Sacerdotio Ambr. l. 2. de poenit cap. 2. vvhich are specified in these three articles follovvinge The one vvhich is both in bodie and soule vvhich is Lyfe aeternall the nexte is of the bodie only vvhich is The Resurrection of the fleshe And the thirde is of the soule alone vvhich is The remission of sinnes vvhich vve receaue in the Sacraments of the holy Church and especially in baptisme and penaunce vvhich lyke heauenly medicines doe cure our spirituall maladies that is our sinnes And seinge that there can be no greater good then to be in Gods grace because no thinge caÌ„ hurte him vvhome God defendeth soe there can be no greater mischiefe in this vvorlde then to bee in the state of sinne vvhich maketh a man Gods enemie For vvho can defende him vvith vvhom God is angrie VVhat greater good then can any man receiue then the remission of his sinnes VVhich giueth lyfe to the soule and is only to bee had in Christes Catholique Church M. The Resurrection of the fleshe VVhat is then vnderstoode by the Resurrection of the fleshe vvhich is the eleeuenthe article D. This is that other benefitte oâ— the holye Church For all thoughe all meÌ„ as vvell bad as Good shall returne to they re naturalâ— lyfe againe ye at shall the lyfe oâ— the vvicked be rather a continuall death then true lyfe because they ryse to perpetuall torments Soe as the true Resurrection vvhich is to desireable lyfe shal be only of the just vvhich shal be founde vvith out sinne M. I vvolde faine Knovve of you vvhether the same bodies shall ryse againe or other lyke them D. There is no doubte but the same for other vvise it should be no true Resurrection vvhich is vnderstood vvhen the same bodie riseth vvhich died and fell before Besides other vvise hovv should the bodie bee partaker of the glorie or punnishmente of the soule in revvarde of the Good vvorkes vvhich they in companie vvrought together And seinge God is almighty as vvee professe in the beginninge of the Creede vvee neede not vvonder if he bringe to effecte that vvhich to vs seemeth vnpossible As in deede naturally it is vvhen a bodie is once burnt for example and brought to duste or ashes to rayse it to lyfe again M. I vvoulde bee gladde you should also tell me in vvhat age or stature vve shall rise because vve dye in diuers some oulde some youÌ„ge some great some litle c D. All shall rise not only in the same sexe in the vvhich they vveare in this vvorlde but in the same age stature vvhich they should haue had at the terme of thirtie three yeares Aug. de tiuit dei libr. 22. c. 15. 20. 17. at the vvhich our Sauiour him selfe did rise froÌ„ death And if any of the electe had been blinde lame a dvvarfe or vvith any other deformity in this lyfe yeat shall he rise faire sounde vvhole of coÌ„petente and sufficieÌ„t stature For the vvorkes of God are perfect and therfore vvil correcte the erroures and defectes of nature M. Hovv doe you interprete the tvvelfte article vvhich is of Lyfe euerlastinge Lyfe Euerlastinge D. It signifieth a full and perfecte felicitie of bodie soule vvhich is the greatest and last good vvhich vve gaine by beinge in Gods Church comprehendinge in it in respecte of the soule that the vnderstandinge shal be full of vvisdome the vvill full of bountie and charitie so as it can not sinne at all in respecte of the bodie it shall haue health vvith immortality and impassibilitie so as no thinge can hurt it it shall haue beautie vvith cleernesse so as it shall shine like the sunne Luc. 20. Apocal 5. 20. Aug. de ciuit dei libr. 20. c. vlt. it shall haue agilitie or nimblenesse ioyned vvith such subtilitie as in one moment it shal be able to moue from the farthest part of the vvorlde to the other and from heauen to earth so as no bodie caÌ„ hinder the passage it shall haue that strength and force that vvithout any bodylye sustenaunce it shall serue the spirite in all thinges fearinge nothinge They re riches shal be to neede nothinge they re honoure to bee Gods children Kinges and spirituall priestes for euer and aequall to Angels They re povvre shal be to doe vvhat they vvill them selues theyr delighte vnspeakable they re joye endlesse they re peace aeternall M. And shall all men haue all these thinges in aequall degree D. No for sooth But euery one shall haue his glorie and joy in proportion to his merittes yea vvith out enuye or discontentmente of any Euen as the starres thoughe all be in the firmament yeat some are greater then others or as a father vvhich should make for manie chilldren of diuers grovvth or stature garments of cloth of gould though there is no doubte but the greater vvould haue more cloth then the little one yeat should the least be moste contente vvith that garment vvhich vvould best fitte him although it vvere lesse in quantitie then the rest M. You haue ansvveared me like a devine And by this you may learne the opposite miseries of the damned that not onelie shall be depriued of all this happinesse and glorie but shal be oppressed also vvith the contrary afflictions tormentes and perpetuall calamities amongest the vvhich are especially a most teadious enuaye of the elects felicitie and the bitter vvorme of conscience euer gnavvinge vvithout reste the just guerdon of mortall sinne from vvhich God of his mercie defende vs. Amen The Pater noster ⧠Of the Pater Noster ⧠CHAP. IIII. M. VVELL then say me the Pater noster D. Our father vvhich art in heauen c. Mat. 6. Luc. 11. Aug. Enchirid cap. 14 Ep. 121. c. 11. serm 182 de â—pe Tertul. l. de orat Cypr serm 6. de oratione dominica Ambro. l. 5. de Sacrament c. 4. Innoc 3. lib 4. demystiis missae cap. 17. M. VVho made this prayer D. Our lord Iesus Christ vvho first saide it vvith his sacred mouth M. To vvhat ende did he teach it his disciples D. To teach them and all those that should follovv theyr doctrine as ofte as they vvould pray in vvhat manner they may lyfte vp they re soules and hartes vnto God to craue his helpe grace mercy M VVhy vvhere is God D. In heauen in earth and in all places hovv be it in heauen especially he manifesteth him selfe vnto his electe in glorie vvhere vpoÌ„ it is sayde Our father vvhich are in heauen M. But vvhy doe you call him father rather then lord or God D. Because therby vve are remembred of the greate loue he beareth vs and like vvise the loue vve ought to beare one tovvardes an other beinge all brethren as vve are and children of so good a father And therefore it is sayde Oure father and not my father or the father only And for the same cause all Catholicks also vse vvheÌ„ they speake of our Sauiour
It there vvere anye other boord or table to saue oure selues vppon after the miserable shipvvracke of oure soules or if it vvere possible to gayne heauē vvith onlye beleeuinge and liue as vve liste or if true vertue and valure coulde be gained vvith loyteringe it mighte vvell seem as you say a melancholike lyfe to stande in suche avve of Gods displeasure 1. Petr. 1. 〈◊〉 and to vvorcke oure saluation in feare and tremblinge as the Apostle Sainte Peter doth counsayle vs but the case so standinge as in deed it doeth and that this lyfe is a momente vvheron dependeth aeternitie I assure my selfe it is moste true vvhich the Scripture affirmeth Proverb 28. versi 14. Beatus vir qui semper est pauidus Blessed is the man that is allvvayes in feare and agayne Melius est ire ad domum Luctus Ecclesiastis ◠7. versi 3. quam ad domum conuiuij It is beter to be in a hovvse of mourninge then a hovvse of banquettes and Salomon after the tryall of all pleasures Ibid. c. 2. ver 2. confessed that Risum reputani errorem gaudio dixi quid frustra de◠ciperis I accompted laughter as an erroure and to gladnesse I sayde vvhy arte thou in vayne deceiued And consequentelye it muste needes be madnes for auoydinge a litle humiliation of oure selues in this vvorlde and that by Christe commaunded to endaunger the exaltation of oure soule to future and aeternall honoure But to speake more to the purpose I deny that in oure religion this follovveth but rather the contrarie as by experience vve see it daylie verified that none lyue more merie and at hartes ease then those that moste often goe to confession and make moste diligente examine of they re conscience because a good conscience is in truth a daylie banquete the Scripture allso teachinge vs that the juste man doth allvvayes beginne vvith his ovvne accusations Prov. cap. 18. versi 17. Iustus prior est accusator sui And the friuolous feare of infamie by confessions molesteth no vvise or discrete person consideringe the dreadfull obligation priestes haue of silence in this behalfe vvhich is so greate as none greater in the vvhole lavv of nature God and his Churche yea so strayte that allthoughe he should suffer all tormentes and tyrannies possible he is bounde notvvithstandinge to keepe it vvith suche rigoure as neyther by his lookes gesture vvordes nor anye other action or signe may be gathered or suspected anye thinge vvhich vvas disclosed to him in confession and this is so exactely obserued and so knovvne to all Catholickes as of all other thinges this leaste troubleth thē God so svveetlye prouidinge that neuer anye inconuenience hath ensued of this confidence in confession and a thousande commodities both spirituall and temporall euerye day seen and experienced in this kinde no frendeshippe or fidelitie in the Christian vvorlde beinge comparable to that vvhich is euerye vvhere founde betvvixte the penitente and the ghoastelye father And the lacke heerof Norimberga euen in some countries infected vvith Luthers haeresie hath ben discouered to bee of so greate consequence for the common vvealthe that they vveare not ashamed to aske agayne of the Emperoure Charles the fifte the vse of this Sacramente as besides others the learned Sotus then the Emperoures confessoure doth testifie Sot in 4 sent d. 18. q. 1 ar 1 Sur. in histor vvherfore happie be that infamie or disgrace vvhich doth putte vs in credite and grace vvith God and blessed that trumpe vvhich doth confounde vs in this vvorlde that vve may eschevv the dreadfull terror of that other trompette vvhich in the voyce of an Archaungell muste call vs to accompte in the later day at Gods Tribunall vvhere they that novv be ashamed to confesse they re sinnes in the eare of CHRISTES minister muste haue patience and vvithout remedie to haue all they re offences published in the eares and eyes of all the vvorlde allbeit euen in this lyfe vve see euerye day that nothinge is more ordinarie in oure vnfortunate countrie then to see the best◠protestauntes dye in despayre and lyue vvith a continuall hell of they re conscience they re Religion teachinge them to knovv and giuinge them libertie to committe sinne but not affordinge any remedies to be ridde of it nor meanes to disburden they re conscience therof onlye the vayne imagination of a liuelie faith excepted vvhich in deed is to ridiculous a refuge for so greeuious a tormente as mortall sinne bringeth to a Christian conscience VVheras on the other side the Catholique faythe as it teaceth to fly and feare sinne as the face of a serpente so after yt is committed hath manye helpes to ouercome it and especiallye this moste comfortable Sacramente of confession as they best knovve that are moste acquainted vvith it M. I like youre discourse and I coulde for a need recounte you some notable examples in confirmation of this veritie but vve haue been to longe allreadye in this pointe lette vs come to the nexte vvhy call you the Sacramente of the sicke extreame vnction D. Because it is the laste of all Sacramentall Vnctions for the firste is gyuen in baptisme the seconde in Confirmation the thirde in priestehood and this the laste in oure infirmitie vvhich allso ordinarilie is gyuen in the ende of oure lyues at vvhat tyme it is vvonte to be taken allthoughe some be therin to negligente and differre it longer then is conueniente for this Sacramente in deed is not to be required before there is daunger of death nor to be differred till the sicknesse be grovven so greate that there is no more hope of lyfe to th ende it may be more effectuall to him that takes it so as the true tyme to take this Sacramente is vvhen as physicians judge that the sicknesse is perilous and that humayne remedies as it may seeme are not sufficiente vvhich is the cause vvhy this holy oyle is not gyuen to thē vvhich are putte to death by justice because they neyther are sicke nor haue hope to lyue as is manifeste M. Youre aunsvveare contentes me and for as muche as of holy◠order I need not heere enquire any further consideringe that this Sacramente belongeth onlye to mature and learned persons and such as haue no need of oure instruction I vvill onlye aske you a vvorde or tvvo concerninge the Sacramēte of Matrimonie and so conclude all this matter I pray you vvhat is necessarie to make true matrimonie D. Three thinges firste that the persons be able to haue copulation that is haue sufficiente age be not kinne vvithin the fourthe degree haue no solemne vovv of chastitie the like Secondelie vvhere the Councell of Trente is receaued that there be vvitnesse of the contracte and in particulare the Curate or Parish prieste be presente Thirdelie that the consente of both parties be free voluntarie and vvithout force or feare of importaunce and that it be expressed vvith vvordes or signes therto aequiualente
folovveth that vve desire to fulfill his holy vvill and pleasure the thirde is knovvledge because he vvhich is desirous to doe Gods vvill craueth at Gods handes the knovvledge of his commaundementes God by diuers meanes as good bookes and preachers and holy inspirations doth teache him vvhat is necessarie The fourth is fortitude because he that desireth and knovveth hovv to doe Gods vvill and serue him findeth allso manye difficulties and tentations of the fleshe the vvorlde and the diuell and so by this gifte is strenghthened againste them and ouercometh The fifte is Counsell vvherevvith the enemies crafte is encountred and vanquished becausâ— he vseth vviles vvhen forces fayle him The sixth is Vnderstandinge because a man beinge vvell practized in action God dravveth him forvvarde to contemplation and teacheth him to vnderstande and penetrate the diuine Mysteries The seuenth is Sapience or vvisedome vvhich is the toppe of perfection because he is truelye vvise vvhich after he coÌ„meth by contemplatioÌ„ to knovve the prime cause of all thinges vvhich is God addeth therevnto charitie vvherevvith he ordaineth all his actions and directeth them vnto God as the finall ende and â—omplement of all thinges M. VVhat and hovv manye are the beatitudes or blessinges vvhich CHRISTE hath taughte vs D. Beatitudes The beatitudes are eyght 1. Blessed are the poore in spirite for theirs is the kingdome of heauen 2. Blessed are the meeke for they shall possesse the earthe 3. Blessed are they vvhich mourne for they shall be comforted 4. Blessed are they vvhich hunger and thirst after justice foâ— they shall be satisfied 5. Blessed are the mercyfull for they shall finde mercye 6. Blessed are the cleane of harte for they shall see God 7. Blessed are the peaceable foâ— they shall be called the childreâ— of God 8. Blessed are they vvhich suffer persecution for justice sake for theyres is the kingdome of heauen M. This seemeth such an other ladder of lyfe as vvas that of the gyftes of the holy ghoaste can you tell me the manner of it allso D. Yea sir for in the firste three steppes or degrees our Sauioure teacheth vs to take avvay the impedimentes of perfection vvhich leadeth vs to true beatitude and these impedimentes vvhich are ordinarie and generall in this life are firste the desires of riches againste vvhich is the voluntarie contempte of them signified in the firsth beatitude the seconde of honoure againste vvhich is meekenes the seconde beatitude vvhich teacheth vs to yealde to all men and flye emulation the thirde is of pleasure againste vvhich is penaunce and sorovv of our sinnes vvith contempte of this vvorlde insinuated in the thirde beatitude In the other tvvo next folovvinge is putte dovvne the perfection of actiue lyfe vvhich consisteth in justice and mercie aâ— it is playne in the fourth and fifth beatitude In the tvvo lastâ— folovveth the perfection of lyfe contemplatiue vvhich is taught in the sixth beatitude to consiste in cleanes of harte and in the peace of our soules vvhich is prescribed in the seuenth because then is the kingedomâ— of our soules at reste and trulye pacificall vvhen to contemplation is ioyned perfecte charitie vvhich maketh vs true children of God and like vntâ— him The eyghth as Sainte Austeâ— saith is indeed no nevv degrâ—â— of perfection but it declareth vnto vs a manifeste signe to knovve that partie vvhich is arriued to perfection that is to say to suffer vvillingelie persecution and affliction for as the goulde is tryed in the fornace so is the juste man prooued in tribulation by vvhich he is aftervvardes exalted in lyfe euerlastinge accordinge to the measure and quantitie of that vvhich he hath suffered vvhich is one of the principall causes vvhy God hath permitted so many persecut ons in his Churche giuinge to his dearest frendes most occasions to imitate him in this as to vvhom he hath allotted greater participation of his glorie and majestie in heauen and all these comfortable beatitudes so recoÌ„mended vnto vs by oure Sauioure vvere neuer vnderstood eyther of the vayne philosophers of oulde tyme or the licentious heretiques in all ages vvho putte they re felicitie in farre differente matters M. And vvhich are the foure laste thinges D. The nouissima The foure laste thinges are these death judgement or doomes day hell and heauen M. Haue you any good pointes coÌ„cerninge these thinges in store to helpe youre deuotion accordinge to that of the vvise man Remember thy laste thinges Eccl. c. 7. ver 40. and thou shalt neuer sinne D. I haue Sir of death these three pointes of consideration The firste that it is moste certayne and no man can escape it Thâ— seconde that the hovvre theroâ— is most vncertayne and manye dye vvhen they leastâ— thinke of it Thirdlye that iâ— death all designementes expâ—â—â— and euerie man repentes him oâ— all thinges amisse committed or om tted Of judgemente other three first that it is of the moste importante thinge of all other that is lyfe oâ— death aeternall 2. The judge shall be such a one vvhich knovveth all things and no man can auoyde his sentence or resiste his povvre and execution 3. It shall be in the sight of the vvhole vvorlde so as no man can hyde him selfe Of hell that it is so large as it comprehendeth all kinde of tormentes that can be ymagined so longe thrt it shall neuer haue ende so deepe that there shall be no kinde of comforte to mitigate the bitternes of those paynes Of heauen 3. other directelie coÌ„trarie to those of hell to be in ioy pleasure vnspeakable aeternall moste comfortable vvithout mixture of any griefe or sorovv to vvhich vve may adde that the ioyes of this presents lyfe are alvvayes litle shorte and fevv yeat mingled vvith manye miseries as on the other side the vvoes of this vvorlde are allso fevv shorte and litle and mixte vvith some kinde of consolation so as vve may vvell conclude that they are cleane out of they re vvittes vvhich for loue of the commodities of this lyfe or feare of presente tribulation leese the title they haue to future comforte or fall into aeternall damnation from vvhich God deliuer vs. Amen M. VVhich are the fifteen Mysteries of the Rosarie The. 15. Mysteries of the Rosarie ⧠D. There are fiue vvhich ⧠are called ioyfull vvhich are these 1. The AnnuntiatioÌ„ of the AuÌ„gell 2. The Visitation of Sainte Elizabeth 3. The Natiuitie of our Lorde 4. His Presentation in the TeÌ„ple 5. His Disputinge beinge a childe vvith the Doctors ⧠Other fiue are called ⧠sorovvfull 1. The firste is Christes prayer in the garden 2. His VVhippinge at the Piller 3. His Crovvninge vvith thornes 4. His Caryenge of the Crosse 5. His Crucifienge and death ⧠Other fiue are called ⧠Glorious 1. The Resurrection of oure Lorde 2. His Ascension 3. The Cominge of the holye ghoaste 4. The Assumption of our B. Ladye 5. Her Crovvninge aboue all AuÌ„gells M. And vvhat is the Rosarie or beades can you