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 heaueÌ„ vvithout vertue pehance or obseruance of Christs holy lavve M. So that faith only doth not justifie vvithout Good VVorkes D. No forsooth for the Deuills do also beleeue and tremble and as the bodie is dead vvithout the soule so is faith vvithout good vvorkes and charity so that onely a liuely faith doth justifie that is faith vvith charity M. VVhat are these vvorkes vvhich you call good D. To loue God aboue all thinges and my neighbour as my selfe to fast and pray and giue almes vvith all other vvorkes of mercy and iustice as the Angell Raphael taught Tobias M. You haue ansvvered like a clerke but lett vs returne to the other signes or markes of the Catholique Church vvhat is the seconde D. The secoÌ„de signe Holie The second is Sanctam that is holy for in it only are all holies as especially the Sacraments vvhich are the conductes of Gods grace vvherin is trevv holines M. But beinge so many sinnes in it hovv is it called holy See cant 4. Ephe 5. 1. Pet. 2 Iren. l. 3. c. 40 Aug. in Ps 85. Enchiri c. 56. Greger 1 Moral cap. 6. Bern. serm 3. D. Because it notvvithstanding there are in it alvvayes the giftes of the holy ghoast and because out of it there can bee no holynes nor saluatioÌ„ and the very sinners that are in it haue the holy faith and baptisme M. And haue not the hereticks and Ievves also Sacraments D. No for first the Ievves are novv infidels as vvell as the Turkes Paganes because their Sacramentes and Ceremonies all ceased vvhen the lavve of the nevv testament vvas published Ceremonies of Baptisme See Dionys Areopag lib. de Eccles Iie rar Tertull. libr. de coronae militis Amb. de initiandis myster Orig. ho. 5. in num Leo. Papa Ep. 81. Innoc. 1. Ep. 1. ad Decent Eugen. Conc. Tol. 4. can 2. Isidor c. and they vveare bound presently vpon the promulgation therof to forsake them And hereticks haue no true Sacrament vvihch they acKnovvledge Baptisme only excepted vvhich is not theirs but ours nether is it of effecte by them but by the intention of the Catholique Church M. And is the Baptisme of an heretike then sufficient D. In substance hauinge forme and matter of a true Sacrament and the intention of the Catholique Church it is sufficient but the Ceremonies vvhich they leaue out as the insusflation Exorcisme chrisme and the lyke are in no vvise to be neglected vvhere they may be conueniently supplied because they haue also their vertue mystery and benediction and haue bene alvvayes in vse euer since the Apostles tyme in Gods Church M. You say right vvell for there is no Catholique ceremonie Ioan. 9.11.20 Luc. vl Mar. 7.8 Matt. 8.14 ydle superfluous or superstitious but rather most necessarie venerable and full of mysterye and comforte but tell me is it not sufficient for saluation to be predestinated allbeit he be noâ— baptized Predestination See 4. Reg. 14 Eccli 18. Sap. 11. Ezech. 18 1. ad Tim. 2. 2. Petr. 3. c. D. Alas sir vvhat haue I to doe vvith predestination vvihch is a thinge in Gods eternall minde before eyther I or the vvorlde vvas made and therfore passing mans capacity to comprehend it vvherin is to be obserued that manye deceyuâ— 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 a man be christened and Keep Gods commaundements he caâ—not be saued and God commaâ—deth nothinge that is ether 〈◊〉 reasonable or impossible at therfore as it behooveth vs nâ—â— to be curious in searching Goâ— secrets so it importeth vs not be negligent in the execution 〈◊〉 that vvhich belongeth vnto 〈◊〉 but accordinge to S. Peters coâ—â— sayl to make certaine our voâ—â—tion by our good vvorkes M. VVell then to returne to 〈◊〉 Church is there any reason â—â—hy our Church is called holy 〈◊〉 not that of the Heretikes D. That ther is for in the Cathâ—â—â—que Church haue beene all 〈◊〉 saintes that euer vveare anâ— neuer vvanted many holy 〈◊〉 renovvned for their vertue 〈◊〉 sanctitie of lyfe testified by 〈◊〉 numerable miracles and by shâ—â—ding of their blood for Cathâ—â—â—que 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 coÌ„sisteth and onely those Catholiques be not vertuous vvho break the lavves of Catholique ReligioÌ„ 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 theÌ„ ther good masters the 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 vvhoÌ„ falsly they esteemed as Gods did authorise and bringe in all liberty and levvdnesse of lyfe sâ— the erroneous opinions of thesâ— late sectaries persvvading thâ— people that they haue no freâ—vvill nor any need of good vvoâ—Kes Confession satisfaction 〈◊〉 penance for theyr sinnes and thâ— lyke but that it suffiseth for alâ— onely to beleeue hath opened sâ— broad a vvay to all dissolution 〈◊〉 it may vell seeme that vnder thâ— cloake of Christes name anâ— visard of the Gospel they indeâ—â— adore the same filthy Idols 〈◊〉 the blinde and carnal gentilitâ— hovvsoeuer amongst them some rather deceyved by
of your soule touching all the thoughtes vvordes and deedes of that day and secondelye to aske of him pardon for all that hath bene done amisse vntill that present hovvre and thirdly make full purpose vvith his grace to amende our liues and sayenge some prayers to that purpose M. And as concerninge the loue of our neyghbour vvhat say you D. Sir it is sufficientlye playne of it selfe to doe as vve vvoulde be done vnto in all thinges accordinge to the lavve of God and naturall reason M. Meditation or meÌ„tall prayer You haue tould vvell hovv to examine a mans conscience I pray you tell allso vvherin meditation and mentall prayer doth principally consiste that vvee may exercise the same accordingly D. 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. AgatheÌ„se c. 21.47 Aurelian 1. c. 28 Gangrense c. 19. Mogunt 5. c. 34 35. La teran 56. Innâ—c 3. c. 221. Trid. Sess 14. can 8. Ignat. Ep. ad Philadel Tertull. l. 2. ad vxorem CHAP. VII M. VVELL novv since vvee haue sayde the 10. CoÌ„maundementes of our lorde let vs hâ—are vvhich are the preceptes of our holy mother the Church D. They are principally fiue M. VVhich are they D. The first is to heare Masse on sundayes and holydayes The second to confesse once a yeare at least The thirde to communicate at Easter or the Pasque The fourth to fast vvheÌ„ holy Church commaundeth The fift to pay tithes and first fruytes to the vvhich you may adde allso the sixte not to celebrate mariages prohibited by the kpequen vvhtdopr Church M. And hovv vnderstand you the first commaundement The first Precepte D. That vve are bounde to heare a vvhole Masse and that vvith attention euerie day vvhich the Church commaundeth to be kepte holy excepte for sicknes or some other just cause M. VVhy doe you say attention D. Because in tyme of Masse it is not lavvfull to talke or treat of any matter els but attend to the vvordes and action of the prieste M. And haue you any prayer to say at the eleuation D. Diuers sir but I am vvonte to say this vve adore thee Lord IESVS Christ and gyue thee thankes and prayse for vvith thy Crosse and passion thou hast redeemed the vvorlde I beseec the lord to forgiue me my sinnes M. And vvhat prayer say you at the liftinge vp of the chalice D. I say thus vve adore thee most pretious bloode of our Sauiour Iesus Christ vvhich vvas shed for all man kinde vpon the tree of the Crosse M. And the second commaundemeÌ„t hovv do you vnderstand D. That euerie Christian as soone as he commeth to the vse of reason is bound to confesse him selfe once a yeare in the lent at least as it is the custome of the Church M. VVhy say you once a yeare at least D. Because at vvhat tyme a man is in daunger of death or is to receaue the blessed Sacrament The SacrameÌ„te of CoÌ„fession Vid. IoaÌ„ 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 IoaÌ„ 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 CoÌ„c FloreÌ„t 〈◊〉 Trid. For vocall CoÌ„fessioÌ„ 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 AmphilochiuÌ„ Aug. hom 41 49. 30. ex 50 l. 2. de visi â—aâ— infirmoruÌ„ c. 4 Leo Ep. 80 91. Iacob 5 For ContritioÌ„ 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 â—1 Ephes 4.2 ad Cor. 7. Colo. 3.1 Paral. 21.1 Reg. 11. Ionae 3. Mat. 24. Mar. 14. Lucae 7.1 ad Cor. 9. Tertullianus supra citatus and findeth him selfe vvith mortall sinne in his conscience he is bound allso to confesse by Gods commaundement for as vve sinne often so vve should desire to confesse often allso M. And vvhat are the substantiall pointes of this holy Sacrament D. Contrition vvhich is vvith the harte Confession vocall vvhich is vvith the mouth and Satisfaction vvhich is vvith vvorkes of penaunce vvhich is to bee vnderstoode that the penitent besides the true sorovv of his sinnes committed haue full purpose neuer to offende againe and so confessinge them vvith humility and confusion haue the minde to accepte vvith a-good vvill that penaunce vvhich shal be enjoyned hiÌ„ by his confessarius and procure to fullfill the same vvith all speede conuenieÌ„t 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 of the prayers and Sacramentes of the holy Church ExcoÌ„munication conuersation vvith the faith full and Christian buriall of all vvhich excommunicated persons are depriued Thirdly and lastly vvee are made capable of the treasure of those indulgences pardons vvhich vvith this condition the Popes holinesse doeth often tymes graunte M. It is cunningly aunsvveared but can you tell me hovv a man may make a good confession D. By keepinge these three conditions that it be humble syncere and entyre M. And vvhat call you humble D. VVhen he vvhich confesseth his sinnes in his harte doeth acknovvledge him selfe a greeuous sinner and vnvvorthy to haue perdon of his sinnes accusinge him selfe vvith greate subjection reuerence and feare as he vvhich talketh vvith God M. And hovv shall it be sincere and true D. By tellinge onely vvhat he himselfe hath committed vvithout mentioninge any other and that neyther more nor lesse then he hath done vvithout excusings him selfe or accusinge other M. And hovv must it be entyre D. By declaringe all that he can remember not concealinge any thing for shame or
tell D. Very vvell 〈◊〉 it is nothinge els but a forme of recitinge the Pater noster and Aue Marie vnder a certayne number for the exercise of oure deuotion to CHRISTE and oure B. Ladie and as there be diuers manners of recitinge these prayers so haue they allso diuers names as the Corona vvhich is in honoure of the. 63. yeares vvhich oure Ladie liued in this vvorlde the Rosarie vvhich is in honoure of the Mysteries of CHRISTES lyfe and Passion to the number of 50. three tymes repeated sayenge 10. Aue Maries for euerie Pater noster M. And vvhy say you so many Aâ—e Maries so fevv Pater nosters D. This no doubte vvas firste instituted accordinge to the deuotion of the inueÌ„tor or firste author of this forme of prayer but because the greate Patriarche Saint Dominicke did in his tyme recommeÌ„de this forme of prayer to all Catholikes againste the haeretiques of his tyme it hath euer since been in especiall estimatioÌ„ moste frequeÌ„telie vsed of all Christians the Catholicke Church hauinge euer this custome to gyue more honoure reuereÌ„ce to those thinges vvhich are moste â—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 and impugned And allbeit the number of the Aue Maries be greater yeat doth yt nothinge derogate from the seruice of God seinge all is principallye and finallye directed and referred to his honoure M. And is there any reason vvhy they shoulde be ten rather then nine or eyghte or anye other number D. None but that I haue specified excepte peraduenture because this number allso in Scripture is sometymes esteemed as sacred and somevvhat appropriated to holye thinges as beinge the perfection and summe of all primitiue numbers for the vvhich cause some note that the Magnificat vvhich oure B. Ladie sange vvith suche exultation of the holye ghoaste conteyneth juste ten versicles and is therfore compared to that decachorde or instrumente of ten stringes vvherevvith her progenitoure Kinge Dauid vvas so delighted M. But vvere these numerall Mysteries thincke you the cause vvhy this forme of prayer vvas instituted D. I thincke not trulye for allbeit these mysteries be verye conueniente and helpe oure deuotion yeat I haue hearde that the true beginninge of these nuÌ„bers in prayenge vvas to helpe oure memorie therby to discharge this exercise vvith more facilitie and certaintie M. Haue you any example in the Scriptures or Ecclesiasticall Histories vvherby this matter may be authorized for the sectaries doe verye injuriouslye speake of it D. No vvonder sir for they herein follovv that spirite of pride and impietie vvhich leadeth theÌ„ 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 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 they re memorie and novv allso to this day the religious heremites of Camaldoli in Hetruria vse the Corone or beades of 33. Pater nosters and so manye Aue Maries in honoure of the yeares vvhich CHRISTE liued in this vvorlde and some haue not amisse noted the proportion that there are juste so manye syllables in the Aue Marie vvhich the Church novv vseth as there are Aue Maries in the Corona of oure ladye vvhich are 63. as hath been spoken M. VVhy vvere it not enoughe to saye once the Pater noster and Aue Marie can not God as vvell heare vs vvith one as vvith an hundred prayers D. This objection is ordinarie to protestantes as vvell in this as in many other matters the diuell beinge an enemie to much prayer and therfore vvoulde fayne haue it quickelie concluded but this vvas not the spirite of oure Sauioure vvhich vvatched vvhole nightes in prayer to gyue vs example nor of the Prophete Dauid Hieremie especiallye vvho seem to be delighted vvith repeatinge the same manner of speache vvhen it vvas suche as pleased theÌ„ vvas to the purpose as particularlie in the Psalmes is euideÌ„te vvhere nothiÌ„ge is more ordinarie vsuall then to say sometymes euerie seconde verse And his mercye is for euermore M. I need no farther ansvveare for this let vs passe to some other matter ⧠Of the Seuen Capitall ⧠Sinnes CHAP. IX M. VVELL novv let vs speake of sinne Seuen Capitall Sinnes Vide Cassian Collat. 5. l. 5. Greg. l. 31. moral cap. 3â— Chrysos hom 43. ad popul Antioch Prosper ad Demetr l. 3. de vita conteÌ„platiua cap. 2 Greg. lib. 23. moral c. 7. lib. 34 cap. 17 17. Isidor l. 2. de summo beâ—â— c. 31. Bern. de gradibus humilit Câ—ss degriâ—cip vit tell me hovv many kinde of sinnes are there D. Tvvo that is originall and actuall M. VVhat is originall sinne D. It is that sinne vvherevvith vve are borne and haue as it vvere by inheritance from our firste father Adam and is purged by baptisme M. And actuall sinne hovv is it diuided D. In to mortall and veniall and of mortall some cry for vengeance to heauen and they are 4. some are againste the holye ghoaste and they are 6. and some are called Capitall and are 7. M. VVhich are the .7 deadly sinnes and vvhy are they called Capitall or deadly D. They are these pride couetousnes lechery vvrath glotony enuye and slouth vvhich are called deadly or mortall not because they are allvvayes damnable for they may be so sleyght in some circumstance as they vvoulde be but veniall but because they are the rootes or heades of all other and are the principall and therefore called capitall M. VVhat is the difference betvveene a mortall sinne and a veniall D. A mortall sinne doth kill the soule depriuinge it of Gods grace and loue vvhich is a kinde of spirituall lyfe inducinge lyfe euerlastinge But a veniall sinne doth onely vveaken Gods grace in vs and dispose the soule to further euill vvhich is to vvaxe cold in Gods seruice and loue M. VVhy is it called veniall D. Because it is more