me last of all vvhat is satisfaction D. It is the doeing of penaunce for the offence done against God on our selues by prayer fasting almes deedes and the like good vvorkes and especially by restoringe other mens goods or good name if vve haue taken it from them or done them any injury vvhat so euer M. So that it is not sufficient for a Catholique man to be sory for his sinnes in harte and to confesse them in particular to the priest but he muste allso doe penaunce for them eyther in this vvorld or in purgatory D. Certainly so it is excepte peradventure by vertue of holy graynes or medalles vvell applyed the same be preuented for the Popes indulgences or pardons doe much mitigate our obligatioÌ„ in this behalfe The third fourthe Precepte Gen. 1.9 Leuit 10 Num. 6. IudicuÌ„ 13. Mat. 3. Mar. 1. Luc. 1. Act. 15. Eâ—â—d 24. Deuteron 9 3 Reg. 1â— Clem. Rom. CoÌ„stitutution Apostol c. 16.13.19.20.21 Ignat ep ad Philadelphie Hieron ep 54 ad MarcellaÌ„ Basil hom de jejunio Ambr. ser 23.25.34 36. 37. August libr. 30. contra FaustuÌ„ contra AdimantuÌ„ c. 14 M. God be thanked that he hath geuen so many comfortable and svveet remedies against mans fraylty sinnes and misery but proceed vnto the third precepte D. It is so playne it needeth no further declaration M. You say vvell but hovv vnderstand you the fourth of fastinge D. That euery Christian after he commeth to the age of 21. yeares is bound to fast the lent and foure imber vveekes and all the other vigiles and fastes vvhich the Church commaundeth M. VVhy is it not enoughe to fast from sinne but that a man must fast from fleshe and vvhitemeate allso D. To fast from sinne vee are bound euery day and hovvre in the yeare and the holy dayes most of all other yea and all the dayes of our lyfe by consequence Ioelis 2. Tobi. 12. 1. Reg. 14 Paralip 20. Ionae 3.4 Esdrae 8. Esther 9 Mat. 6. Mar. 2. Luc. 2. Act. 13.1 Cor. 7.2 Cor. 6. c. but that fast vvhich is bodyly and corporall is to helpe this vvhich is spirituall as vve see it often in the Scripture commaunded and therefore is limited to certayne tymes and seasons M. Epiphan baeresi 75. Amb. l. de Iejâ—nio et Elia. Chrysost hom 1. 2. in Gene ser 1. de Iejâ—nio Theodore Epitome dâ—uinorum decretorum The fifte Precepte And vvhy the lent more then any other tyme of the yeare D. Because it is in imitation of our Sauiour and for a preparation to the holy vveeke of his passion and the greate feast of his Resurrection vvherein vve ought vvith Christ to arise and amend our liues hereafter M. Novv say then hovv is the last precepte to be vnderstoode D. To gyue vnto God for euery teÌ„ one and not the vvorst accordinge to the custome of the Churche The Masse S. Cypr. lib. 2 Ep. 3. Euseb l. de demoÌ„strat Evang. c. 10. Aug. contra Faust l 6. c. 5. Mart aâ—is ep ad Bâ—â—â—gal Iustin martyr dialogo coÌ„tra Tryphon Irenaeus l. 4. cap. 32.33.34 Chrysos in â— 95. Aug. l. 18 dâ— ciuit c. 35. l. 19. c. 23. Hierâ—â—â—m ad Marcellamâ—â— Euagr. â—â—ma â— Epiphan haere si 55. Aug. in Pi. 33. Ep. 23. ignat ad Smyrnen Vide Malach. c. 1. Dam. 12. and country M. Truely you haue ansvveared very sufficiently hovvbeit by reason you say vve are bound as â—t is true to heare Masse on all holy dayes I vvould gladly heare vvhether you vnderstand vvhat the Masse is and the ceremonies thereto belonginge D. The Masse is the true sacrifice of the true bodie and bloode of our Sauiour Iesus Christ offered vnto God for all men inuisibly on the altare but really and truely as it vvas by him selfe on the Crosse M. And is there in it both a Sacrament and a sacrifice allso D. Both sir a Sacrament in that it gyueth grace to the vvorthy receauers thereof by vvay of communion a sacrifice in that it is offered by the priest vnto God on the altare for him selfe and the people according to the Prophecie of Malachie and Daniel vvhich call it the cleane oblation and perpetuall sacrifice M. And vvhy did Christ appoint this sacrifice D. Because God vvas neuer serued vvithout sacrifice Geneâ— 4.8.14 Exod. 12. Nâ—â—aâ—â— 28. 29. Hippolitus I de consummat muÌ„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.
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 â—r fiue 1. increase of Gods grace 2. in diminishinge the paines of purgatory 3. facility in obtaining vvhat vve aske of God 4. particulare helpe to auoyd sinne 5. great succour from God to escape all daungers that day ⧠Of the Seuen Sacramentes ⧠CHAP. VIII M. FOR as much as you haue made mention often tymes of the Sacramentes The Seuen Sacramentes and the grace vvhich they cause tell vs hovv many are there in the Catholike Church Vide Mat. 26 28. Ioan. 20. ad Ephes 5. lae cobi 5.1 ad Tim. 4. Conc. Florent Constant ColonieÌ„ se Trident. D. There be these seuen Baptisme Confirmation Euchariste or CoÌ„munion Penaunce Extreme vnction Order and Matrimonie M. VVho ordained these Sacramentes and vvhy D. Christ our Sauiour that by them he might communicate his grace and merites of his holy passion vnto vs. M. Hovv are the Sacramentes to be receiued D. VVith true repentance of other sinnes and confessinge them allso if the party be in mortall sinne hovvbeit in baptisme because it is the gate or entrance to the rest confession is not required M. Are all these Sacramentes to be receiued of euery Christian man of necessity D. No forsooth for order and matrimonie are both voluÌ„tary but the rest cannot be omitted vvithout sinne vvhen tyme requireth they should be taken M. And may these Sacramentes be receiued more then once D. Sir Baptisme and confirmation or bishoppinge and order cannot but once onely by reason of the Character vvhich these three doe imprinte in oure soules the rest may accordinge as just cause shal be offered often be receiued especially confession and communion ought to be much frequented for the greate neede vve haue of them M. I vvoulde faine knovve of you some reason of the number of the Sacramentes and vvhy they are seuen D. The reason vvhy they are seuen is this Because God in gyuinge vs spirituall lyfe vvoulde proceede as he is vvonte in gyuinge lyfe corporall in the vvhich vvee see that first it is necessarie to be borne into this vvorlde to thâ— 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 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 revereÌ„ce deceÌ„cie accoÌ„plished M. I vvoulde knovve allso of you touchinge baptisme vvhat is necessarie for the perfecte ministringe thereof and vvhether any but a priest may baptize D. It belongeth principally to the priest or to some other in holy orders in the priestes absence but in daunger of deathe it beloÌ„geth to any other maÌ„ or vvomaÌ„ thei may fully discharge it yeat no vvomaÌ„ ought to doe it if a maÌ„ be presente And for the perfecte manner of baptisme vvhich is good that all meÌ„ should knovve are required these three thinges first that the person that doth baptize haue intentioÌ„ to gyue truely this SacrameÌ„te 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 vvhen the vvater is povvred of the childe baptized to saye vvith all these vvordes I doe baptize thee in the name of the father of the sonne and of the holy ghoast M. And vvhy are Godfathers and Godmothers vsed in this baptisme D. To solemnize and assure the better this moste necessarie Sacramente and to aunsvveare in the childes behalfe to those quaestions vvhich the prieste doth aske him vvhervppon grovv and follovv these tvvo obligations the one that the Godfather and Godmother haue care to instructe theire Godchilde in matters of faith good manners vvhen the parentes therein should fayle The seconde is that by vertue of this action the parentes of the child the childe him selfe and they coÌ„tracte a spirituall kinred in vvhich respecte grovveth prohibition of mariage betvvixte the sayde persons though this spirituall impedimente bee not extended to so manie degrees as betvvixte those that haue naturall kinred M. Then tell me the effectes of these Sacramentes in particulare The Effectes of the SacrameÌ„tes vvhat is first the effecte of baptisme D. It maketh a man become the childe of God and inheritoure of paradise it cancelleth all sinnes and filleth the soule vvith grace and spirituall giftes M. VVhat is the effecte of confirmation or bishoppinge D. It doth fortifie a man that he haue no feare to confesse the faith of Christ our lord and so maketh vs become true souldioures of our Sauioure M. And vvhat effecte doth the holy Euchariste vvorke D. It nourisheth charitie vvhich is the lyfe of the soule and doth encrease the same euerie day more and more and so gyueth strenghth againste veniall sinnes allso M. VVhat is then the effecte of penaunce D. It doth release the sinnes committed after baptisme and doth make a man returne to the frendshippe of God sinne hauinge made vs his enemies M. VVhat is the effecte of extreame vnction D. It doth vvipe avvay the reliques of sinne it fortifieth the soule in that last combate vvith the deuill and it helpeth to restore the bodily health if it be profitâ—ble for the healthe of the soule M. And vvhat effecte hath the Sacramente of order D. In it is gyuen povvre to consecrate 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 they re office M. Laste of all vvhat is the effecte of matrimonie D. It gyueth vertue and grace to theÌ„ vvhich lavvfully are ioyned to liue in mariage estate vvith peace and coÌ„corde and to breed Ephes 5. 2. Cor. 7. bringe vp they re children in the feare of God to the end they may haue comforte of theÌ„ both in this vvorlde and in the nexte M. You haue aunsvveared verye sufficieÌ„telie touchinge these pointes but because oure aduersaries pike many quarrels at these
SacrameÌ„tes vvhich in deed they denie I vvoulde be glad allso to heare hovv you caÌ„ aunsvveare some fevv quaestions concerninge the same and firste hovv baptisme is ministred to children and infantes vvhich knovv not vvhat they receaue or take vvhen they are Christened D. Sir the reason heerof is the greate necessitye vvhich there is of baptisme because vvhosoeuer dyeth vvithout it or desire at least of it cannot enter into the Kingedome of heauen Io. 3. and because younge children are tender and in daunger to die vvith greate facilitie beinge not of capacitie to desire baptisme it is necessarie to Christen them vvith all speed possible and allbeit they knovv not vvhat they take the Churche doth supplye by they re 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 though vve then knevv nothinge of it so God is contented that by meanes of Christes Churche and baptisme vve shoulde be deliuered from sinne and returne into his grace allbeit vve knovv nothinge nor thincke not of it M. And vvhat mysterie is there in it that in Confirmation the forehead of the partie confirmed is annointed D. Because as in baptisme by the vvater and vvashinge is signified that the grace of God doth cleÌ„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 strengtheÌ„ the same againste the Deuill that therby he may vvith the more courage confesse the Catholique faith vvithout feare of any tormentes or death it selfe vvhen it shoulde be offered and therfore it oughte to be gyuen as soone as the childe is come to the vse of reason because then he beginneth to professe the faith and hath need to be confirmed and established in it allbeit vvhen this Sacramente for juste causes cannot be administrated as sometymes in greeuous persecutions of the Church it happeneth it is to be noted that this Sacracramente is not absolutelie necessarie to saluation M. And hath this Sacramente any other effecte D. It hath for it imprinteth in the soule of man a marcke vvhich the diuines call a Character vvhich can neuer be extinguished and is the cause vvhy this Sacramente can neuer be but once receaued as before hath been specified that as by the 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 câ—â—e the coloures or badge of they re captayne vvherevvppon it follovveth that they vvhich after they haue receaued this Sacramente goe to hell shall haue moste deepe confusion for euerye one shall see that they had made profession to be souldioures of CHRISTE and yeat aftervvardes rebelled so dishonourablye againste him M. But tell me allso touchinge the blessed Sacramente of the altare hovv it commeth to passe that CHRISTE beinge reallye there yeat vve seeme to see small touche and taste the same bread or vvine that before as farre as sence can lead vs. D. TransubstaÌ„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 chauÌ„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 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 exteÌ„sion or greatnesse are compreheÌ„ded and lodged in so litle a compasse as a mans eye yea vvhich is more in the verie pointe vvhere the eye doth exercise his operation and in a mans memorie vve finde sufficiente roome and capacitie for a vvhole vvorlde vvhereat Sainte Austen himselfe did so vvonder D. Aug. libr. 10. confess admiringe Gods vvorckes so incomprehensible vnto vs. M. And coulde you gyue some suche other similitude vvherby it may be declared hovv the bodye of oure Sauioure may stande in so manye diuers places at there are hostes in diuers altares D. Trulye sir in Gods vvorckes it is not necessarie to vnderstande them but it is sufficiente to beleeue them for vve are sure that God cannot deceyue vs yeat can I gyue an example allso of the same for oure soule it is certayne that it is but one aloâ—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 soÌ„ne 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 in an hundred differeÌ„te 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 huÌ„dred thovvsande persons if so many be presente M. But I desire to knovve of you allso vvhether vvhen Christe coÌ„meth into the hoste he forsake his place in heauen to come to the altare or remayne yeat in both places D. To this I aunsvveare that he remayneth in both places and neuer moueth from his place in heauen no more then the soule of a childe vvhich is yeat but a foote longe vvhen the same childe is become a man of fiue or sixe
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 blasâ—hemies vvhich he hath spoken If he haue exposed himselfe to 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 theÌ„ 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 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 maÌ„ner 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 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 ConfessioÌ„ 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 SacrameÌ„t 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 excoÌ„municate haue receiued any Sacrament or bene present at the holy offices of the Church or if he hath conuersed vvith excoÌ„municate persons or such as vvere suspected of Heresy If hee haue done any injury or 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 theÌ„ in theyr absence If he haue not obeyed his parentes or superiours in just matter and such as might result to notable detrimente of the family or of theyr ovvne soule If vvhen his parentes haue been in necessitie he hath not succoured theÌ„ 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 TestameÌ„ts last vvills after theyr death If he haue loued his pareÌ„tes 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 theÌ„ intreating them sharply vvith vvordes or deedes If those vvhich be fathers and Mothers haue cursed or vvished euill vnto theyr children Allso if they haue brought them vâ— as they should teaching theÌ„ 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 seruaÌ„ts others of the family of vvhome care is to be had that they knovv thinges vvhich be necessary obserue the coÌ„maundementes of God and of the Church Of the fifth Commaundement Thou shalt not kâ—ll IF he haue caried hatred tovvardes any person desiring to be reueÌ„ged and hovve loÌ„ge he hath stayed therin If he haue desired any maÌ„nes 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 vvouÌ„ded or killed or coÌ„maunded or coÌ„sented vnto others to doe the same or being done by others approued it or giueÌ„ aide counsaile or fauour therunto If hauing offended others he hath refused to demaunde pardon or reconciliation or haue not sufficiently satisfied