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
allso and superiours are bounde to haue the like care to nourishe gouerne directe they re children and subjectes M. And vvhy is there added to this precepte rather then to any other the promise of longe lyfe to those that fulfill it D. Because it is good reason that he shoulde not enjoye longe lyfe the vvhich dishonoureth them by vvhom he hath receiued the same M. And hovv shall vve keepe the fifte The fifte CoÌ„maundement Deuteron 21. Gen. 9. Lâ—uit 19.24 Mat. 5. Ephes 4. Coloss 3. Iacob 2.1 Ioann 3. c. D. If vve neyther kill vvound nor hurt any neyghbour in his person nor desire him any mischief in our hart nor rejoyce vvhen it happeneth remembringe that he is made to the image and likenes of God And that vvhich is sayd of killinge others is as vvell allso vnderstoode of killinge our selues and if any saint or holy vvomaÌ„ in the defence of the Catholique faith or the vertue of chastity haue killed them selues vve must persuade our selues that they had particular manifest inspiration of God so to doe for othervvise they could not be excused of a most greeuous sinne God onely beinge absolute maister of mans lyfe so as the magistrate him selfe can not doe it but in defence of justice and representinge Gods place M. But vvhy say you not desiringe c D. Because he that hateth his neyghboure or desireth his harme or for this doth flye his speach or refuse to salute him doth not keepe entirely this commaundement and hate and rancoure beinge the roote of murder are therfore especially forbidden in this precepte The sixte CoÌ„maundement Leuit. 20. Deuter 22.23.25 Prov. 11. Eccli 41. Ps 14. Ezech. 18. Mat. 5. Rom. 5.1 Corint 6. Luc. 6. Ephes 4.5 Thessal 4 1. ad Tim. 5. M. Touchinge the sixt coÌ„maundemeÌ„t there needeth heer no further declaration but can you tell me any remedy against the sinnes therein and in the ninth allso forbidden D. There are many but the principall is to fly the occasion therof to be very circumspect in gouerninge all our sences vvell especially the eyes to eate and drinke vvith moderation to fly euill conuersation not to reade dishonest bookes nether speake nor heare any vvanton vvordes nor songes M. You haue ansvveared to the purpose The seueÌ„th CoÌ„maundement but novv tell me also hovv vve must keepe the seuenth coÌ„maundement D. If vvee nether take Leuit. 19. Exodi 20. c. nor damnifie nor retaine vnjustly other meÌ„s godes against they re vvilles nor giuinge counsell ayde nor fauour to such dealinge M. And vvhat other sinnes are reduced to this precepte vvhich forbiddeth all stealth and rapine D. First all fraudes vvhich are vsed in buyenge and fellinge and like bargaynes Secondly all vsurye vvhich in truth is playne robbery Thirdly the takinge of those thinges vvhich other men haue lost and keepinge them to him selfe vvithout inquiringe for the true ovvner fourthly he vvhich doth appropriate to him selfe thinges belonginge to the community and other the like vvhich are damageable to our neyghboure as to spoyle his corne or grasse or burninge his hovvse or barne killinge his catell or the lyke all vvhich oblige to restitutioÌ„ vvith out vvhich the sinne can not be forgiuen M. And the desire to take avvay or steale an other mans goodes if he could The eyghte CoÌ„maundement Leuit. 16. Exodi 23. Deut. 36.19.27 Prouerb 12.24 Ephes 4. Colloss 3. Iacob 4 1. Petri. 2. Apoc 21.22 is it not a sinne against this commaundement D. It is a sinne in it selfe but rather against the tenth commaundement vvhich doth forbidde this desire M. Novv tell me hovv the eyght precepte is to be kepte D. Not onely in auoydinge false vvitnes but murmuration allso and not discoueringe other meÌ„s faultes or sinnes that be secret although they be true excepte it be vvith a good intention to vvhome it belongeth to remedy the same by auoyding allso rash iudgmente and all kinde of lyenge M. And doe you knovv to distinguishe those offences vvhich are comitted against this commaundement D. Yea sir for concerninge lyes there are three sortes the first vvhich is hurtefull vvhich is especially prohibited in this precepte as vvhen a man in iudgement doth giue false evidence to the damage or prejudice of his neyghboure The seconde vvhich is called officious as vvhen a man telleth a lye to deliuer his neyghbour or frende from some daunger The thirde vvhich is termed idle vvhich is neyther to helpe or hurte any other But these tvvo kindes are not so greate sinnes as the first yeat are they still at least veniall sinnes for vve ought not to tell any lye for any good in the vvorlde M. And hovv doe you distinguishe the other sinnes vvhich are forbidden in this commaundement D. There are allso three kindes of them to the vvhich the rest are commonly reduced The first is called contumelie or reproche vvhich is an injurious vvorde spoken vvith intente to dishonoure our neyghboure as to call him asse or foole base companion and the like hovvbeit if they shoulde bee spoken in jest or to admonishe and correcte as some tyme the father doth to his childe or the maister to his scholler vvithout meaninge to doe him injury then is it no reproche nor sinne or at least but veniall The seconde is detraction or backebytinge or slaunder of the vvhich hath been spoken allreadie The thirde is malediction or cursinge vvhich vvhen it is done vvith hate and desire that it may take effecte is a most greeuous sinne as on the other side vvhen it is done onely of leuity iest or soddaine anger vvithout deliberation it is lesse euill but still a sinne as ill beseeminge the children of God by adoption as all true Catholiques are out of vvhose mouth should neuer procede any thinge but blessinge or vvordes of benediction M. And is he that breaketh this precepte bounde to restituction D. Doubtles he is for good name is much more precious then vvealth or riches vvhich all meÌ„ knovv are to be straitvvayes restored if they be taken avvay vnjustely but restitution of good name beinge more difficulte then the other obligeth discrete persons to bevvare the more of it M. The ninth tenth CoÌ„maundement Deuter. 5. Eccles 18.25 Rom. 13.1 Thessalon 4. Iacob 1. To conclude then sith you haue alreadie expounded the tenth tell me hovv the ninth must be obserued D. Euen as the sixte by procuringe as much as is possible a pure hart and a cleane in Gods fight vvho doth expecte the same at our handes M. I doe not doubte but you vnderstande that in this precepte as vvell the vvoman as the man is forbiddeÌ„ this desire but I vvould faine knovve of you vvhether euery such desire in man or vvoman be a sinne although they gyue no consent therevnto D. Sir I haue been taught that S. Gregorie putteth three desires of euill or carnall desire The first of suggestion or tentation to the vvhich if a man presently resiste
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
easily pardoned and so often tymes it is forgyuen vvithout confession by contrition by hearinge masse by takinge holye vvater or holye breade knockinge on the breast by the bishoppe or preachers blessinge by sayenge the Pater noster or confiteor c. M. And is the vse of Holye VVater gathered out of the Scripture Holy VVater D. It may right vvell for in the ould lavv there vvere diuers vvaters of purification apointed by God but this vvhich vve vse that it shoulde be perpetually kepte in all Churches Breular Romae in eius vita and houses vvas ordayned by the glorious Martyr Pope Alexander the firste of that name and the sixte Pope from Sainte Peter and by dayly experience vve finde that yt hath greate vertue againste the deuill and all his practises M. But tell me if a man in mortall sinne doe any good vvorke as almes or fastinge c. shall it auayle him D. Not for merite of grace or glory but for temporall good and healthe or happily to bringe him into knovvledge of sinne and true repentaunce they may profite him M. Much ought vve then to fly all mortall sinne seth it breedeth so euill effectes depriuinge vs of God vvho created vs of glory vvhich he promised vs of the merites of CHRISTE his PassioÌ„ vvhich redeemed vs of the fruyte of all good vvorkes vvhich might othervvise vvith his grace saue vs but say if you knovve any remedie againste them D. Sir there are many but especially prayer and almes deedes vvith fastinge the obtaininge of the. 7. contrarie vertues and diligent guarde of the three povvers of the soule and of the fiue corporall senses M. VVhich are the. 7. contrarie vertues D. Humilitye Liberality Chastitye Patience Temperance Charity and diligence vvith alacritie in Gods seruice for slouth is a sadnes heauines or as it vvere a vvearynes of deuotion and godlines M. Povvers of the soule And vvhich are the three povvers of the soule D. Memorie vnderstandinge and vvill M. VVhich are the fiue corporall senses D. Seeing hearing smellinge touchinge and feelinge M. But since you made mention of the. 6. sinnes againste the holye ghoaste I praye you tell me vvhich are they D. Desperation of saluation 2. presumption to be saued vvithout merites 3. to impugne the knovvne truthe 4. enuye of an others grace 5. obstinacye in sinne 6. finall impenitence M. And vvhat propretie haue these sinnes aboue other D. This that as sinnes committed by ignorance are sayde to be peculiarly againste the sonne of God to vvhome is attributed Sapience or vvisedome and sinnes of frayltye are sayde to be againste the father to vvhome is attributed povvre and mighte so sinnes of pure malice as all these are are sayde to be againste the holye ghoaste to vvhome is attributed bountie or goodnes vvhich is contrarie to malice and therefore are sayde to be vnperdonable eyther in this vvorlde or the nexte because such sinnes verye rarely come to haue true repentance euen as a disease is termed vncurable vvhen although it is not impossible yeat it is very harde to recouer of it M. And vvhich are the. 4. sinnes that cry for vengeance D. Voluntarye murder 2. the sinne of the fleshe againste nature 3 oppression of the poore 4. to defraude the vvorke man of his vvages M. VVhy are these sinnes sayde to crye into heauen M. Because they are so manifeste that they cannot be excused and God hath often tymes extraordinarilie shevved his auersion detestation of them by moste seuere punishmentes and vnexpected discoueries of the offenders M. To conclude tell me hovv you say grace before meate and after for this allso belongeth to a Christian to knovv ⧠D. Before meate I say ⧠thus Makinge the signe of the Crosse BEnedicite ✚ Resp Dominus ✚ Nos Grace before meate ea quae sumpturi sumus bene ✚ dicat Deus Trinus vnus Pater Filius Spiritus Sanctus Respond Amen And after meate I say thus LAVS Deo Pax viuis After meate Requies defunctis Pater noster c. Et ne nos inducas in tentationem Respond Sed libera nos a malo Amen Agimus tibi gratias Omnipotâ—ns Deus pro vniuersis donis beneficiis tuis qui viuis regnas in saecula saeculorum Respond AmeÌ„ CHRISTVS IESVS cet nobis suam pecem suam benedictionem post mortem vitam aeternam Respond Amen M. One thinge in this matter you muste needes ansvveare me for I haue differred it of purpose to this place Seruice in the vulgare tongue as the beste vvherin the case may be decided and it is this vvhat shoulde be the cause vvhy Catholickes are so addicted to the Latine tongue that not only they re office of the Church as masse and matteÌ„s and the administration of the holye Sacramentes the Scripture and all solemne ceremonies are discharged in this tongue but that the grace it selfe vvhich is a priuate and domesticall matter they scarce knovv to doe it but in this language D. For diuers substantiall considerations M. VVhich be they for I vvoulde be glad to heare them D. Firste in respecte of the Scripture vve denye that vvhich haeretiques so often objecte that the people is prohibited to reade it in the vulgare tongue Index libror. prohibit edit a Pio. 4. rega 4. Trid. Sess 22. cap. 8. cap. 9. for so it be doen vvith discrete leaue and permission of the ordinarie or Ecclesiasticall superior and vvith hope of fruyte and vtilitie to the reader it is euerie vvhere graunted euen by the Popes authoritie as novv you see the Remes testamente is permitted in EnglaÌ„de thought in publicke and commonlie vvithout distinction of persons it be vvith juste cause forbidden And this beinge so aunciente and receaued a custome in Gods Church as it is and that in the vvhole vvorlde this vvere enoughe to satisfie any modeste minde but it is allso confirmed euen by example of Gods chosen people in the oulde testameÌ„te 2. Esdâ—a c. â— vvhere vve finde that after they re returne from the captiuitie of Babylon vvhen the Hebrue tongue vvas forgotten and the Chalday or Syriacke onelye vsed so as they vnderstood not the lavv vvhen it vvas read the in the Hebrue yeat they read it as it vvas and that in publike interpretinge the same as novv the preacher doeth the Gospell to the people vvhich is insinuated allso in those vvordes of the Gospell Ioann cap. 7. Turba haec quae non nouit legem That is this multitude vvhich doeth not knovv the lavv Secondelye by the example of the Apostles theÌ„ selues Rom. 10. Coloss 1. Mar. vlt. Irenae lib. 5. cap. 3. vvhich allthoughe they preached the Gospell in all couÌ„tries of the vvorlde and founded Churches in all nations yea and had the gyfte of tongues to speake vvhat language they vvoulde yeat is there no one remnaunte of any vvorcke or vvritinge of theyres neyther is there any testimonie of any
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
Sacerdotio Ambr. l. 2. de poenit cap. 2. vvhich are specified in these three articles follovvinge The one vvhich is both in bodie and soule vvhich is Lyfe aeternall the nexte is of the bodie only vvhich is The Resurrection of the fleshe And the thirde is of the soule alone vvhich is The remission of sinnes vvhich vve receaue in the Sacraments of the holy Church and especially in baptisme and penaunce vvhich lyke heauenly medicines doe cure our spirituall maladies that is our sinnes And seinge that there can be no greater good then to be in Gods grace because no thinge caÌ„ hurte him vvhome God defendeth soe there can be no greater mischiefe in this vvorlde then to bee in the state of sinne vvhich maketh a man Gods enemie For vvho can defende him vvith vvhom God is angrie VVhat greater good then can any man receiue then the remission of his sinnes VVhich giueth lyfe to the soule and is only to bee had in Christes Catholique Church M. The Resurrection of the fleshe VVhat is then vnderstoode by the Resurrection of the fleshe vvhich is the eleeuenthe article D. This is that other benefitte oâ— the holye Church For all thoughe all meÌ„ as vvell bad as Good shall returne to they re naturalâ— lyfe againe ye at shall the lyfe oâ— the vvicked be rather a continuall death then true lyfe because they ryse to perpetuall torments Soe as the true Resurrection vvhich is to desireable lyfe shal be only of the just vvhich shal be founde vvith out sinne M. I vvolde faine Knovve of you vvhether the same bodies shall ryse againe or other lyke them D. There is no doubte but the same for other vvise it should be no true Resurrection vvhich is vnderstood vvhen the same bodie riseth vvhich died and fell before Besides other vvise hovv should the bodie bee partaker of the glorie or punnishmente of the soule in revvarde of the Good vvorkes vvhich they in companie vvrought together And seinge God is almighty as vvee professe in the beginninge of the Creede vvee neede not vvonder if he bringe to effecte that vvhich to vs seemeth vnpossible As in deede naturally it is vvhen a bodie is once burnt for example and brought to duste or ashes to rayse it to lyfe again M. I vvoulde bee gladde you should also tell me in vvhat age or stature vve shall rise because vve dye in diuers some oulde some youÌ„ge some great some litle c D. All shall rise not only in the same sexe in the vvhich they vveare in this vvorlde but in the same age stature vvhich they should haue had at the terme of thirtie three yeares Aug. de tiuit dei libr. 22. c. 15. 20. 17. at the vvhich our Sauiour him selfe did rise froÌ„ death And if any of the electe had been blinde lame a dvvarfe or vvith any other deformity in this lyfe yeat shall he rise faire sounde vvhole of coÌ„petente and sufficieÌ„t stature For the vvorkes of God are perfect and therfore vvil correcte the erroures and defectes of nature M. Hovv doe you interprete the tvvelfte article vvhich is of Lyfe euerlastinge Lyfe Euerlastinge D. It signifieth a full and perfecte felicitie of bodie soule vvhich is the greatest and last good vvhich vve gaine by beinge in Gods Church comprehendinge in it in respecte of the soule that the vnderstandinge shal be full of vvisdome the vvill full of bountie and charitie so as it can not sinne at all in respecte of the bodie it shall haue health vvith immortality and impassibilitie so as no thinge can hurt it it shall haue beautie vvith cleernesse so as it shall shine like the sunne Luc. 20. Apocal 5. 20. Aug. de ciuit dei libr. 20. c. vlt. it shall haue agilitie or nimblenesse ioyned vvith such subtilitie as in one moment it shal be able to moue from the farthest part of the vvorlde to the other and from heauen to earth so as no bodie caÌ„ hinder the passage it shall haue that strength and force that vvithout any bodylye sustenaunce it shall serue the spirite in all thinges fearinge nothinge They re riches shal be to neede nothinge they re honoure to bee Gods children Kinges and spirituall priestes for euer and aequall to Angels They re povvre shal be to doe vvhat they vvill them selues theyr delighte vnspeakable they re joye endlesse they re peace aeternall M. And shall all men haue all these thinges in aequall degree D. No for sooth But euery one shall haue his glorie and joy in proportion to his merittes yea vvith out enuye or discontentmente of any Euen as the starres thoughe all be in the firmament yeat some are greater then others or as a father vvhich should make for manie chilldren of diuers grovvth or stature garments of cloth of gould though there is no doubte but the greater vvould haue more cloth then the little one yeat should the least be moste contente vvith that garment vvhich vvould best fitte him although it vvere lesse in quantitie then the rest M. You haue ansvveared me like a devine And by this you may learne the opposite miseries of the damned that not onelie shall be depriued of all this happinesse and glorie but shal be oppressed also vvith the contrary afflictions tormentes and perpetuall calamities amongest the vvhich are especially a most teadious enuaye of the elects felicitie and the bitter vvorme of conscience euer gnavvinge vvithout reste the just guerdon of mortall sinne from vvhich God of his mercie defende vs. Amen The Pater noster ⧠Of the Pater Noster ⧠CHAP. IIII. M. VVELL then say me the Pater noster D. Our father vvhich art in heauen c. Mat. 6. Luc. 11. Aug. Enchirid cap. 14 Ep. 121. c. 11. serm 182 de â—pe Tertul. l. de orat Cypr serm 6. de oratione dominica Ambro. l. 5. de Sacrament c. 4. Innoc 3. lib 4. demystiis missae cap. 17. M. VVho made this prayer D. Our lord Iesus Christ vvho first saide it vvith his sacred mouth M. To vvhat ende did he teach it his disciples D. To teach them and all those that should follovv theyr doctrine as ofte as they vvould pray in vvhat manner they may lyfte vp they re soules and hartes vnto God to craue his helpe grace mercy M VVhy vvhere is God D. In heauen in earth and in all places hovv be it in heauen especially he manifesteth him selfe vnto his electe in glorie vvhere vpoÌ„ it is sayde Our father vvhich are in heauen M. But vvhy doe you call him father rather then lord or God D. Because therby vve are remembred of the greate loue he beareth vs and like vvise the loue vve ought to beare one tovvardes an other beinge all brethren as vve are and children of so good a father And therefore it is sayde Oure father and not my father or the father only And for the same cause all Catholicks also vse vvheÌ„ they speake of our Sauiour
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
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
he sinneth not at all but rather meriteth The seconde of delight vvherevnto thoughe sence incline yeat the vvill and reason haue not consented and this for the most parte is not vvithout some veniall offence The third degree is vvhen vnto suggestion and delectation our vvill and reason adde they re consente in suche sorte as a man remembring vvhat he doth vvillingly and vvittingly doth notvvithstandinge abide and goe forvvard in such desire and cogitation and this is a mortall sinne vvhich is properly forbidden in this commaundement M. So as you see in the ninth is forbidden in Vnlavvfull desire all that is forbidden in the sixte By vnlavvfull doinge but I vvoulde fayne see vvhether you fully vnderstande vvhat is contained in these tvvo preceptes D. There is principallie coÌ„tained the prohibitioÌ„ of adulterie vvhich is vvhen a man doth sinne vvith an other mans vvyfe and this I say principallye because the ten coÌ„maundementes beinge a lavv of justice and adulterie a sinne againste the same vertue as by vvhich sinne honoure is impayred it commeth fitte that after the prohibition of murder or mans laughter vvherby lyfe is depriued shoulde be prohibited adulterie vvherby honour is stayned losie D. August q. 71. in Exod. yeat is it to be noted that by the same preceptes are allso prohibited secondarilie all other sortes of carnall sinnes offences as for example Sacrilege vvhich is to sinne vvith any person that is religious or consecrated to God Inceste vvhich is to sinne vvith ani of ones ovvn Kindred Rapte vvhich is to sinne vvith a VirgeÌ„ Fornication vvhich is to sinne vvith a single vvoman but allreadye corrupted as a vvidovv or common harlotte and other sinnes more abhominable in this kinde vvhich therfore oughte not to be named amongeste Christians M. All this is true vvhich you haue sayde yeat vvoulde I fayne see vvhether you knovv vvherin it is founded that fornicacatioÌ„ is a sinne for it seemeth the partie so offendinge doth no bodye any iÌ„jurye or domage at all D. It is founded in all lavves of true righte reason the lavv of nature the lavv of Moyses the lavv of grace In the lavv of nature for vve reade that the Patriarche Iudas Genes 38. vvoulde haue put Thamar his daughter in lavv to death because beinge a vvidovv she vvas fouÌ„de greate vvith childe so as eueÌ„ then it appeareth that by the instincte of nature men Knevv that fornication vvas a sinne aftervvardes in Moyses lavv in many places fornication is forbidden Deuter. 23. and in the Epistles of Saint Paule many tymes vve read 1. Corint 6.1 Thess Gal. 5. Ephes 5. that fornicatoures shall not enter into the ioy of paradise Neyther is it true that fornication doth not damage any bodye for it doth damage the vvoman her selfe vvhich therbye remayneth infamous yt hurteth the childe therof borne vvhich becommeth illegitimate it doth injurie to Christe for vvee beinge all his members vvho so committeth fornication is cause that the meÌ„bres of Christe becomme membres of an harlotte 2. Corint 6. and finallie it doth injurie to the holyâ— ghoaste 1. Corint 3. because oure bodyes beinge once temples of the holye ghoaste vvho so doth defile his bodie vvith sinne doth defile and profane the temple of the holy ghoaste And therfore it is certaine that not onlye this foule offence is by this precepte prohibited but all other actions of vncleanesse luste that teÌ„de thervnto thoughe it bee but a vvanton looke if it be directed to this vnlavvful desire or vvorcke accordinge to that oure Sauioure taughte in the ghospell Matth. 5. vvhere in deed he expoundeth the force of these commaundementes that vvho hath seen a vvoman vvith euill desire hath in his harte committed adulterie or fornication M. You hane ansvveared vvell but I vvoulde allso aske of you vvhat you thinke of the tenth commaundemente and vvhy the desire in thefte is forbidden as vvell as thefte it selfe as allso in the sinnes of the fleshe a fore sayde yeat concerninge murder or mans laughter vve see no particulare precepte againste the desire therof is it because thefte is so greeuous a sinne in Gods sighte D. Sir it is certayne that throughe this offence came the accursed Iudas to fall into that horrible treason againste his maister oure B. Sauioure and euerye day vve see that those vvhich are gyuen to stealinge goe allso further and kill oftentymes euen in the bye vvay vvithoute any hate or rancoure at all but only to enioye a lytle monye or substauÌ„ce vvhich those poore passengers carye and God permitteth that he vvhich robbeth others lytle enioyeth the same so vve see that Iudas came to hange him selfe and theeues for the moste parte come to fall into the seuere handes of the justice novv the cause vvhy God hath not so expresselie prohibited manslaughter vvhich is only committed by cogitatioÌ„ may bee for one of these tvvo reasons eyther because forbiddinge the vvorcke it selfe it mighte vvell be gathered that he allso forbadde the desire or because hauinge as it vvere shutte the doore to euill desires of intereste and pleasure vvhich lightelie are the cause of theeuinge by puttinge the sixte seuenthe commaundemente correspondeÌ„t to the ninth and tenth it mighte vvell seeme that he had shutte allso the doore to the desire of murder or manslaughter because for the moste parte these are never desired but for coÌ„moditie or delighte vvhich should therof folovv M. I vvould knovve allso of you if you can tell the reason vvhy God hauinge forbidden all vnlavvfull desires there are no humaine lavves that forbidde theÌ„ but onlie the vvorkes them selues and the effectes of them D. The reason is manifeste because men althoughe they be Emperoures or Popes doe not see mens hartes and therefore can not iudge of they re thoughtes and desires muche lesse punishe them and consequently it vvere to no purpose to forbidde them but God vvhich doth discerne the harte and reines of men caÌ„ punishe allso euill thoughtes and desires and therefore doth justely forbidde them M. Novv then sith all these are contained in the tvvo preceptes of louinge God our neyghoure tell me hovv is the precepte of louinge God aboue all thingh to be vnder stoode D. By louinge and esteeminge God so much that neyther for goods honoures parentes frendes no nor for ovvne lyfe nor any thinge else in the vvorlde vvee vvill forsake him nor leâ—â— to doe his holy vvill M. And hovv shall vve helpe our selues to doe the vvill of God D. If euerie morninge as soone as vve ryse vve doe remember him and his benefities tovvardes vs giuinge him thanckes and crauings his fauour and helpe that vve doe not offend him that day but may do alvvayes his holy vvill and pleasure M. And at night before you goe to bedde vvhat vvere good to bee done to the same purpose D. It vvere good after thanckes giuen for this benefittes receaued of his mercye Examininge of conscience to take accompte
of your soule touching all the thoughtes vvordes and deedes of that day and secondelye to aske of him pardon for all that hath bene done amisse vntill that present hovvre and thirdly make full purpose vvith his grace to amende our liues and sayenge some prayers to that purpose M. And as concerninge the loue of our neyghbour vvhat say you D. Sir it is sufficientlye playne of it selfe to doe as vve vvoulde be done vnto in all thinges accordinge to the lavve of God and naturall reason M. Meditation or meÌ„tall prayer You haue tould vvell hovv to examine a mans conscience I pray you tell allso vvherin meditation and mentall prayer doth principally consiste that vvee may exercise the same accordingly D. Supposinge recollection to beginne vvithall and some conueniente subjecte or matter to discourse vppon it consisteth especiallye in these six actions of the soule The first to knovve the majestie of God and of his mysteries The 2. vvith deuotion to adore the same majestie The 3. to actuate his loue vvith all oure harte The 4. to thanke him for his benefittes c. The 5. to offer oure selues vvholye to him The 6. to aske graces and fauoures of him ⧠Of the fiue Commaundementes ⧠of the Church The Preceptes of the Church Luc. 10. Mat. 18. Conc. Lug dun c. 3. Matiscon 2. c. 1. Triburense c. 35. AgatheÌ„se c. 21.47 Aurelian 1. c. 28 Gangrense c. 19. Mogunt 5. c. 34 35. La teran 56. Innâ—c 3. c. 221. Trid. Sess 14. can 8. Ignat. Ep. ad Philadel Tertull. l. 2. ad vxorem CHAP. VII M. VVELL novv since vvee haue sayde the 10. CoÌ„maundementes of our lorde let vs hâ—are vvhich are the preceptes of our holy mother the Church D. They are principally fiue M. VVhich are they D. The first is to heare Masse on sundayes and holydayes The second to confesse once a yeare at least The thirde to communicate at Easter or the Pasque The fourth to fast vvheÌ„ holy Church commaundeth The fift to pay tithes and first fruytes to the vvhich you may adde allso the sixte not to celebrate mariages prohibited by the kpequen vvhtdopr Church M. And hovv vnderstand you the first commaundement The first Precepte D. That vve are bounde to heare a vvhole Masse and that vvith attention euerie day vvhich the Church commaundeth to be kepte holy excepte for sicknes or some other just cause M. VVhy doe you say attention D. Because in tyme of Masse it is not lavvfull to talke or treat of any matter els but attend to the vvordes and action of the prieste M. And haue you any prayer to say at the eleuation D. Diuers sir but I am vvonte to say this vve adore thee Lord IESVS Christ and gyue thee thankes and prayse for vvith thy Crosse and passion thou hast redeemed the vvorlde I beseec the lord to forgiue me my sinnes M. And vvhat prayer say you at the liftinge vp of the chalice D. I say thus vve adore thee most pretious bloode of our Sauiour Iesus Christ vvhich vvas shed for all man kinde vpon the tree of the Crosse M. And the second commaundemeÌ„t hovv do you vnderstand D. That euerie Christian as soone as he commeth to the vse of reason is bound to confesse him selfe once a yeare in the lent at least as it is the custome of the Church M. VVhy say you once a yeare at least D. Because at vvhat tyme a man is in daunger of death or is to receaue the blessed Sacrament The SacrameÌ„te of CoÌ„fession Vid. IoaÌ„ 20. ibid Cyri. Chryso Gre. bo 26. Mat. 18. Cyp. 1. Ep. 1. Hilari can 16. in Mat. Hieron Ep. 2. ad Heliodo Chrysos l. 3. de sacerdotio Aug. l. 20 de ciuit cap. 9 IoaÌ„ 11. ser 18. 44. de verbis domini Ambr. ad virgin lapsam 〈◊〉 lib. de poenit Tertull. l. de poeni Hieron ad Demetria Chryso ser de poeni CoÌ„c FloreÌ„t 〈◊〉 Trid. For vocall CoÌ„fessioÌ„ Vide Clem. Rom Ep. 1. Dion Areopag Ep. 8. Tertull. lib. de poenit Cyp. serm de lapsis l. 1. Ep. 14 Basil q. 229. 288. in regulisbreuibus Epist 3. ad AmphilochiuÌ„ Aug. hom 41 49. 30. ex 50 l. 2. de visi â—aâ— infirmoruÌ„ c. 4 Leo Ep. 80 91. Iacob 5 For ContritioÌ„ For Satisfaction see Vide Psalm 37.50.118 Isaiae 30. c. Ps 34.50 68. Isai 56. Hierem 6.22 Ezec 18. Ioelis 2. Mat. 11.16 Luc. 9.10 Rom. 6.1 Cor â—1 Ephes 4.2 ad Cor. 7. Colo. 3.1 Paral. 21.1 Reg. 11. Ionae 3. Mat. 24. Mar. 14. Lucae 7.1 ad Cor. 9. Tertullianus supra citatus and findeth him selfe vvith mortall sinne in his conscience he is bound allso to confesse by Gods commaundement for as vve sinne often so vve should desire to confesse often allso M. And vvhat are the substantiall pointes of this holy Sacrament D. Contrition vvhich is vvith the harte Confession vocall vvhich is vvith the mouth and Satisfaction vvhich is vvith vvorkes of penaunce vvhich is to bee vnderstoode that the penitent besides the true sorovv of his sinnes committed haue full purpose neuer to offende againe and so confessinge them vvith humility and confusion haue the minde to accepte vvith a-good vvill that penaunce vvhich shal be enjoyned hiÌ„ by his confessarius and procure to fullfill the same vvith all speede conuenieÌ„t consideringe the greate fauoure that God doth him to perdon the aeternall paines of hell and contente him selfe vvith a temporall punishmente muche lesse then that vvhich his sinnes deserued vvhence follovve allso these other fruytes of this Sacramente first that our good vvorkes done in Gods grace and aftervvardes lost by sinne are recouered againe and yealde vs the revvarde of them as before The second is that vve are loosed from the bandes of Excommunication if perhappes vve had been subjecte vnto it being restored to the Communion of the prayers and Sacramentes of the holy Church ExcoÌ„munication conuersation vvith the faith full and Christian buriall of all vvhich excommunicated persons are depriued Thirdly and lastly vvee are made capable of the treasure of those indulgences pardons vvhich vvith this condition the Popes holinesse doeth often tymes graunte M. It is cunningly aunsvveared but can you tell me hovv a man may make a good confession D. By keepinge these three conditions that it be humble syncere and entyre M. And vvhat call you humble D. VVhen he vvhich confesseth his sinnes in his harte doeth acknovvledge him selfe a greeuous sinner and vnvvorthy to haue perdon of his sinnes accusinge him selfe vvith greate subjection reuerence and feare as he vvhich talketh vvith God M. And hovv shall it be sincere and true D. By tellinge onely vvhat he himselfe hath committed vvithout mentioninge any other and that neyther more nor lesse then he hath done vvithout excusings him selfe or accusinge other M. And hovv must it be entyre D. By declaringe all that he can remember not concealinge any thing for shame or
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
more or lesse as he can remember or at least hovv longe tyme he perseuered in that sinne if hâ— fell into it vppon euery occasion hovv often more or lesse the lyke occasions vvere offered The second conditioÌ„ is that the coÌ„fession be faythfull that is true and sincere not only not sparinge to tell anye sin vvhich a man hath commited but allso not accusinge himselfe of those vvhich he hath not committed but telling the doubtfull thinges as doubtfull and the certayne as certayne It must also be playne and simple not artificially composed vvithout excuse or â—â—uâ—ringe or diminishinge any thing at all makinge reckoninge that he confesseth his sinnes to God vvho allreadie knovveth them although his diuine vvill be that vve confesse them to the priest as his substitute and our judge and receaue the penaunce due therunto vvherof one part is the shame and confusion to acknovvledge â—ur faults vvhich notvvithstandinge is a thinge so founded in reason and justice as the very heathens of good vnderstandinge did perceaue the conuenience and necessitie of that vvhich Christ our Sauiour hath instituted for the remission and remedy of sinne in this Sacramente and so one of them sayd Innocentiae proxima est humilis confessio That is the first degree is not to offend but vvhen offence is committed the next thinge that is required is that the offender doe humbly acknovvledge confesse his fault and vvhosoeuer reflecteth vppon him selfe beinge offended vvill finde that by instincte of nature and justice he requireth as the firste disposition for pardone that the offender though he be his ovvne brother or child acknovvledge that he hath done amisse and be sory for it and haue purpose not to doe the lyke any more vvhich is in substance that vvhich God almyghtie as a most carefull father requireth of all Catholiques as of his chosen and beloued children minglinge justice and mercy in this Sacramentâ— as in all other his vvorkes to facilitate our saluation The thyrd condition is that it be obediente that is that the penitent haue purpose of doinge vvhatsoeuer shal be imposed him by his coÌ„fessour of acceptinge the remedies for his sinnes vvhich shal be prescribed and auoydinge of all the occasions of sinne vvhich he shall forbidde him lykvvyse of makinge restitution and satisfaction vvhen there is obligacion justly to doe it and finally of acceptinge the penance gyuen him by his confessour By all vvhich vve see that it is necessarie that vve disclose faithfully our sinnes in this Sacrament vvhich is a tribunall of justice that God hath left in his Church for the remedy of sinne coÌ„fort of sinners vvhere the judge being man cannot knovv the secret offences but by the declaration of the offender himselfe nor proportionate the sentente and remedie vvhich accordinge to justice and prudence he is bound to gyue but by vvay of the penitentes confession vvho as experience teacheth doinge his duetie findeth so great comforte and assurance founded in Christes vvord Math. 18. Ioann 20. and promise vvhich cannot fayle that his sinnes be forgyuen him as often as he receaueth absolution from the priest lavvfullie authorized that no comfort in this vvorld is comparable vnto it And herevppon cometh that Catholique men the more learned and vvise they be and the more care they haue of theyr eternall saluation and to keepe them selues in Gods grace so much the more often they frequent this holy Sacrament some euery moneth some euery vveek yea and some euerie day for the admirable fruytes benefites and coÌ„fortes they finde in it Lastly vvhen vve begin our confessioÌ„ vve must kneele dovvne reuerentely vppon our knees for humilities sake as in the presence of God at one syde of the priest and make the sygne of the Crosse aske the Priest his benediction sayenge Benedic pater and aftervvards beginne the generall Confession in this manner in Latine COnsiteor Deo Omnipotenti Beatae Mariae semper Virgini Beato Michaeli Archangelo Beato Ioanni Baptistae Sanctis Apostolis Petro Paulo omnibus Sanctis tibi pater quia peccaui nimis cogitatione verbo opere mea culpa mea culpa mea maxima culpa Ideo precor Beatam Mariam semper Virginem Beatum Michaelem Archangelum Beatum Ioannem Baptistam Sanctos Apostolos PetruÌ„ Paulum omnes Sanctos te pater orare pro me ad Dominum Deum nostrum vvhich in English is thus I confesse to allmightie God to the blessed Virgen S. Marie to the blessed S. Michael the Archangell to the blessed S Iohn Baptist to the holie Apostles S. Peter and S. Paule to all the Saintes and to you my ghoastly father that I haue greeuously offended in thought vvord and deede through my fault my fault my most greeuous fault Therfore I beseech the blessed Virgen S. Marie the blessed S. Michaell the Archangell the blessed S. Iohn Baptist the holy Apostles S. Peter and S Paule and all the Saintes in heauen and you my ghoastly father to pray to our lorde God for me VVhere is to be noted that some say all the Confiteor before theyr coÌ„fession and others perhaps better doe deuide it into tvvo partes first till you come to those vvords My fault c. vvhere Catholike people vse to strike theyr brest in signe of repentaunce and sorrovve and then goe forvvarde vvith theyr coÌ„fession vvhich beinge ended they conclude vvith the vvordes follovvinge therfore I beseech the blessed Virgen c. THE EXAMEN vppon the Ten Commaundementes Of the first Commaundement that is of honouring God aboue all thinges COncerning Faith if he haue beleeued vvhatsoeuer the holy Roman Church beleeueth or rather hath had some contrarye opinioÌ„ or vvith vvordes exterior signes hath made any thevv of any infidelity or heresie If he haue beene ouer-curious in desiring to search the matters of Faith and if he haue doubted of any article of the same If he haue kept bookes eyther of Heretickes or for any other respect forbidden by the Church If he haue learned the prayers other necessary things vvhich euery Christian is bound to knovv as are the coÌ„maundements of God and the principall mysteries of the faith If he haue gyuen credit vnto or vsed any sorts of superstition enchauntments deuinings eyther by himselfe or by meanes of others If he haue procured by the vvay of lotis to finde out any theft or to knovve any secret thing If he haue caried about him superstitious vvritings for the hauing his health or for any other ende or hath induced others to doe the like If he haue gyuen credite vnto dreames or soothsayenges takinge them as a rule of his actions If for to much presumptioÌ„ of the mercy of God he hath committed any sinne or hath perâ—â—uered in euill and diferred his amendment If in aduersities he hath had more confidence in creatures in vvorldly helpes then in God If for to much distrust of the mercy of God he hath despayred of amendment of lyfe or of the remission