from his monastery and begone to teache this nevv and liceÌ„cious doctrine from vvhence all these other pety sects are deriued they are encreased and multiplyed to an 150. and moe different one froÌ„ an other as hath bene sene in other tymes and heresyes vvhich alvvayes haue vvorne theÌ„ selues out of credite by this meanes for as it is the priuiledge of truth that it can be but one as a strayght lyne by no art can be made but of one fashion so all that is not grounded in truthe is subiect of it selfe to multiplicity as crooked lynes once varyeng from strayghtnes may be made of a thovvsand contrary fashioÌ„s And for that heresyes be nothinge els but Doctae fabulae cunning lyes as S. Peter calleth them lyke to the fictions of players poets 2. Petr. 1. notvvithstanding for a vvhyle they please the people for noueltyes sake yet for that the nature of man is so affected to truthe as he cannot but embrace it beinge sufficiently Knovven it follovveth that the vnderstanding once throughly convinced vvith the truthe doth consequently reiect and detest vvhatsoeuer is contrary vnto it And in this manner all heresyes haue come to naught as no doubt but these of our countrey vvill also doe for notvvithstanding the interest and authority of Princes the industry of politikes and the art eloqueÌ„ce and endeuors of theyr authors may for a vvhile support them yet they quickly vvax stale and out of request and the authority majesty and euidence of the Catholique truthe prevaylinge vvith the vvyser sort excludeth by little and little these other noueltyes and buryeth them in perpetuall obliuion for that as Zorobabel sayd Magna est veritas praevalet 3. Esdr 4. Heresyes haue diuers authors and founders and so consequently diuers formes of seruice and farre different articles of Religion but the CatholicKes vse the same Masse and Mattins and all other necessarie ceremonies therto bebelonginge throvvghout the vvhole vvorlde theire professioÌ„ of faith is one and the same in all countries M. If this be so hovv then are there so many orders of MoncKes and friers vvho are of diuers religions some beinge Bernardines Benedictines Carthusians some Augustines Dominicanes Franciscans Iesuites Carmelites and the lyke D. All these agree vniformely in all thinges that belonge to the selfe same Catholique faith and religion Sacraments and other ceremonies of the Church and doe differ only in habite houres of prayer manner of doinge penance and rules for their deuotion agreeinge all in the substance of a religious lyfe Religious Vovves vvhich is the obseruance of these three vovves pouerty obedience and chastitie so that albeit the coÌ„mon people doe somtimes call them diuers religions by reason of theire different habites yet no Catholique man doubteth but that they are all of the selfe same Catholique faith and religion M. And is it lavvfull to vovv these thinges See Gen. 28. Levitic 27. Numerar 1. Deuter 23. Iudic 11.1 Reg 1.2 Reg. 15. Ps 75. Eccli 5 Baruch 6. Matth. 14. Mar. 16. Act 18.1 Tim. 4. Luc. 20.1 Cor. 7. Cypr. fer de natiuitate Christi Ambros lib. at Vrâ—â—is Epist. 82. Hic râ—â—d 1. aduersus Iouinian Ep. 22. ad EustochiuÌ„ August ser 16. 62. deâ—â—e in EuchiridioÌ„ c. 121. l. 1. de adulterinis coÌ„ jug c. 14. lib. de Sacta Vâ—rg c. 14. Naâ—â— de Virgiâ—â—tate 2. Maâ—haâ— 3. Matt. 19. Apoc 14. or may a man be able to Keepe them D. VVho doubteth but such as are enemies of vertues especially since Christ him selfe did praescribe the same to his Apostles though not as commaundements ye at as counsels biddinge them to sell all they had and giue it to the poore teachinge theÌ„ obedieÌ„ce by his ovvne example and comparing those vvhich liue chast to the Angels in heauen vvho neyther mary nor are maried M. VVhy are there three principall counsells and no more D. Because these counsells serue to take avvay the principall impediments of perfection vvhich coÌ„sisteth in charitye and the impediments are three that is to say the loue of vvordly goods vvhich is taken avvay vvith pouertie the loue of carnall pleasures vvhich is taken avvay vvith the vovve of chastitie the loue of povver and honoure vvhich is taken avvay vvith obedience So as by giuinge vnto God our temporall goods by pouertie oure bodie by chastitie and oure soules by obedience vve come to make a sacrifice or holocaust vnto God of all vve haue and so dispose our selues vnto the perfection of charitie in the best manner that in this lyfe is possible Free VVill. Gen. 4. Leuitici 26. Deut. 30. Eccli 13. 1. Cor. 15. Apoc 3. Iren. l. 4. c. 9. 71. 76. Iustin cont Tryphoneâ— apog 1. 1. q. 9. Clem. padagogiae l 1. c. 6. Stromat l. 1. c. 5. Tert. de exhortat castitatis l. 2. cont MarcioneÌ„ Aug. coÌ„tra Pelag. l. 1 c. 2 l. 2. c. 5. 10. de gratia libero arbitr c. 15. 18. Ambros de vocatione geÌ„t lib. 1. c. 5. lib. 2. c. 9. Hieron cont Iouinian lib. 2. Ep. 146. Chrysost in Gen. hom 23. ad Galat. c. 3. bo 3. in 〈◊〉 ad Tim. 1. CoÌ„c Carthag Arausic c. 8. Leo. Pap. ep 184 M. Hovv can a man vovv that vvhich is not in his povver to fulfill D. Vertue vvith Gods grace and assistance is in the povver of our freevvill if vvee doe our duety for God can neuer be vvantinge in that he hath promised M. And hath a man Free VVill. D. VVithout doubt sir for by free vvill a maÌ„ differeth from a beast and othervvise God in vaine should giue him counsell or coÌ„mandement to doe any thing and should vniustly punnishe him or damne him vvhen he doth amisse because if he vvanted free vvill he could doe no other M. VVhy then may a man be iustified by his ovvne vvorKes vvith out faith may that be D. IustificatioÌ„ See Conc. Trident Sess 6. c. 8. 9. D. Paul ad Rom. Galat Cor. D. Iacobus D. Pet. Ep. per totum No for sooth for faith is the foundacion of all iustice vvithout vvhich no man can please God Yet it is not only our faith that doth iustifie but a lively faith that is faith vvith charity and good vvorkes for vvithout charity vvhich giueth forme and lyfe to our faith althoughe'd man could vvorke miracles he could not be saued for Sant Paule saith that althoughe he had faith to moue mountaines c. Yet all profiteth him nothinge vvithout charity and the grace of God vvhich in substance is all one and saint Iames sayeth that faith vvithout good vvorks is dead M. But is it not enough for our justificatioÌ„ saluatioÌ„ that God doth impute Christes justice vnto vs D. No sir Good VVorkes D. Iacob c. 2. versi 19. Ezec 18. Ps 14 Matt. 19.25 2. Cor. 5. IoaÌ„ 5. Tit. 3.1 Petr. 1.1 IoaÌ„ 2. Apoc. 14. vlt. Clem. Alex. lib. 5. Stroni Chrysost
hom 25. in Mat. 30. in Ioan. Naz. or in S. Lanacrum Cyril lib. 9. in Ioan. c. 9. lib. 6. cap. 1.3 4. Hieron in cap. 3. ad Galatas Ambros de vocation gent. libr. 1. cap. 8. August de Vita Christi 14. de fide operibus cap. 14. in Psalm 31. Gregor homil 38. in Euang. Trident. Sess 6. cap. 16. Basil lib. de Spiritu Sancto cap. 24. c. for grace and Christian justice is also inherent in the soule and this imputatiue iustice is a meere fiction in fauor of sinne puttinge vvicked men in hope to goe to heaueÌ„ vvithout vertue pehance or obseruance of Christs holy lavve M. So that faith only doth not justifie vvithout Good VVorkes D. No forsooth for the Deuills do also beleeue and tremble and as the bodie is dead vvithout the soule so is faith vvithout good vvorkes and charity so that onely a liuely faith doth justifie that is faith vvith charity M. VVhat are these vvorkes vvhich you call good D. To loue God aboue all thinges and my neighbour as my selfe to fast and pray and giue almes vvith all other vvorkes of mercy and iustice as the Angell Raphael taught Tobias M. You haue ansvvered like a clerke but lett vs returne to the other signes or markes of the Catholique Church vvhat is the seconde D. The secoÌ„de signe Holie The second is Sanctam that is holy for in it only are all holies as especially the Sacraments vvhich are the conductes of Gods grace vvherin is trevv holines M. But beinge so many sinnes in it hovv is it called holy See cant 4. Ephe 5. 1. Pet. 2 Iren. l. 3. c. 40 Aug. in Ps 85. Enchiri c. 56. Greger 1 Moral cap. 6. Bern. serm 3. D. Because it notvvithstanding there are in it alvvayes the giftes of the holy ghoast and because out of it there can bee no holynes nor saluatioÌ„ and the very sinners that are in it haue the holy faith and baptisme M. And haue not the hereticks and Ievves also Sacraments D. No for first the Ievves are novv infidels as vvell as the Turkes Paganes because their Sacramentes and Ceremonies all ceased vvhen the lavve of the nevv testament vvas published Ceremonies of Baptisme See Dionys Areopag lib. de Eccles Iie rar Tertull. libr. de coronae militis Amb. de initiandis myster Orig. ho. 5. in num Leo. Papa Ep. 81. Innoc. 1. Ep. 1. ad Decent Eugen. Conc. Tol. 4. can 2. Isidor c. and they vveare bound presently vpon the promulgation therof to forsake them And hereticks haue no true Sacrament vvihch they acKnovvledge Baptisme only excepted vvhich is not theirs but ours nether is it of effecte by them but by the intention of the Catholique Church M. And is the Baptisme of an heretike then sufficient D. In substance hauinge forme and matter of a true Sacrament and the intention of the Catholique Church it is sufficient but the Ceremonies vvhich they leaue out as the insusflation Exorcisme chrisme and the lyke are in no vvise to be neglected vvhere they may be conueniently supplied because they haue also their vertue mystery and benediction and haue bene alvvayes in vse euer since the Apostles tyme in Gods Church M. You say right vvell for there is no Catholique ceremonie Ioan. 9.11.20 Luc. vl Mar. 7.8 Matt. 8.14 ydle superfluous or superstitious but rather most necessarie venerable and full of mysterye and comforte but tell me is it not sufficient for saluation to be predestinated allbeit he be noâ— baptized Predestination See 4. Reg. 14 Eccli 18. Sap. 11. Ezech. 18 1. ad Tim. 2. 2. Petr. 3. c. D. Alas sir vvhat haue I to doe vvith predestination vvihch is a thinge in Gods eternall minde before eyther I or the vvorlde vvas made and therfore passing mans capacity to comprehend it vvherin is to be obserued that manye deceyuâ— them selues by mistakinge the true signification of the vvorde 1. p. q. 23. art 5. for Praedestination as Sant Thomas teacheth is diuersly vnderstoode sometymes for the cause of predestination vvhich is Gods eternall appoyntment and disposition and sometymes for the effect of praedestination vvhich importeth our eternall saluation and the meanes vvherby vve must attayne vnto it And for that both the holy Scriptures and fathers vse the vvorde sometymes in one sence sometymes in an other the vnlearned oftentymes taKe occasion to confound them selues and theyr ovvne consciences in the speculation of this mysterye No man can tell vvho is predestinate or vvho is reprobate but this I Knovve and am certaine that excepte a man be christened and Keep Gods commaundements he caâ—not be saued and God commaâ—deth nothinge that is ether 〈◊〉 reasonable or impossible at therfore as it behooveth vs nâ—â— to be curious in searching Goâ— secrets so it importeth vs not be negligent in the execution 〈◊〉 that vvhich belongeth vnto 〈◊〉 but accordinge to S. Peters coâ—â— sayl to make certaine our voâ—â—tion by our good vvorkes M. VVell then to returne to 〈◊〉 Church is there any reason â—â—hy our Church is called holy 〈◊〉 not that of the Heretikes D. That ther is for in the Cathâ—â—â—que Church haue beene all 〈◊〉 saintes that euer vveare anâ— neuer vvanted many holy 〈◊〉 renovvned for their vertue 〈◊〉 sanctitie of lyfe testified by 〈◊〉 numerable miracles and by shâ—â—ding of their blood for Cathâ—â—â—que Religion and vertue vvhich sanctity of lyfe proceedeth from the holy doctrine Sacraments and other helps that Christ hath left vs in his Catholique Church no othervvise then pretious fruyts and svveet smelling flovvers take their vertue from the roote from vvhence they grovv VVher vpon it folovveth that it is impossible that any man truely beleeue and obserue that vvhich the Catholique fayth commaundeth and teacheth but that he must be endovved vvith grace vertue vvherin true holinesse coÌ„sisteth and onely those Catholiques be not vertuous vvho break the lavves of Catholique ReligioÌ„ vvher contraryvvise it is manifest that one may obserue all that the Protestants or Puritanes prescribe to be Kept and beleeued and yet be no honester a man theÌ„ ther good masters the famous apostataes Martin Luther and Iohn Caluin vvere vvhose doctrine as all other sectes and heresyes of their ovvne nature induce men to sinne For as the honour done vnto the Idols of the Panims Cupide Venus Bacchus and such others vvhoÌ„ falsly they esteemed as Gods did authorise and bringe in all liberty and levvdnesse of lyfe sâ— the erroneous opinions of thesâ— late sectaries persvvading thâ— people that they haue no freâ—vvill nor any need of good vvoâ—Kes Confession satisfaction 〈◊〉 penance for theyr sinnes and thâ— lyke but that it suffiseth for alâ— onely to beleeue hath opened sâ— broad a vvay to all dissolution 〈◊〉 it may vell seeme that vnder thâ— cloake of Christes name anâ— visard of the Gospel they indeâ—â— adore the same filthy Idols 〈◊〉 the blinde and carnal gentilitâ— hovvsoeuer amongst them some rather deceyved by
father and the children are all one in the title of inheritance and as the churches body continued after saint Peter so her head must needes continue also on earth M. Saint Peter at Rome 1. Petr. 5. Irinae lib. 3. c. 3. Tert. de praescri et in Scor. Clem Alex. 7 Strom Euseb Ecclesiast his lib. 2. c. 14. 15. Hieron de Scriptor Eccles Cypr. lib. 1. Ep. 3. Aug. coÌ„tra Petilia l. 1. c. 51. et Ep. 91. 93. 164 Amb. ser 66. Nicephor lib. 2. c. 36. You make no doubt then that saint Peter vvas the first Bishops or poPe of Rome D. None at all sir For as much as it vveare madnes to call it in question beinge so certaine a matter and so receiued amongest all Christians as any other article of our faith as all histories and auncient and moderne vvriters do testifie and to this day ther remaine manifest arguments of the same in Rome M. VVhy have you any relique of his in that citie D. VVe have both his and saint Paules vvhole bodies and their heades ar yeat to be seene vvher are extant the most sumptuous and auncient teÌ„ples in the vvorld built ouer them for their memories saint Paule beinge beheaded by the svvord the same day that saint Peter vvas crucified vnder the vvicKed Emperour Nero after that he had been Bishope tvventie and fiue yeares of that cittie M. You haue reason but lett vs returne to our first purpose of the Creed And first tell me 〈◊〉 other 〈◊〉 vvhen he been 〈…〉 hovv many articles there bee of yt D. Ther be tvvelue vvhearof the first belongeth to the father the six follovvinge to the sonne and the last fiue to the holy ghoast vvhich are the three persons of the blessed Trinitye M. VVhat is the mystery of the holy Trinitye D. Truly sir that is to deepe a question for me to expounde But it is sufficient The Blessed Trinitye for me to beleeue that vvhich the Churche doth teach vvhich is that the blessed Trinitye is three persons one God only M. Yt is vvell ansvvered but do you Knovve no similitude by the vvhich you may in some manneâ— declare it D. Yes for sooth for as our soule beinge but on alone yet hath iâ— three povvers to vvitâ— vnderstandinge memorie and vvill vvhich povvers are all one things vvith the soule euen so the persons of the father of the sonne and of the holy ghoast are all three one God M. The similitude is good but let vs speake a vvorde or tvvo 〈◊〉 euerie article by it selfe And first vvhat doe you professe by the first article D. I professe and beleeue that theâ— is a God although vve doe noâ— see him vvith our corporall eies and that this God is one only and therfore it is sayde beleeue in God and not in Gods vvho filleth ruleth gouerneth seeth and knovveth all thinges euen the most secret thoughtes of mans hart And therfore vvorthely called Almightie and Maker of heauen and earth because in deede he hath created of nothinge them both and all creatures that in them are conteyned and can also if he list reduce them to nothinge Yea if he did not coÌ„tinually sustain and vphold theÌ„ they vvould returne to nothinge of vvhich they vvere made And therfore the conseruation gouerment order and beinge of these creatures do inferr of necessity the infinite povver vvisdome goodnesse of almighty god vvithout vvhoÌ„ no creature could haue had beginniÌ„ge this the very heathens Aristotle and others of good vnderstaÌ„ding did coÌ„preheÌ„d M. And vvhat is meant by the secoÌ„d article And in Iesus Christe his onely sonne oure Lorde D. It is geuen vs to vnderstand that our Sauiour Iesus Christ is the true and onley sonne of God and to him coaequall and coaeternall the vvhich is called our lorde first because he hath joyntelye vvith his father created vs and so remaineth our lord and maister as much as his father and furthermore for that vvith his laboures and passioÌ„ he hath bought vs from the bondage of the deuill M. But tell me the meaninge of the thirde article hovv is it saide that he vvas Borne of the Virgen Marie The mystery of the IncarnatioÌ„ Isai 9. Mat. 1 Ioan. 1. Luc. 1 Rom. 81. Cor. 6.1 Petri. 6. and conceiued of the holy ghoast D. Because this sonne of God and seconde person of the holy Trinitie by the vvorKe and vertue of t e holy ghoast in the vvombe of the Virgen Marie our blessed Ladie tooKe and vnited to the person of his diuinitie our humaine nature that is a true bodie and soule eueÌ„ as ours is and so remayninge still God as he vvas became also by his incarnation true Man So that as in his deuine generation he had no father but taKinge of her the vvhole substance of his bodye proceeded from her in his birth vvith out detrimente of her virginity even as in his resurrection he came foorth of the sepulchre vvith out openinge the seale and closure therof M. And vvhat is conteyned in the fourth article He suffered vnder Pontius Pilate vvas crucified dead and buried D. The most profitable mystery of our RedeÌ„ption for the greatnesse of the offence and iniurie done vnto Gods maiestie required a satisfaction of infinite valure and dignitie vvhich none beinge able but God to performe Christ beinge true God and man did by his death on the Crosse most fullie accomplish vvypinge avvay oure sinnes vvith his pretious bloode passion and giuinge vs vvithall therein a most liuely paterne example of his vertue especially of his patiâ—nce his humility his obedience and his exceedinge charity M. If Christ hath satisfied his father for the sinnes of all meÌ„ hovv coÌ„meth it to passe that so manie are damned that vve haue so much neede to doe penance for our sinnes vvas not the passion of Christ sufficient D. Yes but as Christ hath satisfied for all sinners so it is necessary to applie this satisfaction in particular to euerie one that desireth to bee partaker of so great a benifite And this is doen by faith vvith vse of the SacrameÌ„ts vvith good vvorkes and particularly vvith penaÌ„ce and therfore althoughe Christ hath suffered and satisfied for vs vve must notvvithstanding if vvee vvill not be daÌ„ned apply by penaÌ„ce the same to vs. M. I like your aunsvver vvell but tell me haue you neuer hearde any example that may giue light to this doctrine D. No truly sir but I vvolud be glad to learne it M. VVhy then take this example If ther vvere one Man that for Charitye vvould take such paynes laboure as by his indeuours he might gaine monye sufficient to pay all the debts of this citty and should put it all in one treasure house to the ende it might be geuen to all those that should briÌ„ge a vvritte or bill of receit froÌ„ him This Man no doubt on his parte might be truly said to haue satisfied for all and yet manie might remaine skill indebted
imitation of Saints Austen vvho made his Enchiridion vvith the like intention and allbeit I haue framed the style thereof to the vnderstandinge and reach of the most yeat I hope the learned vvill finde satisfaction the more curious vvittes vvherein to discourse and entertayne them selues And that no man may complayne of the breuitie vvhich I haue affected coÌ„prifinge so many importance quaestions in so little a volume for such as desire to see the same matters eyther more copiously haÌ„dled or more authentically prooued besides the most learned of our age vvhose vvritinges I haue perused and especially those of Cardinall Bellarmine vvhome I principallie follovve in this instruction because his Doctrine is particularlye recommended by the See Apostolique I haue quoted in the margent the grauest auÌ„cient vvriters of all other tymes Motu Prop. PP Clem. 8. vvho beinge lightes of the vvorlde and miracles of nature for they re talentes and judgement haue allvvayes follovved this infallible guydestarre of the Catholike truthe to vvhose bookes faythfullie cited I remitte thee gentle reader desitinge onlye that thou vvilt voutchsafe to accepte heerein my good vvill vvhiche is all the revvard I expecte of this laboure at thy handes the prayse if any good shall euer grovve of it beinge due to God alone the author fountayne of all goodnes vvho euer keepe thee directe thee in the vvay of truthe and eternall saluation Thy seruante in our Lord IESVS George Doulye ⧠A BREEFE ⧠INSTRVCTION BY VVAY OF DIALOGVE concerning the principal poynts of Christian Religion gathered out of the holy Scriptures Fathers and Councels Maister ART THOVV a Christian Disciple Yea sir by the grace of God M. VVhy doest thou say by the grace of god D. Because I am not a Christian by my ovvne merites nor of my father nor mother nor any other pure creature but by the goodnes and mercie of God and the merites of Christ Iesus M. And vvhat is a Christian A Christian D. He that beinge baptised beleeueth and professeth the lavv of Christ Vide 1. Pet. 4. Act. 11. Tert. de prae crip Cyprian l. 4. Ep. 2. Atha Ora. 2. contra Ar. August tract 113 in Io Enchâ— c. 5. M. And vvhat is the lavv of Christ D. That vvhich our Saviour delivered to his Apostles and their successors and is truly and onely taught in the catholike church of Rome novv and ever since our Saviour M. VVhat benefite or dignitie receaveth a man vvhen he is made a Christian D. He is made the childe of benedictioÌ„ the adoptive sonne of God and inheritour of heaven if him selfe doe not put impediment to the same M. Are ther any that deny this lavv D. Yeas truly M. VVho are they D. All infidels as paynimes Ievves and haeretiques M. VVhat is an heretique D. An heretique He vvhich beinge baptised doth vvilfully deny any article of the catholique Romain faith or beleeveth any thinge that is contrary to the same M. So that it is not sufficient to be a Catholique for a maÌ„ to be christened except he also beleeve and professe the sayd Romain Churche after he commeth to yeares of discretion D. So it is and vvhen it shal be necessary also he is bounde to dye for the confession of the same ⧠Of the signe of the Crosse ⧠CHAPTER I. M. VVHAT is theÌ„ the signe of a true ChristiaÌ„ or Catholike The Figure of the holy Crosse D. The signe of the holy Crosse M. VVhy â—oe D. Because in it our Sauiour Iesus Christ Redeemed vs this signe hath alvvayes been vsed in gods churche not only in the Sacraments but also in all actions of this life as vvell humane as devine M. Vide Basil l. de Sp. S c. 27 Naz. orat 1. in Iulia. Hieron ad Eust d. custod virg Et ad Fabio de vestib sac c. 9. Ezech â—ffrem ser de S. cruce Tert. l. de cor militis Orig. homil 8 in Evang Augu. tract 118. in Io. Atha in vit Anton. Euseb l. 1. 2. de vâ—â—a CoÌ„staÌ„ Tripar l. 6 hist c. 1 Ruffin l 2 hist c. 29. Cyril Hieroâ— Cath. 4 13. From vvhat or vvhom did he redeeme vs D. From sinne and the Devil vvhose prisoners vve vveare before M. Hovv must the signe of the crosse be made D. The ordinary manner is vvith the vvhole hande or three principall fingers of the same to touch first the foreheade then vnder the brest and then from the left to the right shoulder saienge in the name of the father and of the sonne and of the holy ghoaste Amen or in latin in nomine Patris Filii Spiritus Sancti Amen M. Is ther any other manner of blessinge your selfe D. Yea sir as the priest doth vvhen he saith the gospel making vvith the thumbe a crosse vpon the foreheade against euill thoughts an other vpoÌ„ the mouth against euill vvordes and the thyrd vpon the brest against euill vvorkes vvhich proceede froÌ„ the hart saienge by the signe ✚ of the holy crosse ✚ from al our enemies ✚ deliuer vs good lorde to vvhich is also ioyned the former blessingeâ— In the name of the father and of the sonne and of the holy ghost Amen M. Is there any mystery signified be sides in this blessinge D. Yea sir First the mystery of the blessed Trinity and then that of the holy incarnacâ—on vvhen our Sauiour came dovvne from heauen into the Virgens vvon be M. Hovv are these mysteries represented in this signe D. In that he saith in the name and not in the names is giueÌ„ to understand the vnitie of God and by the name is vnderstoode his deuine povvre and auctoritie the vvhich is only one in all three persons Those vvordes of the Father of the sonne of the holy ghoast do declare vnto vs the Trinitye of the persons vvhich notvvithstandinge haue one and the selfe same divinitie and essence povvre vvisdome bouÌ„tie c. M. And hovv is the incarnation represented by this signe D. Because it representeth the passion of our Sauiour and consequently the incarnation of the sonne of God vvho for our redeÌ„ptioÌ„ vvas made MaÌ„ crucified M. VVhy do you dravve your hand froÌ„ the head to the midle then froÌ„ the left shoulder to the right and not froÌ„ the right to the left D. The first to signifie the proceedinge of the sonne from the fâ—ther vvho is the fountaine and beginninge of the other tvvo persons the secoÌ„d by touching both shoulders signifieth the procedinge of the holy ghoast froÌ„ the father the sonne vvhich is done froÌ„ the left side to the right to signifie that by the passion of our Sauiour vve are traÌ„sferred froÌ„ things transitory to eternall from sinne to grace from death to lyfe vvherby it appeareth that this holy and holesome signe is as it vveare a breefe summe of our vvhole faith and Religion M. VVheÌ„ must vve vse this holy signe D. As often as vve beginne any vvorke or that
to the middle of the Creede vvhen the priest adoreth and ioyning our prayers vvith the priest in euery action The commodities or benefites vve reape by hearinge Masse â—r fiue 1. increase of Gods grace 2. in diminishinge the paines of purgatory 3. facility in obtaining vvhat vve aske of God 4. particulare helpe to auoyd sinne 5. great succour from God to escape all daungers that day ⧠Of the Seuen Sacramentes ⧠CHAP. VIII M. FOR as much as you haue made mention often tymes of the Sacramentes The Seuen Sacramentes and the grace vvhich they cause tell vs hovv many are there in the Catholike Church Vide Mat. 26 28. Ioan. 20. ad Ephes 5. lae cobi 5.1 ad Tim. 4. Conc. Florent Constant ColonieÌ„ se Trident. D. There be these seuen Baptisme Confirmation Euchariste or CoÌ„munion Penaunce Extreme vnction Order and Matrimonie M. VVho ordained these Sacramentes and vvhy D. Christ our Sauiour that by them he might communicate his grace and merites of his holy passion vnto vs. M. Hovv are the Sacramentes to be receiued D. VVith true repentance of other sinnes and confessinge them allso if the party be in mortall sinne hovvbeit in baptisme because it is the gate or entrance to the rest confession is not required M. Are all these Sacramentes to be receiued of euery Christian man of necessity D. No forsooth for order and matrimonie are both voluÌ„tary but the rest cannot be omitted vvithout sinne vvhen tyme requireth they should be taken M. And may these Sacramentes be receiued more then once D. Sir Baptisme and confirmation or bishoppinge and order cannot but once onely by reason of the Character vvhich these three doe imprinte in oure soules the rest may accordinge as just cause shal be offered often be receiued especially confession and communion ought to be much frequented for the greate neede vve haue of them M. I vvoulde faine knovve of you some reason of the number of the Sacramentes and vvhy they are seuen D. The reason vvhy they are seuen is this Because God in gyuinge vs spirituall lyfe vvoulde proceede as he is vvonte in gyuinge lyfe corporall in the vvhich vvee see that first it is necessarie to be borne into this vvorlde to thâ— vvhich aunsvveareth baptisme vvhereby vve are borne by grace vnto God The second necessary thinge for this our corporall lyfe is grovvth or strengthe to the vvhich aunsvveareth confirmation vvhereby the grace vvee receiued in baptisme is increased and fortified The thirde is to be nourished vvhich in spirite is done by the holy Sacramente of the altare The fourth is to bee cured vvhen a man is sicke to the vvhich aunsvveareth penaunce vvherby grace once loste is recouered The fift in the tyme of combate to be armed against the enemie to the vvhich aunsvveareth extreme vnction in the hovvre of death vvhat tyme our infernall enemie doth most assaulte vs. The sixt is that there be some to rule and gouerne men that are nevv borne and increased vvhich in spirituall lyfe is performed by holy order or priesthoode The seuenthe that there bee some vvhich attende to the multiplyenge of mankinde vvhich in the Church allso is necessary in respecte of the faithfull and is by the Sacramente of matrimony vvith revereÌ„ce deceÌ„cie accoÌ„plished M. I vvoulde knovve allso of you touchinge baptisme vvhat is necessarie for the perfecte ministringe thereof and vvhether any but a priest may baptize D. It belongeth principally to the priest or to some other in holy orders in the priestes absence but in daunger of deathe it beloÌ„geth to any other maÌ„ or vvomaÌ„ thei may fully discharge it yeat no vvomaÌ„ ought to doe it if a maÌ„ be presente And for the perfecte manner of baptisme vvhich is good that all meÌ„ should knovve are required these three thinges first that the person that doth baptize haue intentioÌ„ to gyue truely this SacrameÌ„te as Christe hath appointed it and to vvante this vvittingelie vvere a moste greeuous sinne Secondly is required to vvashe or sprinckle the childe vvith true and naturall vvater Thirdly at the selfe same tyme vvhen the vvater is povvred of the childe baptized to saye vvith all these vvordes I doe baptize thee in the name of the father of the sonne and of the holy ghoast M. And vvhy are Godfathers and Godmothers vsed in this baptisme D. To solemnize and assure the better this moste necessarie Sacramente and to aunsvveare in the childes behalfe to those quaestions vvhich the prieste doth aske him vvhervppon grovv and follovv these tvvo obligations the one that the Godfather and Godmother haue care to instructe theire Godchilde in matters of faith good manners vvhen the parentes therein should fayle The seconde is that by vertue of this action the parentes of the child the childe him selfe and they coÌ„tracte a spirituall kinred in vvhich respecte grovveth prohibition of mariage betvvixte the sayde persons though this spirituall impedimente bee not extended to so manie degrees as betvvixte those that haue naturall kinred M. Then tell me the effectes of these Sacramentes in particulare The Effectes of the SacrameÌ„tes vvhat is first the effecte of baptisme D. It maketh a man become the childe of God and inheritoure of paradise it cancelleth all sinnes and filleth the soule vvith grace and spirituall giftes M. VVhat is the effecte of confirmation or bishoppinge D. It doth fortifie a man that he haue no feare to confesse the faith of Christ our lord and so maketh vs become true souldioures of our Sauioure M. And vvhat effecte doth the holy Euchariste vvorke D. It nourisheth charitie vvhich is the lyfe of the soule and doth encrease the same euerie day more and more and so gyueth strenghth againste veniall sinnes allso M. VVhat is then the effecte of penaunce D. It doth release the sinnes committed after baptisme and doth make a man returne to the frendshippe of God sinne hauinge made vs his enemies M. VVhat is the effecte of extreame vnction D. It doth vvipe avvay the reliques of sinne it fortifieth the soule in that last combate vvith the deuill and it helpeth to restore the bodily health if it be profitâ—ble for the healthe of the soule M. And vvhat effecte hath the Sacramente of order D. In it is gyuen povvre to consecrate the B. Sacrament of Eucharistia and to minister the other Sacramentes to the people and vvith all it gyueth vertue and grace to priestes and others that haue taken orders to doe and execute vvell they re office M. Laste of all vvhat is the effecte of matrimonie D. It gyueth vertue and grace to theÌ„ vvhich lavvfully are ioyned to liue in mariage estate vvith peace and coÌ„corde and to breed Ephes 5. 2. Cor. 7. bringe vp they re children in the feare of God to the end they may haue comforte of theÌ„ both in this vvorlde and in the nexte M. You haue aunsvveared verye sufficieÌ„telie touchinge these pointes but because oure aduersaries pike many quarrels at these