to say Our lorde and not the lorde as some nouellers are accustomed to speake M. You haue ansvvered right novv tell me vvhat is comprised in the rest of this prayer D. Seauen petitions vvherin vve aske the principall thinges that vvee can aske of God M. VVhich be those D. First the honoure and glorie of God in the first peticion vvhich is Hallovved bee thy name and is as much to say as that his holy name may be throughout the vvhole vvorlde as vvell in harte as mouthe of men confessed Knovvne adored praised and blessed as it ought to bee And because this caÌ„ not be done vvith out his helpe and grace therefore vve aske it of him and that in the first and principall place of this prayer M. And vvhat is meante by the seconde vvhich is Thy Kingdome come D. The meaninge is that as in the first vve asked for the glorie of God vvhich is the end of our creation so in this vve craue for that vvhich vve ought most to esteeme nexte to Gods glorie that is our aeternall saluation vvhich is finallie to be accomplished in his euerlastinge Kingdome of heauen vvhere vve doe expecte for the quiet peaceable and secure possession of all true and perfecte felicity M. Lett vs passe vnto the thirde petition And tell me vvhat is signified by these vvordes Thy vvill be done in earth as it is in heaven D. VVee aske in these vvordes grace to keepe vvell the lavv of God And it vvas conuenient that after the seconde petition of aeternall blisse should follovv the requeste of that meanes vvhich is the principall and most necessarie to attaine to the same vvhich meanes is the obseruance of all his commaundementes because in them his vvill is made Knovvne vnto vs. And it is added as vvell In earth as in heaueÌ„ because vvee should procure to obey God and keepe his commaundementes vvith the same perfectioÌ„ promptnesse and vvillingnesse vvherevvithe the Angels obey him in heauen M. Lett vs come to the fourth petition hovv doe you interprete these vvordes Giue vs this day our daylie bread D. VVe aske in this petition principally our spirituall bread vvhich is the sustenaunce of the soule especially the blessed Sacramente of the alter the vvorde of God prayer and euerie other spirituall helpe of grace vvhich is the lyfe of the soule Secondly vvee aske for our corporall bread by the vvhich is vnderstood all that is necessarie for the mantenaunce of our bodylye lyfe vvhereby vve desire that God vvill helpe and blesse our possessions landes and laboures to the ende vvee may vvithout stealinge fraude or other vniustice gaine our liuinge honestlie and vvhith peace M. And vvhy is it sayde daylie D. Because vvee ought to content our selues vvith Gods ordinarie allovvaunce as vvell for the spirite as the bodie vvithout desire of curious and superfluous things especially remembringe that vvee are pilgrimes and straungers in this lyfe M. VVhat doe vve aske in the fifte petition forgyue vs oure debtes as vve forgyue those that be debters vnto vs. D. VVee aske perdon of our sinnes at Gods handes and as it vveare oblige our selues to forgyue all those that offende vs Christ our maister giuinge vs hereby to vnderstande that vve muste looke that God vvill deale vvith vs in the same maner as vve deale vvith others M. Declare me novv the sixte petition And leade vs not in to tentation D. VVee aske Gods assistance in those combates vvhich vndoubtedly all those that serue God must passe vvith our common enemie the deuill of vvhome vve can haue no victorie excepte God helpe vs. But one goodly documente vee learne in these vvordes vvhich is that the deuill not onely is not able to ouercome vs but not so muche as to tempte vs excepte God doe permitte him VVhich permission is only that vvhich is meant by these vvordes And leade vs not in to tentation M. There remaineth the seauenthe and last petition But deliuer vs from all euill Of vvhat euill doth he speake in this petition D. As he spake in the fifte of euills paste and in the sixte of euills to come that is of the daungers of tentation so heere vve praye to be deliuered from all euills present vvhether it be of prosperitie or adversitie vvhether of bodie or of soule and that in generall not in particular As from pouertie sicknesse persecution and the like Because often times that vvhich seemeth to vs vvoulde be good for vs God seeth that it vvoulde hurte vs and contrarie vvise that vvhich seemeth vnto vs some tymes to bee euill God seeth vvoulde doe vs good and therefore vvee requeste that he vvill deliuer vs from all that vvhich he seeth vvoulde be baâ— for vs. VVhereby allso appeareth the excellencie of this prayer vvhich compriseth in so fevv vvordes all that possibl â—ie vvee can craue at Gods handes M. You make often mention of euill and of our enemies I pray you tell me vvho are they and vvhich is the greatest of them D. Our enemies are the flesh the vvorlde and the deuill and of all euills sinne is the greatest Yea vvorse and more abhominable then the deuill him selfe vvho by sinne onely of a beavvtifull Angell became that he novv is an ougly vvretched deuill and malignant Sathan M. And vvhat meaneth this vvorde Amen D. It is an Hebrevv vvorde and signifieth as much as so be it or I desire it may bee so ⧠Of the Aue Marie The Aue Marie Vide Lucae 1. CoÌ„c Ephes caÌ„ 13. d. Hieron coÌ„tra Heluidi Ambr. l. 2. de vriginibus super Luc. Ep. 81. Bern. bom 2. super missus est Augus de natura grat c. 36. ser de assuÌ„ pt Iren. l. 3. c. 31. 33. l. 5. c. 19. Chrysost Basil IacobuÌ„ in liturgiis Niceph hist eccles l. 1. c. 2. 8. lib. 14. c. 2 46. ⧠CHAP. VI. M. HITHERTO You haue ansvveared very vvell novv tell me doe you make prayer to none els but to God onely D. Yeas that vvee doe to all the saintes to the Angels of heauen and especially euery one to his Angell guarde and aboue all next vnder God to our blessed Ladie the mother of God the VirgeÌ„ Marie Virgen as vvell before and after as in the birth of our Sauioure VVho beinge exalted aboue all creatures as reason is and taken in to glorie both bodie and soule is the most vvorthy aduocate for sinners by vvay of prayer and intercession M. That seemeth straunge to giue and attribute the same title vnto her vvhich the Scriptures giue vnto our Sauiour For he is our Aduocate D. Sir vve putt greate difference notvvithstandinge for our blessed Ladie is our aduocate by vvay of prayer and intercessioÌ„ but Christ by vvay of merite and justice for our saluation And therefore as the Church neuer saith to him Ora pro nobis because he is not onely man but God allso so no Catholique vseth to pray vnto her vvith Miserere nobis vvhich is
heretiques then such indeed may by reason of theyr naturall inclination to vertue and modesty be vvith holden from those excesses vvherunto other vvise theyr erroneous beleefe doth provoke theÌ„ as amongst the Moores Turks Ievves and other infidels some morall honest men are to be found But you shall never find that any man habituated accustomed to sinne hath bene coÌ„verted to vertue and holynesse of lyfe by the force of any Religion but only in by the Catholique fayth of vvhich are proprely vnderstood those vvordes of the Prophet Lex DnÌ„i iÌ„maculata coÌ„verteÌ„s animas the lavv of God is vnspotted and coÌ„verteth soules And by vvhich oÌ„ly meÌ„ become saintes gyving theyr lyues in testimony of this faith are truely called Martyrs of vvhose merites and of all other holy and spirituall benefittes and graces The communioÌ„ of Saintes Ps 118. Rom. 12.1 Cor. 12. 2. Cor. 8. Ephe. 4. Coloss 2. Philippens 1. IoaÌ„n 1. Aug. EnchiridioÌ„ c. 36 ser de tpe â—81 The Thirde signe Vniuersall Ps 2. versi 8. Mat. 28. Ma r. 16. Luc. 24. Cypr. l. de vnitale Ecclesiae Bas Epist 72. Hieron l. 4. in Isai c. 12. Anbros in Ps 39 Aug. in Ps 9 reg in regiset alibi all Good Catholiques as children of the same mother are made partakers VVhervpon allso folovveth an other article in the Creede The communion of Saintes M. So that there can be no saint nor Martyr excepte he be Catholique although he die for his Religion D. No vndoubtedly for it is not the punishment as S. Austine sayeth but the cause intention that maketh a Martyr M. VVel goe forvvard then vvith the other markes of the Church D. The thirde is the name Catholique vvhich signifieth Vniuersall and folovveth of the reason aboue said for that is the true faith and consequently must nedes be but one As vve see that it is receiued generally in the vvhole vvorlde amongst all nations vnto the farthest endes of the earth and hath florished in all ages euer since Christ The Fourth signe Apostolique Vide. D. Basil l. de Spir. S. c. 27. Tertul. de praescript cap 36. Leo. Pap. ser 1. de Petr. Paulo Irenae l. 3. adâ—â—rsus haereses c. 4. Aug. Epist 50. ad Bonifa ibi 1. ad HonoratuÌ„ tom 6. contra Ep. Fundam c. 4 l. 1. coÌ„tra CrescomiuÌ„ gramat c. 33. hist Triparsitam l. 9. c. 19. vvher as other sectes remaine in corners and as they breed of corruption so they dure not longe nor by any of them vvas euer any nation conuerted to Christ M. VVhich is the fourth marke D. This vvorde Apostolique for by continuall succession of Popes and Bishops from Christes Apostles vvee can proue that our Religion hath euer endured in the vvorlde neuer corrupted nor interrupted euen vnto this day vvhich no heretike can say but that he is presently conuinced of nouelty M. That is very true and especially of the sectaries of this age vvhich beganne all vvith their maister Luther in the yeare of our lord 1517. But tell me also the fifte and last note The fifte signe Romaine Vide Mat. 16 5. Leo. 5. Mar. in festuÌ„ Apostolor Orig tom 1. in proemio periarchen Anaclet Pap. Ep. 1. Chrysost de Aâ—â—st Petro Paulo Hieren Ep. ad Daâ—â—sum Terâ—ull de praescript cont haeret c. 36. vvhy doe you call it the Romaine faith D. Because saint Peter on vvhome as vpon a rocKe our Sauiour built his Church and promised that his faith should neuer faile saienge that hell gates should neuer preuaile against it first planted and possessed that seate togeather vvith saint Paule and aftervvardes they beinge the principall Apostles sealed the authority of the same vvith theyr glorious Martyrdome Since vvhen euen vnto the Pope novv lyuinge vvas neuer any heretique nor Apostata in that holy chayre and there haue beene in it many vvorthy saintes and Martyrs M. So that vvhosoeuer doth not buyld on this rocKe or builde besides it can not be constant nor assured in Religion D. Very true and moreouer he may be sure that his buildinge vvill perish as it appeareth in all the heresies of times past vvhich novv God be praysed are consumed though for a tyme they raged vvith sundry persecutions like vvaues of the sea against this vnmoueable rocke of our Religion And the lyKe ende I hope for shortly of all these present sectaries M. You haue great reason For heauen and earth shall passe but this vvorde and promise is euerlasstinge But tell me if the case so stande vvhat foundacion doe those seculare Princes builde vppon vvhich take vnto them selues the title of supremacie in Ecclesiasticall as vvell as ciuile affaires D. Vppon the sandes and shalovves of flatteringe courtiers and couetous politiques Cromvvel and Cranmer after vvar doe executed for traitoures K. Henry the. 8. deceiued by euil counsaile vvhich vvas the firste K. that eâ—â—er tooke the title of supremcye on him Hughe Latimer Peter Martir Martin Bucer Ridley c. â—o groâ— that eueÌ„ Caluin him selfe theire chiefe Catangeliste vvrote against yt repreheÌ„dinge therfore K. Harry thoughe vvith more libertie theÌ„ became so sleighte a CompanioÌ„ to speake of so potents a prince See his preface vppon Amoâ— vvho to enioye the fatte morsells of Abbey landes and Church goods first put this false persuasion in they re Princes heades soothinge theire rauenous pretensions vvith the vendible doctrine of hungrye ministers vvho for they re priuate interest enuye and ambition made sale of they re ovvn conscience and shipvvracke of the vvhole common vvealth by preachinge this grosse and erroneous paradox hauinge no one sentence vvorde or syllable in holy scripture or any aunciente vvriter for it M. VVhy doe not the scriptures often say that the Kinge is to be honoured and feared and the like D. I graunte yovv but vvhat coherence or consequence hath this vvith makinge the Kinge or Queen a Pope or Bishope or supreame head of the Church vvhich is all one seinge them selues graunte that a vvoman or seculare person thoughe a Prince can not doe the office of a prieste Pope or Bishope as to minister the Sacramentes preache in publike giue holy orders or the liKe vvhich are annexed and can not be denyed to him vvhich in truth is head of the Church no more then it can be denyed in ciuile affaires that a Kinge if he liste may supply the place of an Esquire Knighte Mayre or Constable or any other office vvhich is subordinate to him selfe in his ovvne Kingdome because the greater and superior povvre doth all vvayes include the lesser and the inferior jurisdiction M. If this be so those that be Catholiques and liue vnder suche a Prince as VVoulde take this title vpon him vvill hardelie be thoughte true subiectes for they re conscience beinge contrarye thervnto it seemeth to folovv that they serue they re Prince but by halues that is vvith they re bodies onlye D. Perhappes it seemeth so but in truth
vve be in any necessity especially vvhen vve rise or goe to bedde or goe forth of doores at the eÌ„traÌ„ce in to the church and vvhen vve eate or drinke c. M. And vvhy doe you make this signe so often and to vvhat effecte D. Because it is the signe liuery recognoisaunce vvherby vve are distinguished as the true servantes and souldiers of Christ from all the enemies of holy churhe as Gentiles Ievves Turkes and He retikes Secondly because by this signe vve invocate the helpe of God in all our vvorkes And of ten times vvee are delivered by the vertue therof from many perills as vvel temporal as spiritual the Devil fearinge this signe and flyenge from it no other vv se then malefactors doe from the Kinges officers and iustice especially vvhen it is made vvith fayth and confidence in Gods mercie and the merits of Christ our lorde M. The name of Iesus And vvhy doe you put of your cappe and make curtesy vvhen you name Iesus D. Because the Apostle teacheth vs that there is no other name vvherin vve caÌ„ be saved that in this name al knees shal bovve as vvell of heavenly and earthly creatures as of al thinges vnder the earth ⧠Of the obligations and ⧠dueties of a true Christian. CHAP. II. M. FOR vvhat ende vvas Man created Christian dueties D. To love and serve God in this life and aftervvarde to see and enioye him in the next vvher in doth consiste our everlasting felicity M. You have ansvvered vvell but tell me vvhat is a ChristiaÌ„ bound to knovve for the attaining of the said ende after he commeth to the vse of reason D. Three things M. VVhich are they D. First to Knovve vvhat to beleeue Secondly to Knovve vvhat to pray or aske Thirdly to Knovve vvhat to vvorke or doe M. And hovv Shall vve Knovve vvhat to aske D. In Knovving vvell the Pater noster c. M. And hovv shall vve Knovve vvhat to beleeue D. By Knovving the creede or the articles of our faith M. Hovv shall vve Knovve vvhat to vvorke D. If vve Knovve vvell the comaundements of the lavv of God and those of our holy mother the Church and discerne vvhat are mortall sinnes to the end vve may flye them M. You say vvell but tell me haue vve not neede of some supernaturall helpe for the discharge of these obligations D. Yes sir for vve haue neede of three supernaturall vertues vvhich most be planted by God in our soules M. VVhich are they D. Faith to be able to beleeue vvell Theological vertues Hope to be able to aske or praye vvell and Charity to be able to vvorke vvell ⧠Of the Creede ⧠CHAP. III. M. GOE to then The Creede lette vs beginne vvith faith and tell me vvhat vvee must beleeue D. I haue already tould you that the principall is the Creed M VVhy then recite the same D I beleeue in God the father almighty c. M. Tell me vvhat is the Creede D. It is a confession of the principall artâ—cles of our faith M. VVho made it D. The Apostles M. To vvhat ende D. To informe vs in our faith M. Faith Ephe. 2. Heb. 11. Basil ser de fid confes Aug. co Epist funda c. 5. Ber. Ep. 190. Chryso 1. Cor. Hom 4. Greg. Homil. 26. in Evang. The Church VVhat is Faith D. Faith is a gifte of god in our soules vvith the vvhich vve do firmly catholikely beleeve all that god hath revealed vnto vs accordinge as vve are taught by our holy mother the churche M. Ys The Church then vvitnes sufficient for to knovve and distinguish all that God hath revealed D. No doubt sir for as much as she is illuminated and assisted allvvayes vvith the holy ghost and therfore cannot erre M. VVhat is the holy Catholique Church D. Gen. 6 cant 4 et 6. Esa 5. â—t 20. mr 12. In. 5. mat 5 13. 1 Petr. 3. Apoc. 22. Yt is the visible congregation of all true Christians and Catholiques vvhich are scattered ouer the vvhole vvorlde vvhose head next vnder God is the Pope M. VVho is the Pope D. The Pope is the holy father Bisshop of Rome The Pope Vide Iren. l. 3. c. 40. Teâ—t de praescrip Clem AlexaÌ„ l. 7. Stro. Ci. prl 1. Ep. 6. l. 4. Ep. 2. Origen l. 1. periar Arnob. P. 130. Aug. in Ep. 265. c. successor of saint Peter and vicar of Christ vpon earth to vvhome all prelates and Christians vvhatsoever are bouÌ„d to obey as to Christ his true and lavvful lievetenant M. Hovv knovve you that the Pope is saint Peters successor D. By the infallible authority of the scripture the vniuersal tradition of Goddes churche the certaine succession of all Romaine Bishops ever since saint Peter vnto this day and last of all the testimony of all learned doctors fathers and Catholique vvriters since Christ came into this vvorlde M. And vvhat call you TraditioÌ„ vvher of you meÌ„tioned even novv Tradition D. Tradition of the Churhe and suche as is of autoritie to proue or disproue in matters of faithe vvee call all that doctrine vvhich vvithoute vvritinge hath bene by vvorde of mouthe lefte vnto vs either by Christe or his Apostles or they re lavvful successoures and therefore to be honoured and beleeued Vide 1. ad Thessalo 2. Chrysos Theo philact OE cumenium ibid eosdem super 1. ad Cor. 12. Basil de Spiritu SaÌ„cto cap. 29. Vincent LirineÌ„s Tertul. de praescript M. And hovv proue you that saint Peter vvas made Pope presideÌ„t of Goddes church by our sauiour D. By those vvordes vvherin he bad him feed his flocke three times togeather and especially vvhen he gaue him the keyes of the KiÌ„gdome of heauen and authority that vvhatsoeuer he should loose vpon earth it should be loosed in heauen and vvhat soever he should binde vpoÌ„ earth it should be bounde in heauen vvhich vvas the greatest povver Ioan. 20. 21. Mat. 16. that could be geuen to any mortall creature M. And cannot the Pope erre in matters of faith and Religion as vvell as other teÌ„porall Princes D. No for our Sauiour saith to saint Peter that he had prayed for him that his faith should not faile Mat. 16. versic 18. and therfore he calleth saint Peter the rocke saienge vpon this rocke I vvil builde my Church against vvhich the gates of hell shall not preuaile all vvhich vvould be other vvise if the Pope could erre vvho is the fouÌ„dacioÌ„ of this vvhole buildinge as for teÌ„porall PriÌ„ces they haue no povvre in matters of faith and Religion seinge our Sauiour coÌ„mandeth to giue to Caesar that vvhich beloÌ„geth to Caesar to God that vvich belongeth to God much lesse haue vvoomen to doe in this vvho as saint Paule saith ought not to opeÌ„ their mouthes nor speake in the coÌ„gregatioÌ„ M. So that you make the Pope and saint Peter all one in this cause D. Doubtles even as the
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
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
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.
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
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