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
father and the children are all one in the title of inheritance and as the churches body continued after saint Peter so her head must needes continue also on earth M. Saint Peter at Rome 1. Petr. 5. Irinae lib. 3. c. 3. Tert. de praescri et in Scor. Clem Alex. 7 Strom Euseb Ecclesiast his lib. 2. c. 14. 15. Hieron de Scriptor Eccles Cypr. lib. 1. Ep. 3. Aug. coÌ„tra Petilia l. 1. c. 51. et Ep. 91. 93. 164 Amb. ser 66. Nicephor lib. 2. c. 36. You make no doubt then that saint Peter vvas the first Bishops or poPe of Rome D. None at all sir For as much as it vveare madnes to call it in question beinge so certaine a matter and so receiued amongest all Christians as any other article of our faith as all histories and auncient and moderne vvriters do testifie and to this day ther remaine manifest arguments of the same in Rome M. VVhy have you any relique of his in that citie D. VVe have both his and saint Paules vvhole bodies and their heades ar yeat to be seene vvher are extant the most sumptuous and auncient teÌ„ples in the vvorld built ouer them for their memories saint Paule beinge beheaded by the svvord the same day that saint Peter vvas crucified vnder the vvicKed Emperour Nero after that he had been Bishope tvventie and fiue yeares of that cittie M. You haue reason but lett vs returne to our first purpose of the Creed And first tell me 〈◊〉 other 〈◊〉 vvhen he been 〈…〉 hovv many articles there bee of yt D. Ther be tvvelue vvhearof the first belongeth to the father the six follovvinge to the sonne and the last fiue to the holy ghoast vvhich are the three persons of the blessed Trinitye M. VVhat is the mystery of the holy Trinitye D. Truly sir that is to deepe a question for me to expounde But it is sufficient The Blessed Trinitye for me to beleeue that vvhich the Churche doth teach vvhich is that the blessed Trinitye is three persons one God only M. Yt is vvell ansvvered but do you Knovve no similitude by the vvhich you may in some manneâ— declare it D. Yes for sooth for as our soule beinge but on alone yet hath iâ— three povvers to vvitâ— vnderstandinge memorie and vvill vvhich povvers are all one things vvith the soule euen so the persons of the father of the sonne and of the holy ghoast are all three one God M. The similitude is good but let vs speake a vvorde or tvvo 〈◊〉 euerie article by it selfe And first vvhat doe you professe by the first article D. I professe and beleeue that theâ— is a God although vve doe noâ— see him vvith our corporall eies and that this God is one only and therfore it is sayde beleeue in God and not in Gods vvho filleth ruleth gouerneth seeth and knovveth all thinges euen the most secret thoughtes of mans hart And therfore vvorthely called Almightie and Maker of heauen and earth because in deede he hath created of nothinge them both and all creatures that in them are conteyned and can also if he list reduce them to nothinge Yea if he did not coÌ„tinually sustain and vphold theÌ„ they vvould returne to nothinge of vvhich they vvere made And therfore the conseruation gouerment order and beinge of these creatures do inferr of necessity the infinite povver vvisdome goodnesse of almighty god vvithout vvhoÌ„ no creature could haue had beginniÌ„ge this the very heathens Aristotle and others of good vnderstaÌ„ding did coÌ„preheÌ„d M. And vvhat is meant by the secoÌ„d article And in Iesus Christe his onely sonne oure Lorde D. It is geuen vs to vnderstand that our Sauiour Iesus Christ is the true and onley sonne of God and to him coaequall and coaeternall the vvhich is called our lorde first because he hath joyntelye vvith his father created vs and so remaineth our lord and maister as much as his father and furthermore for that vvith his laboures and passioÌ„ he hath bought vs from the bondage of the deuill M. But tell me the meaninge of the thirde article hovv is it saide that he vvas Borne of the Virgen Marie The mystery of the IncarnatioÌ„ Isai 9. Mat. 1 Ioan. 1. Luc. 1 Rom. 81. Cor. 6.1 Petri. 6. and conceiued of the holy ghoast D. Because this sonne of God and seconde person of the holy Trinitie by the vvorKe and vertue of t e holy ghoast in the vvombe of the Virgen Marie our blessed Ladie tooKe and vnited to the person of his diuinitie our humaine nature that is a true bodie and soule eueÌ„ as ours is and so remayninge still God as he vvas became also by his incarnation true Man So that as in his deuine generation he had no father but taKinge of her the vvhole substance of his bodye proceeded from her in his birth vvith out detrimente of her virginity even as in his resurrection he came foorth of the sepulchre vvith out openinge the seale and closure therof M. And vvhat is conteyned in the fourth article He suffered vnder Pontius Pilate vvas crucified dead and buried D. The most profitable mystery of our RedeÌ„ption for the greatnesse of the offence and iniurie done vnto Gods maiestie required a satisfaction of infinite valure and dignitie vvhich none beinge able but God to performe Christ beinge true God and man did by his death on the Crosse most fullie accomplish vvypinge avvay oure sinnes vvith his pretious bloode passion and giuinge vs vvithall therein a most liuely paterne example of his vertue especially of his patiâ—nce his humility his obedience and his exceedinge charity M. If Christ hath satisfied his father for the sinnes of all meÌ„ hovv coÌ„meth it to passe that so manie are damned that vve haue so much neede to doe penance for our sinnes vvas not the passion of Christ sufficient D. Yes but as Christ hath satisfied for all sinners so it is necessary to applie this satisfaction in particular to euerie one that desireth to bee partaker of so great a benifite And this is doen by faith vvith vse of the SacrameÌ„ts vvith good vvorkes and particularly vvith penaÌ„ce and therfore althoughe Christ hath suffered and satisfied for vs vve must notvvithstanding if vvee vvill not be daÌ„ned apply by penaÌ„ce the same to vs. M. I like your aunsvver vvell but tell me haue you neuer hearde any example that may giue light to this doctrine D. No truly sir but I vvolud be glad to learne it M. VVhy then take this example If ther vvere one Man that for Charitye vvould take such paynes laboure as by his indeuours he might gaine monye sufficient to pay all the debts of this citty and should put it all in one treasure house to the ende it might be geuen to all those that should briÌ„ge a vvritte or bill of receit froÌ„ him This Man no doubt on his parte might be truly said to haue satisfied for all and yet manie might remaine skill indebted
reason that in the primitiue Church for euery mortall sinne men vvere vvonte to doe penance many yeares and that novv deuotion and charity is vvaxen so cold that one man vvill sometimes coÌ„mitt tvveÌ„ty or forty mortall sinnes in one yeare and by that accompte de serue aÌ„ 100. sometimes a 1000. yeares of penaunce excepte penances vveare shortened and pardons enlarged in this fraylty of man it vvould be harde to giue God and the Church satisfaction M. Truly so it is and more is the pitty but hereby vve see hovv iustly vvee call the Church our mother and the Pope our father seeinge they deale so gently vvith vs. But lett vs goe forvvard vvith the Creede and tell me the meaninge of the sixt Article D. The sixt article is He ascended in to heauen and sitteth on the right hand of God the father almightie VVhich ascensioÌ„ beinge full fortie dayes after his Resurrection doth so assure vs of the verity of all the mysteryes of his lyfe and passion as there can be no further doubt of them and this as the conclusion of the reste doth manifestly assure vs of the greate glorie and majestie vvhich novv he retaineth in heauen M. And vvhat meaneth it to say that Christ after his ascension sitteth on the right hand of God the father hath God the father any right hand D. No sir for he is a spirite and hath no bodie but vvhen vve say he sitteth on the right hand the meaninge is that Christ in that be is God hath the same glorie honor povver vvith his father not inferior nor superior but equall and in that he is man God the father hath giuen him more glorie honor and povver then to all the Angels and saintes in heauen M. Let vs come to the seauenth article vvhich is From thence he shall come to iudge the quicke the dead Doe you Knovve hovv this iudgment shal be D. Yea Sir for it shal be as saint Paule sayeth in greate terrour and majestye in the Voice and trumpet of an Angell at vvhat tyme the vvhole vvorld shal be destroyed vvhith fire as it vvas vvith vvater in the deluge vvhich day no man shall Knovv hovv neare or farre it is of the dead shall rise and those that are then liuinge shall presently die and sodainly rise againe to the ende they may haue their due to death At vvhich tyme shal cease dayes and nightes mariadge and merchandise and all these other things vvhich vve novv see vsed in this vvorlde M. To vvhat purpose then shall those be iudged vvhich haue alreadie in the hovvre of their death receiued their final sentence and verdicte D. For diuers causes and first because the bodie vvith the soule shall haue his iudgment of paine and glorie euerlastinge vvhich before it had not Secondly for the glorie of Christes saintes vvhich as they vveare in this vvorld persecuted and euell intreated so there they shal be in the sight of the vvhole vvorld by God glorified Thirdly for the glorie of Christe because hauing been vnjustly coÌ„demned of many neither Knovvne not honoured as vvas conuenient so is it good reason that there should come a day vvherin the vvhole vvorld eyther by loue or force should both Knovve him and honour him as their Kinge lord and soueraigne Fourthelie for the confusion of the proude enemies of God Lastly for the glorie of God him selfe against all Atheistes and incredulous persons vvho measuringe Gods prouideÌ„ce by their ovvne carnall desires because they see often tymes the just to be afflicted and the vvicked to lyue in prosperitie thinke that God doth not vvell gouerne this vvorld But then they shall see that all this hath been by Gods highe vvisedome and goodnesse vvherby he shall there as justly condemne the vvicked for their sinnes as he doth here in this lyfe revvarde their slender good vvorkes vvith temporall coÌ„modities As contraryvvise his servantes in this lyfe be punished for small offences to enriche them in the nexte for their good vvorkes vvhith an infinite treasure of glorie M. VVhat is comprised in the eyght article I beleeue in the holy ghoaste D. That the holy ghoast the thirde person of the holie Trinitye is the same God of aequall povver vvhith the father and the sonne the other tvvo persons of the blessed Trinitye And he is called the holy ghoast or spirite because all other spirites vvhether of men or Angels though neuer so holy haue of him receaued all their sanctification to vvhose goodnes are also attributed all other giftes and graces of God vvhich are reparted in the vvhole Catholique Churche M. VVhat meaneth it that the holy ghoast is painted in the forme of a doue and some times in the forme of fier and clouen tongues D. Not because the holy ghoast hath any corporall forme or shape of him selfe but to represente vnto vs in the doue the holy simplicitie puritie and zeale of those soules vvhich he replenisheth And in the fiery tongues is signified the comminge dovvne of the holy ghoast ten dayes after Christes Ascension vpon his Apostles and disciples vvhome he then filled vvhith all Kinde of Knovvledge vvhich is signified by the light of that fier vvith charitie vvhich is signified by the burninge flames of the same and thirdly vvith eloquence vvhich is signified by the fierie tongues all vvhich vvere necessarie for the publishing and propagation of his gospell M. Novv then declare vnto me the ninth article I beleeue the holy Catholique Church the communion of saintes Hovv doe you beleeue the holy Catholique Church and hovv shall vve be able to distinguishe it froÌ„ all other synagogues and heretical congregations D. I beleeue the Catholique Church as our deare louinge mother vvhich therfore vvill neuer deceive vs and credite her as Christes true spouse vvhich therfore can not erre for the vvhich also saint Paule calleth her the piller and firmament or foundatioÌ„ of truth and to vvhome our Sauiour ascendinge in to heauen promised the holy ghoast to remaine vvith her and to instruct and teache her all truth M. And vvhat signes can you giue me vvhearby I may Knovve vvhich is the Catholique Church D. Those vvhich this holy Creede and the Creede of the counsell of Nice doth put vvhich are infallible and sufficient M. VVhich are those D. These foure Vnam Sanctam The signes of the â—â—â—e Church Catholicam Apostolicom That is to say in English One Holy Catholique and Apostolick To the vvhich vve may adde the fifte Romanam That is the Romaine M. VVhy may not the hereticKes say the same of theyr Church also D. No for they first are not one The first signe One See Vinc. â—yrinens Tertull. Epiphan Philastr Augus Cypr. contra haereses Ephe. 4. versi 5. because they are deuided into many sects and some are Lutherans some Caluinists some Puritans some Protestantes others of the familie of loue and so forth and as Bozius de sig Eccl. recordeth in these fevve yeares since Martin Luther fled
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
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
because they vvould not eyther for pride or for slouth or some such like cause goe to aske his vvitte and carie it the treasure house to receaue the mony M. Recite vnto me novv the fifte Article D. He descended into hell and the third daye rose againe from the dead M. I praye you tell me hovv it iâ— saide that Christ rose the thirde day beinge buried on fryday aâ— night and rising on sunday before daye D. Sir it is sufficient to verifie this speache that he vvas in his graue some part of these dayes albeit if you recken the hovvers vvhich he there abode and vveâ—re as many as he liued yeares in this vvorlde you shall finde thâ— sufficient to make vp three vvhâ—le dayes of allmost tvvelue hovvers a peece M. But tell me vvhen Christ dyed vpon the Crosse as his soule de parted from his body did his diuinitie also forsake the same D. No for sooth for the person of his Godhead vvas alvvays vnited still both to the bodie and soule although they vveare seperated the one from the other for a tyme. M. And vvhether vvent his soule vvhen it departed from his body vpon the Crosse D. Yt descended into hell M. VVhich hell For in hell there be many places D. Yt is true Limbus Patrum Vide Eccl. 24. Psal 15. Osse 13 Zac. 9. Collos 2. act 2.1 Pet. 3. there be fovver places one of the damned an other of Purgatory a thirde of children that die vvithout baptisme and the fourth vvhich vvas called Abrahams bosome and novv is coÌ„monly termed Limbus Patrum because all the saintes and holy Patriarches of the ould testament remained there vntill Christes passioÌ„ Christs descensioÌ„ in to hell Zach. 9. Eccli 24.1 Petr. 3. Act. 2. Irin l. 5. Iustini Dialog cum Tryphone Aug. Ep. 99. 57 de fide ad Petr. c. 2. Ambros lib. 3. de fide c. 3. Orig. m. Ep. Rom. c. 5. Basil in Ps 48. Ruff. in Symbolo Hieron in Ep. ad Ephesios c. 4. in c. 9. Zachar in c. 2. Ionae vvhen thither he descended and deliuered them M. So that you make noe accompte of those that interprete hell for the graue or sepulcher vvhich interpretation indeede is erroneous friuolous and contrary to all the authority of Gods church Doctors of the same but vvhat thinke you of those Caluinists for they doe not all agree vvhich saye that Christ vpon the Crosse and before he died suffered the paines of hell and that this vvas necessary for our Redemption D. No doubt but this is a more grosse and damnable opinion then the other and vvel vvorthy of the paines of hell vvhosoeuer doth teache or beleeue it and therfore no vvonder if Caluins ovvne schollers forsake hiÌ„ in this point M. VVhy vvhat reason haue you against them D. First because this opinion diminisheth the vvorthinesse of Christs Passion as though it vveare not sufficient vnlesse his soule despair it as Caluine saith vvheras in truth one drop of his sacred blood had beene most abundant for the infinite vvorthinesse of his diuine person that offered him selfe in sacrifice for vs. Secondly for that desperatioÌ„ beinge the greatest sinne that can be yea one of the sinnes against the holy ghoast if Christ had despaired as Caluine blaspheameth nether should saint Paule haue truly excepted Christ from sinne VVhich did no sinne neyther vvas guyle fund in his mouth nor the Scripture say Qui peccatum non fecit nec inuentus est in ore eius dolus Thirdly because all the damned are hated of God vvhich to say of ovr Sauiour vve are impossible of vvhome God the father saith this is my beloued sonne in vvhome I am vvell pleased be sides many other reasons vvhich are not necessary for so manyfest an heretical blasphemye M. And vvente none vnto heauen before Christ D. None sir because he first opened the gate of his fathers Kingdome and vvas the first Man that tooke possession therof M. Yt vvas good reason but tell me vvhat is Purgatory D. Purgatory Vid. 1. ad Cor. ex Orig. hom 12 13. in Iere. hom 6. in ExoduÌ„ Aug. de fide oper c. 16. in Ps 37. 8â— in lib. 21. de ciuit c. 26. Gre. 4. Dialo c. 39. Bed in c. 3. Lucae Mat. 12. Cyp. lib. 4. Ep. 2.2 Machab. 12. Diony Eccles Hierarch c. 7. Chrysost hom 41. in 1. ad Cor. c. 3. hom 3. ad Phil. Epif. coÌ„tra haer hearesâ— 75. Damas or pro de functis Greg. in Ps 37. CoÌ„c Carthag 4. c. 79. 95. To let 11. c. 12. BrachareÌ„se 3. c. â—4 The Popeâ— pardoÌ„s or indulgeÌ„ces Vide conc Ancyr c. 2. 5. Neocesarien c. 3. NicenuÌ„ 1. can 11. Chalcedon act 1. 13. LaodiceÌ„se Cabilon Rhemen Lateran sub Inno. 3. c. 3. 62. Lateran sub Leone 10. Sess 9. et 12. Trid. Sess 25 Innoc. 1. Ep. c. 7. Gregor 1. instit station Sergiê° ante aÌ„nos 600 in lapide mar morco Romae Gregor 7. aÌ„te annos 600. ep 6.9.23.56 58. Vrban 2. conc ClaramoÌ„tano Paschasius 2. concil Lateran Alexan 3. c. Vide etiaÌ„ Bellarminum toto libro de Indulgentiis Purgatory is a place of torment vvheare the soules of those that departe in the loue and grace of God and haue not made sufficient satisfaction for theyr sinnes by penaunce are purged before they passe in to glory as the holy Scriptures and fathers doe teach and by reason is conuinced M. And is it lavvfull to pray for these soules D. Yea it is both lavvfull and charitable M. VVhat prayers or suffrages are most effectuall to helpe them D. Aboue all the holy sacrifice of the masse but the Popes perdons and other prayers good vvorkes of trevve Christians are also beneficiall and profitable vnto them M. VVhy hath the Pope any povver ouer the deade also D. The Pope beinge Christes chiefe vicar vpon earth hath authority by vertue of his office to applie and dispense the treasures of Christ and his Church vvhose passion and other his saintes and martyrs merites he can applye to mitigate their paines clense them from sinne and prepare theÌ„ for glory M. VVhy is not the PassioÌ„ of Christ sufficient of it selfe but that you vvill put in the merites of saintes and martyres D. Yes it is not only sufficient but also abundant yet if Christ vvill haue his saintes partakers of his glory in this vvorld as vvell as in heauen vvho can gaine saie it euen as a Kinge vvhich goeth to the vvarre and is sufficiently furnished of munition monye may if he vvill accept of any his subiects offerings and by spending their goodes togeather vvith his ovvne make them partakers of his Victorie and glory M. It is vvell saide but vvhat meaneth it vvheÌ„ it is saide an huÌ„dred or a thovvsand yeares of pardon or indulgence can any man be bounde to so longe penaunce D. No truly in this shortnes of lyfe that vve haue but by
hom 25. in Mat. 30. in Ioan. Naz. or in S. Lanacrum Cyril lib. 9. in Ioan. c. 9. lib. 6. cap. 1.3 4. Hieron in cap. 3. ad Galatas Ambros de vocation gent. libr. 1. cap. 8. August de Vita Christi 14. de fide operibus cap. 14. in Psalm 31. Gregor homil 38. in Euang. Trident. Sess 6. cap. 16. Basil lib. de Spiritu Sancto cap. 24. c. for grace and Christian justice is also inherent in the soule and this imputatiue iustice is a meere fiction in fauor of sinne puttinge vvicked men in hope to goe to heaueÌ„ vvithout vertue pehance or obseruance of Christs holy lavve M. So that faith only doth not justifie vvithout Good VVorkes D. No forsooth for the Deuills do also beleeue and tremble and as the bodie is dead vvithout the soule so is faith vvithout good vvorkes and charity so that onely a liuely faith doth justifie that is faith vvith charity M. VVhat are these vvorkes vvhich you call good D. To loue God aboue all thinges and my neighbour as my selfe to fast and pray and giue almes vvith all other vvorkes of mercy and iustice as the Angell Raphael taught Tobias M. You haue ansvvered like a clerke but lett vs returne to the other signes or markes of the Catholique Church vvhat is the seconde D. The secoÌ„de signe Holie The second is Sanctam that is holy for in it only are all holies as especially the Sacraments vvhich are the conductes of Gods grace vvherin is trevv holines M. But beinge so many sinnes in it hovv is it called holy See cant 4. Ephe 5. 1. Pet. 2 Iren. l. 3. c. 40 Aug. in Ps 85. Enchiri c. 56. Greger 1 Moral cap. 6. Bern. serm 3. D. Because it notvvithstanding there are in it alvvayes the giftes of the holy ghoast and because out of it there can bee no holynes nor saluatioÌ„ and the very sinners that are in it haue the holy faith and baptisme M. And haue not the hereticks and Ievves also Sacraments D. No for first the Ievves are novv infidels as vvell as the Turkes Paganes because their Sacramentes and Ceremonies all ceased vvhen the lavve of the nevv testament vvas published Ceremonies of Baptisme See Dionys Areopag lib. de Eccles Iie rar Tertull. libr. de coronae militis Amb. de initiandis myster Orig. ho. 5. in num Leo. Papa Ep. 81. Innoc. 1. Ep. 1. ad Decent Eugen. Conc. Tol. 4. can 2. Isidor c. and they vveare bound presently vpon the promulgation therof to forsake them And hereticks haue no true Sacrament vvihch they acKnovvledge Baptisme only excepted vvhich is not theirs but ours nether is it of effecte by them but by the intention of the Catholique Church M. And is the Baptisme of an heretike then sufficient D. In substance hauinge forme and matter of a true Sacrament and the intention of the Catholique Church it is sufficient but the Ceremonies vvhich they leaue out as the insusflation Exorcisme chrisme and the lyke are in no vvise to be neglected vvhere they may be conueniently supplied because they haue also their vertue mystery and benediction and haue bene alvvayes in vse euer since the Apostles tyme in Gods Church M. You say right vvell for there is no Catholique ceremonie Ioan. 9.11.20 Luc. vl Mar. 7.8 Matt. 8.14 ydle superfluous or superstitious but rather most necessarie venerable and full of mysterye and comforte but tell me is it not sufficient for saluation to be predestinated allbeit he be noâ— baptized Predestination See 4. Reg. 14 Eccli 18. Sap. 11. Ezech. 18 1. ad Tim. 2. 2. Petr. 3. c. D. Alas sir vvhat haue I to doe vvith predestination vvihch is a thinge in Gods eternall minde before eyther I or the vvorlde vvas made and therfore passing mans capacity to comprehend it vvherin is to be obserued that manye deceyuâ— them selues by mistakinge the true signification of the vvorde 1. p. q. 23. art 5. for Praedestination as Sant Thomas teacheth is diuersly vnderstoode sometymes for the cause of predestination vvhich is Gods eternall appoyntment and disposition and sometymes for the effect of praedestination vvhich importeth our eternall saluation and the meanes vvherby vve must attayne vnto it And for that both the holy Scriptures and fathers vse the vvorde sometymes in one sence sometymes in an other the vnlearned oftentymes taKe occasion to confound them selues and theyr ovvne consciences in the speculation of this mysterye No man can tell vvho is predestinate or vvho is reprobate but this I Knovve and am certaine that excepte a man be christened and Keep Gods commaundements he caâ—not be saued and God commaâ—deth nothinge that is ether 〈◊〉 reasonable or impossible at therfore as it behooveth vs nâ—â— to be curious in searching Goâ— secrets so it importeth vs not be negligent in the execution 〈◊〉 that vvhich belongeth vnto 〈◊〉 but accordinge to S. Peters coâ—â— sayl to make certaine our voâ—â—tion by our good vvorkes M. VVell then to returne to 〈◊〉 Church is there any reason â—â—hy our Church is called holy 〈◊〉 not that of the Heretikes D. That ther is for in the Cathâ—â—â—que Church haue beene all 〈◊〉 saintes that euer vveare anâ— neuer vvanted many holy 〈◊〉 renovvned for their vertue 〈◊〉 sanctitie of lyfe testified by 〈◊〉 numerable miracles and by shâ—â—ding of their blood for Cathâ—â—â—que Religion and vertue vvhich sanctity of lyfe proceedeth from the holy doctrine Sacraments and other helps that Christ hath left vs in his Catholique Church no othervvise then pretious fruyts and svveet smelling flovvers take their vertue from the roote from vvhence they grovv VVher vpon it folovveth that it is impossible that any man truely beleeue and obserue that vvhich the Catholique fayth commaundeth and teacheth but that he must be endovved vvith grace vertue vvherin true holinesse coÌ„sisteth and onely those Catholiques be not vertuous vvho break the lavves of Catholique ReligioÌ„ vvher contraryvvise it is manifest that one may obserue all that the Protestants or Puritanes prescribe to be Kept and beleeued and yet be no honester a man theÌ„ ther good masters the famous apostataes Martin Luther and Iohn Caluin vvere vvhose doctrine as all other sectes and heresyes of their ovvne nature induce men to sinne For as the honour done vnto the Idols of the Panims Cupide Venus Bacchus and such others vvhoÌ„ falsly they esteemed as Gods did authorise and bringe in all liberty and levvdnesse of lyfe sâ— the erroneous opinions of thesâ— late sectaries persvvading thâ— people that they haue no freâ—vvill nor any need of good vvoâ—Kes Confession satisfaction 〈◊〉 penance for theyr sinnes and thâ— lyke but that it suffiseth for alâ— onely to beleeue hath opened sâ— broad a vvay to all dissolution 〈◊〉 it may vell seeme that vnder thâ— cloake of Christes name anâ— visard of the Gospel they indeâ—â— adore the same filthy Idols 〈◊〉 the blinde and carnal gentilitâ— hovvsoeuer amongst them some rather deceyved by
heretiques then such indeed may by reason of theyr naturall inclination to vertue and modesty be vvith holden from those excesses vvherunto other vvise theyr erroneous beleefe doth provoke theÌ„ as amongst the Moores Turks Ievves and other infidels some morall honest men are to be found But you shall never find that any man habituated accustomed to sinne hath bene coÌ„verted to vertue and holynesse of lyfe by the force of any Religion but only in by the Catholique fayth of vvhich are proprely vnderstood those vvordes of the Prophet Lex DnÌ„i iÌ„maculata coÌ„verteÌ„s animas the lavv of God is vnspotted and coÌ„verteth soules And by vvhich oÌ„ly meÌ„ become saintes gyving theyr lyues in testimony of this faith are truely called Martyrs of vvhose merites and of all other holy and spirituall benefittes and graces The communioÌ„ of Saintes Ps 118. Rom. 12.1 Cor. 12. 2. Cor. 8. Ephe. 4. Coloss 2. Philippens 1. IoaÌ„n 1. Aug. EnchiridioÌ„ c. 36 ser de tpe â—81 The Thirde signe Vniuersall Ps 2. versi 8. Mat. 28. Ma r. 16. Luc. 24. Cypr. l. de vnitale Ecclesiae Bas Epist 72. Hieron l. 4. in Isai c. 12. Anbros in Ps 39 Aug. in Ps 9 reg in regiset alibi all Good Catholiques as children of the same mother are made partakers VVhervpon allso folovveth an other article in the Creede The communion of Saintes M. So that there can be no saint nor Martyr excepte he be Catholique although he die for his Religion D. No vndoubtedly for it is not the punishment as S. Austine sayeth but the cause intention that maketh a Martyr M. VVel goe forvvard then vvith the other markes of the Church D. The thirde is the name Catholique vvhich signifieth Vniuersall and folovveth of the reason aboue said for that is the true faith and consequently must nedes be but one As vve see that it is receiued generally in the vvhole vvorlde amongst all nations vnto the farthest endes of the earth and hath florished in all ages euer since Christ The Fourth signe Apostolique Vide. D. Basil l. de Spir. S. c. 27. Tertul. de praescript cap 36. Leo. Pap. ser 1. de Petr. Paulo Irenae l. 3. adâ—â—rsus haereses c. 4. Aug. Epist 50. ad Bonifa ibi 1. ad HonoratuÌ„ tom 6. contra Ep. Fundam c. 4 l. 1. coÌ„tra CrescomiuÌ„ gramat c. 33. hist Triparsitam l. 9. c. 19. vvher as other sectes remaine in corners and as they breed of corruption so they dure not longe nor by any of them vvas euer any nation conuerted to Christ M. VVhich is the fourth marke D. This vvorde Apostolique for by continuall succession of Popes and Bishops from Christes Apostles vvee can proue that our Religion hath euer endured in the vvorlde neuer corrupted nor interrupted euen vnto this day vvhich no heretike can say but that he is presently conuinced of nouelty M. That is very true and especially of the sectaries of this age vvhich beganne all vvith their maister Luther in the yeare of our lord 1517. But tell me also the fifte and last note The fifte signe Romaine Vide Mat. 16 5. Leo. 5. Mar. in festuÌ„ Apostolor Orig tom 1. in proemio periarchen Anaclet Pap. Ep. 1. Chrysost de Aâ—â—st Petro Paulo Hieren Ep. ad Daâ—â—sum Terâ—ull de praescript cont haeret c. 36. vvhy doe you call it the Romaine faith D. Because saint Peter on vvhome as vpon a rocKe our Sauiour built his Church and promised that his faith should neuer faile saienge that hell gates should neuer preuaile against it first planted and possessed that seate togeather vvith saint Paule and aftervvardes they beinge the principall Apostles sealed the authority of the same vvith theyr glorious Martyrdome Since vvhen euen vnto the Pope novv lyuinge vvas neuer any heretique nor Apostata in that holy chayre and there haue beene in it many vvorthy saintes and Martyrs M. So that vvhosoeuer doth not buyld on this rocKe or builde besides it can not be constant nor assured in Religion D. Very true and moreouer he may be sure that his buildinge vvill perish as it appeareth in all the heresies of times past vvhich novv God be praysed are consumed though for a tyme they raged vvith sundry persecutions like vvaues of the sea against this vnmoueable rocke of our Religion And the lyKe ende I hope for shortly of all these present sectaries M. You haue great reason For heauen and earth shall passe but this vvorde and promise is euerlasstinge But tell me if the case so stande vvhat foundacion doe those seculare Princes builde vppon vvhich take vnto them selues the title of supremacie in Ecclesiasticall as vvell as ciuile affaires D. Vppon the sandes and shalovves of flatteringe courtiers and couetous politiques Cromvvel and Cranmer after vvar doe executed for traitoures K. Henry the. 8. deceiued by euil counsaile vvhich vvas the firste K. that eâ—â—er tooke the title of supremcye on him Hughe Latimer Peter Martir Martin Bucer Ridley c. â—o groâ— that eueÌ„ Caluin him selfe theire chiefe Catangeliste vvrote against yt repreheÌ„dinge therfore K. Harry thoughe vvith more libertie theÌ„ became so sleighte a CompanioÌ„ to speake of so potents a prince See his preface vppon Amoâ— vvho to enioye the fatte morsells of Abbey landes and Church goods first put this false persuasion in they re Princes heades soothinge theire rauenous pretensions vvith the vendible doctrine of hungrye ministers vvho for they re priuate interest enuye and ambition made sale of they re ovvn conscience and shipvvracke of the vvhole common vvealth by preachinge this grosse and erroneous paradox hauinge no one sentence vvorde or syllable in holy scripture or any aunciente vvriter for it M. VVhy doe not the scriptures often say that the Kinge is to be honoured and feared and the like D. I graunte yovv but vvhat coherence or consequence hath this vvith makinge the Kinge or Queen a Pope or Bishope or supreame head of the Church vvhich is all one seinge them selues graunte that a vvoman or seculare person thoughe a Prince can not doe the office of a prieste Pope or Bishope as to minister the Sacramentes preache in publike giue holy orders or the liKe vvhich are annexed and can not be denyed to him vvhich in truth is head of the Church no more then it can be denyed in ciuile affaires that a Kinge if he liste may supply the place of an Esquire Knighte Mayre or Constable or any other office vvhich is subordinate to him selfe in his ovvne Kingdome because the greater and superior povvre doth all vvayes include the lesser and the inferior jurisdiction M. If this be so those that be Catholiques and liue vnder suche a Prince as VVoulde take this title vpon him vvill hardelie be thoughte true subiectes for they re conscience beinge contrarye thervnto it seemeth to folovv that they serue they re Prince but by halues that is vvith they re bodies onlye D. Perhappes it seemeth so but in truth
haue mercy vpon vs Inuocation of Saintes Vide 1. Reg. 15 4. Reg. 5. Iob. 5.2 Machab. 1.15 Isai 37. Iob. 12. Dan. 10. Ierem. 15 Matt. 18. Ps 67.1 Cor 14. Apoc. 17 21. Orig. l. 8. coÌ„t Celsum Cypr. serm de mâ—rtali Baâ—il â—o in 40. marty Naz. in Câ—pâ— Athan. Basil Hieron cont Vigilant Athan ser 2. de deipara Ambros lib. de vi dais orat 2. in mort fâ—at Aug. lib. 7. de bapt coÌ„tra donat cap. 1. Greg. lib. 12. moral cap. 13 c. because vve Knovve shee is but a creature M. VVhy if shee be but a creature as all other saintes are hovv is it not an injury to God to praye vnto any other but to him sith he hath inuited vs sayenge come vnto me all you that are loaden c. VVhereby it shoulde seeme vve haue no neede to seeke to any other mediator D. You say vvell if by prayenge to saintes vve forsooke God but beinge that therefore vve praye vnto the saintes because vve maye the more easily and speedely come vnto him and be the better accepted of him there is no doubt of dishonouringe God vvhile vve praye vnto them vvhom he him selfe hath glorified and vvoulde they should be of all creatures honoured euen as it is no diminishinge but rather encreasinge of any Princes maiesty to haue many honourable seruantes and subjectes and to make remonstrance that he doth esteeme them M. But hovv can the saintes and AuÌ„gels see vs or heare our prayers D. By seeinge God in vvhom they see and heare allthinges pertaininge vnto them For if vve knovve that the holy Prophetes vvhile they year liued could see and heare all thinges that God reuealed vnto them though they vveare farre distant or longe after to come muche more vvee are to beleeue the same of the saintes and Angels vvhich are still in Gods presence M. But doth not the Scripture attribute this title vnto God only that he knovveth and searcheth the harte and reynes hovv then can the saintes beinge creatures haue so greate a priuilege D. Sir it is true that God onely hath this attribute of his ovvne povver or puissance and therefore the saintes not of them selues but in him and by his reuelation doe knovve the hartes thoughtes of others yea and mortall men may knovve allso all the secretes of my harte if God should disclose the same vnto them M. I like very vvell of your ansvvere But then I vvoulde faine knovve the cause vvhy the heretiques doe so much impugne this pointe and especially the honoure done vnto the blessed Virgen Marie D The reason is manifest For the Scripture saith that God vvould put enmitye betvveen the seede of the vvoman and the seede of the serpent as heretikes are falsely impugninge the true prayse and honoure due to our blessed Lady as allso diuers of the Sacramentes good vvorkes penauÌ„ce purgatorie and suche like especiall helpes for mans saluatioÌ„ Yea supposing the vnsatiable enuye and hatred that the devill hath against CHRIST and all that is his it is no marvell that the heretiques vvho as Saint Polycarpus calleth them be primogeniti Diaboli do hate and oppugne the honour of our blessed Lady vvho hath so strait and neare allyance vvith our Sauiour And hovv can it othervvise be but that those vvho possessed vvith the vncleane spirite haue no other scope of theyr vvhole lyfe and Religion but meere liberty and sensuality should be vvithout deuotion to her vvhich is the true Maistres mother and mirrhour of all chastity and purity Besides that she hauinge alvvayes bene the bane and overthrovv of heretiques in all ages no vvonder if they vvho are nothing els but a fardell and nevv broode of ould heresyes are guyded by the same spirite that theyr forfathers vvere and vse the same malignity againste her that those vsed M. Truly it is so But tell me hath the Church any vsuall prayer to the saintes and especially to our Ladie D. To the saintes vve vse the letanies and other deuoute prayers in particular but to the blessed Virgen the principall is the Aue Marie M. I pray you say the same Vide Athan. serm de deipara Ambros Luc. 1. Chrysost in liturgia Aug. ser 2. de annuÌ„cia Fulg. serm de laudibus Mariae Bern. ho. 5. in missus est c. D. Hayle Marie full of grace our lord is vvith thee blessed art thou amoÌ„gest all vvomen and blessed is the fruyte of thy vvombe IESVS holye Marie mother of God pray for vs sinners novv and in the hovver of our death Amen M. Tell me vvho made this Aue Marie D. Our holy mother the Church takinge the vvordes of the Angell Gabriel vvhen he came to salute our Lady the Virgen Marie and some of the vvordes of sainte Elizabeth in her visitation and the rest is added by the Church so as consideringe that all these vvordes beinge eyther of God by his Angell Gabriel Oure Blessed Ladie vvithout sinne See S. Damas orat 11. de natiu virg et orat 2. 3. l. 3. de fid c. 2. D. Laure. Iustin ser de annuncia lib. de cast coÌ„ animae cap. 7. in fascic amo c. 7. IdiotaÌ„ de conteÌ„pl Virg. c. 2. 6 SeduliuÌ„ lib. 2 paschal S. VinceÌ„t Fer. serm 1. de natiu 2. de nati virg D. Aug. lib. de nat gra cap. 36. c. 5. coÌ„t Iulian. c. 9. S. Cypr. de Card. op Christi c. de nati Christi Amb. ser 22. in Ps 118. D. Hierony in cap. 10. Eccl. Sophro. Ep. Synod in 6. syn act 11. S. Brun. in Ps 101. Richard Victor in cant cap. 26. 42. lib. 1. de Emanuel c. vlt. Pet. Daemia ser de natiu virg serm de annunc Arator lib. 1. in Act. Apost D. Iacob in Liturg. cit a 6. syn cant 32. 7. syn act 3. Conc. Francford Ep. ad epÌ„os Hispa Origen bo 1. ex var. Andre Cretens serm de assumpt Euthiâ—â—i serm de zon virg D. Ansel lib. de concep vir c. 18. cit a D. Th. in 1. d. 44. q. vnic ar 3. Theodoret. l. 3. in cant Irenae l. 3. coÌ„t haer cap. 35. Hippol. orat de sanctificat Cyril bo 6. in Concil Ephes Epipha haer 78. Innoc. 3. serm 2. de assumpt Hesyc Concio 2. de B. V. FulbertuÌ„ Carn ex Canis lib. 1. cap. 7. Ansel lib. de excell virg cap. 9. SS Basil Chrysostom in suis liturg c. or of the holy ghoast by the mouth of Sainte Elizabeth and his spouse the Catholique Church vve may justely say that this prayer vvas made by God him selfe or by the holye ghoast M. VVhat doe you thinke vvorthe the nothinge in this Aue Marie D. Besides the petitioÌ„ I note fovvre especiall prayses and commendations of our Blessed Ladie M. VVhich be they D. The first in those vvordes Full of grace for in this shee did so a bounde that shee neuer had in her soule any blotte or staine
of sinne vvhich might hinder or diminishe the same I say sinne not only Actuall vvhether Mortall or Veniall but not so much as Originall sinne it selfe And vvithall she vvas so plentifully endovved vvith all kinde of vertues and giftes of the holy ghoast in the hyghest degree and had vvroughte so manie and so meritorious vvorkes in Gods sight that she vvas made vvorthie to mounte aboue all the quiers of the Angels both in bodie and soule M. This seemeth much For vvhy then doe you not attribute the same to sainte Steuen and other saintes vvhich are allso sayde to bee full of grace D. The quantitie and aboundance of grace is to be measured by the greatnes of the office and dignitie vvhich God hath called euerie one vnto Novv because the greatest office that euer vvas giuen vnto any pure creature vvas to bee the mother of God therfore our Blessed Ladie vvas made capable and filled vvith greater grace then any other pure creature And so both Saint Steuen and other saintes thoughe neuer so full beinge so farre inferiour in office and dignitie muste needes giue place in comparison of the graces of our blessed Ladie for this is not vnlike to manie vessells vvho allthough they be all full of balme or other like pretious licoure yeat one doth often hould more then an other M. Tell me novv vvhich are the other prayses vvhich you say are comprised in this prayer D. The seconde is in those vvordes Our lord is vvith thee VVhere by vve knovv that God in singular vvise did allvvayes assiste the blessed VirgeÌ„ euen from the first instante of her conception gouerninge keepinge and defendinge her as a moste rich treasure so as she neuer offended in thought vvorde nor deede The thirde is coÌ„teyned in those vvordes Blessed art thou amongeste vve men Because she only amongest all vvomen had that priuiledge to bee both a maide and a mother A mother I say of such a childe vvhich is more vvorthe then a hundred thousand children of other vvomen Albeit she may be sayde allso to be the mother of greate multitudes of children for as much as all good Christians are brothers of Christ and consequently are children of our blessed Ladie thoughe not by generation yeat by tender loue and motherly affection vvhich she beareth tovvardes all The fourth is in those vvordes Blessed is the fruyte of thy vvombe IESVS For as the prayse of the fruyte doth redounde to the tree so the glorie of the childe must much more redouÌ„de to the honoure of the mother And euen as euerie true liuinge tree thoughe it haue once borne fruyte remaineth vvith sufficient vigoure and vertue to beare euerie yeare the like againe so our blessed Ladie as the true tree of lyfe hauinge once borne God as the peculiar fruyte of her vvombe remained still not only vvith sufficient but vvith more aboundaÌ„te grace merite and vertue theÌ„ before to become his mother againe once euerie yeare if so it seemed ether coÌ„uenient to Gods highe vvisedome prouidence or needfull for mans RedeÌ„ption vvhereby it appeareth hovv fitt this similitude is and no vvounder seinge it is no mans but the holy ghoastes invention As contrarievvise those coÌ„parisons are of the deuill vvhich are by her enemies inuented to diminishe her praise and dignitye M. I like this vvell but if our Ladie as before you sayde be in heaueÌ„ both in bodie and soule vvhat Ladie is that vvhich staÌ„des vppoÌ„ the altare in other places of the Church D. It is not our Ladie but her image only by vvhich vve remeÌ„ber her vvhich is in heauen and in that respecte vve doe it honoure and reuerence M. But as there be many images are there allso many Ladies D. No forsooth but one only vvhich is alvvais in heauen M. Hovv then doe Catholique people vse to call vpon our Ladie of Loreto and others our Ladie of Guadalupe or Monserratto or our Ladie of Rhemes or of vvalsingham vvhich are all in diuers countries D. Sir vvee call her so vvith diuers names by reason of the manyfould benifites she doth obtaine for vs by her prayers in those places M. VVhat doe you aske of our blessed Ladie do you peradventure aske forgiuenes of your sinnes or the grace of God or lyfe euerlastinge of her D. No sir For vve aske those thinges of God both her our creatour M. VVhat then do you aske of her vvhen you pray vnto her D. That she vvillbe our aduocate and mediatresse before her blessed childe to obtaine all this for vs. Inuocation of Saintes M. And doe you pray to the saintes in like manner D. Altogeather remembringe allvvayes notvvithstandinge that there is no sainte aequal vnto goddes mother and therfore none that deserueth like honoure and reuerence of all true Christians M. But may a man say the Paâ—â—r Noster or Aue Marie to the honoure or inuocation of any other sainte or Angell D. Yeas doubtles hauinge this intention eyther to pray vnto God that for his saintes or Angels intercessioÌ„ vvho as Christ saith in the gospell doe allvvayes see his fathers face he vvoulde haue mercy on my soule or to craue of the saintes them selues that they vvill offer that prayer I make to God for me M. VVhy vvill God refuse our prayers excepte the saintes doe offer them for vs D. No but he doth the more vvillingey heare them vvhen they are offered vnto him by his frendes vvhich vve because of our sinnes for the most parte are not M. You say vvell for our Sauiour calleth his Apostles frendes euen vvhen they vvere in this vvorlde vvith him but tell me vvhen ought vve principally to recommend our selues vnto them D. Truly at all tymes but especially in our distresse and vpon theyr festiuall dayes M. Holie dayes Reliques of Saintes Vidâ— Basil ho. 26. in MamaÌ„ teÌ„ martyr Euseb libr. 13. de Athan. Ambro in 22. Lucae serm 9 in sancto GeruasiuÌ„ Protasium Chrysost ho. 66. ad populuÌ„ Antio chenum Hieron Ep. 27. ad EustocbiuÌ„ Ep. 53. lib. coÌ„tra VigilaÌ„t Damas. lib. 4. de fide cap. 16 Aug. in ps 88 l. 22. de ciuit c. 8. in ps 110 7. synod act 3 Chrysos de Babyla mart Victor African de persecut Vandalica And vvhat cause may there be vvhy the Church doth keepe theire dayes holy and reuerence theire reliques D. There are many but especially fiue M VVhich are they D. The first is to glorifie God in his saintes seeinge the vvonderfull vvorkes he hath alvvais vvrought by them The seconde because by the honoure vvhich is done them in earthe vve may the better vnderstande the glorie they enioy in heauen The thirde that thereby knovvinge they re liues and vertue vve may be exhorted to imitate and follovve they re exaÌ„ple fith they vvere mortall men as vve are The fourth to encrease our deuotion tovvardes God by bearinge affectioÌ„ and loue vnto such vvorthy intercessors The fift because our mother the holy Church vvill
honoure her children after they be dead vvho vvhiles they vvere liuinge did honoure her and often tymes dyed for her defence vvherevppon allso vve pray before they re reliques because the same vveare in they re lyfe instrumentes of they re holy soules to doe many good vvorkes and shall be in the resurrection liuely and glorious bodies and in the meane tyme remaine vnto vs as pledges of the greate loue they beare vnto vs in remembrance of vvhich vve pray vnto them that they vvill helpe vs as vve remember to honoure them in vvhat vve may M. Are there any other prayers to our Ladie or to other saintes or Angels vvhich vve may vse D. Many as the Salue Regina and diuers other anthemes hymnes and orisons vvhich the Church doth vse and vve may likevvise say euery man accordinge to his deuotion ⧠Of the 10. The tenne CommaundemeÌ„tes Commaundementes ⧠CHAP. VI. M. NOVV That you haue tould hovv vvee should pray Vide Exod 20 versic 34. Leuit 19. Deut. 4.5.10 Mar. 5. versi 19 22 Mar. 10 12. Luc. 10.18 Rom. 2.13 Iacob 1.2.4 and beleeue vvell tell me hovv vve may knovve to vvorke vvell allso D. By knovveinge the commaundementes of the lavv of God and of our mother the Church to keepe them and by knovving mortall sinnes to fly them M. Hovv many are the commaundementes of the lavv of God let me heare D. They are tenne the three first belonge to the honour of God the other seuen to the profitte and good of our neighour the first is I am thy lord thy God thou shalt haue none other goddes but me vvhich is as much as thou shalt loue and honour one God onely aboue all thinges The second Thou shalt not svveare nor take his holy name in vayne The thirde Thou shalt keepe holy the sabbaoth day that is all sundayes and holy dayes The fourth Thou shalt honoure thy father and thy mother The first Thou shalt not Kill The sixt Thou shalt not coÌ„mitte adultery The seuenth Thou shalt not steale The eyght Thou shalt not beare false vvitnes against thy neyghbour The ninth Thou shalt not couet thy neyghbours vvyfe The tenth Thou shalt not couet thy neyghbours goodes And these ten coÌ„maundementes are comprised in tvvo vvhich is to loue God aboue all thinges and thy neyghbour as thy selfe M. Tell me The first CoÌ„maundemeÌ„te Images Vide Athan. ser 4. coÌ„t Ari anos l. de passio mag salua c. 14. So zom l. 5. c. â—0 Basi l. de Spu. S. c. 18. Arâ— l. 1. de coÌ„senâ—â— Evangelist c. 10. Greg. l. 9. Ep. 9. l. 7. Indictione 2. Epis 57. 169. Damasc lib. 4 de side c. 17. tribus libris de Imaginibus 7. Synodus act 2.3.4 6.7.8 Synod can 3. 7. hovv shall vve keep the first commaundemente D. If vvee serue and adore one onely and true God expectinge froÌ„ him all our help and succour askinge the same of him as the author of all our good M. But vvhy do you make no mention of forbidding Images or ydoles as it should seeme it is in the tvventyth of Exodus vvhere the lavv vvas gyuen D. Because that vvas but an additioÌ„ or explication of the first precept by reason that the people of Israel at that tyme vvere much giueÌ„ to ydolatrie did ofteÌ„ offend in vvorshipping of ydols vvhereof by the grace of God there is novv no daunger amoÌ„gest Christianes M. Hovv then doth the Catholique Church vse images as vvell grauen as painted D. The Church doth vse them for remeÌ„brance of Christ his saintes vvhome they represent vnto vs and serue for the instruction of the ignorant and so are therfore called commonly the bookes of the vnlearned and to helpe our deuotioÌ„ tovvardes them and in this respecte onely vve do theÌ„ reuerence and honour vvhich is not forbidden but vvith the adoration of Latria vvhich is proper to God himselfe for so that people did vvorship ydols then but there is great difference betvvene an image and an ydole M. VVhy vvhat is an idoll D. An idoll is any thinge visible or inuisible vvhether it haue image or no vvhich is falsely vvorshipped as God As vvere Iuppiter Mars and Venus c. of the gentiles vvho indeed vvere diuels and vvicked spirites vvhich deluded the people to the vvhich are reduced the adoration of any of Gods creatures as the sunne and moone and some tymes beastes and plantes of the earth vvhich the GeÌ„tiles and Panims did and doe in some places honoure and serue as Goddes M. So that the honoure done by Christians to the Crosse images and other holy thinges vvhatsoeuer is finally intended to God him selfe and not to those creatures D. Doubtles for it vvere greate folly to thinke that a peece of paper vvoode or brasse or any like mettall should be Christ our Ladie or any Sainte for it vvere not so much lacke of Religion or knovvledge as vvant of naturall sense and iudgment for the very beastes can distinguish betvveene a liuinge and mouingâ— creature and a dead thinge vnmoueable and so you neuer see a greyhound runne at a caruen or painted hare nor a hauke to sease vpoÌ„ an artificiall partrige M. It is very true but tell me did God him selfe euer commaunde any image to be made D. Exod. 25. Nume 21.3 Reg. 6. 7.2 Paralip 3. 4. That he did as the images of the Cherubins ouer the arke of the brasen serpent in the vvilldernes and the temple vvas full of grauen images and pictures as it appeareth in the scripture M. Hovv then is Gods commaundement contrary to him selfe in the tvventith of Exodus D. No God forbid but in the .20 of Exodus he onely forbad the caruing or makinge images or ydols to honoure or vvorshippe as God Deuter. c. 30. versic 17 c. 4. versic 19 as in Deuteronomie Moyses him selfe explicateth this precept sayinge Least by errour thou deceaued shouldest vvorshippe theÌ„ as goddes or beleeue in them as other Gentiles round about them did then doe but these other images he commaunded to be made because they vvere for Gods honoure and seruice M. So that images if they be rightly vsed are laudable and contraryvvise beinge abused are daÌ„nable D. Euen so and therefore the same brasen serpent vvhich Moyses made for a figure of the Crosse Christ crucified vvhen it grevv in to perill of ydolatry vvas brokeÌ„ and consumed to dust by the good kinge Ezechias 4. Reg. 18. M. But tell me haue you euer heard of any other kinde of ydolatry besides this corporall and externall Heresie is Ydolatrie D. Hieron in OseaÌ„ prophetam saepe in relique Prophetas for the holy fathers of the Church and especially saint Hierome doth say that all heresye is ydolatry D. It is vvery true sir M. VVhy hovv can that bee or vvhat reason can you giue for it D. Because they erecte vnto theÌ„ selues an idoll of theire ovvne inueÌ„tioÌ„ the hdaÌ„y vvorke of they re
ovvvne brayne vvhich they follovv defende and honour euen to the engaging of they re soules and hazard of aeternall damnation against all Scriptures traditions learninge and authority of all Saintes Doctors and the vvhole Church of God vvherein in deed they make a false God of theyr erroneous doctrine and priuate fancye M. Truely you haue reason for in the like sense Sainte Paul calleth couetousnes the vvorshippinge of idols because they preferre riches before God his glory but one thinge I vvoulde yet fain knovve of you for vvhat cause they vse to painte God the father like an ould Man and the Angels like younge men vvith vvinges and other garmeÌ„tes for I hope you knovve that they are spirites and haue no bodies D. I knovve it very vvell but God is so painted because he so appeared in vision vnto Daniel the Prophet Dan. 7. versi 5. D. Tho. in 4. d. 48. q. 1. an 1. partely to represent Gods antiquitie aeternitie before all other thinges created And the Angels are painted in that forme before mentioned to signifie theire beautifull and vigorous nature beinge allvvaies readie prest to goe and execute vvhatsoeuer God shall commaunde them as pure immaculate ministers of his diuine Majestie M. And hovv or vvith vvhat sinnes is this commaundemente broken D. VVith many and sundry offences but especially those that are contrary to the Theologicall vertues as infidelity desperation hate of God all Atheisme heresie scisme superstitioÌ„ ydolatrie vvitchecrafte sorceries and the like vvhatsoeuer is doeÌ„ by the helpe or inuocation of the deuill M. Vide Exod. 20 31 Deuter. 5. Leuit. 23. Isa 56. Hiere 12. act 20. Apoc. 1. Ignat. ad Phil. Hieron cap. 4. Galat. Aug. lib. coÌ„t Adim c. 16. Ep. 118. 19 ser 154. Leo. Ep. 81. But vve haue sayde enough of the first commaundemente tell me hovv must vvee keepe the second D. In not svvearinge except it be vppon necessity and that vvith truth and reuerence M. So that if a man svveare a lye or doubting vvhether it be true he sinneth mortally euery tyme D. So it is if he vse deliberation for it is a greate injury to God vvho is truth it selfe to call or invocate his holy name in testimony of falshood as by suche svvearinge is done M. And vvhy say you just and necessary D. Because although it be truth if it be not lavvfull and being true and lavvfull if not necessary it is still a sinne at least veniall to svveare at all M. But if a man svveare by our Lady or other Saintes by the Crosse or any other creature as a mans soule lyfe c. by breade drinke c. shall he sinne against this commaundement D. Yes doubtles because he that svveareth by any creature calleth it to vvitnes in the truth of his creatour vvho made the same and so in effecte calleth God to vvitnesse vvhich is to svveare by him vvhich kinde of oathe is more manifeste vvhen svvearinge by any creature is added the name of God allso as for example to say by this fyre or bread of God c. M. VVhat vvordes then may a man vse to affirme any thing to be beleeued D. I vvould say in truth or for certaine truely verely c. for these ar no oathes M. But tell me are vve forbidden all so by this commaundemente of blasphemie and breache of vovves D. No doubte as vvell allso as of oathes and vovves vvherein vve promise or purpose to performe any euill thinge or sinnes against Gods holy lavv for such oathes and vovves are better broken theÌ„ kepte yea vve are bounde to breake them And the same obligation vve haue of vovves made to our Ladie and the Saintes for they be vnderstoode as made vnto God thoughe referred to the honoure and glorie of our B. Ladie other his Saintes in vvhome he dvvelleth M. But doe you vnderstand vvell vvhen a vovve is made D. Sir as I take it a vovve is not euery purpose much lesse euery desire to doe any thinge but it is allso necessary that there be made there of an expresse promise vvith the mouth or at least vvith the harte and that of a thinge vvhich is good and pleasinge to God and therefore to be vvith diligence acomplished M. You say very vvell The third CoÌ„maundement Exodi 20. Leuit 18.24 Deuteron 23. Ps 12.33.75 Eccli 5. Ecclesiastic 23.27.23.27 Hieremi 4. Zach. 6. Matth. 4.1 Tim. 5. Iacob 5. tell me novv hovv you must keepe the third commaundement D. Accordinge as the Church hath determined vvhich is not to doe any seruile laboure on sunday nor feastes of Saintes and to heare a vvhole masse vpon such dayes and therefore likevvise vve should speÌ„de those dayes in prayenge readinge spirituall bookes hearinge of sermons and other vvorkes of pietie and mercie M. If on the feaste or holydaye there can be no seruile vvorcke donne hovv doe vve ringe the bells and dresse the meate and table vpon the sayde dayes for these are allso seruile vvorkes D. Sir it is true But this commaundemente is vnderstoode alvvayes vvith tvvo conditions The first if such forbidden vvorkes be not necessary vnto humaine lyfe The second if they be not necessary for Gods seruice as you see both those are that you haue named and besides these conditioÌ„s it is lavvfull to doe seruile vvorkes vpon the sunday or feaste vvhen there is licence of the prelate and cause sufficient M. Hovv commeth it to passe thaâ— the Christian people doth not obserue the sabbaoth or satterdaye as the Ievves did seingâ— the commaundement speaketh of the sabbaoth D. Because Christ our Sauioure vvith great reason hath chaungeâ— and translated the sabbaoth into the sundaye or dominicaâ— day as he did the Circumcision into Baptisme and the Pasquall lambe into the B. Sacramente and all other good thinges of the oulde testament into other better of the nevv and vvith as good reason doth the Catholike Church keepe the dominicall day in memorie that the creation of the vvorlde beganne on it as the Ievves they re sabbaoth because the sayde creation ended thereon besides that vpon the sundaye CHRIST vvas borne rose from the dead The fourth CoÌ„maundement Vide Deâ—ter 5. Eccli 34. Prou. 23. Tobiae 4. Rom. 13. Ephes 6. Coloss 3.1 ad Tim. 4. Amb. lib. 5. Exameron c. 16. and sent dovvne the holy ghoast vppon the Apostles vvhich three principall benifites of our Redemption are recorded in the obseruance of the sundaye M. And the fourth hovv must vve keepe it D. By doinge our duety to our parentes and elders as vvell spirituall as temporall and obeyinge our superiour in all honest and lavvfull matters M. So that our pastours and magistrates are included in this precepte allso D. So it is though especially and principally it be spokeÌ„ of our parentes to vvhom vve are bound by lavv of nature to serue and helpe in theyr necessity as on the other side there is no doubte but in vertue of the same precepte the parentes
Sancti Iacobus Basil Chrysostom in liturgiis Chrysostom hom 77. in Ioanâ—eâ— homili 18. in Act. Apost Cyprian libr. 1. Epiâ—â—l 9. Epiphan haeresi 75. D. Hieronym 1. ad Tiâ—â—â— Clem. Rom. Epistol 5. Ambros in Psalm 38. â— 1 efficior cap. 18. August libr. 9. confess cap. 11 1â—.13 since the beginninge of the vvorlde and for that our Sauiour ordained a better forme of religion then euer had been eyther vnder the lavv of nature or the lavv of Moyses he appointed allso and gaue vs the greatest sacrifice that could be possible vvich vvas him selfe in the Masse M. The Masse hath many partes in it tell me vvherein beginneth the true bodie and bloode of our Sauiour to be present D. Strayght vppon the vvordes of consecration vvhich is at the eleuation at vvhat tyme it is especially adored of all true Christians M. And vvho vvas the first that euer sayde Masse in the vvorlde D. Our Sauiour Iesus Christ in his last supper Vide Orig. homil 3. in variis Naz. orat in GorgoniaÌ„ Chrysost hom 24. in 1. ad Cor. homil 61. ad populum Antiochen Aug. in Ps 98. Amb. lib. 3. de Spiritu Sanct. cap. 12. at vvhat tyme he made his Apostles priestes gyuinge them povver and authority to doe the like and to make and teache others that should succeed them M. Hovv chauÌ„ceth it that this vvord Masse is not founde in holy Scripture D. Because the names of things are gyuen vppon sundry occasions and our fayth is not grounded on vvordes but in thinges and substance for in lyke manner neyther these vvordes Trinity Incarnation Consubstantiall and the lyke are to be found in holy vvritte yeat Christians beleeue coÌ„stantly these mysteries M. You ansvvere to the purpose but tell me may not those vvordes of our Sauiour vvherevvith he did consecrate be vnderstood by a figure D. The reall presence of Christ in the B SacrameÌ„t No sir in no vvise at all for being the most important mystery of all other vvhich euer he taught his Apostles if he had spoken by a figure he him selfe vvould haue expounded the same as he did many others of lesse moment besides that Mat. 26. Mar 14. Luc. 22. 1. Corint 11. Aug. Ep. 86. Châ—â—sost hom 17. Operis imperfecti Theâ—philact Be daâ—â—n 24. Luc Aug. lib. 3. de â—â—â—â—buaÌ„g 〈◊〉 2â— Tertull. â— 2 ad vxâ—r Cypr. serm de de lapsis Orige hom 13. in Exod. Basi ad CaesariuÌ„ Hieron in prolog coÌ„tra Iouin Euseb l. 6. bis c. 36. Ambro. in Satyâ— Theodoret in Theophili vita 26 Euagr. l. 4. c. 35. Aug. ho. 26 ex quinquinquinta Basil ad CaesariuÌ„ pat Cyril Alex. Ep. ad Calosci Euseb Emiss hom 5. de paschate CoÌ„c Trid. sess 13. can 3. ConstaÌ„tieÌ„ BasilieÌ„s the gospell maketh no mention of any such meaninge Thirdly the Euangelistes and Saint Paule all in one manner rehearse the vvhole matter vvithout any mention of parable or figuratiue meaninge vvhich in other occasions they doe very often as sayenge Quae sunt per allegoriam dicta that is vvhich are spoken by an allegorie or figure c. And lastly all men in their last vvill testameÌ„t speake as plaine as they can possiblye and you knovv vvell this vvas our Sauiours last vvill and testament vvhich he lefte vnto the vvorld and to his spouse the Church the night before he departed this lyfe neyther could he or Saint Paul speake any thinge more plainly neyther did euer any Doctor holy father or interpreter of holy Scripture doubte of this propre sense of our Sauiours doctrine excepte he vvere an heretike For allbeit some one father or other hath sayd that vvhen our Sauiour gaue his bodye he gaue allso a figure of the same to his Apostles yeat neuer any interpreted these vvordes in that manner vvhich is that vve here especially speake of Novv that the thinge it selfe may be ministred and yeat a figure it hath no contradiction as for example if the Kinge of Englande shoulde cause a comedie to be made of his receauinge to the crovvne and him selfe vvoulde play the Kinges parte it is manifest that one and the selfe same person shoulde be both a figure and the thinge figured the representer and the thinge represented vvhich in this Sacramente is allso manifeste Christe his bodre vvhich is reallye presente representinge the same bodye that suffered for vs and in the shape of bread and vvine signifienge the nourishmeÌ„te of our soules by his grace The ceremonies of the Masse Vide loca infra citata to vvhich end this Sacramente is chiefely ordained M. You haue sayde enoughe of this pointe of the reall presence tell me novv the meaninge of the ceremonies vvhich are in the masse Diony Eccles Hierarch c. 3. Iacob in liturgia Cle. Rom. l. 8. CoÌ„stit Apostolic Cypr. de caena duÌ„i Aug. Ep. 57. ad Dardan et ep 59. ad Pan. Bas ad AmfilochiuÌ„ c. 27. et in liturgia Cyrill Hierosâ—l catehe 5. Chrysost ho. 14. ad Ephe ho. 5. ad Colo. et ho. 36 in 1. ad Cor. ho de AdaÌ„ Eua. ho. 24. in Act. Apost et ho. 4 de dei natura hom 24 41. in 1. ad Cor. ho. 51. ad populuÌ„ Antioch ho 17. ad Hebrae Canones vetere DuraÌ„ in ration c. and first vvhy this Sacramente is ministred to the people vnder one kinde D. It is ministred vnto the people in such sorte first because Christ him selfe did some tymes so minister the same as in Emaus as allso the Apostles after him did as it is to be seene acto 2.20.27 c. Secondly to auoyde many inconueniences and perills of sacrilege vvhich by ministringe vnder both kindes often hapned our Sauioure hauinge lefte no precepte heerein but onely to priestes and benige certaine that vvhole Christ is vnder eyther kinde in the Sacrament the masse although it be sayde in short space doth represent the most high and vvorthy matters that may be euen since Adam vnto the ende of the vvorlde M. Tell me hovv and in vvhat manner and that vvith breuity D. In this matter for that the Church hath determined nothing there be diuers opinions of Catholicke Doctors but the more common interpretation it this first that the confession vvhich the priest maketh before he goeth vp to the altare as allso the Kyrie cleysons do represent the vvorld fallen by Adames sinne and cryenge for mercy M. But then vvhat doth the Gloria in excelsi Epistle and Gospell signifie vvith the Creede D. The Gloria signifieth the natiuity of Christ for then vvas it first songen by the Angels The Epistle doth represent the ould testament vvhence oftentymes it is allso taken and particularly the comminge of Saint Iohn Baptist The Gospel signifieth the comminge and preachinge of Christ and because the levves alvvayes refused to beleeue in him the booke is caried to the other side of the altare to shevv that the Church Gospell vvas translated
so that vvhichsoeuer of these three fayle the mariage or matrimonye vvere not validous or effectuall M. 1. Corinth 7. And vvhich is better to marye or to be a Virgen D. Sainte Paule hath allreadye resolued this quaestion sayenge that he vvhich ioyneth him selfe in mariage doth vvell but he vvhich doth not vvith intente to keepe his virginitie doth better and the reason is because allthoughe matrimonie be a Sacramente and represente the inseparable vnion of CHRISTE and his Churche vvhich is the cause that there is no povvre vppon earthe to dispense or gyue leaue for those that are once lavvfullye vnited to chaunge for an other be it man Math. 13. Ambros libr. 1. de virg be it vvoman yeat in effecte matrimonye is but a humayne thinge but virginitye is a thinge Angelicall Matrimonie is accordinge to nature but virginitye is aboue nature and not only virginitye but vvidovvhoad it selfe is better then matrimonye as diuers of the holye fathers affirme expoundinge that parable of oure Sauiour of the good seed Cypr. de babitu virg Hieron lib. 1. coÌ„t IouiniaÌ„ Augu de seruaÌ„d virg c. 44. vvhich fructified some thirtie vvhich they applye to mariage some threescore vvhich they referre to vvidovves and some a hundreth vvhich they accommodate to virginitie M. And vvhich of these Sacramentes is the principall D. The Reall presence Vide Ignat. ad Smyrnens Theodor. Dialogo 3. Areopag lib. de Eccles Hierarch c. de Euch. Iustin Apolog. 2. Irenae lib 4 c. 32. Origen hom 9. in Leuit Athan. â—rat de fide ex Theodor. Dia logo 2. Euseb Emyss hom de corpore D. Basil in regulis breu 171. Epiph in Anchorat Theophil Alex. l. 2. de pasch Ambr. l. 4. de sacram c. 5. Hieron q. 2. ad HedibiaÌ„ Aug. in ps 33 98. Bern. serm de Caenae D. Chrysost ho. 83. in Mat. Hilari l. 8. de Trini Tertul. l. 4. coÌ„tr Marcion Damas l. 4. de fide Orthodoxa c. 14 Conc. Nicen. EphesinuÌ„ Trident cit Goinge to Haereticall Churches Sir the blessed Sacrament of Euchariste or Communion because in it vve do not onely receaue the grace of God as in other Sacramentes but allso the true body of Christe him selfe beinge really present true God and maÌ„ vnder the visible forme of bread transubstantiated into his body vvho is the fountayne of all grace and goodnes M. VVhat ought a Catholique man to doe to be deuoute vnto this blessed Sacrament D. Three thinges first to visite the same euery day once in the morninge and once at night before he goe to bed secondly to receaue it often vvith reuerence beinge first confessed and coÌ„minge fastinge vnto it Thirdly to accompanye it allvvayes vvhen it goeth abroad M. VVhat difference is there betvvene our communion and that of the heretikes D. Very great as can be for ours beinge a Sacramente theyres is none at all nor gyueth any grace nor hath any goodnes in in it beinge a naked elemente of this vvorld and nothinge but bread and vvine onely and vvhosoeuer honoureth the same coÌ„mitteth ydolatry and sinneth deadly to receaue it M. God forbid then that any Catholique should communicate vvith them in any such a false and fayned Sacramente and do you thinke it is lavvfull to goe to theire Churches vvith them D. In no case for Sainte Paule teacheth vs that there is no communication of light and darknes of the table of God and the table of the diuell nor of Christ and Belial For vvhat els are they re Sacramentes but the calues of Samaria and they re Churches but the altares of diuision and they re ministers but the priestes of Hieroboam meere lay and saeculare persons and by saeculare povvre erected againste the vnion trueth and honoure of true Solomons temple CHRISTES Catholique Churche and doctrine and I pray you vvhat proportion or comparison is theire betvvixte the dignitie of the honourable order and vnction of Melchisedech and the letters patentes of Queen Elzabeth to make a Bishoppe M. VVhy Haeretiques Christes enemies doe you make them to deny Christ allso D. In vvordes they confesse him but in effect they vtterly deny him and his kingdome M. Hovv so D. Because his kingdome is the Churche partly in heauen triumphante partly in earth militante partly vnder the earth patience from vvhence they take avvay Limbus Patrum Limbus Puerorum and Purgatory and so leaue him nothinge but hell vppon earth they corrupte and dismember his holy Scripture they pull dovvne his Ymages Altares and Churches they abhorre and abolish the signe of the Crosse like as diuells doe they deny his spouse the Church and mother of truth they take avvay her Sacramentes they hate Goddes chiefe Vicare and lieutenaunt generall vppon earth and call him Antichrist they despise all her Doctoures and auncient fathers they bannish all good vvorkes of penaunce and perfection all orders of Religion and Christes holy bodie and bloode in the holy sacrifice of the Masse they blaspheme and throvv out of they re Churches In heauen they blaspheme his saintes and refuse to praye vnto them or to his blessed mother they rejecte the helpe of his Aungels and as much as in them lyeth they take avvay all reliques and venerable memories of his honourable seruantes I pray you vvhat haue they lefte him or vvhat remaynes next but to deny him or his father as many of them doe daylye more and more degeneratinge into atheisme the more is the pitie M. Truly so it is and you haue reason therfore to auoyde all communication vvith them in thinges belonginge to Gods seruice euen as for bodylie health you vvoulde fly the plague for there is the chayre of spirituall pestilence But tell me vvhat els remayneth to be fayde of the Christian doctrine D. There remayne to rehearse the vvorkes of mercy corporall VVorkes of Mercy and spirituall M. VVhich be they D. The vvorkes of mercy corporall are seuen First Mat. 25. Tob 12. to feed the hungry 2. To gyue drinke to the thirsty 3. To cloath the naked 4. To visite the sicke and imprisoned 5. To lodge pilgrimes 6. To redeeme captiues 7. To burie the dead M. And vvhat are the spirituall D. First To geue good counsell in doubtfull cases 2. To teach the ignorant 3. To comfort the sorovvfull 4. To correct or directe those that erre 5. To pardon injuries 6. To haue patience vvith our neyghbours fraylty or imperfections 7. To pray for the liuinge and dead M. Haue you learned any cause vvhich may excuse a man from obligation of these vvorckes of mercye D. Three causes I haue hearde doe excuse the first for vvante of abilitie as he vvhich lacketh knovvledge can not gyue counsell and Lazarus coulde not gyue almes but take them onely God so disposinge that the riche procure to saue they re soules by the vvay of mercye and the poore by the vvay of patience the second is vvhen there is no importante or notable necessitye for vvee
tell D. Very vvell 〈◊〉 it is nothinge els but a forme of recitinge the Pater noster and Aue Marie vnder a certayne number for the exercise of oure deuotion to CHRISTE and oure B. Ladie and as there be diuers manners of recitinge these prayers so haue they allso diuers names as the Corona vvhich is in honoure of the. 63. yeares vvhich oure Ladie liued in this vvorlde the Rosarie vvhich is in honoure of the Mysteries of CHRISTES lyfe and Passion to the number of 50. three tymes repeated sayenge 10. Aue Maries for euerie Pater noster M. And vvhy say you so many Aâ—e Maries so fevv Pater nosters D. This no doubte vvas firste instituted accordinge to the deuotion of the inueÌ„tor or firste author of this forme of prayer but because the greate Patriarche Saint Dominicke did in his tyme recommeÌ„de this forme of prayer to all Catholikes againste the haeretiques of his tyme it hath euer since been in especiall estimatioÌ„ moste frequeÌ„telie vsed of all Christians the Catholicke Church hauinge euer this custome to gyue more honoure reuereÌ„ce to those thinges vvhich are moste â—mpugned by her aduersaries as may appeare in the greate honoure is exhibited to the holie Crosse the B. Sacramente and the mother of God vvhome heretiques haue allvvayes especiallye blasphemed and impugned And allbeit the number of the Aue Maries be greater yeat doth yt nothinge derogate from the seruice of God seinge all is principallye and finallye directed and referred to his honoure M. And is there any reason vvhy they shoulde be ten rather then nine or eyghte or anye other number D. None but that I haue specified excepte peraduenture because this number allso in Scripture is sometymes esteemed as sacred and somevvhat appropriated to holye thinges as beinge the perfection and summe of all primitiue numbers for the vvhich cause some note that the Magnificat vvhich oure B. Ladie sange vvith suche exultation of the holye ghoaste conteyneth juste ten versicles and is therfore compared to that decachorde or instrumente of ten stringes vvherevvith her progenitoure Kinge Dauid vvas so delighted M. But vvere these numerall Mysteries thincke you the cause vvhy this forme of prayer vvas instituted D. I thincke not trulye for allbeit these mysteries be verye conueniente and helpe oure deuotion yeat I haue hearde that the true beginninge of these nuÌ„bers in prayenge vvas to helpe oure memorie therby to discharge this exercise vvith more facilitie and certaintie M. Haue you any example in the Scriptures or Ecclesiasticall Histories vvherby this matter may be authorized for the sectaries doe verye injuriouslye speake of it D. No vvonder sir for they herein follovv that spirite of pride and impietie vvhich leadeth theÌ„ more blinded in greater matters allso but vve are litle to regarde vvhat enemies of deuotion and vertue calumniate so longe as vve are sure the vvisedome of holye Church approueth oure doinges and it is euidente in the Scripture that Dauid did seuen tymes a daye praye Psal 118. and prayse God and Daniel three tymes euerye day adored tovvarde the holye citie Saint Bartholomevv vve read did bovv his knees to pray an hundred tymes in euerye Dan. c. 6. ver 10. 24. hovvres and Ecclesiasticall aunciente histories recorde some 1300. yeares since of an heremite called Paulus vvhich did carye Pallad ad Lausum sect 20. 21. Niceph. l. 11. c. 36. Cassiod lib. 8. tripart cap. 1. 300. litle stones in a scrippe aboute his necke of purpose to helpe his memorie in discharginge the taske of prayers vvhich he had appointed him selfe to recite euerie day to Gods honoure and Saint Macarius vvas vvonte besides his other laboures to say euerie day an 100. particulare prayers a certayne Virgen of the same tyme. 700. all vvhich had need of some suche instrumente to helpe they re memorie and novv allso to this day the religious heremites of Camaldoli in Hetruria vse the Corone or beades of 33. Pater nosters and so manye Aue Maries in honoure of the yeares vvhich CHRISTE liued in this vvorlde and some haue not amisse noted the proportion that there are juste so manye syllables in the Aue Marie vvhich the Church novv vseth as there are Aue Maries in the Corona of oure ladye vvhich are 63. as hath been spoken M. VVhy vvere it not enoughe to saye once the Pater noster and Aue Marie can not God as vvell heare vs vvith one as vvith an hundred prayers D. This objection is ordinarie to protestantes as vvell in this as in many other matters the diuell beinge an enemie to much prayer and therfore vvoulde fayne haue it quickelie concluded but this vvas not the spirite of oure Sauioure vvhich vvatched vvhole nightes in prayer to gyue vs example nor of the Prophete Dauid Hieremie especiallye vvho seem to be delighted vvith repeatinge the same manner of speache vvhen it vvas suche as pleased theÌ„ vvas to the purpose as particularlie in the Psalmes is euideÌ„te vvhere nothiÌ„ge is more ordinarie vsuall then to say sometymes euerie seconde verse And his mercye is for euermore M. I need no farther ansvveare for this let vs passe to some other matter ⧠Of the Seuen Capitall ⧠Sinnes CHAP. IX M. VVELL novv let vs speake of sinne Seuen Capitall Sinnes Vide Cassian Collat. 5. l. 5. Greg. l. 31. moral cap. 3â— Chrysos hom 43. ad popul Antioch Prosper ad Demetr l. 3. de vita conteÌ„platiua cap. 2 Greg. lib. 23. moral c. 7. lib. 34 cap. 17 17. Isidor l. 2. de summo beâ—â— c. 31. Bern. de gradibus humilit Câ—ss degriâ—cip vit tell me hovv many kinde of sinnes are there D. Tvvo that is originall and actuall M. VVhat is originall sinne D. It is that sinne vvherevvith vve are borne and haue as it vvere by inheritance from our firste father Adam and is purged by baptisme M. And actuall sinne hovv is it diuided D. In to mortall and veniall and of mortall some cry for vengeance to heauen and they are 4. some are againste the holye ghoaste and they are 6. and some are called Capitall and are 7. M. VVhich are the .7 deadly sinnes and vvhy are they called Capitall or deadly D. They are these pride couetousnes lechery vvrath glotony enuye and slouth vvhich are called deadly or mortall not because they are allvvayes damnable for they may be so sleyght in some circumstance as they vvoulde be but veniall but because they are the rootes or heades of all other and are the principall and therefore called capitall M. VVhat is the difference betvveene a mortall sinne and a veniall D. A mortall sinne doth kill the soule depriuinge it of Gods grace and loue vvhich is a kinde of spirituall lyfe inducinge lyfe euerlastinge But a veniall sinne doth onely vveaken Gods grace in vs and dispose the soule to further euill vvhich is to vvaxe cold in Gods seruice and loue M. VVhy is it called veniall D. Because it is more
to say Our lorde and not the lorde as some nouellers are accustomed to speake M. You haue ansvvered right novv tell me vvhat is comprised in the rest of this prayer D. Seauen petitions vvherin vve aske the principall thinges that vvee can aske of God M. VVhich be those D. First the honoure and glorie of God in the first peticion vvhich is Hallovved bee thy name and is as much to say as that his holy name may be throughout the vvhole vvorlde as vvell in harte as mouthe of men confessed Knovvne adored praised and blessed as it ought to bee And because this caÌ„ not be done vvith out his helpe and grace therefore vve aske it of him and that in the first and principall place of this prayer M. And vvhat is meante by the seconde vvhich is Thy Kingdome come D. The meaninge is that as in the first vve asked for the glorie of God vvhich is the end of our creation so in this vve craue for that vvhich vve ought most to esteeme nexte to Gods glorie that is our aeternall saluation vvhich is finallie to be accomplished in his euerlastinge Kingdome of heauen vvhere vve doe expecte for the quiet peaceable and secure possession of all true and perfecte felicity M. Lett vs passe vnto the thirde petition And tell me vvhat is signified by these vvordes Thy vvill be done in earth as it is in heaven D. VVee aske in these vvordes grace to keepe vvell the lavv of God And it vvas conuenient that after the seconde petition of aeternall blisse should follovv the requeste of that meanes vvhich is the principall and most necessarie to attaine to the same vvhich meanes is the obseruance of all his commaundementes because in them his vvill is made Knovvne vnto vs. And it is added as vvell In earth as in heaueÌ„ because vvee should procure to obey God and keepe his commaundementes vvith the same perfectioÌ„ promptnesse and vvillingnesse vvherevvithe the Angels obey him in heauen M. Lett vs come to the fourth petition hovv doe you interprete these vvordes Giue vs this day our daylie bread D. VVe aske in this petition principally our spirituall bread vvhich is the sustenaunce of the soule especially the blessed Sacramente of the alter the vvorde of God prayer and euerie other spirituall helpe of grace vvhich is the lyfe of the soule Secondly vvee aske for our corporall bread by the vvhich is vnderstood all that is necessarie for the mantenaunce of our bodylye lyfe vvhereby vve desire that God vvill helpe and blesse our possessions landes and laboures to the ende vvee may vvithout stealinge fraude or other vniustice gaine our liuinge honestlie and vvhith peace M. And vvhy is it sayde daylie D. Because vvee ought to content our selues vvith Gods ordinarie allovvaunce as vvell for the spirite as the bodie vvithout desire of curious and superfluous things especially remembringe that vvee are pilgrimes and straungers in this lyfe M. VVhat doe vve aske in the fifte petition forgyue vs oure debtes as vve forgyue those that be debters vnto vs. D. VVee aske perdon of our sinnes at Gods handes and as it vveare oblige our selues to forgyue all those that offende vs Christ our maister giuinge vs hereby to vnderstande that vve muste looke that God vvill deale vvith vs in the same maner as vve deale vvith others M. Declare me novv the sixte petition And leade vs not in to tentation D. VVee aske Gods assistance in those combates vvhich vndoubtedly all those that serue God must passe vvith our common enemie the deuill of vvhome vve can haue no victorie excepte God helpe vs. But one goodly documente vee learne in these vvordes vvhich is that the deuill not onely is not able to ouercome vs but not so muche as to tempte vs excepte God doe permitte him VVhich permission is only that vvhich is meant by these vvordes And leade vs not in to tentation M. There remaineth the seauenthe and last petition But deliuer vs from all euill Of vvhat euill doth he speake in this petition D. As he spake in the fifte of euills paste and in the sixte of euills to come that is of the daungers of tentation so heere vve praye to be deliuered from all euills present vvhether it be of prosperitie or adversitie vvhether of bodie or of soule and that in generall not in particular As from pouertie sicknesse persecution and the like Because often times that vvhich seemeth to vs vvoulde be good for vs God seeth that it vvoulde hurte vs and contrarie vvise that vvhich seemeth vnto vs some tymes to bee euill God seeth vvoulde doe vs good and therefore vvee requeste that he vvill deliuer vs from all that vvhich he seeth vvoulde be baâ— for vs. VVhereby allso appeareth the excellencie of this prayer vvhich compriseth in so fevv vvordes all that possibl â—ie vvee can craue at Gods handes M. You make often mention of euill and of our enemies I pray you tell me vvho are they and vvhich is the greatest of them D. Our enemies are the flesh the vvorlde and the deuill and of all euills sinne is the greatest Yea vvorse and more abhominable then the deuill him selfe vvho by sinne onely of a beavvtifull Angell became that he novv is an ougly vvretched deuill and malignant Sathan M. And vvhat meaneth this vvorde Amen D. It is an Hebrevv vvorde and signifieth as much as so be it or I desire it may bee so ⧠Of the Aue Marie The Aue Marie Vide Lucae 1. CoÌ„c Ephes caÌ„ 13. d. Hieron coÌ„tra Heluidi Ambr. l. 2. de vriginibus super Luc. Ep. 81. Bern. bom 2. super missus est Augus de natura grat c. 36. ser de assuÌ„ pt Iren. l. 3. c. 31. 33. l. 5. c. 19. Chrysost Basil IacobuÌ„ in liturgiis Niceph hist eccles l. 1. c. 2. 8. lib. 14. c. 2 46. ⧠CHAP. VI. M. HITHERTO You haue ansvveared very vvell novv tell me doe you make prayer to none els but to God onely D. Yeas that vvee doe to all the saintes to the Angels of heauen and especially euery one to his Angell guarde and aboue all next vnder God to our blessed Ladie the mother of God the VirgeÌ„ Marie Virgen as vvell before and after as in the birth of our Sauioure VVho beinge exalted aboue all creatures as reason is and taken in to glorie both bodie and soule is the most vvorthy aduocate for sinners by vvay of prayer and intercession M. That seemeth straunge to giue and attribute the same title vnto her vvhich the Scriptures giue vnto our Sauiour For he is our Aduocate D. Sir vve putt greate difference notvvithstandinge for our blessed Ladie is our aduocate by vvay of prayer and intercessioÌ„ but Christ by vvay of merite and justice for our saluation And therefore as the Church neuer saith to him Ora pro nobis because he is not onely man but God allso so no Catholique vseth to pray vnto her vvith Miserere nobis vvhich is