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
Sancti Iacobus Basil Chrysostom in liturgiis Chrysostom hom 77. in Ioanâ—eâ— homili 18. in Act. Apost Cyprian libr. 1. Epiâ—â—l 9. Epiphan haeresi 75. D. Hieronym 1. ad Tiâ—â—â— Clem. Rom. Epistol 5. Ambros in Psalm 38. â— 1 efficior cap. 18. August libr. 9. confess cap. 11 1â—.13 since the beginninge of the vvorlde and for that our Sauiour ordained a better forme of religion then euer had been eyther vnder the lavv of nature or the lavv of Moyses he appointed allso and gaue vs the greatest sacrifice that could be possible vvich vvas him selfe in the Masse M. The Masse hath many partes in it tell me vvherein beginneth the true bodie and bloode of our Sauiour to be present D. Strayght vppon the vvordes of consecration vvhich is at the eleuation at vvhat tyme it is especially adored of all true Christians M. And vvho vvas the first that euer sayde Masse in the vvorlde D. Our Sauiour Iesus Christ in his last supper Vide Orig. homil 3. in variis Naz. orat in GorgoniaÌ„ Chrysost hom 24. in 1. ad Cor. homil 61. ad populum Antiochen Aug. in Ps 98. Amb. lib. 3. de Spiritu Sanct. cap. 12. at vvhat tyme he made his Apostles priestes gyuinge them povver and authority to doe the like and to make and teache others that should succeed them M. Hovv chauÌ„ceth it that this vvord Masse is not founde in holy Scripture D. Because the names of things are gyuen vppon sundry occasions and our fayth is not grounded on vvordes but in thinges and substance for in lyke manner neyther these vvordes Trinity Incarnation Consubstantiall and the lyke are to be found in holy vvritte yeat Christians beleeue coÌ„stantly these mysteries M. You ansvvere to the purpose but tell me may not those vvordes of our Sauiour vvherevvith he did consecrate be vnderstood by a figure D. The reall presence of Christ in the B SacrameÌ„t No sir in no vvise at all for being the most important mystery of all other vvhich euer he taught his Apostles if he had spoken by a figure he him selfe vvould haue expounded the same as he did many others of lesse moment besides that Mat. 26. Mar 14. Luc. 22. 1. Corint 11. Aug. Ep. 86. Châ—â—sost hom 17. Operis imperfecti Theâ—philact Be daâ—â—n 24. Luc Aug. lib. 3. de â—â—â—â—buaÌ„g 〈◊〉 2â— Tertull. â— 2 ad vxâ—r Cypr. serm de de lapsis Orige hom 13. in Exod. Basi ad CaesariuÌ„ Hieron in prolog coÌ„tra Iouin Euseb l. 6. bis c. 36. Ambro. in Satyâ— Theodoret in Theophili vita 26 Euagr. l. 4. c. 35. Aug. ho. 26 ex quinquinquinta Basil ad CaesariuÌ„ pat Cyril Alex. Ep. ad Calosci Euseb Emiss hom 5. de paschate CoÌ„c Trid. sess 13. can 3. ConstaÌ„tieÌ„ BasilieÌ„s the gospell maketh no mention of any such meaninge Thirdly the Euangelistes and Saint Paule all in one manner rehearse the vvhole matter vvithout any mention of parable or figuratiue meaninge vvhich in other occasions they doe very often as sayenge Quae sunt per allegoriam dicta that is vvhich are spoken by an allegorie or figure c. And lastly all men in their last vvill testameÌ„t speake as plaine as they can possiblye and you knovv vvell this vvas our Sauiours last vvill and testament vvhich he lefte vnto the vvorld and to his spouse the Church the night before he departed this lyfe neyther could he or Saint Paul speake any thinge more plainly neyther did euer any Doctor holy father or interpreter of holy Scripture doubte of this propre sense of our Sauiours doctrine excepte he vvere an heretike For allbeit some one father or other hath sayd that vvhen our Sauiour gaue his bodye he gaue allso a figure of the same to his Apostles yeat neuer any interpreted these vvordes in that manner vvhich is that vve here especially speake of Novv that the thinge it selfe may be ministred and yeat a figure it hath no contradiction as for example if the Kinge of Englande shoulde cause a comedie to be made of his receauinge to the crovvne and him selfe vvoulde play the Kinges parte it is manifest that one and the selfe same person shoulde be both a figure and the thinge figured the representer and the thinge represented vvhich in this Sacramente is allso manifeste Christe his bodre vvhich is reallye presente representinge the same bodye that suffered for vs and in the shape of bread and vvine signifienge the nourishmeÌ„te of our soules by his grace The ceremonies of the Masse Vide loca infra citata to vvhich end this Sacramente is chiefely ordained M. You haue sayde enoughe of this pointe of the reall presence tell me novv the meaninge of the ceremonies vvhich are in the masse Diony Eccles Hierarch c. 3. Iacob in liturgia Cle. Rom. l. 8. CoÌ„stit Apostolic Cypr. de caena duÌ„i Aug. Ep. 57. ad Dardan et ep 59. ad Pan. Bas ad AmfilochiuÌ„ c. 27. et in liturgia Cyrill Hierosâ—l catehe 5. Chrysost ho. 14. ad Ephe ho. 5. ad Colo. et ho. 36 in 1. ad Cor. ho de AdaÌ„ Eua. ho. 24. in Act. Apost et ho. 4 de dei natura hom 24 41. in 1. ad Cor. ho. 51. ad populuÌ„ Antioch ho 17. ad Hebrae Canones vetere DuraÌ„ in ration c. and first vvhy this Sacramente is ministred to the people vnder one kinde D. It is ministred vnto the people in such sorte first because Christ him selfe did some tymes so minister the same as in Emaus as allso the Apostles after him did as it is to be seene acto 2.20.27 c. Secondly to auoyde many inconueniences and perills of sacrilege vvhich by ministringe vnder both kindes often hapned our Sauioure hauinge lefte no precepte heerein but onely to priestes and benige certaine that vvhole Christ is vnder eyther kinde in the Sacrament the masse although it be sayde in short space doth represent the most high and vvorthy matters that may be euen since Adam vnto the ende of the vvorlde M. Tell me hovv and in vvhat manner and that vvith breuity D. In this matter for that the Church hath determined nothing there be diuers opinions of Catholicke Doctors but the more common interpretation it this first that the confession vvhich the priest maketh before he goeth vp to the altare as allso the Kyrie cleysons do represent the vvorld fallen by Adames sinne and cryenge for mercy M. But then vvhat doth the Gloria in excelsi Epistle and Gospell signifie vvith the Creede D. The Gloria signifieth the natiuity of Christ for then vvas it first songen by the Angels The Epistle doth represent the ould testament vvhence oftentymes it is allso taken and particularly the comminge of Saint Iohn Baptist The Gospel signifieth the comminge and preachinge of Christ and because the levves alvvayes refused to beleeue in him the booke is caried to the other side of the altare to shevv that the Church Gospell vvas translated
so that vvhichsoeuer of these three fayle the mariage or matrimonye vvere not validous or effectuall M. 1. Corinth 7. And vvhich is better to marye or to be a Virgen D. Sainte Paule hath allreadye resolued this quaestion sayenge that he vvhich ioyneth him selfe in mariage doth vvell but he vvhich doth not vvith intente to keepe his virginitie doth better and the reason is because allthoughe matrimonie be a Sacramente and represente the inseparable vnion of CHRISTE and his Churche vvhich is the cause that there is no povvre vppon earthe to dispense or gyue leaue for those that are once lavvfullye vnited to chaunge for an other be it man Math. 13. Ambros libr. 1. de virg be it vvoman yeat in effecte matrimonye is but a humayne thinge but virginitye is a thinge Angelicall Matrimonie is accordinge to nature but virginitye is aboue nature and not only virginitye but vvidovvhoad it selfe is better then matrimonye as diuers of the holye fathers affirme expoundinge that parable of oure Sauiour of the good seed Cypr. de babitu virg Hieron lib. 1. coÌ„t IouiniaÌ„ Augu de seruaÌ„d virg c. 44. vvhich fructified some thirtie vvhich they applye to mariage some threescore vvhich they referre to vvidovves and some a hundreth vvhich they accommodate to virginitie M. And vvhich of these Sacramentes is the principall D. The Reall presence Vide Ignat. ad Smyrnens Theodor. Dialogo 3. Areopag lib. de Eccles Hierarch c. de Euch. Iustin Apolog. 2. Irenae lib 4 c. 32. Origen hom 9. in Leuit Athan. â—rat de fide ex Theodor. Dia logo 2. Euseb Emyss hom de corpore D. Basil in regulis breu 171. Epiph in Anchorat Theophil Alex. l. 2. de pasch Ambr. l. 4. de sacram c. 5. Hieron q. 2. ad HedibiaÌ„ Aug. in ps 33 98. Bern. serm de Caenae D. Chrysost ho. 83. in Mat. Hilari l. 8. de Trini Tertul. l. 4. coÌ„tr Marcion Damas l. 4. de fide Orthodoxa c. 14 Conc. Nicen. EphesinuÌ„ Trident cit Goinge to Haereticall Churches Sir the blessed Sacrament of Euchariste or Communion because in it vve do not onely receaue the grace of God as in other Sacramentes but allso the true body of Christe him selfe beinge really present true God and maÌ„ vnder the visible forme of bread transubstantiated into his body vvho is the fountayne of all grace and goodnes M. VVhat ought a Catholique man to doe to be deuoute vnto this blessed Sacrament D. Three thinges first to visite the same euery day once in the morninge and once at night before he goe to bed secondly to receaue it often vvith reuerence beinge first confessed and coÌ„minge fastinge vnto it Thirdly to accompanye it allvvayes vvhen it goeth abroad M. VVhat difference is there betvvene our communion and that of the heretikes D. Very great as can be for ours beinge a Sacramente theyres is none at all nor gyueth any grace nor hath any goodnes in in it beinge a naked elemente of this vvorld and nothinge but bread and vvine onely and vvhosoeuer honoureth the same coÌ„mitteth ydolatry and sinneth deadly to receaue it M. God forbid then that any Catholique should communicate vvith them in any such a false and fayned Sacramente and do you thinke it is lavvfull to goe to theire Churches vvith them D. In no case for Sainte Paule teacheth vs that there is no communication of light and darknes of the table of God and the table of the diuell nor of Christ and Belial For vvhat els are they re Sacramentes but the calues of Samaria and they re Churches but the altares of diuision and they re ministers but the priestes of Hieroboam meere lay and saeculare persons and by saeculare povvre erected againste the vnion trueth and honoure of true Solomons temple CHRISTES Catholique Churche and doctrine and I pray you vvhat proportion or comparison is theire betvvixte the dignitie of the honourable order and vnction of Melchisedech and the letters patentes of Queen Elzabeth to make a Bishoppe M. VVhy Haeretiques Christes enemies doe you make them to deny Christ allso D. In vvordes they confesse him but in effect they vtterly deny him and his kingdome M. Hovv so D. Because his kingdome is the Churche partly in heauen triumphante partly in earth militante partly vnder the earth patience from vvhence they take avvay Limbus Patrum Limbus Puerorum and Purgatory and so leaue him nothinge but hell vppon earth they corrupte and dismember his holy Scripture they pull dovvne his Ymages Altares and Churches they abhorre and abolish the signe of the Crosse like as diuells doe they deny his spouse the Church and mother of truth they take avvay her Sacramentes they hate Goddes chiefe Vicare and lieutenaunt generall vppon earth and call him Antichrist they despise all her Doctoures and auncient fathers they bannish all good vvorkes of penaunce and perfection all orders of Religion and Christes holy bodie and bloode in the holy sacrifice of the Masse they blaspheme and throvv out of they re Churches In heauen they blaspheme his saintes and refuse to praye vnto them or to his blessed mother they rejecte the helpe of his Aungels and as much as in them lyeth they take avvay all reliques and venerable memories of his honourable seruantes I pray you vvhat haue they lefte him or vvhat remaynes next but to deny him or his father as many of them doe daylye more and more degeneratinge into atheisme the more is the pitie M. Truly so it is and you haue reason therfore to auoyde all communication vvith them in thinges belonginge to Gods seruice euen as for bodylie health you vvoulde fly the plague for there is the chayre of spirituall pestilence But tell me vvhat els remayneth to be fayde of the Christian doctrine D. There remayne to rehearse the vvorkes of mercy corporall VVorkes of Mercy and spirituall M. VVhich be they D. The vvorkes of mercy corporall are seuen First Mat. 25. Tob 12. to feed the hungry 2. To gyue drinke to the thirsty 3. To cloath the naked 4. To visite the sicke and imprisoned 5. To lodge pilgrimes 6. To redeeme captiues 7. To burie the dead M. And vvhat are the spirituall D. First To geue good counsell in doubtfull cases 2. To teach the ignorant 3. To comfort the sorovvfull 4. To correct or directe those that erre 5. To pardon injuries 6. To haue patience vvith our neyghbours fraylty or imperfections 7. To pray for the liuinge and dead M. Haue you learned any cause vvhich may excuse a man from obligation of these vvorckes of mercye D. Three causes I haue hearde doe excuse the first for vvante of abilitie as he vvhich lacketh knovvledge can not gyue counsell and Lazarus coulde not gyue almes but take them onely God so disposinge that the riche procure to saue they re soules by the vvay of mercye and the poore by the vvay of patience the second is vvhen there is no importante or notable necessitye for vvee
tell D. Very vvell 〈◊〉 it is nothinge els but a forme of recitinge the Pater noster and Aue Marie vnder a certayne number for the exercise of oure deuotion to CHRISTE and oure B. Ladie and as there be diuers manners of recitinge these prayers so haue they allso diuers names as the Corona vvhich is in honoure of the. 63. yeares vvhich oure Ladie liued in this vvorlde the Rosarie vvhich is in honoure of the Mysteries of CHRISTES lyfe and Passion to the number of 50. three tymes repeated sayenge 10. Aue Maries for euerie Pater noster M. And vvhy say you so many Aâ—e Maries so fevv Pater nosters D. This no doubte vvas firste instituted accordinge to the deuotion of the inueÌ„tor or firste author of this forme of prayer but because the greate Patriarche Saint Dominicke did in his tyme recommeÌ„de this forme of prayer to all Catholikes againste the haeretiques of his tyme it hath euer since been in especiall estimatioÌ„ moste frequeÌ„telie vsed of all Christians the Catholicke Church hauinge euer this custome to gyue more honoure reuereÌ„ce to those thinges vvhich are moste â—mpugned by her aduersaries as may appeare in the greate honoure is exhibited to the holie Crosse the B. Sacramente and the mother of God vvhome heretiques haue allvvayes especiallye blasphemed and impugned And allbeit the number of the Aue Maries be greater yeat doth yt nothinge derogate from the seruice of God seinge all is principallye and finallye directed and referred to his honoure M. And is there any reason vvhy they shoulde be ten rather then nine or eyghte or anye other number D. None but that I haue specified excepte peraduenture because this number allso in Scripture is sometymes esteemed as sacred and somevvhat appropriated to holye thinges as beinge the perfection and summe of all primitiue numbers for the vvhich cause some note that the Magnificat vvhich oure B. Ladie sange vvith suche exultation of the holye ghoaste conteyneth juste ten versicles and is therfore compared to that decachorde or instrumente of ten stringes vvherevvith her progenitoure Kinge Dauid vvas so delighted M. But vvere these numerall Mysteries thincke you the cause vvhy this forme of prayer vvas instituted D. I thincke not trulye for allbeit these mysteries be verye conueniente and helpe oure deuotion yeat I haue hearde that the true beginninge of these nuÌ„bers in prayenge vvas to helpe oure memorie therby to discharge this exercise vvith more facilitie and certaintie M. Haue you any example in the Scriptures or Ecclesiasticall Histories vvherby this matter may be authorized for the sectaries doe verye injuriouslye speake of it D. No vvonder sir for they herein follovv that spirite of pride and impietie vvhich leadeth theÌ„ more blinded in greater matters allso but vve are litle to regarde vvhat enemies of deuotion and vertue calumniate so longe as vve are sure the vvisedome of holye Church approueth oure doinges and it is euidente in the Scripture that Dauid did seuen tymes a daye praye Psal 118. and prayse God and Daniel three tymes euerye day adored tovvarde the holye citie Saint Bartholomevv vve read did bovv his knees to pray an hundred tymes in euerye Dan. c. 6. ver 10. 24. hovvres and Ecclesiasticall aunciente histories recorde some 1300. yeares since of an heremite called Paulus vvhich did carye Pallad ad Lausum sect 20. 21. Niceph. l. 11. c. 36. Cassiod lib. 8. tripart cap. 1. 300. litle stones in a scrippe aboute his necke of purpose to helpe his memorie in discharginge the taske of prayers vvhich he had appointed him selfe to recite euerie day to Gods honoure and Saint Macarius vvas vvonte besides his other laboures to say euerie day an 100. particulare prayers a certayne Virgen of the same tyme. 700. all vvhich had need of some suche instrumente to helpe they re memorie and novv allso to this day the religious heremites of Camaldoli in Hetruria vse the Corone or beades of 33. Pater nosters and so manye Aue Maries in honoure of the yeares vvhich CHRISTE liued in this vvorlde and some haue not amisse noted the proportion that there are juste so manye syllables in the Aue Marie vvhich the Church novv vseth as there are Aue Maries in the Corona of oure ladye vvhich are 63. as hath been spoken M. VVhy vvere it not enoughe to saye once the Pater noster and Aue Marie can not God as vvell heare vs vvith one as vvith an hundred prayers D. This objection is ordinarie to protestantes as vvell in this as in many other matters the diuell beinge an enemie to much prayer and therfore vvoulde fayne haue it quickelie concluded but this vvas not the spirite of oure Sauioure vvhich vvatched vvhole nightes in prayer to gyue vs example nor of the Prophete Dauid Hieremie especiallye vvho seem to be delighted vvith repeatinge the same manner of speache vvhen it vvas suche as pleased theÌ„ vvas to the purpose as particularlie in the Psalmes is euideÌ„te vvhere nothiÌ„ge is more ordinarie vsuall then to say sometymes euerie seconde verse And his mercye is for euermore M. I need no farther ansvveare for this let vs passe to some other matter ⧠Of the Seuen Capitall ⧠Sinnes CHAP. IX M. VVELL novv let vs speake of sinne Seuen Capitall Sinnes Vide Cassian Collat. 5. l. 5. Greg. l. 31. moral cap. 3â— Chrysos hom 43. ad popul Antioch Prosper ad Demetr l. 3. de vita conteÌ„platiua cap. 2 Greg. lib. 23. moral c. 7. lib. 34 cap. 17 17. Isidor l. 2. de summo beâ—â— c. 31. Bern. de gradibus humilit Câ—ss degriâ—cip vit tell me hovv many kinde of sinnes are there D. Tvvo that is originall and actuall M. VVhat is originall sinne D. It is that sinne vvherevvith vve are borne and haue as it vvere by inheritance from our firste father Adam and is purged by baptisme M. And actuall sinne hovv is it diuided D. In to mortall and veniall and of mortall some cry for vengeance to heauen and they are 4. some are againste the holye ghoaste and they are 6. and some are called Capitall and are 7. M. VVhich are the .7 deadly sinnes and vvhy are they called Capitall or deadly D. They are these pride couetousnes lechery vvrath glotony enuye and slouth vvhich are called deadly or mortall not because they are allvvayes damnable for they may be so sleyght in some circumstance as they vvoulde be but veniall but because they are the rootes or heades of all other and are the principall and therefore called capitall M. VVhat is the difference betvveene a mortall sinne and a veniall D. A mortall sinne doth kill the soule depriuinge it of Gods grace and loue vvhich is a kinde of spirituall lyfe inducinge lyfe euerlastinge But a veniall sinne doth onely vveaken Gods grace in vs and dispose the soule to further euill vvhich is to vvaxe cold in Gods seruice and loue M. VVhy is it called veniall D. Because it is more
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
other vvordly respecte because it is an injury to the holy ghoast and a sacriledge against this holy Sacrament and the partie other vrise doinge keepeth the diuells counsayle and be commeth his secretarie M. Hovv then may a man examine vvell his conscience to be sure to confesse all as he ought to doe it D. By conferringe his conscience vvith the 10. CommaundemeÌ„tes of God and those of the Church and the mortall sinnes and vvorkes of mercy remembring the place and persons vvith vvhom he hath conuersed and the thinges vvherein he hath been occupied M. You haue sayde very vvell and remember that you doe so your selfe vvhen you goe to onfession but tell me if an hereticke should aske you hovv any man can forgyue sinnes but God only vvhat can you ansvvere D. That of his ovvne authority it is true that God onely can forgyue sinnes but by his commission any other his lavvfull minister in Gods Church M. And cannot the priest absolue from sinnes vvithout confessioÌ„ D. No certainly M. VVhy so D. Because he sitteth in confession as Gods minister or magistrate in judgmente and no judge can vvell gyue sentence vvithout hearinge the cause or euidence M. And muste a man gyue euidence against him selfe D. Hovv els can he hope for forgiuenes sith no man knovveth the harte of man but him selfe and God almighty M. Did Christ euer gyue this authority to his Apostles and disciples to forgyue the sinnes of others D. Matth. 18. Ioann 20. Neuer did he say or doe any thinge more manifestly or in more playne termes as it is cleere in the Gospell vvhose sinnes you shall forgiue or loose in earth they are forgiuen or loosed in heauen and vvhose sinnes you shall retaine or binde in earth they are retained or bounde in heauen M. VVhy can the priest allso retaine sinnes D. VVhat els doth he vvhen he denyeth absolution to such as are impenitent or disobedient vnto him in confession especially vvhen they conceale any thinge from him vvhich they ought to discouer and vvill not M. Therein is reason for in truth hovv can a man haue his vvounde or sore cured if he refuse to shevv the same vnto the physition or surgeon but tell me last of all vvhat is satisfaction D. It is the doeing of penaunce for the offence done against God on our selues by prayer fasting almes deedes and the like good vvorkes and especially by restoringe other mens goods or good name if vve haue taken it from them or done them any injury vvhat so euer M. So that it is not sufficient for a Catholique man to be sory for his sinnes in harte and to confesse them in particular to the priest but he muste allso doe penaunce for them eyther in this vvorld or in purgatory D. Certainly so it is excepte peradventure by vertue of holy graynes or medalles vvell applyed the same be preuented for the Popes indulgences or pardons doe much mitigate our obligatioÌ„ in this behalfe The third fourthe Precepte Gen. 1.9 Leuit 10 Num. 6. IudicuÌ„ 13. Mat. 3. Mar. 1. Luc. 1. Act. 15. Eâ—â—d 24. Deuteron 9 3 Reg. 1â— Clem. Rom. CoÌ„stitutution Apostol c. 16.13.19.20.21 Ignat ep ad Philadelphie Hieron ep 54 ad MarcellaÌ„ Basil hom de jejunio Ambr. ser 23.25.34 36. 37. August libr. 30. contra FaustuÌ„ contra AdimantuÌ„ c. 14 M. God be thanked that he hath geuen so many comfortable and svveet remedies against mans fraylty sinnes and misery but proceed vnto the third precepte D. It is so playne it needeth no further declaration M. You say vvell but hovv vnderstand you the fourth of fastinge D. That euery Christian after he commeth to the age of 21. yeares is bound to fast the lent and foure imber vveekes and all the other vigiles and fastes vvhich the Church commaundeth M. VVhy is it not enoughe to fast from sinne but that a man must fast from fleshe and vvhitemeate allso D. To fast from sinne vee are bound euery day and hovvre in the yeare and the holy dayes most of all other yea and all the dayes of our lyfe by consequence Ioelis 2. Tobi. 12. 1. Reg. 14 Paralip 20. Ionae 3.4 Esdrae 8. Esther 9 Mat. 6. Mar. 2. Luc. 2. Act. 13.1 Cor. 7.2 Cor. 6. c. but that fast vvhich is bodyly and corporall is to helpe this vvhich is spirituall as vve see it often in the Scripture commaunded and therefore is limited to certayne tymes and seasons M. Epiphan baeresi 75. Amb. l. de Iejâ—nio et Elia. Chrysost hom 1. 2. in Gene ser 1. de Iejâ—nio Theodore Epitome dâ—uinorum decretorum The fifte Precepte And vvhy the lent more then any other tyme of the yeare D. Because it is in imitation of our Sauiour and for a preparation to the holy vveeke of his passion and the greate feast of his Resurrection vvherein vve ought vvith Christ to arise and amend our liues hereafter M. Novv say then hovv is the last precepte to be vnderstoode D. To gyue vnto God for euery teÌ„ one and not the vvorst accordinge to the custome of the Churche The Masse S. Cypr. lib. 2 Ep. 3. Euseb l. de demoÌ„strat Evang. c. 10. Aug. contra Faust l 6. c. 5. Mart aâ—is ep ad Bâ—â—â—gal Iustin martyr dialogo coÌ„tra Tryphon Irenaeus l. 4. cap. 32.33.34 Chrysos in â— 95. Aug. l. 18 dâ— ciuit c. 35. l. 19. c. 23. Hierâ—â—â—m ad Marcellamâ—â— Euagr. â—â—ma â— Epiphan haere si 55. Aug. in Pi. 33. Ep. 23. ignat ad Smyrnen Vide Malach. c. 1. Dam. 12. and country M. Truely you haue ansvveared very sufficiently hovvbeit by reason you say vve are bound as â—t is true to heare Masse on all holy dayes I vvould gladly heare vvhether you vnderstand vvhat the Masse is and the ceremonies thereto belonginge D. The Masse is the true sacrifice of the true bodie and bloode of our Sauiour Iesus Christ offered vnto God for all men inuisibly on the altare but really and truely as it vvas by him selfe on the Crosse M. And is there in it both a Sacrament and a sacrifice allso D. Both sir a Sacrament in that it gyueth grace to the vvorthy receauers thereof by vvay of communion a sacrifice in that it is offered by the priest vnto God on the altare for him selfe and the people according to the Prophecie of Malachie and Daniel vvhich call it the cleane oblation and perpetuall sacrifice M. And vvhy did Christ appoint this sacrifice D. Because God vvas neuer serued vvithout sacrifice Geneâ— 4.8.14 Exod. 12. Nâ—â—aâ—â— 28. 29. Hippolitus I de consummat muÌ„di Chrysosto hom 49. operis imperfecti in Matt. Irenaeus libr. 4. cap. 32. August libr. 10. de ciuita cap. 21. libr. de cura pro mor tuis agenda cap. 1. lib. 22. de ciuita cap. 8. Gregor libr. 4. Dialog cap. 57. Beda libr. 4. historiae Angilcanae cap. 21. Dionysi Areopag de Ecclesiast Hierarchia cap. 3. Epistola 8.
aunciente vvriter that specifieth any thinge vvriten by them but onely in Hebrue Greeke Damasc in vita B. Petr Aâ—drian Finus l. 6. Flageli coÌ„tra Iudaeos c. 80. lib. 8 c. 62. Petr. Anton. Beuter annot 9. or Latin For Sainte Marckes Gospell the opinion of diuers is that he firste vvrote it in Latine and then in Greeke and so Sainte Paule vvrote in Greeke to the Romaynes and Sainte Iohn to the Parthians vvhose naturall language vvas farre differente Thirdelie by the vse of the vniuersall or Catholicke Churche for as Sainte Austen sayeth Augustin Epist 118. lib. 4. contr Donatist cap. 24. S. Leo serm 2. de jejunto PeÌ„tecost to dispute againste that vvhich the vvhole Churche of God vseth is moste insolente madnes yea as the same Doctor and Sainte Leo affirmeth that vvhose beginninge is not knovven and is generallie vsed in Gods Churche may justelie be deemed to proceed of Apostolicall tradition novv that no aunciente vvriter maketh mention of anye other translation at leaste for the firste foure hundred yeares exceptinge in these three toÌ„gues vvhich vvere sanctified vppon oure Sauioures Crosse Ioan. 19. Hilar. praefat in Psal it is certayne and that this dured for many hundred yeares after ouer all prouinces in the vvorlde it is manifeste euen vnto Englande it selfe Beda libr. 1. histor cap. 1. Thom. vvalden tom 3. sacr tit 3. 4. as it is testified by oure moste learned and authenticall vvriters and in Fraunce and all the vveste Church the same testifie other as aunciente authors or if this be not true let oure aduersaries shevv vs vvhen this custome vvas broughte in Albin Alcuin de diuin offic Amalarius TrinireÌ„sis and vvhen it beganne or vvhere in all Christendome M. Trulie these argumentes are passinge good especiallie this laste doeth seeme to me to demoÌ„strate this matter but yeat haue you no proofe that is grounded in reason it selfe vppon vvhich you may thincke this custome broughte in D. Yeas sir that there are and those verye pregnaunte and first it vvas necessarie for the conservation of vnitie in Gods Church that all the Scriptures shoulde be read in that tongue vvhich vvas common in the vvhole vvorlde vvhich vvas firste the Greeke after the Latine vvhen the Romaine Empyre encreased and other vvise no maÌ„ vvoulde haue liste to heere God serued but in his ovvne countrie laÌ„guage there coulde hardelie be kepte any generall couÌ„cells in fine there coulde be litle communicatioÌ„ of true Christians of diuers nations one vvith an other SecoÌ„delie if there vvere any reason vvhy it shoulde be othervvise it is that of better vnderstaÌ„dinge the Scriptures but experience doth teache that this is moste false seinge the moste learned haue muche adoe to vnderstande them Lib. 2. de Doct Chr stian c. 6. sentent 79. Prosperi and Sainte Austen confesseth them to be full of obscuritie and moste deep dificulties hovvsoeuer they vnderstande the letter or language And so Sainte Basile and Sainte Gregorie Nazianzen are reported to haue studied the Scriptures thirteen or fourteen yeares before they durste to preache or teache others and hovv vvill you haue a poore craftes man to vnderstande them especiallie those places vvhich depeÌ„de vppon the proprietie of the Hebrue Greeke or Latine phrase Hilar. in extrem libr. de Cassian Collat 10. c. 2.3.4 5. Aeneas Syluius de Origine Boemâ—r vvhich can not be vnderstood but of those vvhich possesse the language and of the Scripture not vvell vnderstood that all haeresies haue begunne the holie fathers do often aduertise Dauid George for exaÌ„ple had the Scriptures in his mother tongue yeat he so litle vnderstood them that he thoughte to proue him-selfe by them to be Gods sonne Epist 1. Basil and the true Messias to omitte a thovvsande other scaÌ„dalls that euerie day in oure countrye and other places grovv by this occasioÌ„ Tirdelie hence vvoulde follovv that euery age all moste vve muste allso chaunge the translation of the bible no language allmoste but once in an hundred yeares sufferinge greate mutation and it is not vvithout especiall prouidence of God that the Latine tongue hath endured so manye ages incorrupted Greg. libr. 4. Dialog c. 56. Chrysost hom 24. in Marth Dionys c. 1. et vlt. Eccl. Hierarch Or ge hom 5. in Numer Basil de Spiritu SaÌ„cto cap. 17. Fourthelie the grauitie and maiestie of Religion require the vse of that tongue vvhich is moste conueniente for sacred mysteries vvhich in good reason cannot be the vulgare toÌ„gue for as much as in the holye mysteries there are manye particulares vvhich oughte to be knovvne to those onlye vvhom they doe concerne accordinge to oure Sauioures sayenge that pearles are not to be throvvne to svvine as diuers of the aunciente fathers allso doe teach vs VVhervppon is that famous reprehension of Sainte Hierome that all sortes of people abuse the holye Scriptures D. Hier. Epis ad Paulinum Theodoret. l. 4 hist c. 17. and that other renovvned ansvvere of S. Basile to the Emperoures clercke of the kitchin vvhich vvoulde needes argue vvith that learned Doctor greate maister of the vvorlde To thee quod S. Basile It belongeth to make good potage for thy maister and not to make a hodgepodge of holye Scripture VVhich reprehension hovv ofte it mighte be vsed novv adayes in those countries vvhere it is vvith vulgare translatioÌ„s profaned I neede not heere specifie the poore ministers and preachers beinge euerye daye ouerborne by tapsters and taylers and other suche illuminate elders of they re congregation the bible hanginge al moste at euerye aleknightes girdle and no tauerne so base vvherein Geneua Psalmes doe not rattle the Prophete Ezechiel beinge in euerye vveauers mouth and the moste profounde reuelatioÌ„ of Sainte Iohn is become euerye coblers Prophecie M. But vvhat can you say to that objection of the aduersaries 1. Corint 14. VVhere Saint Paule seemeth to reprehende prayer in an vnknovven tongue that of the Prophete this people honoureth me vvith they re lippes but theire harte is farre froÌ„ me especiallie the ende of diuine offices beinge the consolatioÌ„ and aedification of the hearers D. Sir this is not so for the ende of diuine seruice in Gods Churche is not to instructe the people for to that ende are the sermons and preachinges appointed by vvhich meanes the people come to knovv all that hath been read in the Gospell but the ende of diuine seruice is the exhibition of hiâ— due honoure to God vvhich may be done asvvell in Latine as in Englishe for the prayer of the Churche is not made to the people but to God for the people so that it iâ— sufficiente that God vnderstande iâ— thought the people doe not and so vve see the Churche doth pâ—â—y for those allso that are absente yea those that ofteÌ„ vvoulde not be prayed for as are diuers greeuous sinners in the oulde lavv Leuit. 16. God coÌ„maunded that the prieste entringe the sanctuarie shoulde