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
are not bound absolutely to succoure but those that haue no meanes to helpe them selues nor other that vvill doe yt for them allbeit the trueth is that the true mercyfull minde neuer expecteth such vrgente necessitye but is readye to helpe all and at all tymes The thirde is vvhen a person is in a state of higher perfection then that he is bounde to attende to these obligations of actiue lyfe as are Heremites or Anchoretes and contemplatiue persons vvhich notvvithstandinge vvith they re prayers may supplye they re temporall vvante or inability for this is all so one and not of the leaste of the spirituall vvorckes of mercye M. Rehearse allso the vertues giftes and beatitudes D. Theologicall Vertues There are three Theologicall Vertues faith hope and charitye M. I pray you tell me seinge you are come so farre if you remember the particulares of these Theologicall Vertues and vvhy they are so called D. They are called Theologicall vvhich as I haue been taught is a greeke vvord because they especially depende of God and haue him for they re particular objecte And the first vvhich is Faithe Faithe hath this propretie and office to illuminate the vnderstandinge and eleuate the same to beleeue firmelie all that vvhich God by the meanes of his Church Catholique doth reueale vnto vs allbeit the thinge it selfe be othervvise harde and aboue nature or naturall reason as for example that a Virgen shoulde beare a childe vvithout detrimente of her virginitye and the cause heereof or râ—ther the grounde is because faith is founded in the infallible trueth of God vvhich is impossible to be false M. And vvhat thinges must vve necessarily beleeue vvith this vertue D. Principally and distinctelye the Articles of the Creede or at leaste those vvhich the Church doth solemnize throughe the yeare as CHRISTES Incarnation Natiuitye Passion Resurrection Ascension the comminge of the holy ghoaste and the B. Trinitye Secondly all that euer shal be declared vnto vs as true by holy Church and thirdly in vvorcke to shevv vve are Christians vvhen vve are bounde therevnto as for exaÌ„ple vvithout necessitie only for the Churches precepte to abstayne from fleshe on fastinge dayes the like vvhich haeretiques vvill not M. Hope And vvhat is hope or vvhat is the office thereof D. It is a supernaturall vertue vvhere vvith vve hope in God and the propre office therof is to lifte vppe our vvill to the hope of aeternall faelicitie to the vvhich vve can not aspire by humayne forces and it is founded in the infinite goodnes or bountie of God vvhich he hath manifested vnto vs in his sonne JESVS our Sauiour by vvhom he hath adopted vs as his coheyres to the kingdome of heauen if vve beinge holpen vvith his grace doe vvorcke accordingelie M. Charitie And vvhat is Charitie D. It is a supernaturall vertue vvhich exalteth oure soules to the true loue of God aboue all thinges not only as he is author of nature but allso as giuer of grace and glorie vvhich are both supernaturall and vvithall it extendeth it selfe to loue all other creatures vvhich ought to be loued for Gods sake as especially our neyghboure vvhich is created as our selfe is to Gods ymage vvhich vertue is therefore of Saint Paule called the greatest of these three 1. Corint 13. because vvhosoeuer hath it cannot be daÌ„ned D. Thom. 22. q. 25. ar 3. excepte he firste loose his charitie and vvho hath it not can no vvay be saued allbeit he hath faith and all other giftes and vertues M. I am glad to heare you speake solike a Deuine lette vs see if you be as cunninge in the Cardinall Vertues and first vvhat hovv many be they D. Cardinall Vertues They are foure and are so called because they are the chief of all morall and humayne vertues prudence vvhich gouerneth the vnderstandinge justice vvhich ruleth the vvill temperance vvhich guydeth the sensuall or concupiscible portion fortitude or provvesse vvhich moderateth the irascible parte of the soule M. Prudence You haue spoken like a cunninge Philosopher tell me then vvhat is the propre office of Prudence D. To shevv in euerie action or designemente of ours the due ende and purporte vvith the meanes conuenient to obtayne the same vvith conuenient circumstances thereto belonginge and therefore is vvorthilie called the queene and maistresse of the other vertues like vnto the eye in mans bodye or salte to oure meate or the sunne in this vvorlde The contraries of this vertue are imprudence vvhich others call temeritie rashnes or inconsideration and crafte or suttletie vvhose qualitie is to seeke out the ende and means thervnto but referreth all to his ovvne priuate commoditie and interest vvhich in truth is the greatest follye of all because it leeseth the chiefest good of all vvhich is God to gayne a little vvorldelye coÌ„tentment M. Then vvhat is justice Iustice and her propre office D. Iustice is a vertue vvhich gyueth vnto euerie one his ovvne and so her duetye is to make aequalitie in all humaine affayres and contractes vvhich is the foundation of peace and concorde for if euerie man vvould be contented vvith his ovvne good there vvould be no vvarre nor discorde and this vertue hath allso tvvo contraries injustice vvhich taketh more then is due and inuadeth other mens goods and rigoure or excesse of justice vvhich is vvhen a man seeketh for the extremitie in all thinges M. Fortitude VVhat is Fortitude or valiauÌ„ce and her duetie D. It is a vertue vvherby vve are made prompte and readie to ouercome all difficulties in a good and juste cause euen death it selfe vvhen it is for Gods glorie and to performe our dueties as appeareth in valiaunte souldioures Catholique martyrs the vices opposite heervnto are tymorousnes or feare and audaciousnes or foolehardinesse M. Temperaunce To conclude then tell me vvhat is temperance and vvhat is her especiall office and duetie D. It is a vertue vvhich bridleth all sensuall delightes and maketh that a man doe vse them vvith such measure and moderation as reason coÌ„maundeth The coÌ„trarie vices are intemperance and insensibilitie or sencelesnes vvhich is the first vvhen excesse is committed in eatinge or drinkinge the seconde vvhen a man refuseth that necessarie and alovvable pleasure vvhich naturally is founde in eatinge yeat fevv in this later offende such is our frayltie M. And the gyftes of the holie ghoast vvhich are they Gyftes of the holie Ghoaste D. The gyftes of the holie ghoaste are seauen sapience or vvisedome vnderstandinge counsell fortitude knovvledge pietie and feare of God M. To vvhat effecte are these gyftes or vvherein doe they helpe vs D. Effectes of these giftes They helpe vs to attayne the perfection of Christian lyfe and make as it vvere a ladder to heauen beginninge from the laste vvhich is allso the lovvest to vvit the feare of God may serue for the firste steppe the seconde is pietie or godlines because of Gods feare it
A BRIEFE INSTRVCTION BY VVAY OF DIALOGVE CONCERNINGE THE PRINCIPALL poyntes of Christian ReligioÌ„ gathered out of the holy Scriptures Fathers and Councels By the ReuereÌ„de M. George Doulye Priest Luci succedit nox Sapientiam autem non vincit malitia Sap. 7. CVM PRIVILEGIO Imprinted at Louaine by Laurence Kellam Anno 1604. THE PREface ALL heresies Christian reader as other diseâ—ses vvhether of the bodie Suâ—ius and Cochlaeus c. or of the minde haue they re beginning increase state and declination this of Luther and Caluyne begaÌ„ne to be published in Germanie about the yeare of our Lord The Duke of Saxonye aspiringe to the Empyre The Prince of CoÌ„de the Admirall others in France 1517. and a little after in France vvhere it increased so much vvith libertie of life joyned vvith interest and pretensions of temporall Princes as it stirred vppe those furious rebellions vvarres and other tragicall actions vvhich vve haue seen and heard of in those countries as allso in Flanders The Prince of Aurange in Flanders and other partes of Christendome vvhersoeuer it hath come vvithin the compasse of Europe out of vvhich it hath not yet crepte albeit as the Apostle speaketh it hath crepte like a caÌ„cker 2. Timot. c. 2. verse 17. the poyson vvhereof infectinge so manye prouinces came into our countrie by occasion of the inordinate affection vvhich kinge Henrie the eyght tooke to Anne Bollen mother to the late Queene Elisabeth beheaded aftervvard for her juste desertes by the sayde kinge her husband for vvhose sake he broke vvith the See Apostolike and tooke vppon him the title of Supremacie in spirituall matters to haue some colour to put avvay Queene Catherine his lavvfull vvife vvherunto the Pope coulde not be brought for that he judged the diuorce to be vnjuste and contrarie to Goddes holy lavv By this occasion haeresie tooke roote in England vnder Kinge Henrie spronge vppe in Kinge Edvvardes dayes vnder the gouermeÌ„t of his protectors aftervvardes executed for treason and came to that state in the reygne of Queene Elisabeth as the politike gouernors of her councell vvho had founded theyr authoritie greatnesse in the aduauncement of the same presumed after they had taken avvay the life of the renovvned Princesse Queene Marie of ScotlaÌ„d they coulde so establishe it that they shoulde be able to bannish Catholique Religion for euer out of England But the contrary hath happened as in all other heresies and like attemptes of ages past may bee seene the vnsearcheable vvisedome of almightie God coÌ„foundinge the vayne cogitations and shallovv deuises of mortall men In the dominions of the Archeduke FerdinaÌ„do Novv in Germanie and in those Northerne countries adioyninge after so longe and so great desolation vvee see great progresse of the Catholique fayth In Hungarie Transyluania Zuizerland Polonia c. vvhere euerye daye God be thanked tovvnes cyties and vvhole countries vvearied vvith heresie cast of this infamous yoke and embrace that truthe vvhich they re forefathers professed vvith much more feruour then there vvas before heresie entred amongest them In Flanders the like and vvhere the countrie is not oppressed vvith vvarres or rebellion the pietie deuotion and Christian lyfe of the people is incomparablie bettered since they haue deliuered them selues from the thralldome of these erroneous and Apostata doctrines France is risinge apace by the memorable example of the most Christian Kinge Henrie the. 4. vvho beinge deceaued by heretiques in his youth hath shaken them of and they re pestilente counsayles since he is come to more mature yeares and throughe his vvisedome and valure obtayned such quietnesse in his kingdome that neyther he hath novv anye more cause to feare them neyther vvas it knovvne peraduenture since Charlemayne that any Kinge of that Countrie hath enioyed that crovvne vvith more prosperitie The like example vvaÌ„teth onlye in England and to Gods omnipotencie is as factible as in Fraunce vvhere Kinge Henrie the eyghtes succession is ended for the vvhich and the inordinate desire he had to haue children after tvventie yeares roygne vvith renovvne and glorie in the eyes of all Christendome vvhilest he liued a Catholicke after diuers royall exploites the increase of his regalities by the most sacred title of defender of the faythe gayned vvith that vvorthie and Kingelie vvorke vvritten againste Luthers doctrine hee most miserablie lefte God and his Churche and that seede is novv vvholie extinguished vvherevvith heresie vvas sovven and shoulde haue been perpetually maintayned in oure countrie and the persecutions past haue serued for nothinge lesse then for that they vvere principallie intended but contrarievvise kindlinge charitie and the loue of Christe in Catholike soules haue not onelie conserued but augmented and illustrated the fayth aboue all expectation so as vvee see the benediction of our Sauiour and the regions vvhite and readâ—e for haruest vvhose reapers constantlie labouringe in this cause patientlie expecte Gods prouidence vvho vvhen tyme shall require vvill put into the hartes of those in vvhole hands the gouernement is to mitigate the rigour of penall lavves vvhereby the publishinge of Gods truthe may vvith more svveetenes goe forvvard vvhich vvhen hovvsoeuer it shall fall out in the meane tyme experience doth teach that some forme of instruction is necessarie for the informinge of those poore soules vvhich hitherto haue knovven no other Religion but that vvherein they vvere borne by vvhich they are taught throughe the importunate clamours of Caluins ministers to detest the Catholike Religion before they knovve it for so vve comming to tell our ovvne tale they may judge vvith indifferencie and learne to distinguish betvveene true Catholike doctrine and heresie vvhich is that vve especiallie pretende for if Catholicke Religion vvere as the malice or ignorance of these sectaries teach and make the commoÌ„ people beleeue it vvere not onlie follie but meere madnesse to be a Catholicke but the contrarie vvill here quicklie be seene and vvhat conuenience and excellence harmonye our Religion hath vvith all truth and reason and the lighte and majestie vvhich it carieth in it selfe by vvhich alvvayes it hath ouergrovvne and confounded all sectes and heresies in the vvorlde and that if the aduersarie haue anye shevve or apparence of Religion it is vvith thinges vsurped and stolne from vs or counterfeyted by imitation of the Catholickes no other vvise then apes imitate men Tertullian Lectantius Vincentius Liâ—iâ— c. and the deuill the vvorckes of God as some of the auncient fathers haue noted the rest and that vvhich is meerlie theyr ovvne beinge nothinge els but drosse baggage beggerie as anye man of judgemeÌ„t not preoecuppated vvith passioÌ„ vvill easilie discerne euen by the readinge of this little Dialogue little in volume but great in substance for the greate importante matters it conteyneth necessarie for our saluation the greatest affayre that vvee can treate of in this life vvhich vvas first vvritten for the helpe and instruction of particular frendes not vvithout some
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
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