â—herfore how small soever how soever to thy merits vnequall thancks-gâ—vings and when thou hast received ouâ— vâ—wes by prayer excuse our falts Admâ— our prayers within the sacrarie of thy hearing bring vs baâ—ke an antidote of reconciliation be it by thee excusable which bâ— thee we intrude let that become impetrable which with faithfull minde we aske receiue what we offer giue againe what wâ— aske excuse that we feare because thou arâ— the only hope of sinners by thee we hope for perdon of our sinnes and in thee most blessed is the expectation of our rewards Holy Marie succour the wretches helpe the pusillanimous refresh the sorrowfull pray for the people stand for the clerecie make intercession for the deuout woman kinde lett all feele thy helpe that celebrate â—hy memorie Assist readily to the vowes of those that aske and to all repay the â—ished effect Let thy dayly studies be to pray for the people of God who blessed â—ast merited to beare the Redeemer of the world that liveth and reigneth world withâ—ut end Very worthy and iust is it to glorifie hee mother of our God ever most blessed â—nd vndefiled Chrysost in liturg more honorable then Cheâ—ubins more glorious farre then Seraphins â—ho vvithout all corruption hast brought â—orth God vve magnifie thee the true moâ—her of God haile Marie full of grace our â—ord is vvith thee blessed thou among â—omen blessed the fruit of thy vvombe â—ecause thou hast brought forth the Saâ—iour of our soules To thee vve call most holy virgin Athan in Evag. de S. Maria Deipara be â—indfull of vs thou vvho even after thy â—eliverie diddest remaine a virgin Haile â—arie full of grace our Lord is with thee the orders of Angels and all men doe call thee blessed Blessed art thou aboue all woemen blessed the fruit of thy wombe Make intercession for vs O Mistresse O Ladie O Queene and Mother of God Greg. Nazian Traged Christi Thrice blessed mother light of virgins that dost inhabit the bright temples of heaven free from filth of mortalitie adorned now with immortalities stole yeeld a benigne eare to my words from on high and receiue I beseech thee O virgin my prayers Bernar. serm 2. de Advent O blessed inventor of grace bringe forth of life and mother of health let vs bâ— thee haue accesse to thy sonne that by theâ— he may receive vs who by thee was giveâ— to vs. IMMACVLATE This is the propeâ— epithete of the Conception of our blesseâ— Ladie Others there are appropriated to heâ— virginitie as most entire most pure vndefiled not corrupted not stayned vntouched c. Whence may be gathered thâ— authors opinion of the immaculate Conception to be the same that our Seraphicaâ— Order hath even from the beginning raiseâ— and maintained both in Quire schoole that the B. Virgin was alwayes Immaculatâ— even in the first instant of her Conception as becoÌ„med the Maiestie of God that wâ— to be borne of her vnspotted flesh CaÌ„t. 4.7 Thou art all immaculate c. Pag. 17. § 1. lin 15. MEMBERS OF THE TRIVMPHANT CHVRCH HAVE IN CHRIST COMPASSION ON THE MEMBERS OF THE MILITANT CHVRCH By reason of their vnion For we beleeue in the holy Catholike Church the coÌ„munion of Saints The right order of confession required Aug. in Encheridio c. 56. that after the Trinitie the Church should be adioyned as a house to the dweller and to God his Temple and to the builder his Citie The which is here to be taken whole not only in that part in which it is a pilgrim here on earth from the Sunne riâ—ing to the setting of the same praysing the name of our Lord and after the captiviâ—ie of oldnesse singing a new song but â—lso in that part which alwayes hath adheâ—ed to God in heaven from the time that it was first created and hath experienced no evill of his fall this stands fast blessed â—n the holy Angels and helpeth as it ought â—o doe his part that is in pilgrimage beâ—ause both shall be one by companie of eâ—ernitie and now is one by the band of â—haritie which whole is instituted to â—orship one God Psalm 118.63 David said while he was yet living I am partaker with all that feare thee and keepe thy commandements 1. Cor. 12.12 As the bodie is but one and yet hath many members and all the members are but one bodie so also Christ for in one spirit we were baptized into one The eye cannot say to the hand I need not thy helpe nor the head to the feet you are noâ— necessarie for me God hath tempered the bodie giving to it that wanted the more aboundant honour that there might be no schisme in the bodie but that the member together might be carefull one for another and if one member feele any smart all thâ— members doe condole with it or if any on member receiue any comfort all the members doe congratulate with it and you arâ— the bodie of Christ and members of hâ— members c. S. Maximus serm de SS Octavio AdveÌ„titio Salvatore martyribus TaurineÌ„sibus All martyrs are most devoutly to bâ— worshipped but especially those are to bâ— honoured of vs whose reliques we haue 〈◊〉 possession for those helpe vs with the prayers but these with their passion witâ— these we haue familiaritie for they be aâ—waies with vs they dwell with vs that iâ— they keepe vs whilest we liue and receiue 〈◊〉 when we dye here lest vvee offend theâ— lest the horrour of hell invade vs. To thâ— end it vvas ordayned by our forefathers that our bodies should be laid by the Saints boanes that vvhilest hell feareth them paine may not come at vs vvhilest Christ illuminateth them our darcknesse may fly away Resting vvith the holy Martyrs vve escape hell by their merits but not vnlesse vve be fellowes vvith them in their sanctitie Pag. 17. § 1. lin 18. In opinione Doct. subtilis INTO HIS FIRST SVBSTANCE This can not be physically vnderstood but is morally taken for death He dyed the 29. of Iune 1598. of a consumption vvherof he lay sicke almost a yeare at his manour house of Temple broughton and was according to his will buried in S. Maries the parish Church of Handburie in the place vvhere the high Altar stood in the time of Catholike Religion Of vvhat age he died I know not but gather that he could not vvant much of 60. It is evident in the Testament that he lived 40. yeares and vpward vnmaried aftervvard he had 12. children borne him by one vvife at 12. severall births Howsoever the life vvas short for a man of his vvorth and yet long by reason of the vvorth of it As it is said Sap. 4. He that is consummate and perfected in short time hath accomplished many times and ages De fato sane inâ—ellige Seneca Epist 4. de breviori vita non curandum Our care must not be to liue long buâ— to
respect the spirituall doctrines or temporall distributions may haue the name of a Testament of the first all of the latter each one respectiuely are instituted heyres the Author with full â—ower of testation for everie man may â—ake a Testament that is not specially proâ—ibited no. glo Bart. in l. si quaeramus ff e. â—e in ti de instru edic in § compendiose Facultie of making Testaments is a â—hing graciously graunted men be ause â—he testatour disposeth of that time wherin â—e is not to be Lord of any thing for a Testament is confirmed in death Vt in c. â—um Marthae de cele miss That is after his death when he ceaseth to be Lord or haue â—ny dominion Whence although the disposition be made when he is Lord and at â—uâ—h time as he is able yet the effect is bestowed at such time as he is vnable which of meere right or law should not be â—aâ—full l. quod sponsae c. de dona ante â—nup Testamentum according to the etymologie of the word is testatio mentis a testification or witnessing of a mans minde the Hebrewes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or covenant betweene the dead and the living which as the dead cannot so the living may not change Paul ad Heb. 9.16 Where there is a Testament of necessitie the death of the testatour must come in for a Testament is confirmed in the dead otherwise it is of no force while he liveth that made the Testament God Almightâ— in the death of CHRIST IESVS disposed tâ— new Testament to his elected the sonnâ— of adoption Aug. Epist ad Gal. circa medium exposiâ— lib. 1. Tom. 4. A humane Testament is mucâ— more infirme then the divine and yet thâ— confirmed Testament of a man none daâ— make voide nor ordaine any thing a neâ— vpon it for when the testatour changeth hâ— Testament he changeth an vnconfirmeâ— Testament because it is confirmed by thâ— testatours death And looke of what valuâ— is the death of the testatour to confirmâ— his Testament because he can now nâ— more change his counsell of the same valuâ— is the incommutabilitie of Gods promise tâ— confirme the inheritance of Abraham whose faith is reputed for iustice The Author of this Testament confirmed the same in his death 11. yeares after the making of it dying in the same profession of the Christian faith with all the rites of the holy Catholike Church leaving the Testament whole and entire in all except the disposition of his goods which by reason of the death of some and birth of other children encrease of his goods and other occurrences he left crossed in some places and in others vnperfect all which places â—oâ— noted in the margent with semicircles 〈◊〉 with asteriscs or interpunctions in the â—ddle of the line IN THE NAME OF GOD A Christian â—me of beginning not only Testaments â—t every good worke and with great â—son doth he call vpon God in all his â—rks that cannot be much lesse worke of â—mselfe man that is by the will of God â—st doe all things in the name of God Enosch the sonne of Seth Gen. 4.26 the sonne of Aâ—n being borne then was the name of our â—ord first begunne to be invocated that is â—th more expresse forme of words and â—es then before Every one that invocateth the name of â—r Lord shall be safe Ioël 3.5 vulgata 2. 32. not that everie one â—at sayeth Lord Lord shall goe to heaven â—t that there is no salvation for any vpon â—hom the name of the true God is not inâ—ocated Hieremias 14.9 And thou Lord art most â—ward to vs and thy name is invocated of 〈◊〉 forsake vs not 1. Reg. 18. vulgat 3. Reg. All nations doe â—vocate the names of their Gods Elias Yee shall call vpon the names of our gods and I will invocate in the name â—f the Lord. Coloss 3.17 All things whatsoever yee doe in word or worke doe al in the name of oâ— Lord IESVS CHRIST Psalm 123 Our aide is in the name 〈◊〉 the Lord that made the heaven and eartâ— When others haue confidence some iâ— their chariots and others in their horses 〈◊〉 will invocate the name of the Lord oâ— God Psalm 19. Iudic. 11. Invocate the gods that yee hatâ— chosen Ionas 1. Arise invocate thy God Many invocate not but in swearing cuâ—sing or blaspheming contrarie to thâ— Exod. 20. Thou shalt not assume the namâ— of thy God in vaine and Levit. 19. Thoâ— shalt not periure the name of God Thoâ— shalt not pollute the name of God Esaia 4. Let only thy name be invocate of vs c. To those that invocate him oâ— Lord is of much mercie Psalm 85. To aâ— that invocate him in veritie And therfoâ— is alwaies adioyned Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritie particle of one assenting and yeeldinâ— trust as if it were said let it be firme be ratified be it truely so be it done indeeâ— truly certainly in verie deed constantlâ— which if it be redoubled becommeth sâ—perlatiue after the vse of the Hebrew toâ—gue Amen Amen most truly most ceâ—tainely Esaias 65.16 He that blesseth himseâ— earth shal blesse himselfe in God Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this God Amen deâ—andeth Rabbi Racanat vpon the 15. of â—odus Whereto the Cabalists answere by â—e rule of Notariacon where a letter stanâ—eth for a word × For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Our â—ord × For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melech A King â— For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neeman Faithfull true Which is no â—hit dissonant from the faith and confiâ—eÌ„ce which he that prayeth ought to haue â—ut rather much confirmeth it when at the â—nd of everie prayer he addeth Amen that 〈◊〉 Dominus Rex Fidelis Our Lord is a faithâ—ull King Our Lord is Potent and of good will to graunt vs our Petitions made in his â—ame Greg. Nazianz. in Apologetica The best order of every word or worke is that we â—ake our beginning from God and referre the consummatioÌ„ thereof vnto him againe OVR SOVERAIGNE LADIE ELIZABETH Shee was proclaimed Queene the 17. of November 1558. the same day that Queene Marie dyed TEMPLE BROVGHT ON This Manour belonged in former times to the order of the Templars HEALTH OF BODIE AND OF SOVND AND PERFECT MEMORIE The first is necessarie in as much as it conduceth to the latter which is absolutely necessarie For whatsoever is by a man done without it although it be the action of a man as the action of a brute beast is the action of a brute beast yet is it not a humane action Which proceedeth from a deliberate will hauing free facultie to worke or not to worke and also sufficient light in the vnderstanding to consult and deliberate vpon the things that are to be done and to discerne betweene morall good and evill Which actions alone and no others doe merite or demerite serue to the end of a man and beare away reward Want of health and olde
inheritance communicateth with the holy Angels Whosoever he be and of what condition soever he be he is no Christian that is not in the Church of Christ Our Lord IESVS CHRIST like a whole perfect man both head bodie Aug. in Psal 90. CoÌ„cio 2 Tom. 8. the head wo acknowledge in that man which was borne of the Virgin MARIE suffered vnder Pontius Pilate was buried arose ascended in to heaven sitteth at the right hand of the Father from thence we expect him iudge of the living and the dead this is the head of the Church the bodie of this head is the Church not which is in this place but which is in this place and over all the world nor that which is in this time but even from Abel vnto those which are to be borne and to beleeue in Christ even till the end all the people of Saints pertayning to one citie which citie is the bodie of Christ whose head is Christ Whosoever separated from the Church is conioyned to an adulteresse is separated from the things promissed to the Church neither doth he appertaine to the rewards of Christ that leaueth the Church of Christ he is an Alien he is prophane he is an enemie he cannot now haue God his father which hath not the Church his mother If hee could escape that was without the arke of Noe then he shall escape that is without the church Cyprianus tract de simplicitate Praelat sive de vnitate Ecclesiae I following no first but Christ am consociated to thy beatitude that is to the chayre of Peeter I know the Church was built vpon the Rocke whosoever out of this house eateth the lambe is profane If any one be out of the arke of Noe while the floud rageth he shall perish Hieronymus epist 1. ad Damasum tomo 2. The Roman Church in all I seeke to follow Ambros lib. 3. de Sacramentis cap. 1. post â—edium parte 1. No man blotteth out of heaven the constitution of God no man blotteth out of earth the Church of God Aug. epist 162. in fine That is the holy Church the one Church the Catholike Church the true Church fighting against all heresies fight it may bee vanquished it cannot All heresies haue gone out therof as vnprofitable sprigs cut from the vine but shee remaineth vpon her roote vpon her vine vpon her charitie the gates of hell shall not overcome her Aug. lib. 1. de symb ad cathecum cap. 5. in fine The sunne is easier extinguished then the Church obscured Chrysost hom 4. in 6. Esaiae Theodosius the great Aug. de Civitate lib. 5. cap. 26. gloried more that he was a member of the Catholike Church then that he reigned vpon the earth What is more honorable then the Emperour to be called a child of the Church Ambro. de Eccl. noÌ„ trad Haereticis Heb. 11. this is that Moyses preferred before the Aegyptian treasures denying himself to be Pharaos sonne and choosing rather to be afflicted with Gods people then to haue the pleasure of temporall sinne Gregor Naz. epist ad 150. Episc For before God there is nothing so magnificent and illustrious as pure doctrine and a soule instructed and made perfect with divine opinions Pag. 28. § 3. lin 11. I acknovvledge God the Father my maker God the Sonne my redeemer c. Matth. 28.19 Going teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Aug. l. 1 de fide ad PetruÌ„ c. 1. Tom. 3. The faith of the Trinitie In what place soever thou beest constitute because according to the Rule promulgated by the coÌ„mand of our Saviour thou knowest thy selfe to be baptized in one name of the Father Sonne and holy Ghost principally and without doubt retaine with thy whole heart that the Father is God the Sonne God and the holy Ghost God that is the holy and ineffable Trinitie to be naturally one God Deut. 6. Mat. 4. of whom in Deuteronomie it is said Heare Israel thy Lord thy God is one God And thou shalt adore thy Lord God and serue him alone Yet because this one God who only is naturally the true God we haue said to be neither Father alone nor Sonne alone nor holy Ghost alone but together Father Sonne and holy Ghost we must beware lest as we truly say the Father and Sonne holy Ghost in that belongeth to their naturall vnitie to be one God so we dare say or beleeue which is altogether vnlawfull that he which is Father is the same that the Sonne or holy Ghost Or â—e that is Sonne either Father or holy Ghost Or he that is holy Ghost called properly in the confession of this Trinitie to say or beleeue that he is personally the Father or the Sonne For that faith which the holy Patriarchs and Prophets received from God before the incarnation of the Sonne of God which also the holy Apostles heard from our Lord him selfe in flesh and by the magisterie of the holy Ghost instructed not only preached in word but also to the healthfull instruction of posteritie left in their writings preacheth the Trinitie to be one God that is Father Sonne and holy Ghost But it were no true Trinitie if one and the same person were called Father and Sonne and holy Ghost For if as the substance of the Father and Sonne and holy Ghost is one so the person were one there were nothing wherin it might be truly called a Trinitie Againe it were indeed a true Trinitie but that Trinitie should not be one God if as the Father and Sonne and holy Ghost are in proprietie of persons distinct from one another so they were distinguished in diversitie of natures But because in that one true God Trinitie not only that it is one God but also thaâ— it is a Trinitie is naturally true therforâ— that true God is in persons a Trinitie and in nature one By this naturall vnitie all thâ— Father is in the Sonne and holy Ghost alâ— the Sonne in the Father and holy Ghost all the holy Ghost in the Father and Sonne none of these is without any one of them because none is before another in eternitie or exceedeth in greatnesse or surpasseth in power because in as much as perteineth to the vnitie of the divine nature the Father is neither before nor greater then the SoÌ„ne nor holy Ghost nor the eternitie and immensitie of the Sonne as it were before or greater can naturally precede or exceed the eternitie and immensitie of the holy Ghost Aug. de Trin. cap. 4. Tom. 3. All that ever I could reade of that before me wrote of the Trinitie which is God the Catholike handlers of the divine bookes both new and old haue intended to teach this out of the Scriptures that the Father and Sonne and holy Ghost of one and the same substance with inseparable equalitie doe insinuate the divine vnitie therfore they be not three Gods but
one God Although the Father haue begotten the Sonne and therfore the Sonne is not whom the Father is and the Sonne is begotten of the Father and for that he is not Father which is Sonne and the holy Ghost is neither Father nor Sonne but only the spirit of the Father and Sonne himselfe also coequal to the Father and Sonne and pertayning to the vnitie of the Trinitie And yet not the same Trinitie borne of the Virgin MARIE vnder Pontius Pilate crucified and buried to haue risen the third day and ascended into heauen but only the Sonne Nor the same Trinitie to haue desceÌ„ded in likenesse of a doue vpon IESVS baptized or on the day of Pentecost after the Ascension of our Lord with sound made from heauen as if a vehement blaste were carried along and in divided tongues like fire to haue sitten vpon every one of them but only the holy Ghost Nor the same Trinitie to haue said from heaven thou art my Sonne when either he was baptized by Iohn or vpon the mount when the three disciples were with him or when the voice sounded saying I haue both clarified againe wil clarify but only the Fathers voice to haue beene made to the Sonne although the Father Son and holy Ghost as they are inseparable so do they inseparably worke This is also my faith because this is the Catholike faith Pag. 18. § 4. lin 1. I BELEEVE AND HOVLD The Apostles Creed the Nicene Creed Athanasius Creed the 10. Commandements the 7. Sacraments and in a word all that the Catholike Church teacheth and holdeth for to beleeue profiteth nothing vnlesse we also hold and keepe in worke what we beleeue and that wholly and entirely Epist Iacobi c. 2. 10. Whosoever keepeth otherwise the whole law and offendeth in one point becommeth guiltie of the whole as if he had transgressed in all That the Sacraments are the conducts wherby the grace of God is derived vnto mankinde Their number order names c. 1. BAPTISME He rekoneth the Sacraments in such order as they occurred at the present to memorie Matth. vlt. Whose right order is first baptisme wherby we are regenerate and borne a new in Christ to spirituall and everlasting life who before were borne of our parents in the world to corporall and without this Sacrament to everlasting death IoaÌ„ 20. Act. 2. Confirmation wherby we be spiritually strengthened and grow as in our infancie we be lapped and bound corporally vntill our ioynts be knit and we made able to stand by our naturall forces Eucharistie Ioan. 6. praedicatur Euch. Mat. 26. Iacob 5 IoaÌ„ 20. Mat. 16. wherby we be nourished and fed in soule as by corporall foode we be fed in bodie Penance wherby the wounds of sinne that we receiue in our soules after baptisme are cured Extreame vnction Iacob 5 Marc. 6. which strengtheneth vs in our passage out of this life when of our selves we be too weake to resist the assaults of the divell who then most of all rageth tendens insidias calcaneo nostro Of these fiue see Scotus in 4. D. 2. Q. 1. Conclusione 1. Whose words are these Like as in the naturall life first is generation after followeth nutrition and corroboration and reparation of the health lost and these 4. appertaine to every singular person and yet besides these something is requisite pertayning to the communitie by which a man is constitute in necessarie degree toward some act necessarie for the communitie So spiritually to complete perfection outwardly there must be some helpe pertayning to spirituall generation and secondly something pertayning to nutrition thirdly pertayning to roboration or strengthning fourthly to reparation after falling and fiftly besides these things is required some being wherby he that departeth be finally prepared For this spirituall life is a certaine way ordaining that he who liveth well in the same may without impediment passe out of it to the other for which he is prepared These things therfore are required as necessarie helps to every person for himselfe Of the other 2. Order and Matrimonie Scotus ibi And for the good of the communitie observing this law is required also carnall multiplication because the same is presupposed to the spirituall good as nature to grace and spirituall multiplication of others in the same law So therfore it was congruent to haue seven helpes bestowed vpon the observers of the Evangelicall law wherin might be both intensiue and extensiue perfection and sufficient for all things necessarie to the observance of this law and these are as the Maister of Sentences hath in his text Baptisme appertaining to spirituall generation Eucharist necessarie to nourishment Confirmation for strengthening Penance to the reparation of those that are falne Mat. 19. ex 1. 2. Genesis Mat. 26. IoaÌ„ 20. Extreme vnction to the finall reparation Matrimonie to multiplication in the being of nature or carnall being and Order to multiplication in the being of grace or spirituall being CONFESSION By this name the Author calleth the sacrament of Penance as by the part of that Sacrament which then was and allwaies hath beene by the divell and his ministers the Heretiques most opposed The first part of the Sacrament of Penance is contrition or inward sorrow of heart through consideration of Gods goodnesse and our owne wickednesse No Heretikes are so barbarous nor any people in the world that acknowledgeth any God but they hold this part necessarie as indeed it is and hath alwaies beene to salvation This they call â—epentance and not improperly if rightly vnderstood But wheras they hold this to be sufficient to blot out sinnes committed after baptisme it is false for since the coÌ„ming of our Saviour Christ and preaching the law of grace which taketh not away but accomplisheth the former law sinne is not remitted by only contrition but confession of it to a Priest is also required and moreover SatisfactioÌ„ must follow that the partie wronged whether God or our neighbour may againe be appeased and satisfied yea even before the time of our Saviour Christ these seeme to haue beene in vse 2. Reg. 12.13 David confessed his sinne to Nathan the Prophet and did satisfaction by penall worke adiudging also him that had wronged the poore man by taking his sheepe and sparing his owne to fourefould restitution The people of all estates that came confessing their sinnes to S. Iohn the Baptist Luc. 3.10 demanded and were by him enioyned what they should doe Luc. 19 8. The rich Zachaeus offered our Saviour to giue the halfe of his goods to the poore and restore foure times as much to any man that he might hap to haue defrauded In confession is the greatest humilitie a man will easier part with his goods or paine his bodie to satisfie or be contrite in heart than in Confession to accuse himselfe which kind of Pride we inherited from our first parents Adam would not confesse his sinne to God that knew it
by the labour of his hands Those things we are most properly said to be Lords of which doe most immediately obey the power of our will Mans will is immediately subiect to Gods will and not as other creatures are by the governement of Angels or influence of the heavens And man ought to call Our Lord and not The Lord when the matter spoaken of is directly belonging to his will subiect only to God and to no creature whatsoever Which freedome he hath given vs because he will shew himselfe a loving and not a tyrannicall Lord. In these places as of the Lords supper c. There is no speciall mention of our subiection but of his voluntarie gift c. Therfore it may well be called The Lords supper The Lords death c. Pag. 19. § 5. lin 3. OF THE ALTAR The Heretikes of these times haue none only Catholikes haue an Altar Heb. 13 10. Mala. 1.10 Lin. 3. WORDS OF CONSECRATION How can that which is bread be the Bodie of Christ Ambros de Sacramentis lib. 4. cap. 4. By consecration Consecration then with what words and by whose speeches is it by the words and speeches of our Lord IESVS for by all other things that are said praise is given to God prayer is made for the people for Kings for others when they come once to make the venerable Sacrament the Priest vseth not his owne words but the words of Christ The speech of Christ therfore maketh this Sacrament What speech of Christ verily that by which all things are made Our Lord commanded and the heavens were made Our Lord commanded and the earth was made Our Lord commanded and the seas were made Our Lord commanded and every creature was engendred you see of what operation the word of Christ is If therfore there be so much force in the speech of our Lord IESVS as that which was not beginneth therby to be of how much greater operation is it to let the things be which were and change them into other things the heaven was not the sea was not the earth was not but harken to him that saith He said the word and they are made he commanded and they are created That therfore I may answere thee there was not the bodie of Christ before the consecration but after the consecration I say to thee that now it is the bodie of Christ He hath said and it is made he hath commanded â—â—d it iâ—â—â—â—â—ted SACRIFICE MASSE Malach. 1.11 In every place iâ— sacrifized and offered to my name a pure oblation which none haue but the Catholike Church FIGVRATIVE SPEECHES By connexion of one place with another by comparing the antecedent with the consequent words of Scripture Scotus in 4. D. 10. Q. 1. num 3. Will haue vs to gather whether things be spoken figuratiuely or not and argueth that here they be not figuratiue out of the words following for when Christ had said Take and eat this is my bodie to declare that he meant his verie bodie and no mysticall bodie he said immediately which shall be delivered for you and his bodie was the same night delivered to death for all mankind betrayed by the false Apostle Iudas Pag. 20. § 6. lin 1. EXAMINATION OF CONSCIENCE Wherof the Apostle 1. Cor. 11.28 Let a man proue himselfe and 31. if we would iudge our selves we should not be iudged No paine is more grievous then a wicked conscience An evill conscience is tossed with his owne prickings if publike fame condemne thee not thy owne conscience condemneth thee because no man can fly from himselfe Wilt thou be never sad Liue well good life hath alwaies ioy the conscience of the guilty is alwayes in paine Bernard Tract De interiori domo cap. 45. Among the manifold tribulations and innumerable molestious afflictions of a mans soule there is no greater affliction then conscience of sinne Greg. in septimum Psalm poenitent vers penult And on the contrarie there is no greater consolation then a conscience adorned with vertues Vide Aug. serm 10. ad frat in eremo Tom. 10. serm 45. How beautifull is the brightenesse of the soule How happie the conscience full of good works If he be potent that commands the world how happie is he that in his conscience beareth God Aug. serm 7. de Tempore By good life a good conscience is gained that by the good conscience no paine may be feared let him therfore learne to feare that will not feare let him learne for a time to be solicitous that will alwaies be secure Aug. serm 214. De tempore No man reioyceth in God that liveth iâ— vice Aug. lib. 50. Hom. hom 33. in medio serm 215. No man hath vniust gaine with out iust dammage where gaine is there iâ— dammage gaine in the coffers dammage iâ— the conscience There is no better pleasure then thâ— grace of a corrected conscience Amb. lib. 2 de Abraham cap. 11. Tom. 4. REPENTANCE AND AMENDMENT Confession maketh contrition or repentance more intense and as it selfe is caused by them so it doth againe cherish and encrease them and of them both proceedeth amendment for he that with contrition confesseth submitteth himselfe also to make amends and doe satisfaction according to the iudgement of him to whom he confesseth and not only to amend by leading a new life but as well by satisfiyng for that is past Of satisfaction or penance for sinnes Daniel 4.24 Matth. 3.8 Luc. 3.8 Wherupon see Greg. hom 20. in Evangel Bernard serm 66. in Cant. Chrysost hom 10. in Matth. Aug. aut poenitendum aut ardendum Looke to doe penance or to burne Pag. 20. § 7. lin 2. INVOCATION OF SAINTS Who being like the Angels of God can both attend to our need the visioÌ„ of God Mat. 22.30.18 10. Luc. 15.10 PRAYER FOR THE DEAD Saint Peeter instructed vs to haue a gard over the acts of our life every houre he instructed vs also to burie the dead and to performe their exequies diligently and to pray for them and to giue almes Clemens epist 1. ad Iacobum fratrem Domini Dionys de Eccl. Hierarch cap. 7. Then comming the venerable Prelate readeth a most holy prayer over him that the divine clemencie will forgiue the dead all his sinnes committed through humane infirmitie and place him in the light and region of the living in the bosome of Abraham Isaac and Iacob in the place whence is banished all sighes sorrow and sadnesse Chrysost hom 69. ad populum It was not rashly ordained by the Apostles that in the dreadfull mysteries there should be commemoration made of the dead They that loue their friends dead in bodie and not in soule with spirituall loue and not carnall alone let them carefully and instantly exercise those things that helpe the soules of the dead as offerings prayers and almes Aug. Lin. 4. PVRGATION OF SOVLES Matth. 5.25.26 12.32 Luc. 16.22 1. Cor. 3.13 CHRISTIAN WORKS The iust man is iudged by his works Iacob 2.22 2. Petri
to nature when thou readest naked was I borne naked shall I go hence what our Lord gaue our Lord hath taken away and he had lost both goods and children and thou shalt in all keepe the person of a wise and iust man as he kept that said As it pleased our Lord so is it done be the name of our Lord blessed c. Amb. lib. 1. off cap. 38. No man can be blessed no man becometh a citizen of heaven no man is constituted the friend of God that among evils is not found patient Aug. serm 32. ad fratres Humane impatience will not haue the patience of God We wretches that will haue God to be patient and arâ— our selves impatient with our enemies If at any time we sinne we desire God should be patient if another sinne against vs we will not that God haue patience with him Hieron in Psalm 93. ad vsquequo Domine peccatores gloriabuntur Tom. 8. FORBEARE REVENGE That it is peculiar to God see Deut. 32. 2. Reg. 22. Psal 17. 139. 149. Rom. 12. Leaue the revenge to me and I will repay them Et Ezech 9. Eccl. 35. Esaias 1. c. If thou be Magnanimous thou wilt never thinke thou hast iniurie done thee thou wilt say of thine enemie he hath not hurt me but had a mind to hurt me and when thou seest him in thy power thou shalt esteeme it sufficient revenge to haue beene able to revenge Know that it is honest and a great kind of revenge to forgiue Seneca de 4. virtutib l. 1. de Clementia lib. 2. Clemencie is a temperance of ones mind in the power of Revenge or lenitie of the superiour to the inferiour in constituting punishment and crueltie is fiercenesse of mind in exacting of Punishment He is better that contemneth an iniurie then that grieveth at it for he that contemneth it despiseth it as if he felt it not but he that grieveth at it is vexed with it as if he felt it Amb. lib. 1. off c. 6. Tom. 1. Magnarum virium est negligere laedentem § 49. Seneca lib. de moribus BE NOT TOO LIBERALL Liberalitie is the meane betweene avarice prodigalitie and consequently a vertue which alwaies holdeth the meane flying the extreames of too much ever a vice To haue and giue to others is an argument of a Welthie man Basil hom 29. de poenitentia Avarice in old age is like a monster for what greater follie is there then as the way groweth shorter to encrease the viaticum Seneca lib. de moribus These things withdraw from right Honours Riches Power and the like which in the opinion of men are deare in price vile Seneca lib. de Paupertate Vide Chrysost Tom. 5. hom 15. ad Antioch All vices wax old with a man only avarice waxeth yong Aug. serm 48. ad frat in eremo § 50. lin 3. BE THANKEFVLL FOR EVERY COVRTESIE Not to render thankes for benefits is foule and so holden with all men therfore of the vngratefull even the vngratefull doe complaine when notwithstanding this same that displeaseth all sticketh to all and so farre men goe on the contrarie side as some are to vs most odious not only after benefits but even for benefits He is vngratefull that denyeth the benefit he hath received he is vngratefull that dissembleth it he is vngratefull that repayeth it not he is most vngratefull that forgetteth it Seneca lib. 3. de beneficijs Some when a gift is sent them doe vntimely restore another and say they owe nothing They are to be reiected it is a pledge to send presently another gift to him that sent to thee and extinguish gift with gift Sometimes being able I will not restore a benefit when I shall detract more from my selfe then helpe another when he shall receiue no encrease by the receit of that which restored me would stand me in good steed He that maketh haste to repay hath not the minde of a gratefull man but of a debter And to speake briefely he that desireth to repay too soone oweth agâ—inst his will he that vnwillingly oweth is vngratefull Seneca lib. 4. de beneficijs Lin. 4. LET TIME BREED THE FRIENDS Thou knowest not how great the price of friendship is if thou doe not vnderstand that thou givest him much to whom thou givest a friend A thing not in houses alone but in ages rare which is no where more wanting then where it is most of all beleeved to abound Seneca l. 6. de benef He can not be friend to man that is vnfaithfull to God Ambros l. 3. off c. 16. l. 6. epist 40. True loue is proved by constancie Slender friendship is that which followeth the friends felicities and riches such men seeme to me not to loue their friends but themselves Hieron in c. 7. Micheae Tom. 6. pag. 161. ad Ruffin Tom. 2. pag. 195. True friendship must not dissemble what it feeleth Prosperitie getteth friends Adversitie is the surest proofe of them Seneca lib. de morib ante medium Pag. 52. § 51. lin 3. Rom. 13 WITH DVE REVERENCE Let every living soule be subiect to higher powers When thou sittest to eate with a Prince Prou. 23. considering consider what is before thy face and if thou be thyne owne man set thy knife to thy throate Eccl. 32 13. In the middest of great men presume not to speake Where Ancients are speake not much Rom. 12.10 Rom. 13 7. Preventing one another with honour giue honour to whom honour is due In the middest of the bretheren their Ruler shall be had in honour Eccl. 10 24. Fooles haue decreed to yeeld to no man nor to regard distinction of persons or degrees on such as doe regard the same they cast the crime of flatterie or acception of persons And being great friends of confusion to beware of pride in their betters they take no heede of it in themselves in stead of order they shew irreverence S. Bon. spec discip c. 6. Pag. 52. § 52. RELEEVE ALL THAT ARE DISTRESSED Iacob 1.27 Pure and immaculate Religion before God and the Father is this to visit pupils orphans widdowes in their tribulation keepe ones selfe vnspotted from this world Psal 40. Blessed is he that hath consideration of the poore and needie our Lord will deliver him in the evill day Matth. 5.7 Blessed are the mercifull for they shall obtaine mercie Iacob 13. Iudgement without mercie to him that hath not done mercie A FRIEND Forsake not thy friend and the friend of thy father Prou. 27.10 Pag. 52. § 53. HAVE CHARITIE WITH ALL MEN He sheweth vs with the Apostle 1. Cor. 12.31 Yet a more excellâ—nt way For to speake with tongues of men or Angels to haue the faith that removeth mountaines to feed the poore to yeeld the bodie to Martyrdome is of no value without charitie The latitude of the commands is charitie because where charitie is straites are not Wilt thou not be driuen