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 secoÌde 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 caânot be saued and God commaâdeth nothinge that is ether ãâã reasonable or impossible at therfore as it behooveth vs nââ to be curious in searching Goâ secrets so it importeth vs not be negligent in the execution ãâã that vvhich belongeth vnto ãâã but accordinge to S. Peters coââ sayl to make certaine our voââtion by our good vvorkes M. VVell then to returne to ãâã Church is there any reason ââhy our Church is called holy ãâã not that of the Heretikes D. That ther is for in the Cathâââque Church haue beene all ãâã saintes that euer vveare anâ neuer vvanted many holy ãâã renovvned for their vertue ãâã sanctitie of lyfe testified by ãâã numerable miracles and by shââding of their blood for Cathâââque 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 coÌsisteth 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 freâvvill nor any need of good vvoâKes Confession satisfaction ãâã 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 ãâã it may vell seeme that vnder thâ cloake of Christes name anâ visard of the Gospel they indeââ adore the same filthy Idols ãâã the blinde and carnal gentilitâ hovvsoeuer amongst them some rather deceyved by
vve be in any necessity especially vvhen vve rise or goe to bedde or goe forth of doores at the eÌtraÌce 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 artâcles 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. ât 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. Teât 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 bouÌd 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 meÌtioned 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 SaÌcto cap. 29. Vincent LirineÌs Tertul. de praescript M. And hovv proue you that saint Peter vvas made Pope presideÌt 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 KiÌgdome 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 teÌporall 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 fouÌdacioÌ of this vvhole buildinge as for teÌporall PriÌces they haue no povvre in matters of faith and Religion seinge our Sauiour coÌmandeth to giue to Caesar that vvhich beloÌgeth 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 coÌgregatioÌ M. So that you make the Pope and saint Peter all one in this cause D. Doubtles even as the
SacrameÌtes vvhich in deed they denie I vvoulde be glad allso to heare hovv you caÌ aunsvveare some fevv quaestions concerninge the same and firste hovv baptisme is ministred to children and infantes vvhich knovv not vvhat they receaue or take vvhen they are Christened D. Sir the reason heerof is the greate necessitye vvhich there is of baptisme because vvhosoeuer dyeth vvithout it or desire at least of it cannot enter into the Kingedome of heauen Io. 3. and because younge children are tender and in daunger to die vvith greate facilitie beinge not of capacitie to desire baptisme it is necessarie to Christen them vvith all speed possible and allbeit they knovv not vvhat they take the Churche doth supplye by they re Godfathers and Godmothers vvhat in them vvanteth vvhich is sufficiente for as by meanes of Adam vve fell into sinne and disgrace of God all though vve then knevv nothinge of it so God is contented that by meanes of Christes Churche and baptisme vve shoulde be deliuered from sinne and returne into his grace allbeit vve knovv nothinge nor thincke not of it M. And vvhat mysterie is there in it that in Confirmation the forehead of the partie confirmed is annointed D. Because as in baptisme by the vvater and vvashinge is signified that the grace of God doth cleÌse the soule from the spottes of all sinne so in confirmation by annointinge is represented the effecte of Gods grace vvich doth as it vvere annointe the soule to comforte and strengtheÌ the same againste the Deuill that therby he may vvith the more courage confesse the Catholique faith vvithout feare of any tormentes or death it selfe vvhen it shoulde be offered and therfore it oughte to be gyuen as soone as the childe is come to the vse of reason because then he beginneth to professe the faith and hath need to be confirmed and established in it allbeit vvhen this Sacramente for juste causes cannot be administrated as sometymes in greeuous persecutions of the Church it happeneth it is to be noted that this Sacracramente is not absolutelie necessarie to saluation M. And hath this Sacramente any other effecte D. It hath for it imprinteth in the soule of man a marcke vvhich the diuines call a Character vvhich can neuer be extinguished and is the cause vvhy this Sacramente can neuer be but once receaued as before hath been specified that as by the Character of baptisme a man is knovvne to be a Christian that is of CHRISTES familie so by this he may be knovvne to be one of CHRISTES souldiours vvhich allvvayes cââe the coloures or badge of they re captayne vvherevvppon it follovveth that they vvhich after they haue receaued this Sacramente goe to hell shall haue moste deepe confusion for euerye one shall see that they had made profession to be souldioures of CHRISTE and yeat aftervvardes rebelled so dishonourablye againste him M. But tell me allso touchinge the blessed Sacramente of the altare hovv it commeth to passe that CHRISTE beinge reallye there yeat vve seeme to see small touche and taste the same bread or vvine that before as farre as sence can lead vs. D. TransubstaÌtiation You say vvell sence for reason faith and religion teach vs other vvise vvherfore allso this Sacramente is called of some the Sacramente of faithe aboue all other because no sence but that of hearinge Rom. 10. by vvhich faith is taughte vs hath any true judgemente of this mysterie no other vvise then by the Scripture vve knovv that Lots vvyfe vvas chauÌged in to a piller of salte and yeat retained the shape of a vvoman and therfore as then in that mutation or conuersion vvas chaunged the substance of Lots vvyfe vvithin yeat remayned the figure vvithout so in this mysterie the invvarde substance of bread or vvine is truely chaunged and transmuted into the reall bodye and bloud of oure Sauioure and yeat remayne outvvardlie the figures and formes of bread and vvine as before vvhich allthough it seeme straunge especiallye in that pointe that so great a bodye or person shoulde stande vnder so small a forme and accidente as is that of the hoste consecrated yeat to Gods omnipotence nothinge is impossible Matth. 19. as him selfe sayde of a camell that God could make to passe throughe the eye of a needle thoughe to men it seeme alltogeather impossible and if vve reflecte vvith attention vppon the naturall actions of mans bobye and soule vve shall finde manie that vvill seeme no lesse straunge then this and manie effectes that be euidente though vve cannot vvell comprehende hovv they be doen as for example hovv so greate bodies as cities seas and mountaynes and the like in theire vvhole exteÌsion or greatnesse are compreheÌded and lodged in so litle a compasse as a mans eye yea vvhich is more in the verie pointe vvhere the eye doth exercise his operation and in a mans memorie vve finde sufficiente roome and capacitie for a vvhole vvorlde vvhereat Sainte Austen himselfe did so vvonder D. Aug. libr. 10. confess admiringe Gods vvorckes so incomprehensible vnto vs. M. And coulde you gyue some suche other similitude vvherby it may be declared hovv the bodye of oure Sauioure may stande in so manye diuers places at there are hostes in diuers altares D. Trulye sir in Gods vvorckes it is not necessarie to vnderstande them but it is sufficiente to beleeue them for vve are sure that God cannot deceyue vs yeat can I gyue an example allso of the same for oure soule it is certayne that it is but one aloâe in the vvhole bodye and all the partes therof vvhole and all in the head and vvhole and all in the feet yea vvhole and all in euerie toe or finger and anie other the least parcell of oure bodye hovv then should it seeme incredible that God shoulde be able to doe that vvith the bodye of his soÌne vvhich vve see he hath allreadie done vvith the soule in oure bodyes puttinge it in so manye so differente and so distante partes of the same and vve see in the same lookinge glasse vvherin firste vve coulde see but one vvhole sace after it is broken into an hundred diuers peeces it serueth beinge the same glasse to represente the same face and that all at once in an hundred differeÌte parcells and places and if you vvill haue an other example no lesse familiare then harde to be vnderstoode hovv it is doen the same voyce of a man that speaketh is hearde entyre and vvhole and receaued all at once into the eares of an huÌdred thovvsande persons if so many be presente M. But I desire to knovve of you allso vvhether vvhen Christe coÌmeth into the hoste he forsake his place in heauen to come to the altare or remayne yeat in both places D. To this I aunsvveare that he remayneth in both places and neuer moueth from his place in heauen no more then the soule of a childe vvhich is yeat but a foote longe vvhen the same childe is become a man of fiue or sixe
A BRIEFE INSTRVCTION BY VVAY OF DIALOGVE CONCERNINGE THE PRINCIPALL poyntes of Christian ReligioÌ gathered out of the holy Scriptures Fathers and Councels By the ReuereÌde M. George Doulye Priest Luci succedit nox Sapientiam autem non vincit malitia Sap. 7. CVM PRIVILEGIO Imprinted at Louaine by Laurence Kellam Anno 1604. THE PREface ALL heresies Christian reader as other diseâses vvhether of the bodie Suâius and Cochlaeus c. or of the minde haue they re beginning increase state and declination this of Luther and Caluyne begaÌne to be published in Germanie about the yeare of our Lord The Duke of Saxonye aspiringe to the Empyre The Prince of CoÌde the Admirall others in France 1517. and a little after in France vvhere it increased so much vvith libertie of life joyned vvith interest and pretensions of temporall Princes as it stirred vppe those furious rebellions vvarres and other tragicall actions vvhich vve haue seen and heard of in those countries as allso in Flanders The Prince of Aurange in Flanders and other partes of Christendome vvhersoeuer it hath come vvithin the compasse of Europe out of vvhich it hath not yet crepte albeit as the Apostle speaketh it hath crepte like a caÌcker 2. Timot. c. 2. verse 17. the poyson vvhereof infectinge so manye prouinces came into our countrie by occasion of the inordinate affection vvhich kinge Henrie the eyght tooke to Anne Bollen mother to the late Queene Elisabeth beheaded aftervvard for her juste desertes by the sayde kinge her husband for vvhose sake he broke vvith the See Apostolike and tooke vppon him the title of Supremacie in spirituall matters to haue some colour to put avvay Queene Catherine his lavvfull vvife vvherunto the Pope coulde not be brought for that he judged the diuorce to be vnjuste and contrarie to Goddes holy lavv By this occasion haeresie tooke roote in England vnder Kinge Henrie spronge vppe in Kinge Edvvardes dayes vnder the gouermeÌt of his protectors aftervvardes executed for treason and came to that state in the reygne of Queene Elisabeth as the politike gouernors of her councell vvho had founded theyr authoritie greatnesse in the aduauncement of the same presumed after they had taken avvay the life of the renovvned Princesse Queene Marie of ScotlaÌd they coulde so establishe it that they shoulde be able to bannish Catholique Religion for euer out of England But the contrary hath happened as in all other heresies and like attemptes of ages past may bee seene the vnsearcheable vvisedome of almightie God coÌfoundinge the vayne cogitations and shallovv deuises of mortall men In the dominions of the Archeduke FerdinaÌdo Novv in Germanie and in those Northerne countries adioyninge after so longe and so great desolation vvee see great progresse of the Catholique fayth In Hungarie Transyluania Zuizerland Polonia c. vvhere euerye daye God be thanked tovvnes cyties and vvhole countries vvearied vvith heresie cast of this infamous yoke and embrace that truthe vvhich they re forefathers professed vvith much more feruour then there vvas before heresie entred amongest them In Flanders the like and vvhere the countrie is not oppressed vvith vvarres or rebellion the pietie deuotion and Christian lyfe of the people is incomparablie bettered since they haue deliuered them selues from the thralldome of these erroneous and Apostata doctrines France is risinge apace by the memorable example of the most Christian Kinge Henrie the. 4. vvho beinge deceaued by heretiques in his youth hath shaken them of and they re pestilente counsayles since he is come to more mature yeares and throughe his vvisedome and valure obtayned such quietnesse in his kingdome that neyther he hath novv anye more cause to feare them neyther vvas it knovvne peraduenture since Charlemayne that any Kinge of that Countrie hath enioyed that crovvne vvith more prosperitie The like example vvaÌteth onlye in England and to Gods omnipotencie is as factible as in Fraunce vvhere Kinge Henrie the eyghtes succession is ended for the vvhich and the inordinate desire he had to haue children after tvventie yeares roygne vvith renovvne and glorie in the eyes of all Christendome vvhilest he liued a Catholicke after diuers royall exploites the increase of his regalities by the most sacred title of defender of the faythe gayned vvith that vvorthie and Kingelie vvorke vvritten againste Luthers doctrine hee most miserablie lefte God and his Churche and that seede is novv vvholie extinguished vvherevvith heresie vvas sovven and shoulde haue been perpetually maintayned in oure countrie and the persecutions past haue serued for nothinge lesse then for that they vvere principallie intended but contrarievvise kindlinge charitie and the loue of Christe in Catholike soules haue not onelie conserued but augmented and illustrated the fayth aboue all expectation so as vvee see the benediction of our Sauiour and the regions vvhite and readâe for haruest vvhose reapers constantlie labouringe in this cause patientlie expecte Gods prouidence vvho vvhen tyme shall require vvill put into the hartes of those in vvhole hands the gouernement is to mitigate the rigour of penall lavves vvhereby the publishinge of Gods truthe may vvith more svveetenes goe forvvard vvhich vvhen hovvsoeuer it shall fall out in the meane tyme experience doth teach that some forme of instruction is necessarie for the informinge of those poore soules vvhich hitherto haue knovven no other Religion but that vvherein they vvere borne by vvhich they are taught throughe the importunate clamours of Caluins ministers to detest the Catholike Religion before they knovve it for so vve comming to tell our ovvne tale they may judge vvith indifferencie and learne to distinguish betvveene true Catholike doctrine and heresie vvhich is that vve especiallie pretende for if Catholicke Religion vvere as the malice or ignorance of these sectaries teach and make the commoÌ people beleeue it vvere not onlie follie but meere madnesse to be a Catholicke but the contrarie vvill here quicklie be seene and vvhat conuenience and excellence harmonye our Religion hath vvith all truth and reason and the lighte and majestie vvhich it carieth in it selfe by vvhich alvvayes it hath ouergrovvne and confounded all sectes and heresies in the vvorlde and that if the aduersarie haue anye shevve or apparence of Religion it is vvith thinges vsurped and stolne from vs or counterfeyted by imitation of the Catholickes no other vvise then apes imitate men Tertullian Lectantius Vincentius Liâiâ c. and the deuill the vvorckes of God as some of the auncient fathers haue noted the rest and that vvhich is meerlie theyr ovvne beinge nothinge els but drosse baggage beggerie as anye man of judgemeÌt not preoecuppated vvith passioÌ vvill easilie discerne euen by the readinge of this little Dialogue little in volume but great in substance for the greate importante matters it conteyneth necessarie for our saluation the greatest affayre that vvee can treate of in this life vvhich vvas first vvritten for the helpe and instruction of particular frendes not vvithout some
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. coÌt IouiniaÌ Augu de seruaÌd 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. ârat 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. coÌtr 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 coÌminge 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 coÌmitteth 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