states of life be so diuerse it happeneth out that euery man may haue examples in their owne kinde to be affected vnto and many times this maketh a greater profit by such an affinity to their owne condition then by a great deake of preaching or good counsel And so you may see what obligation there is to honour Saints and to pray vnto them towit when the Church for the cōmon good of her children presseth it then that is to be done whatsoeuer she commandeth and it is a sinne to omit it But in other occasions and at other times euery particular man as farre as he findeth need or helpe by this variety in his priuate deuotion so farre he doth very well to follow it especially if he findeth that it stirreth vp a failing deuotion in him for the end of this as of all all other pious exercices must be God himselfe and the better performing of our duty towards him 6. What thinke you of the vse of pictures and hanging of lampes before them in honour of the blessed Virgin and other Saints First as for pictures if we belieue nature and experience the vse of them in generall is very profitable and in some sort necessary in the Church of God for the instruction and spirituall profit of the faithfull First for memories sake for as often as we see pictures so often do we remember the thing painted and whether we haue need of often remēbring heauen and heauenly thinges let euen our cold and euill life beare testimony Secondly when a man saith his praiers before a picture of our Sauiour or of any Saint by addressing himselfe vnto it he maketh thereby a great apprehension of the Saint as if he himselfe were present vnto whom he praieth and by cōsequēce praieth with a greater respect and attention Thirdly it serueth for an addresse of the praier and especially if he vse any corporall gestures withall for as the ancient Christians were vsed to turne themselues to the East and the Iewes towards the Temple when they would adore God the East and Temple seruing for a determination of their action so much more when I bow or do any other reuerence or pray before a picture it is a determination of my praier or respect vnto God or vnto that Saint whose picture it is Lastly it is a helpe to him that praieth for pictures beare with them an expression oftentimes which would cost many words and workes of our memory As he who looketh on a crucifixe if he desire to represent to himselfe and fixe in his heart the wounds and passion of our blessed Sauiour he may finde a great facility and quickenesse to do it by hauing the picture before his eyes As for hanging lampes before pictures of Saints it is to represent their glory in heauen or the burning charity with which they were endued here on earth and so these and such like expressions are apt to breed a greater apprehension in men which is a meanes to make them pray the better and consequently obteine more at God his hands and therefore are allowed and recommended in the Catholike Church 7. How are we to pray to Saints By honouring them here vpon earth and by obseruing their feastes according to the order of the Church and also by reading their liues by saying such praiers to them as are approued by our Pastours and chiefely of all by imitating the vertues which they did particularly excell in 8. Are we to pray to all the Saints alike No for we ought to haue a particular deuotiō to our blessed Lady aboue all the rest because she is the Mother of God and most neare vnto him of any creature And amongst the other blessed we ought chiefely to pray to our Angell Gardien seeing that it hath euer been the constant faith of Christians that euery one hath an Angell for his gouernour for our Sauiour hath told vs that the Angells of the little ones see the face of his heauenly Father And next we are to pray to such particular Saints as we our selues make choise of to be our Patrons 9. What praier is ordinarily vsed to our blessed Lady The Aue Maria. LESSION XXXV Of the Aue Maria. 1. SAy the Aue Maria Haile Marie full of grace our Lord is with thee blessed art thou amongst all women and blessed is the fruit of thy wombe Iesus Holy Marie Mother of God pray for vs sinners now and in the houre of our death Amen 2. Who made this prayer The holy Catholike Church borrowing the words wherewith the Angel and Saint Elizabeth did salute the blessed Virgin The first words Haile full of grace our Lord is with thee blessed art thou amongst all women were spoken by the Angel Blessed is the fruit of thy wombe were spoken by Saint Elizabeth The Church hath added the other words which make the second part of the praier or rather the holy Ghost hath made the whole praier by whom all three the Angell Saint Elizabeth and the Church haue been inspired 3. Declare the first sentence of this praier Haile Marie full of grace our Lord is with thee The first word vsed by the Angell is a salutation which importeth all happinesse which one can desire for in Latin it is Aue which cometh from aueo which signifieth to desire or wish for and there is vnderstood some nowne as salutem pacem gaudium c. but none is expressed in particular because he who vseth this word wisheth to him whom he saluteth all kinde of happinesse that he himselfe will ioyne to the word and can imagine or desire Which expression was most proper from the Angel to the blessed Virgin since that the cause of his coming to her was to bring her the newes from whence all happinesse was to come both to her selfe and to the whole world The second word Marie doth signifie her person and her dignitie Her Person because it was her owne proper name giuen vnto her by the inspiration of tho holy Ghost as we may piously belieue her dignitie because it signifieth in Hebrew Mistresse or Ladie and who can be more truly Mistresse and Ladie of all thīges then she who is Mother to the Creatour of all thinges It signifieth also the sea starre and she is truly a starre that conducts all those who take her for their guide through the sea of the world into a secure hauen By the next word the Angel doth shew that she was replenished with grace and worthily is her soule declared full of graces because she had the priuiledge as it is piously belieued and taught by the Church neuer to be infected with originall sinne and most certainly neuer to commit any the least veniall actuall sinne Full of Grace because her life was a true mirrour of chastity humilitie meekenesse obedience patience faith hope charity and in fine of all vertues By those other words our Lord is with thee the Angel doth aduertise the blessed virgin of the mystery which was
preacher is not sufficient but that we must besides hearing the preacher addresse our selues to God and demand of him his holy spirit and his grace Secōdly the holy Ghost did afterwards reuiue in the hearts of Christ his disciples all that which he had told them during his life 16. In what manner did Iesus Christ dye As his life from the beginning to the end was full of pouerty subiection contradiction and affliction so was his death as full of all indignitie and torment as humane witt could inuent and humane nature keeping the shape of man indure yea it was so full of torments as to induce thē surpassed the strength of humane nature yet it was such and in that manner as he himselfe made choice of and as he himselfe had foretold by the Prophets without omitting anie of the circumstances which they pointed out verie particularly as the crosse the nails whips the two theeues and others 17. He dyed then freely and willingly Yes in so much that although the Iewes had often attempted to take him yet they could neuer doe it vntill he himselfe permitted it by deliuering himselfe into their hands that he might dye at the very houre which his father had ordained 18. Why was it necessarie for him to dye That he might accomplish the last worke necessarie for the redemption of mankinde for such was his fathers will as that all which he had done and suffered during his life had not been sufficient if he had not also shed his pretious bloud for vs vpon the crosse in order to his fathers sentence who ordained for the satisfying of his diuine iustice that his only sōne should destroy our spirituall death by his owne corporall death and although the least action he did was of it selfe sufficient so that all his actions being of infinite value no more had been necessary if his father had not ordained it otherwise for our greater good yet his loue was so great towards man that he himselfe did reioyce that his father had ordained him to suffer death it selfe for our redemption 19. Was it sufficient that he dyed No for as he dyed to destroy our death so it was necessary that he should rise againe from death to life to communicate his owne diuine life to vs and also to confirme vs in hope by considering that as our head is risen so shall we rise who are his members 20. Who did raise him againe from death to life The scripture telleth vs that his father did raise him againe to life and also that he did raise himselfe 21. Why is his father said to haue raised him againe from death to life Because as he is his father he is the fountaine and source of all his glorious and diuine life from whence all life is deriued And the father is said to doe it because it belongeth to the father to giue life to his sonne 22. How did the sonne raise himselfe from death By the power of his diuinitie which remained alwaies hypostatically vnited to the flesh he had taken without being separated at anie time either from his bodie or soule by vertue of which vnion eternall life was due both to his bodie and soule because the word to whom they were vnited is immortall in so much that our Sauiour could not haue dyed at all if God had not granted it to him through a particular dispensation for mans saluation 23. How did he communicate life to men through the vertue of his Resurrection By giuing them the holy Ghost his owne diuine spirit not long after that he had raised himselfe from death and much more afterwards vpon the day of Pentecost when his Resurrection being fully accomplished by being seated at the right hand of his father he sent the holy Ghost downe to them in a visible forme LESSON X. Of the Church 1. WHy was the holy Ghost sent into the world To render the disciples of Iesus Christ perfect and to begin in them his mysticall bodie 2. What perfection did he giue them The perfection of charitie which before was but weake and imperfect in them for the holy Ghost tooke away this weakenesse from them and made them strong and vigorous in the loue of Iesus Christ to serue him with intire fidelitie so that the stratagems of men and diuells could not afterwards diuert them from seruing him 3. How did the holy Ghost forme the mysticall bodie of Iesus Christ By vniting his disciples hearts with God and amongst themselues by charitie with which he did replenish them for the life of this bodie is the holy Ghost by the fire of his charitie 4. How is this bodie called It is called the Church whereof all the faithfull are members and Christ is the head in so much that there is made of Iesus Christ and of all the faithfull but one bodie and one Church 5. How can persons so farre separated from one an other be truly vnited into one and the selfe same bodie This is done by the holy Ghost who is euerie where for he is the linke and soule of this bodie vniting all these members more firmely together then man his soule doth vnite the members of the bodie it informeth 6. Why did he make this Church That he might thereby plant the doctrine which he had taught and which was altogether necessarie for the saluation of mankinde so firmely that it might continue for euer And for this end the holy Ghost according to the outward apparition in which he was sent filled the hearts of his Apostles who were to be the first teachers of it with fierie zeale and their tongues with the praises of allmightie God that they being vehemently cōceited themselues of the truth and of the great good the knowledge thereof brought vnto the world might be most earnestly desirous to breed the like conceit in others and that so it might descend in vertue of the first plantation to the end of the world 7. Who were the Apostles and of what condition They were those who being called by Christ left all to follow him and to serue him in the publication of the ghospell And as for their condition they were poore ignorant men of a contemptible ranke most of them being fishermen and the greater their weakenesse was so much the more did it set forth the power of the holy Ghost for in one day they became so learned and so powerfull to perswade as that they were able to confound and conuert the most learned Philosophers in the world 8. Of what partes doth the Church consist It consisteth of two partes in generall which are necessarie to all well ordered Communities that is of those who are gouerned and taught and of those who gouerne and teach 9. Who are those that Christ appointed to gouerne and teach They are chiefly Bishops and next vnder Bishops other inferiour Preists who are commonly called Curats 10. Are Bishops then necessarie in the Church Yes for if we looke into the institution of Bishops
in cloures layed vpon straw began to feele hunger and cold such like extremities as we see it fareth with all children ARTICLE IV. 19. DEclare the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried I belieue that Iesus Christ to redeeme the world with his pretious blood after that he had ended the time which his Father ordained for his dwelling vpon earth suffered vnder Pontius Pilate Gouernour of Iury being scourged crowned with thornes and nailed vpon the Crosse on the which after three houres he dyed and his body which remained allwayes vnited to his diuinity as was his soule being taken downe from the crosse was buried in a new sepulcher 20. Why did the Apostles presently after that they had declared our Sauiours birth passe to his death without making mention of his life For two reasons first to let vs know that the end of his coming into this world was to dye for vs. Secōdly because he who knoweth the miraculous birth of our Sauiour and the charity wherewith he suffered death for vs that is the beginning and ending of his life cannot choose but know that his whole life was full of miracles and goodnesse And therefore S. Paul professeth to know nothing but Iesus Christ crucified for by knowing this he knoweth all the rest and must needs be replenished both with hope in his merits and with loue to wards his person 21. Hew did Christ suffer He did not suffer in his Diuinity for his two natures diuine humane did each of them allwayes retaine that which is proper to each nature wherefore seeing that his Diuinity cannot be subiect to griefe it was impossible that he should suffer any thing as God but only as man and as man he suffered both in his body and in his soule 22. What did he suffer in his body He suffered the greatest torments that euer man endured in all his fiue senses and in euery part of his body from the very bottome of his feete to the toppe of his head 23. What did he suffer in his soule He suffered the greatest griefe that could be being not only tormented by his enimies but also abandoned by his friends and betrayed by one of his Apostles and he suffered chiefely by the sinnes of man which was the most cruell griefe to his goodnesse that could be Besides whereas all those who suffer for God receiue a celestiall comfort which doth strengthen them in their paines our blessed Sauiour that he might suffer the more did depriue him selfe of comfort and abandon his nature wholy to griefe and paine 24. How could he suffer seeing he was blessed from the first instant of his conception His beatitude did not hinder him from suffering because he restrained his whole blisse to the superiour part of his soule without letting it passe to the inferiour part or to his bodie 25. Where did he suffer At Hierusalem the place appointed by God for sacrifices for it was expedient that the true sacrifice should be accomplished at the same place where all the figuratiue sacrifices of the old law had been performed 26. Why did he suffer the death of the Crosse Because it was the most vnworthy death of all others and most ignominious inflicted only vpon rogues and notorious malefactors 27. How did he die By the separation of his soule from his body but neither part was separated from his Diuinity as when a bow is broken the two partes of the bow are separated from one another but the bowstring remaineth still fastened to both ARTICLE V. 28. DEclare the fifth Article Descended into hell the third day rose againe from the dead I belieue that Iesus Christ as soone as he was dead went with his soule into hell that is into Limbo to triumph ouer the diuell and to deliuer the soules of all the faithfull who dyed in the state of grace since the beginning of the world who were kept in Limbo as in a prison from whence they could not come forth vntill Christ had paied the price of their redemption and came himselfe to deliuer them I belieue also that the third day which was the Sunday Iesus Christ rose againe from death most triumphant and glorious 29. What is vnderstood by this word Hell Hell hah principally foure significations first it is vsed for the place where the damned are to be eternally secondly for the place where the children are that dye with originall sinne thirdly for the place of Purgatorie and fourthly for the place where the soules of holy men were kept before the coming of Christ And the word Hell in the Creed is principally to be vnderstood in this sense which place by his presence was made a Paradise to verifie what he had promised the good thiefe this day thou shalt be with me in Paradise 30. Why is Christ his resurrection called by S. Augustine the faith of Christians rather then his death Because it is no hard matter to belieue that Iesus Christ dyed for death is naturally due to euery man but it is very hard to belieue that he did rise againe from death because no man can raise himselfe from death to life And therefore his Resurrection is a cleare argument of his Diuinity In so much that the Iewes damanding of Iesus Christ some miracle for proofe of his doctrine he gaue them no other marke of it but only that he would rise againe from death so that his Resurrection is the miracle of miracles and the proper miracle of Christianisme ARTICLE VI. 31. DEclare the sixth Article Ascended into heauen sitteth at the right hand of God the Father allmighty I belieue that Iesus Christ after that he had remained forty dayes with the holy Apostles to instruct them and to proue with many apparitions his true Resurrection mounted vp in their sight to heauen and there sitteth at the right hand of his Father as Lord and gouernour of all creatures his body and soule being replenished with the glory of his Diuinity 32. How did Christ ascend into heauen He ascended into heauen not as God but as man for a God he was neuer absent from heauen yet he ascended by the force of his Diuinity which of its owne nature gaue him that power He did also ascend by the force of the glorie wherewith his soule and his body were replenished and which was due to him naturally by reason of his hypostaticall vnion And therefore although he was compassed round with all the Angells yet he had not the assistance of any to ascend but did ascend through his owne proper force And for this reason we say not commonly that he was carried but that he ascended into heauen whereas the Church speaking of our Lady sayeth that she was carried because she did not ascend by any force of her owne naturally due to her but by the force which she receiued from allmighty God 33. Why is Christ sayd to sit in heauen We must not imagine that Christ doth sit in heauen
obey the ordinances of the Church and of the Common wealth Secondly those who do murmure against their superiours either ciuill or ecclesiasticall and do censure their ordinances and manner of gouernment which murmuring is for the most part an occasion of great harme for such discourses do easilie beget in the harts of the hearers a contempt of their persons and authority which afterwards doth likewise infect the people and causeth contempt disobedience and disorder in the Common wealth Thirdly those who do speake ordinarily against the vocation behauiour and liues of Church-men and doe not beare a due respect vnto them And on the contrary side the Churchmen who haue care of soules offend greiuously if they do not administer the Sacraments and preach the word of God to those who are vnder their care and giue them spirituall instruction counsell and comfort As also if they do not giue almes to the poore as farre as they are able especially to such as are vnder their care Wiues offend against this commandement who do neglect or disdaine their husbands or do giue them an occasion of choler and doe not seeke to content them in all reasonable thinges As contrarywise husbands do abuse their authoritie which God hath giuen them ouer their wiues if they depriue them of honest liberty if they do not allow them commodities necessary for their entertainment if they treate them outragiously in words or deedes if without their consent they liue continually absent from them vpon any disgust or without a iust cause Pupills are bound to follow the counsell and aduise of their tutors And tutors offend if they take not care to instruct their pupills if they permit their goods to be dissipated through their negligence if they marry them disaduantageously either through fauour of for other respects Seruants offend by neglecting their seruice by murmuring against their Masters by speaking to their disaduantage by giuing them an occasion of choler by disposing of their goods without their consent c. Masters offend by too much rigour towards their seruants in exacting from them more then they are able to performe in not procuring their good as much as they can conueniently in reteining their wages from them that so they may be constrained to liue with them as also in hindering them from marrying or disswading them from any other course that may be notably disaduantageous to them to the end that they may thereby still haue them for their seruants COMMANDEMENT V. 48. DEclare the fifth Commandement Thou shalt not kill This forbiddeth vs to doe harme to any man in his life either corporall spirituall or ciuill and consequently it commandeth vs to protect and preserue him in all three so farre forth as we are able 49. Is it neuer lawfull to kill a man It is neuer lawfull to kill him spiritually but it may be lawfull to kill one corporally in these cases First if it be done by authority of Magistrates in way of iustice Secondly if it be done by souldiers in a iust warre by order of their Captaine Thirdly if it be done by any particular man in a iust defence of his owne or his neighbours life when in case he or his neighbour be sett on he cannot otherwise defend himselfe or his neighbour from being slayne and that these thinges be done without any rancour of minde or spirit of reuenge 50. Who are those that transgresse against this Commandement for as much as it concerneth corporall life First all those who kill voluntarily anie man excepting in one of the three former cases Secondly those who doe lame wound hurt or beate any man Thirdly those who desire counsell or when they may conueniently do not hinder any of the foresayd excesses And it is to be noted that the more cōsiderable the person is so much the sinne is greater as also if it be done in a place consecrated to God for it is a greater sinne to kill ones father brother kinsman churchman magistrate or one by whose industrie and labour a whole family liueth then to kill one that hath none of these qualities as also it is a greater sinne to perswade many then to perswade one only to commit any of the foresaid excesses Fourthly those iudges who condemne one that is innocent or also one that is guiltie without vsing all the formes that are requisite for his processe Fifthly those iudges who do not fauour the cause of an innocent person as also those who persecute him are guilty of his oppression Sixthly those magistrates who do not punish duells murders and all such like excesses Seuenthly those that praise and approue of such like excesses either before or after they are committed Eighthly all Phisitians Chirurgiens or Apothecaries who kill or hurt one notably although it be not done on purpose but by grosse and culpable ignorance for ignorance is esteemed malice in him who is obliged to know Ninthly those who procure to destroy the fruit in the wombe of a woman or if the woman herselfe should do it by dancing or any other excesse or by some grosse negligence though she thinke not of it for negligence also is esteemed malice where one ought to be diligent Tenthly those who see a poore man dying for hunger and do not relieue him Lastly those who kill themselues or without a iust cause expose themselues to imminent danger of death or being weary of liuing desire death yea if one should expose himselfe to martyrdome because he is weary of his life he would commit a grieuous sinne 51. Who be those that transgresse against this Commandement for as much as concerneth spirituall life First all those who infect others with Heresie or keepe those that are infected from returning to the true Church Secondly all those who either by word or by ill example do incite others to sinne or diuert them from doing good Thirdly those who do not correct their neighbour when they thinke probably their admonition would doe him good Fourthly Phisitians friends and seruants who assisting sicke persons do not aduertise them in time that they are in danger of death and to thinke of their conscience Fifthly all those who commit or resolue to commit any mortall sinne 52. Who be those that transgresse against this Commandement for as much as concerneth our ciuil life First all those who either by words or libells do diffame their neighbour whether it be by imposing a false crime vpon him or by discouering a true vice of his which was not knowne publikely before Secondly those who incite others to cōmit such diffamation against their neighbour or giue eare to them or do not diuert their discourse when they may Thirdly those who brag of their owne vices whereby they depriue themselues of that reputation with which they ought to liue in the world And it is to be noted that he who hath diffamed another man whether it be in a thing true or false is bound to restitution that is to repaire his honour
Masse and to these we ought to beare a particular respect and deuotion as being the most excellent of all others because they are the words of the vniuersall Church inspired by the holy Ghost and pronounced by the mouth of his Ministers LESSON XXXVI Of the Sacrifice of Masse 1. IS the Sacrifice of Masse selfe a meanes also to obtains God his helping grace Yes and in some sorte the most efficacious and most generall of all For by it we appease the wrath of God wonderfully and so draw his blessings vpon vs continually because in it doth consist the principall function of Religion by which we performe our chiefo dutie towards God 2. What is the Sacrifice of Masse It is the Christian sacrifice ordained by Iesus Christ to be offered vp to his Father to the worlds end in remembrance of that bloody sacrifice vpon the crosse where he by his owne sacred death offered vp himselfe a holocoust to God for the redemption of mankinde 3. Is the Sacrifice of Masse also it selfe a meanes whereby to pray Yes but it is such in a more eminent degree then all the rest for God is more honoured by it then by all our other actions and therefore as Saint Denis sayeth of Allmighty God that he is not goodnesse nor wisedome nor power nor beauty as we vse to call him because our conceptiōs are short of that which these perfections are in him so the honour which is giuen to God by other actions is so short of the honour which is giuen to him by the Sacrifice of Masse as that this sacrifice ought not to be reckoned as one of our other actions whereby we pray but it is to be placed in a ranke by it selfe aboue all the rest 4. What is a Sacrifice It is an outward action whereby we offer vp to allmighty God some creature by destroying or killing it protesting thereby both a supreme worthinesse in him as being Author of life and death to whom we should sacrifice euen our owne liues if it were profitable and necessary for his honour and also a readinesse in vs to doe so when he shall require it of vs. And the thing which is thus offered vp is called the host of the sacrifice 5. A sacrifice then is a kinde of worship due to God alone Yes and it is the greatest worship that we can exhibite to God both in respect of that perfection which we acknowledge in him which is the very Godhead it selfe for God signifieth as much as the Author of being to all thinges which is the very thing we acknowledge of him properly by the sacrifice as also in respect of that which we professe to be due to him which is our owne liues if he please to exact them of vs which is the greatest thing that we can giue in this world and therefore sacrificing was allwayes held the chiefest function in all religions 6. What is the host in the Sacrifice of Masse It is Christ Iesus himselfe whose body and blood are truly offered vp to his Father vnder the forme of bread and wine 7. How is this done It is done by the words instituted by Iesus Christ and pronounced by the Priest in his name in which words a diuine vertue is present to produce the effect they signifie 8. Why did Christ institute this Sacrifice To continue in the world the Sacrifice which he did offer for vs vpon the crosse to the end that he might render a perpetuall honour to his Father in sacrificing himselfe dayly to him and also that he might communicate to men the fruit of that Sacrifice by putting into their hands the victime it selfe which he offered to his Father 9. Is Christ then truly killed dayly in the Sacrifice of Masse No he is only killed mystically and not truly yet he is truly sacrificed because his true body and his true blood are really offered vp to God and not mystically only 10. How is he truly sacrificed if he be not truly killed Because his owne bodie and his owne blood being made by vertue of the consecration a true memoriall of his bloody death vpon the crosse they are by that outward action truly and really put into such a state as is fit to expresse that acknowledgement of Gods supreme power which sacrifices were instituted to signifie And therefore by the words of consecration Christ is truly and really sacrificed 11. Why did he institute this Sacrifice vnder the formes of bread and wine To signifie the separation of his bodie and blood which was caused by his bitter Passion 12. Who is he that offereth vp Christ to his Father in the Sacrifice of Masse Christ himselfe and also tho Priest but Christ principally and the Priest only secondarily or instrumentally for the Priest is only Christ his Minister 13. What vertue hath the Sacrifice of Masse It hath vertue to appease the wrath of God and to moue him to forgiue vs our sinnes which is as much as to say that it is propitiatorie sacrifice it hath also vertue to obtaine for vs from God his diuine grace and other spirituall benefits of what kinde soeuer they be 14. What is the Masse It is the Sacrifice with all the array and ceremonies appointed by the Church for the edifying and decent celebrating of the same 15. With what affection should we come to Masse With that affection for which sacrifices were instituted that is with a deuout acknowledgement of our duties towards God with an earnest desire to appease the wrath of God which we haue deserued by our sinnes and also with thankesgiuing to our blessed Sauiour that he hath vouchsafed to leaue vnto his Church his owne body and blood as a pledge of his loue to be offered vp to his Father by vs in testimonie of the foresayed acknowledgement and as a meanes to appease his deserued wrath 16. What is the best way to heare Masse If one haue capacity and commoditie he should attend to all such passages as the Priest speaketh out plaine for the rest he should haue his priuate deuotions which be so much the better if they be accommodated to the course of the Masse but if not no great matter as long as his deuotion doth recall it selfe by a particular attention at the chiefe mysteries of Masse which are the consecration published to the people by the eleuation and the consummation which is done when the Priest receiueth the body and blood of Iesus Christ 17. Must we haue the same disposition for hearing of Masse which is required to receiue worthily the Sacrament The same disposition is not absolutely necessary for no man who findeth himselfe in the state of mortall sinne can receiue the Sacrament vnlesse he go first to confession which is not necessarie for hearing of Masse yet it were to be wished that all did so because those who heare Masse with deuotiō although they do not receiue the Sacramēt really yet they receiue it spiritually Howsoeuer since that one principall