vve be in any necessity especially vvhen vve rise or goe to bedde or goe forth of doores at the eÌ„traÌ„ce in to the church and vvhen vve eate or drinke c. M. And vvhy doe you make this signe so often and to vvhat effecte D. Because it is the signe liuery recognoisaunce vvherby vve are distinguished as the true servantes and souldiers of Christ from all the enemies of holy churhe as Gentiles Ievves Turkes and He retikes Secondly because by this signe vve invocate the helpe of God in all our vvorkes And of ten times vvee are delivered by the vertue therof from many perills as vvel temporal as spiritual the Devil fearinge this signe and flyenge from it no other vv se then malefactors doe from the Kinges officers and iustice especially vvhen it is made vvith fayth and confidence in Gods mercie and the merits of Christ our lorde M. The name of Iesus And vvhy doe you put of your cappe and make curtesy vvhen you name Iesus D. Because the Apostle teacheth vs that there is no other name vvherin vve caÌ„ be saved that in this name al knees shal bovve as vvell of heavenly and earthly creatures as of al thinges vnder the earth ⧠Of the obligations and ⧠dueties of a true Christian. CHAP. II. M. FOR vvhat ende vvas Man created Christian dueties D. To love and serve God in this life and aftervvarde to see and enioye him in the next vvher in doth consiste our everlasting felicity M. You have ansvvered vvell but tell me vvhat is a ChristiaÌ„ bound to knovve for the attaining of the said ende after he commeth to the vse of reason D. Three things M. VVhich are they D. First to Knovve vvhat to beleeue Secondly to Knovve vvhat to pray or aske Thirdly to Knovve vvhat to vvorke or doe M. And hovv Shall vve Knovve vvhat to aske D. In Knovving vvell the Pater noster c. M. And hovv shall vve Knovve vvhat to beleeue D. By Knovving the creede or the articles of our faith M. Hovv shall vve Knovve vvhat to vvorke D. If vve Knovve vvell the comaundements of the lavv of God and those of our holy mother the Church and discerne vvhat are mortall sinnes to the end vve may flye them M. You say vvell but tell me haue vve not neede of some supernaturall helpe for the discharge of these obligations D. Yes sir for vve haue neede of three supernaturall vertues vvhich most be planted by God in our soules M. VVhich are they D. Faith to be able to beleeue vvell Theological vertues Hope to be able to aske or praye vvell and Charity to be able to vvorke vvell ⧠Of the Creede ⧠CHAP. III. M. GOE to then The Creede lette vs beginne vvith faith and tell me vvhat vvee must beleeue D. I haue already tould you that the principall is the Creed M VVhy then recite the same D I beleeue in God the father almighty c. M. Tell me vvhat is the Creede D. It is a confession of the principall artâ—cles of our faith M. VVho made it D. The Apostles M. To vvhat ende D. To informe vs in our faith M. Faith Ephe. 2. Heb. 11. Basil ser de fid confes Aug. co Epist funda c. 5. Ber. Ep. 190. Chryso 1. Cor. Hom 4. Greg. Homil. 26. in Evang. The Church VVhat is Faith D. Faith is a gifte of god in our soules vvith the vvhich vve do firmly catholikely beleeve all that god hath revealed vnto vs accordinge as vve are taught by our holy mother the churche M. Ys The Church then vvitnes sufficient for to knovve and distinguish all that God hath revealed D. No doubt sir for as much as she is illuminated and assisted allvvayes vvith the holy ghost and therfore cannot erre M. VVhat is the holy Catholique Church D. Gen. 6 cant 4 et 6. Esa 5. â—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 vvhich are scattered ouer the vvhole vvorlde vvhose head next vnder God is the Pope M. VVho is the Pope D. The Pope is the holy father Bisshop of Rome The Pope Vide Iren. l. 3. c. 40. Teâ—t de praescrip Clem AlexaÌ„ 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 bouÌ„d to obey as to Christ his true and lavvful lievetenant M. Hovv knovve you that the Pope is saint Peters successor D. By the infallible authority of the scripture the vniuersal tradition of Goddes churche the certaine succession of all Romaine Bishops ever since saint Peter vnto this day and last of all the testimony of all learned doctors fathers and Catholique vvriters since Christ came into this vvorlde M. And vvhat call you TraditioÌ„ vvher of you meÌ„tioned even novv Tradition D. 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 they re 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 SaÌ„cto cap. 29. Vincent LirineÌ„s Tertul. de praescript M. And hovv proue you that saint Peter vvas made Pope presideÌ„t of Goddes church by our sauiour D. By those vvordes vvherin he bad him feed his flocke three times togeather and especially vvhen he gaue him the keyes of the KiÌ„gdome of heauen and authority that vvhatsoeuer he should loose vpon earth it should be loosed in heauen and vvhat soever he should binde vpoÌ„ earth it should be bounde in heauen vvhich vvas the greatest povver Ioan. 20. 21. Mat. 16. that could be geuen to any mortall creature M. And cannot the Pope erre in matters of faith and Religion as vvell as other teÌ„porall Princes D. No for our Sauiour saith to saint Peter that he had prayed for him that his faith should not faile Mat. 16. versic 18. and therfore he calleth saint Peter the rocke saienge vpon this rocke I vvil builde my Church against vvhich the gates of hell shall not preuaile all vvhich vvould be other vvise if the Pope could erre vvho is the fouÌ„dacioÌ„ of this vvhole buildinge as for teÌ„porall PriÌ„ces they haue no povvre in matters of faith and Religion seinge our Sauiour coÌ„mandeth to giue to Caesar that vvhich beloÌ„geth 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 opeÌ„ their mouthes nor speake in the coÌ„gregatioÌ„ M. So that you make the Pope and saint Peter all one in this cause D. Doubtles even as the
aunciente vvriter that specifieth any thinge vvriten by them but onely in Hebrue Greeke Damasc in vita B. Petr Aâ—drian Finus l. 6. Flageli coÌ„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 PeÌ„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 the firste foure hundred yeares exceptinge in these three toÌ„gues 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 TrinireÌ„sis and vvhen it beganne or vvhere in all Christendome M. Trulie these argumentes are passinge good especiallie this laste doeth seeme to me to demoÌ„strate this matter but yeat haue you no proofe that is grounded in reason it selfe vppon vvhich you may thincke this custome broughte in D. Yeas sir that there are and those verye pregnaunte and first it vvas necessarie for the conservation of vnitie in Gods Church that all the Scriptures shoulde be read in that tongue vvhich vvas common in the vvhole vvorlde vvhich vvas firste the Greeke after the Latine vvhen the Romaine Empyre encreased and other vvise no maÌ„ vvoulde haue liste to heere God serued but in his ovvne countrie laÌ„guage there coulde hardelie be kepte any generall couÌ„cells in fine there coulde be litle communicatioÌ„ of true Christians of diuers nations one vvith an other SecoÌ„delie if there vvere any reason vvhy it shoulde be othervvise it is that of better vnderstaÌ„dinge the Scriptures but experience doth teache that this is moste false seinge the moste 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 depeÌ„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 Boemâ—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 exaÌ„ple had the Scriptures in his mother tongue yeat 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 scaÌ„dalls that euerie day in oure countrye and other places grovv by this occasioÌ„ 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 SaÌ„cto 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 toÌ„gue for as much as in the holye mysteries there are manye particulares 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 translatioÌ„s profaned I neede not heere specifie the poore ministers and preachers beinge euerye daye ouerborne by tapsters and taylers and other suche illuminate elders of they re 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 reuelatioÌ„ of Sainte Iohn is become euerye coblers Prophecie M. But vvhat can you say to that objection of the aduersaries 1. Corint 14. VVhere Saint Paule seemeth to reprehende prayer in an vnknovven tongue that of the Prophete this people honoureth me vvith they re lippes but theire harte is farre froÌ„ me especiallie the ende of diuine offices beinge the consolatioÌ„ and aedification of the hearers D. 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 hiâ— 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 iâ— sufficiente that God vnderstande iâ— thought the people doe not and so vve see the Churche doth pâ—â—y for those allso that are absente yea those that ofteÌ„ vvoulde not be prayed for as are diuers greeuous sinners in the oulde lavv Leuit. 16. God coÌ„maunded that the prieste entringe the sanctuarie shoulde
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 they re 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 allso I aske yovv vvith vvhat conscience or soule they serue they re soueraigne doe yovv not thincKe that these companions if it shoulde serue they re turne vvoulde be as flexible vvith they re bodyes as they are vvith they re soules all readye and so serue him in deed vvith neyther halfe vvhen he shoulde haue moste need of they re 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 they re fidelitie and truste to his person all be it the triall vvere made in a Religion vvhich him selfe did not folovv M. But hovv can yovv excuse this pointe that the Kinge by submittinge hīselfe to the Pope in Church matters must needes putte a bridle in his ovvn mouth and depriue him selfe of his chiefest libertie by takinge suche a yoke on his shoulders D. If I did not see before mine eyes that the most Christian and vvithall the moste puissaunte Kinges of all Christendome thincKe this subjection no disparagemente to theire greatnes nor abridgemente to theire libertie and florishe moste gloriously vnder this estate I shoulde peraduenture thincke yovv had some reason to propose this quaestion Kinge Edgar K. Edvvarde the firste and the thirde K. Henry the fifte c. but beinge as it is yea and that in oure ovvn countrie neuer Kinges more triumphed and prospered eyther in peace or vvarres eyther by sea or lande eyther at home or in forraine 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 they re honoure and comforte of they re conscience especiallie seinge the obediēce vve exhibite to the Pope as Christes Vicar is referred moste directelie to the honoure and glorie of God Cui seruire regnare est Gods seruice is a Kingedome as the Prouerbe affirmeth And I pray God they vvhich rejecte this yoke rejecte not God him selfe as once he saide in the lyke case 1. Reg. cap. 8. to the people of Israel vvhen they refused the gouermente of Samuel the Prophete and asked a Kinge M. VVhy Thincke yovv it vvere not conueniente that the Pope at leaste for the Catholiques cōforte and ease shoulde dispense vvith them to th ende they mighte so contente the better they re Prince vvhen he shall exacte this spirituall obedience at they re handes D. In no case for as muche as in so doinge muste needes follovv cōfusion 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◠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 cānot chaunge M. You haue sayde arighte and by this yovv see it follovveth that no temporall Prince oughte to presse his Catholique subjectes in this case excepte he vvill allso compell them to deny God vvhom they are vndoubtedley persuaded to be the author maister and commaunder of this doctrine but lette vs returne to oure former question are there any more signes markes of this true Church D. Yea sir many in so much that the learned haue vvritten vvhole volumes of the same But these fiue are enough for me beinge founded in such substantiall reasons as are the Principalitie vnitie sanctitie antiquitie and vniuersalitie of the Romain Church hovv thinke you M. Mary I thinke passinge vvell o◠it and vvishe that vve all may haue grace to perseuer in it and vvhen God shoulde so dispose to leese all our goods and landes yea and our liues also for the same M. You haue sayde enoughe of the Church and by that little you haue sayde of the communion o◠the communion of saintes you haue sufficiently giuen to vnderstande hovv great a benefitte it is to bee a member of such a charitable and blessed bodie but tell me as all Catholiques liuinge enjoy this communion of eche others praiers merittes and good vvorkes doe those also participate of them vvhich are excommunicated by lavvful authority Excommunication D. No sir for therefore they are called excommunicated because they are depriued of this communion of saintes and are as braūches cutte of from the tree or membres from the bodie vvhich consequently doe not participate of that good humore vvhich is spreade amongste the rest of the braunches vvhich remaine vnited VVhere by may be gathered vvhat greate accōpte ought to bee made of excommunication seinge he can not haue God for his father vvhich hath not the Church for his mother M. And are the excommunicate out of the Church as vvell as heretickes and other infidells D. They are sir But vvith this difference that Ievves and Turkes are out of the Churche because they neuer entred in-to it by baptisme The heretickes vvhich are baptized but haue loste theyr faith are foorthe because they are fled or runne avvay of them selues like strayde or loste sheepe vvhome the shephearde doth vvith his hooke compell some tymes to returne to his flocke againe But the excommunicate because they haue baptisme and faith are not fledde of them selues but are driuen foorth by force by the pastor and lefte lyke scabbed sheepe for praye to the vvolues excepte by humility and obedience they returne againe to the folde M. VVhat is meante by Remission of sinnes Remissiō of sinnes vvhich is the tenthe article D. There are in Gods Church three principall benefittes Mat. 16. Ioā 20. Cypr. l. 1. Ep. 2. Chryso lib. 3. de
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 they re prayers may supplye they re temporall vvante or inability for this is all so one and not of the leaste of the spirituall vvorckes of mercye M. Rehearse allso the vertues giftes and beatitudes D. Theologicall Vertues There are three Theologicall Vertues faith hope and charitye M. I pray you tell me seinge you are come so farre if you remember the particulares of these Theologicall Vertues and vvhy they are so called D. They are called Theologicall vvhich as I haue been taught is a greeke vvord because they especially depende of God and haue him for they re 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 reason as for example that a Virgen shoulde beare a childe vvithout detrimente of her virginitye and the cause heereof or râ—ther the grounde is because faith is founded in the infallible trueth of God vvhich is impossible to be false M. And vvhat thinges must vve necessarily beleeue vvith this vertue D. Principally and distinctelye the Articles of the Creede or at leaste those vvhich the Church doth solemnize throughe the yeare as CHRISTES Incarnation Natiuitye Passion Resurrection Ascension the comminge of the holy ghoaste and the B. Trinitye Secondly all that euer shal be declared vnto vs as true by holy Church and thirdly in vvorcke to shevv vve are Christians vvhen vve are bounde therevnto as for exaÌ„ple vvithout necessitie only for the Churches precepte to abstayne from fleshe on fastinge dayes the like vvhich haeretiques vvill not M. Hope And vvhat is hope or vvhat is the office thereof D. It is a supernaturall vertue vvhere vvith vve hope in God and the propre office therof is to lifte vppe our vvill to the hope of aeternall faelicitie to the vvhich vve can not aspire by humayne forces and it is founded in the infinite goodnes or bountie of God vvhich he hath manifested vnto vs in his sonne JESVS our Sauiour by vvhom he hath adopted vs as his coheyres to the kingdome of heauen if vve beinge holpen vvith his grace doe vvorcke accordingelie M. Charitie And vvhat is Charitie D. It is a supernaturall vertue vvhich 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 daÌ„ned D. Thom. 22. q. 25. ar 3. excepte he firste loose his charitie and vvho hath it not can no vvay be saued allbeit he hath faith and all other giftes and vertues M. I am glad to heare you speake solike a Deuine lette vs see if you be as cunninge in the Cardinall Vertues and first vvhat hovv many be they D. Cardinall Vertues They are foure and are so called because they are the chief of all morall and humayne vertues prudence vvhich gouerneth the vnderstandinge justice vvhich ruleth the vvill temperance vvhich guydeth the sensuall or concupiscible portion fortitude or provvesse vvhich moderateth the irascible parte of the soule M. Prudence You haue spoken like a cunninge Philosopher tell me then vvhat is the propre office of Prudence D. To shevv in euerie action or designemente of ours the due ende and purporte vvith the meanes conuenient to obtayne the same vvith conuenient circumstances thereto belonginge and therefore is vvorthilie called the queene and maistresse of the other vertues like vnto the eye in mans bodye or salte 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 coÌ„tentment M. Then vvhat is justice Iustice and her propre office D. Iustice is a vertue vvhich gyueth vnto euerie one his ovvne and so her duetye is to make aequalitie in all humaine affayres and contractes vvhich is the foundation of peace and concorde for if euerie man vvould be contented vvith his ovvne good there vvould be no vvarre nor discorde and this vertue hath allso tvvo contraries injustice vvhich taketh more then is due and inuadeth other mens goods and rigoure or excesse of justice vvhich is vvhen a man seeketh for the extremitie in all thinges M. Fortitude VVhat is Fortitude or valiauÌ„ce and her duetie D. It is a vertue vvherby vve are made prompte and readie to ouercome all difficulties in a good and juste cause euen death it selfe vvhen it is for Gods glorie and to performe our dueties as appeareth in valiaunte souldioures Catholique martyrs the vices opposite heervnto are tymorousnes or feare and audaciousnes or foolehardinesse M. Temperaunce To conclude then tell me vvhat is temperance and vvhat is her especiall office and duetie D. It is a vertue vvhich bridleth all sensuall delightes and maketh that a man doe vse them vvith such measure and moderation as reason coÌ„maundeth The coÌ„trarie vices are intemperance and insensibilitie or sencelesnes vvhich is the first vvhen excesse is committed in eatinge or drinkinge the seconde vvhen a man refuseth that necessarie and alovvable pleasure vvhich naturally is founde in eatinge yeat fevv in this later offende such is our frayltie M. And the gyftes of the holie ghoast vvhich are they Gyftes of the holie Ghoaste D. The gyftes of the holie ghoaste are seauen sapience or vvisedome vnderstandinge counsell fortitude knovvledge pietie and feare of God M. To vvhat effecte are these gyftes or vvherein doe they helpe vs D. 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
pray for him selfe 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 they re prayer vvas profitable to the people Origen hom 20 in Ioann Chrysoâ— 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 Austâ—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 couÌ„tries haue bookes of priuate prayer in they re 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 theÌ„ Sainte Paule confesseth that his thanckesgiuinge to God is good and therefore not vvithoute fruyte as Sainte Chrysostome doth there allso expounde it and there is no doubte but that place is especiallye vnderstood of gyftes supernaturall and extraordinarie vvhich heere is not called in question and this may suffice in my conceyte for this matter M. 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 aboundaÌ„telie 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. commâ—undementes Fol. 55 The seuenth chapter of the fiue coÌ„maundementes 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 coÌ„trouersies handled in this instruction A Aue Maria. Fol. 46 B Baptisme Fol. 25 Beatitudes Fol. 115 C Christian Fol. 2 Crosse Fol. 2 Christian dueties Fol. 5 Creede Fol. 6 Church Fol. 6 Church that is true Fol. 20 Ceremonies of Baptisme Fol. 25 Communion of Saintes Fol. 28 Commaundementes Fol. 55 The first commaundement Fol. 56 The seconde Fol. 59. Thyrd Fol. 61 Fourth Fol. 62. Fyfte Fol. 63 Sixte Fol. 63. Seuenth Fol. 64. Eyghth Fol. 64 Ninth and tenth Fol. 66 Christ is present in the B. Sacrament Fol. 80 Ceremonies of Masse Fol. 81 Confession Sacrament Fol. 74 Confession Vocall Fol. 74 Contrition Fol. 74 Charitie Fol. 111 Capitall sinnes seuen Fol. 123 Churches of Heretiques Fol. 107 D Dueties of a Christian Fol. 5 Descension of Christ into bell Fol. â—5 E Excommunication Fol. 35. 75. Examininge of conscience Fol. 71 Effectes of the Sacramentes Fol. 91 F Figure of the Crosse Fol. 2 Forth Fol. 6. 110 Freevvill Fol. 23 Fortitude Fol. 113 Fifteen mysteries of the Rosarie Fol. 118 G Good vvorkes Fol. 24 Gyftes of the holy ghoaste Fol. 114 Their effectes Fol. 114 Grace before and after meate Fol. 127 H Heretique Fol. 2 Holy dayes and reliques of Saintes Fol. 54 Heresie is Idolatrie Fol. 58 Heretical Churches not to be gone vnto Fol. 107 Heretiques Christes enemies Fol. 108 Hope Fol. 111 Holye vvater Fol. 124 Hell Fol. 13 I Iesus name Fol. 4 Incarnation Fol. 10 Iustification Fol. 24 Inuocation of Saintes Fol. 46. 53 Images Fol. 56 Iustice Fol. 213 Indulgences Fol. 15 L Limbus Patrum Fol. 13 Lyfe euerlastinge Fol. 40 Laste thinges Fol. 117 M Marie the B. Virgen vvithout sinne Fol. 49 Masse Fol. 78. 81 Meditation or mentall prayer Fol. 71 Mysteries of the Rosarie Fol. 118 Marckes of the true Churche Fol. 20 N Notes of the true Church Fol. 20 Nouiâ—â—ima Fol. 117 Norimberga Fol. 163 O Our B Ladie vvithout sin Fol. 49 P Pope Fol. 7 S. Pâ—ter at Rome Fol. 8 Purgatorie Fol. 14 Popes pardones Fol. 1â— Predestination Fol. 25 Pater noster Fol. 41 Prayenge to Saintes Fol. 46. 53 Preceptes of the Church Fol. 72 The first precept 73. The seconde 73 Thyrd and fourth 77. The fifte Fol. 78 Prudence Fol. 112 Povvers of the soule Fol. 125 R Religious vovves Fol. 22 Remission of sinnes Fol. 36 Resurrection Fol. 38 Reliques of Saintes Fol. 5â— Rosarie Fol. 128 Reall presence Fol. 82 106 Romaine faith Fol. 29 S Signes of the true Church 20. The first sygne 20 The seconde 24 Thyrde 28. Fourth 29. Fifte Fol. 29 Satisfaction Fol. 74 Sacraments seuen Fol. 88 Theyr effectes Fol. 92 Sacramente of the Euchariste in the pix Fol. 97 Seuen Capitall sinnes Fol. 123 Seruice in the vulgare tongues Fol. 127 T Theologicall vertues Fol. 6. 110 Tradition Fol. 7 The B. Trinitye Fol. 9 Transubstantiation Fol. 94 Temperance Fol. 113 Three sacred tongues Fol. 127 V Vovves Religious Fol. 22 Vertues Theological Fol. 110 Vertues Cardinall Fol. 11â— Vulgare tongues Fol. 127 VV VVoorkes meriterious Fol. 24 VVorkes of mercie Fol. 109 ⧠A BRIEFE ⧠manner of examination of Conscience for a Generall Confession BEFORE vvee beginne the â—xamen it selfe vve must vnderstande some fevv thinges vvhich may helpe vs for the performiÌ„ge vvell of so great a matter as this is of making a good confessioÌ„ 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 SecoÌ„dly he that maketh his confession must necessarily haue contrition or at the least attrition that is sorovv and detestation of sinne committed because it is an offence of God vvhoÌ„ 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