❧
Of
the
Creede
.
❧
CHAP.
III.
M.
GOE
to
then
,
D.
I
haue
already
tould
you
,
that
the
principall
is
the
Creed
.
M
Why
then
recite
the
same
?
D
I
beleeue
in
God
the
father
almighty
&c.
M.
Tell
me
what
is
the
Creede
?
D.
It
is
a
confession
of
the
principall
art●cles
of
our
faith
.
M.
Who
made
it
?
D.
The
Apostles
.
M.
To
what
ende
?
D.
To
informe
vs
in
our
faith
.
M.
The
Church
What
is
Faith
?
D.
Faith
is
a
gifte
of
god
in
our
soules
,
with
the
which
we
do
firmly
&
catholikely
beleeve
all
that
god
hath
revealed
,
vnto
vs
,
accordinge
as
we
are
taught
by
our
holy
mother
the
churche
.
M.
Ys
The
Church
then
witnes
sufficient
for
to
knowe
and
distinguish
all
that
God
hath
revealed
?
D.
No
doubt
sir
:
for
as
much
as
she
is
illuminated
,
and
assisted
allwayes
with
the
holy
ghost
;
and
therfore
cannot
erre
.
M.
What
is
the
holy
Catholique
Church
?
D.
M.
Who
is
the
Pope
?
D.
The
Pope
is
the
holy
father
,
Bisshop
of
Rome
,
The
Pope
.
Vide
Iren.
l.
3.
c.
40.
Te●t
.
de
praescrip.
Clem
Alexan
.
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
whome
all
prelates
,
and
Christians
whatsoever
are
bound
to
obey
,
as
to
Christ
his
true
and
lawful
lievetenant
.
M.
How
knowe
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
writers
,
since
Christ
came
into
this
worlde
.
M.
And
what
call
you
Tradition
wher
of
you
mentioned
even
now
.
D.
Tradition
of
the
Churhe
and
suche
as
is
of
autoritie
to
proue
or
disproue
in
matters
of
faithe
,
wee
call
all
that
doctrine
which
withoute
writinge
hath
bene
by
worde
of
mouthe
lefte
vnto
vs
either
by
Christe
or
his
Apostles
or
theyre
lawful
successoures
and
therefore
to
be
honoured
and
beleeued
.
M.
And
how
proue
you
that
saint
Peter
was
made
Pope
&
president
of
Goddes
church
by
our
sauiour
?
D.
By
those
wordes
,
wherin
he
bad
him
feed
his
flocke
three
times
togeather
,
and
especially
when
he
gaue
him
the
keyes
of
the
Kingdome
of
heauen
,
and
authority
that
whatsoeuer
he
should
loose
vpon
earth
,
it
should
be
loosed
in
heauen
;
and
what
soever
he
should
binde
vpon
earth
,
it
should
be
bounde
in
heauen
:
which
was
the
greatest
power
,
M.
And
cannot
the
Pope
erre
in
matters
of
faith
,
and
Religion
,
as
well
as
other
temporall
Princes
.
D.
No
:
for
our
Sauiour
saith
to
saint
Peter
,
that
he
had
prayed
for
him
that
his
faith
should
not
faile
:
vpon
this
rocke
I
wil
builde
my
Church
,
against
which
the
gates
of
hell
shall
not
preuaile
;
all
which
would
be
other
wise
if
the
Pope
could
erre
,
who
is
the
foundacion
of
this
whole
buildinge
;
as
for
temporall
Princes
they
haue
no
powre
in
matters
of
faith
,
and
Religion
;
seinge
our
Sauiour
commandeth
to
giue
to
Caesar
,
that
which
belongeth
to
Caesar
&
to
God
,
that
wich
belongeth
to
God
.
&
much
lesse
haue
woomen
to
doe
in
this
,
who
(
as
saint
Paule
saith
)
ought
not
to
open
their
mouthes
nor
speake
in
the
congregation
.
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.
contra
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
was
the
first
Bishops
or
poPe
of
Rome
?
D.
None
at
all
sir
.
For
as
much
as
it
weare
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
writers
do
testifie
,
and
to
this
day
ther
remaine
manifest
arguments
of
the
same
in
Rome
.
M.
Why
,
have
you
any
relique
of
his
in
that
citie
?
D.
We
have
both
his
,
and
saint
Paules
whole
bodies
,
and
their
heades
ar
yeat
to
be
seene
,
wher
are
extant
the
most
sumptuous
and
auncient
temples
in
the
world
built
ouer
them
,
for
their
memories
:
saint
Paule
beinge
beheaded
by
the
sword
,
the
same
day
that
saint
Peter
was
crucified
,
vnder
the
wicKed
Emperour
Nero
,
after
that
he
had
been
Bishope
twentie
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
:
D.
Ther
be
twelue
:
whearof
the
first
belongeth
to
the
father
:
the
six
followinge
to
the
sonne
;
and
the
last
fiue
to
the
holy
ghoast
,
which
are
the
three
persons
of
the
blessed
Trinitye
.
M.
What
is
the
mystery
of
the
holy
Trinitye
?
D.
Truly
sir
that
is
to
deepe
a
question
for
me
to
expounde
But
it
is
sufficient
:
M.
Yt
is
well
answered
.
but
do
you
Knowe
no
similitude
,
by
the
which
you
may
in
some
manne●
declare
it
?
D.
Yes
for
sooth
.
for
as
our
soule
beinge
but
on
alone
,
yet
hath
i●
three
powers
,
to
wit●
,
vnderstandinge
,
memorie
,
and
will
,
which
powers
are
all
one
things
with
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
worde
or
two
〈◊〉
euerie
article
by
it selfe
.
And
first
what
doe
you
professe
by
the
first
article
?
D.
I
professe
,
and
beleeue
that
the●
is
a
God
,
although
we
doe
no●
see
him
with
our
corporall
eies
and
that
this
God
,
is
one
only
and
therfore
it
is
sayde
beleeue
in
God
,
and
not
in
Gods
,
who
filleth
,
ruleth
,
gouerneth
,
seeth
,
and
knoweth
all
thinges
,
euen
the
most
secret
thoughtes
of
mans
hart
.
And
therfore
worthely
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
continually
sustain
and
vphold
them
,
they
would
returne
to
nothinge
of
which
they
were
made
.
And
therfore
the
conseruation
,
gouerment
,
order
,
and
beinge
of
these
creatures
,
do
inferr
of
necessity
the
infinite
power
,
wisdome
,
&
goodnesse
of
almighty
god
;
without
whom
no
creature
could
haue
had
beginninge
:
&
this
,
the
very
heathens
.
Aristotle
,
and
others
of
good
understanding
,
did
comprehend
M.
And
what
is
meant
by
the
second
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
which
is
called
our
lorde
,
first
,
because
he
hath
(
joyntelye
with
his
father
)
created
vs
,
and
so
remaineth
our
lord
,
and
maister
,
as
much
as
his
father
;
and
furthermore
,
for
that
with
his
laboures
,
and
passion
he
hath
bought
vs
from
the
bondage
of
the
deuill
.
M.
But
tell
me
the
meaninge
of
the
thirde
article
:
how
is
it
saide
that
he
was
Borne
of
the
Virgen
Marie
,
and
conceiued
of
the
holy
ghoast
?
D.
Because
this
sonne
of
God
,
and
seconde
person
of
the
holy
Trinitie
(
by
the
worKe
and
vertue
of
t
e
holy
ghoast
,
in
the
wombe
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
euen
as
ours
is
,
and
so
remayninge
still
God
as
he
was
,
became
also
by
his
incarnation
true
Man
.
So
that
,
as
in
his
deuine
generation
he
had
no
father
,
but
taKinge
of
her
the
whole
substance
of
his
bodye
proceeded
from
her
in
his
birth
with
out
detrimente
of
her
virginity
,
even
as
in
his
resurrection
he
came
foorth
of
the
sepulchre
with
out
openinge
the
seale
and
closure
therof
.
M.
And
what
is
conteyned
in
the
fourth
article
:
He
suffered
vnder
Pontius
Pilate
,
was
crucified
,
dead
,
and
buried
?
D.
The
most
profitable
mystery
of
our
Redemption
;
for
the
greatnesse
of
the
offence
and
iniurie
done
vnto
Gods
maiestie
,
required
a
satisfaction
of
infinite
valure
and
dignitie
,
which
none
beinge
able
but
God
to
performe
,
Christ
beinge
true
God
and
man
did
by
his
death
on
the
Crosse
most
fullie
accomplish
,
wypinge
away
oure
sinnes
with
his
pretious
bloode
&
passion
,
and
giuinge
vs
withall
,
therein
,
a
most
liuely
paterne
&
example
of
his
vertue
,
especially
of
his
pati●nce
,
his
humility
,
his
obedience
and
his
exceedinge
charity
.
M.
If
Christ
hath
satisfied
his
father
for
the
sinnes
of
all
men
,
how
commeth
it
to
passe
that
so
manie
are
damned
,
&
that
we
haue
so
much
neede
to
doe
penance
for
our
sinnes
?
was
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
with
vse
of
the
Sacraments
;
with
good
workes
;
and
particularly
with
penance
,
and
therfore
,
althoughe
Christ
hath
suffered
and
satisfied
for
vs
,
we
must
notwithstanding
(
if
wee
will
not
be
damned
)
apply
,
by
penance
the
same
to
vs
.
M.
I
like
your
aunswer
well
:
but
tell
me
,
haue
you
neuer
hearde
any
example
that
may
giue
light
to
this
doctrine
?
D.
No
truly
sir
,
but
I
wolud
be
glad
to
learne
it
.
M.
Why
then
,
take
this
example
.
If
ther
were
one
Man
,
that
for
Charitye
would
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
bringe
a
writte
or
bill
of
receit
from
him
;
This
Man
no
doubt
on
his
parte
might
be
truly
said
to
haue
satisfied
for
all
,
and
yet
manie
might
remaine
skill
indebted
,
because
they
would
not
(
eyther
for
pride
,
or
for
slouth
,
or
some
such
like
cause
)
goe
to
aske
his
witte
and
carie
it
the
treasure
house
to
receaue
the
mony
.
M.
Recite
vnto
me
,
now
,
the
fifte
Article
?
D.
He
descended
into
hell
and
the
third
daye
rose
againe
from
the
dead
.
M.
I
praye
you
tell
me
,
how
it
i●
saide
that
Christ
rose
the
thirde
day
,
beinge
buried
on
fryday
a●
night
,
and
rising
on
sunday
before
daye
?
D.
Sir
,
it
is
sufficient
to
verifie
this
speache
that
he
was
in
his
graue
some
part
of
these
dayes
:
albeit
if
you
recken
the
howers
,
which
he
there
abode
(
and
we●re
as
many
as
he
liued
yeares
in
this
worlde
)
you
shall
finde
th●
sufficient
to
make
vp
three
wh●le
dayes
,
of
allmost
twelue
howers
a
peece
.
M.
But
tell
me
:
when
Christ
dyed
vpon
the
Crosse
,
as
his
soule
de
parted
from
his
body
,
did
his
diuinitie
also
forsake
the
same
?
D.
No
for
sooth
,
for
the
person
of
his
Godhead
was
always
vnited
still
both
to
the
bodie
and
soule
:
although
they
weare
seperated
the
one
from
the
other
for
a
tyme
.
M.
And
whether
went
his
soule
when
it
departed
from
his
body
vpon
the
Crosse
?
D.
Yt
descended
into
hell
.
M.
Which
hell
?
For
in
hell
there
be
many
places
.
D.
Yt
is
true
.
Vide
Eccl.
24.
Psal.
15.
Osse
.
13
Zac.
9.
Collos.
2.
act.
2.1
.
Pet.
3.
there
be
fower
places
;
one
of
the
damned
;
an
other
of
Purgatory
,
a
thirde
of
children
that
die
without
baptisme
;
and
the
fourth
which
was
called
Abrahams
bosome
,
and
now
is
commonly
termed
Limbus
Patrum
:
because
all
the
saintes
and
holy
Patriarches
of
the
ould
testament
remained
there
vntill
Christes
passion
,
Christs
descension
in
to
hell
.
Zach.
9.
Eccli.
24.1
.
Petr.
3.
Act.
2.
Irin
.
l.
5.
Iustini
Dialog.
cum
Tryphone
.
Aug.
Ep.
99.
&
.
57
&
de
fide
ad
Petr.
c.
2.
Ambros
.
lib.
3.
de
fide
.
c.
3.
Orig.
m.
Ep.
Rom.
c.
5.
Basil
.
in
Ps.
48.
Ruff.
in
Symbolo
Hieron
.
in
Ep.
ad
Ephesios
.
c.
4.
&
in
c.
9.
Zachar
.
&
in
c.
2.
Ionae
.
when
thither
he
descended
and
deliuered
them
.
M.
So
that
you
make
noe
accompte
of
those
,
that
interprete
hell
,
for
the
graue
or
sepulcher
?
which
interpretation
,
indeede
,
is
erroneous
,
friuolous
,
and
contrary
to
all
the
authority
of
Gods
church
,
&
Doctors
of
the
same
.
but
what
thinke
you
of
those
Caluinists
(
for
they
doe
not
all
agree
)
which
saye
that
Christ
,
vpon
the
Crosse
,
and
before
he
died
,
suffered
the
paines
of
hell
;
and
that
this
was
necessary
for
our
Redemption
.
D.
No
doubt
,
but
this
is
a
more
grosse
,
and
damnable
opinion
,
then
the
other
,
and
wel
worthy
of
the
paines
of
hell
whosoeuer
doth
teache
or
beleeue
it
;
and
therfore
no
wonder
if
Caluins
owne
schollers
forsake
him
in
this
point
.
M.
Why
,
what
reason
haue
you
against
them
?
D.
First
because
this
opinion
diminisheth
the
worthinesse
of
Christs
Passion
,
as
though
it
weare
not
sufficient
,
vnlesse
his
soule
despair
it
(
as
Caluine
saith
)
wheras
in
truth
one
drop
of
his
sacred
blood
,
had
beene
most
abundant
,
for
the
infinite
worthinesse
of
his
diuine
person
,
that
offered
him selfe
in
sacrifice
for
vs
.
Secondly
,
for
that
desperation
,
beinge
the
greatest
sinne
that
can
be
,
yea
one
of
the
sinnes
against
the
holy
ghoast
;
if
Christ
had
despaired
as
Caluine
blaspheameth
,
nether
should
saint
Paule
haue
truly
excepted
Christ
from
sinne
,
M.
And
wente
none
vnto
heauen
before
Christ
?
D.
None
sir
:
because
he
first
opened
the
gate
:
of
his
fathers
Kingdome
;
and
was
the
first
Man
that
tooke
possession
therof
.
M.
Yt
was
good
reason
:
but
tell
me
what
is
Purgatory
?
D.
●4
.
The
Pope●
pardons
or
indulgences
.
Vide
conc
.
Ancyr.
c.
2.
&
5.
Neocesarien
.
c.
3.
Nicenum
1.
can
.
11.
Chalcedon
.
act.
1.
&
13.
Laodicense
.
Cabilon
.
Rhemen
.
Lateran
.
sub
Inno.
3.
c.
3.
&
62.
Lateran
.
sub
Leone
.
10.
Sess.
9.
et
12.
Trid.
Sess.
25
Innoc.
1.
Ep.
c.
7.
Gregor.
1.
instit
.
station
.
Sergius
ante
annos
.
600
in
lapide
mar
morco
Romae
.
Gregor.
7.
ante
annos
.
600.
&
ep.
6.9.23.56
58.
Vrban
.
2.
conc
.
Claramōtano
.
Paschasius
2.
concil
.
Lateran
.
Alexan
.
3.
&c.
Vide
etiam
Bellarminum
toto
libro
de
Indulgentiis
.
Purgatory
is
a
place
of
torment
,
wheare
the
soules
of
those
that
departe
in
the
loue
and
grace
of
God
,
and
haue
not
made
sufficient
satisfaction
for
theyr
sinnes
by
penaunce
,
are
purged
,
before
they
passe
in
to
glory
,
as
the
holy
Scriptures
and
fathers
doe
teach
,
and
by
reason
is
conuinced
.
M.
And
is
it
lawfull
to
pray
for
these
soules
?
D.
Yea
it
is
both
lawfull
,
and
charitable
.
M.
What
prayers
or
suffrages
are
most
effectuall
to
helpe
them
?
D.
Aboue
all
,
the
holy
sacrifice
of
the
masse
:
but
the
Popes
perdons
,
and
other
prayers
&
good
workes
of
trewe
Christians
,
are
also
beneficiall
,
and
profitable
vnto
them
.
M.
Why
:
hath
the
Pope
any
power
ouer
the
deade
also
?
D.
The
Pope
beinge
Christes
chiefe
vicar
vpon
earth
,
hath
authority
by
vertue
of
his
office
,
to
applie
and
dispense
the
treasures
of
Christ
,
and
his
Church
whose
passion
,
and
other
his
saintes
and
martyrs
merites
,
he
can
applye
to
mitigate
their
paines
;
clense
them
from
sinne
;
and
prepare
them
for
glory
.
M.
Why
,
is
not
the
Passion
of
Christ
sufficient
of
it selfe
,
but
that
you
will
put
in
the
merites
of
saintes
and
martyres
?
D.
Yes
,
it
is
not
only
sufficient
but
also
abundant
yet
if
Christ
will
haue
his
saintes
partakers
of
his
glory
in
this
world
,
as
well
as
in
heauen
,
who
can
gaine
saie
it
?
euen
as
a
Kinge
which
goeth
to
the
warre
,
and
is
sufficiently
furnished
of
munition
&
monye
,
may
(
if
he
will
)
accept
of
any
his
subiects
offerings
,
and
by
spending
their
goodes
togeather
with
his
owne
,
make
them
partakers
of
his
Victorie
and
glory
.
M.
It
is
well
saide
▪
but
what
meaneth
it
when
it
is
saide
an
hundred
or
a
thowsand
yeares
of
pardon
or
indulgence
?
can
any
man
be
bounde
to
so
longe
penaunce
?
D.
No
truly
,
in
this
shortnes
of
lyfe
that
we
haue
:
but
by
reason
,
that
,
in
the
primitiue
Church
,
for
euery
mortall
sinne
men
were
wonte
to
doe
penance
many
yeares
,
and
that
now
deuotion
and
charity
is
waxen
so
cold
,
that
one
man
will
sometimes
committ
twenty
or
forty
mortall
sinnes
in
one
yeare
:
and
by
that
accompte
de
serue
Turrian
100.
&
sometimes
a
1000.
yeares
of
penaunce
.
excepte
penances
weare
shortened
,
and
pardons
enlarged
,
in
this
fraylty
of
man
,
it
would
be
harde
to
giue
God
and
the
Church
satisfaction
.
M.
Truly
so
it
is
,
and
more
is
the
pitty
,
but
hereby
we
see
how
iustly
wee
call
the
Church
our
mother
,
and
the
Pope
our
father
,
seeinge
they
deale
so
gently
with
vs
.
But
lett
vs
goe
forward
with
the
Creede
:
and
tell
me
the
meaninge
of
the
sixt
Article
.
D.
The
sixt
article
is
.
He
ascended
in
to
heauen
,
and
sitteth
on
the
right
hand
of
God
the
father
almightie
.
Which
ascension
beinge
full
fortie
dayes
after
his
Resurrection
,
doth
so
assure
vs
of
the
verity
of
all
the
mysteryes
of
his
lyfe
and
passion
,
as
there
can
be
no
further
doubt
of
them
and
this
as
the
conclusion
of
the
reste
,
doth
manifestly
assure
vs
of
the
greate
glorie
,
and
majestie
,
which
now
he
retaineth
in
heauen
.
M.
And
what
meaneth
it
,
to
say
that
Christ
after
his
ascension
sitteth
on
the
right
hand
of
God
the
father
?
hath
God
the
father
any
right
hand
?
D.
No
sir
,
for
he
is
a
spirite
and
hath
no
bodie
,
but
when
we
say
he
sitteth
on
the
right
hand
,
the
meaninge
is
,
that
Christ
in
that
be
is
God
,
hath
the
same
glorie
,
honor
&
power
with
his
father
,
not
inferior
nor
superior
but
equall
:
and
in
that
he
is
man
,
God
the
father
hath
giuen
him
more
glorie
,
honor
,
and
power
,
then
to
all
the
Angels
and
saintes
in
heauen
.
M.
Let
vs
come
to
the
seauenth
article
;
which
is
,
From
thence
he
shall
come
to
iudge
the
quicke
&
the
dead
.
Doe
you
Knowe
how
this
iudgment
shal
be
?
D.
Yea
Sir
,
for
it
shal
be
as
saint
Paule
sayeth
,
in
greate
terrour
and
majestye
in
the
Voice
and
trumpet
of
an
Angell
:
at
what
tyme
the
whole
world
shal
be
destroyed
whith
fire
,
as
it
was
with
water
in
the
deluge
:
which
day
no
man
shall
Know
how
neare
or
farre
it
is
of
:
the
dead
shall
rise
,
and
those
that
are
then
liuinge
shall
presently
die
,
and
sodainly
rise
againe
,
to
the
ende
they
may
haue
their
due
to
death
.
At
which
tyme
shal
cease
dayes
and
nightes
,
mariadge
and
merchandise
and
all
these
other
things
which
we
now
see
vsed
in
this
worlde
.
M.
To
what
purpose
then
shall
those
be
iudged
,
which
haue
alreadie
in
the
howre
of
their
death
receiued
their
final
sentence
and
verdicte
?
D.
For
diuers
causes
,
and
first
,
because
the
bodie
,
with
the
soule
,
shall
haue
his
iudgment
of
paine
and
glorie
euerlastinge
,
which
before
it
had
not
:
Secondly
,
for
the
glorie
of
Christes
saintes
,
which
as
they
weare
in
this
world
persecuted
and
euell
intreated
,
so
there
they
shal
be
in
the
sight
of
the
whole
world
,
by
God
,
glorified
.
Thirdly
,
for
the
glorie
of
Christe
,
because
hauing
been
vnjustly
condemned
,
&
of
many
neither
Knowne
not
honoured
as
was
conuenient
:
so
is
it
good
reason
,
that
there
should
come
a
day
wherin
the
whole
world
eyther
by
loue
or
force
,
should
both
Knowe
him
and
honour
him
as
their
Kinge
,
lord
,
and
soueraigne
.
Fourthelie
,
for
the
confusion
of
the
proude
enemies
of
God
.
Lastly
for
the
glorie
of
God
him selfe
,
against
all
Atheistes
and
incredulous
persons
,
who
(
measuringe
Gods
prouidence
by
their
owne
carnall
desires
)
because
they
see
often
tymes
the
just
to
be
afflicted
,
and
the
wicked
to
lyue
in
prosperitie
,
thinke
that
God
doth
not
well
gouerne
this
world
:
But
,
then
,
they
shall
see
that
all
this
hath
been
by
Gods
highe
wisedome
and
goodnesse
,
wherby
he
shall
there
as
justly
condemne
the
wicked
for
their
sinnes
,
as
he
doth
(
here
in
this
lyfe
)
rewarde
their
slender
good
workes
,
with
temporall
commodities
.
As
contrarywise
,
his
servantes
in
this
lyfe
be
punished
for
small
offences
,
to
enriche
them
in
the
nexte
,
for
their
good
workes
,
whith
an
infinite
treasure
of
glorie
.
M.
What
is
comprised
in
the
eyght
article
,
I
beleeue
in
the
holy
ghoaste
.
D.
That
the
holy
ghoast
,
the
thirde
person
of
the
holie
Trinitye
,
is
the
same
God
,
of
aequall
power
whith
the
father
and
the
sonne
the
other
two
persons
of
the
blessed
Trinitye
.
And
he
is
called
the
holy
ghoast
,
or
spirite
,
because
all
other
spirites
(
whether
of
men
or
Angels
,
though
neuer
so
holy
)
haue
of
him
receaued
all
their
sanctification
;
to
whose
goodnes
are
also
attributed
all
other
giftes
and
graces
of
God
,
which
are
reparted
in
the
whole
Catholique
Churche
.
M.
What
meaneth
it
that
the
holy
ghoast
is
painted
in
the
forme
of
a
doue
,
and
some
times
in
the
forme
of
fier
and
clouen
tongues
?
D.
Not
because
the
holy
ghoast
hath
any
corporall
forme
or
shape
,
of
him selfe
,
but
to
represente
vnto
vs
in
the
doue
,
the
holy
simplicitie
,
puritie
,
and
zeale
of
those
soules
which
he
replenisheth
.
And
in
the
fiery
tongues
,
is
signified
the
comminge
downe
of
the
holy
ghoast
(
ten
dayes
after
Christes
Ascension
)
vpon
his
Apostles
and
disciples
,
whome
he
,
then
,
filled
whith
all
Kinde
of
Knowledge
,
which
is
signified
by
the
light
of
that
fier
:
with
charitie
,
which
is
signified
by
the
burninge
flames
of
the
same
:
and
thirdly
,
with
eloquence
which
is
signified
by
the
fierie
tongues
,
all
which
were
necessarie
for
the
publishing
and
propagation
of
his
gospell
.
M.
Now
then
declare
vnto
me
the
ninth
article
.
I
beleeue
the
holy
Catholique
Church
,
the
communion
of
saintes
.
How
doe
you
beleeue
the
holy
Catholique
Church
,
and
how
shall
we
be
able
to
distinguishe
it
from
all
other
synagogues
and
heretical
congregations
?
D.
I
beleeue
the
Catholique
Church
,
as
our
deare
&
louinge
mother
,
which
therfore
will
neuer
deceive
vs
;
and
credite
her
as
Christes
true
spouse
,
which
therfore
can
not
erre
;
for
the
which
also
saint
Paule
calleth
her
the
piller
and
firmament
or
foundation
of
truth
,
and
to
whome
our
Sauiour
,
ascendinge
in
to
heauen
,
promised
the
holy
ghoast
to
remaine
with
her
,
and
to
instruct
and
teache
her
all
truth
.
M.
And
what
signes
can
you
giue
me
,
whearby
I
may
Knowe
which
is
the
Catholique
Church
.
D.
Those
which
this
holy
Creede
and
the
Creede
of
the
counsell
of
Nice
doth
put
,
which
are
infallible
and
sufficient
.
M.
Which
are
those
?
D.
These
foure
,
Vnam
,
Sanctam
,
Catholicam
,
Apostolicom
.
That
is
to
say
in
English
,
One
,
Holy
,
Catholique
,
and
Apostolick
.
To
the
which
we
may
adde
the
fifte
.
Romanam
,
That
is
the
Romaine
,
M.
Why
?
may
not
the
hereticKes
say
the
same
of
theyr
Church
also
?
D.
No
:
for
they
(
first
)
are
not
one
,
The
first
signe
,
One
.
See
Vinc.
●yrinens
.
Tertull.
Epiphan.
Philastr
.
Augus.
Cypr.
contra
haereses
Ephe.
4.
versi
.
5.
because
they
are
deuided
into
many
sects
,
and
some
are
Lutherans
some
Caluinists
,
some
Puritans
some
Protestantes
,
others
of
the
familie
of
loue
,
and
so
forth
.
and
as
Bozius
de
sig
Eccl.
recordeth
in
these
fewe
yeares
since
Martin
Luther
fled
from
his
monastery
and
begone
to
teache
this
new
and
licencious
doctrine
from
whence
all
these
other
pety
sects
are
deriued
,
they
are
encreased
and
multiplyed
to
an
150.
and
moe
,
different
one
from
an
other
,
as
hath
bene
sene
in
other
tymes
and
heresyes
which
alwayes
haue
worne
them selues
out
of
credite
by
this
meanes
:
for
as
it
is
the
priuiledge
of
truth
that
it
can
be
but
one
(
as
a
strayght
lyne
by
no
art
can
be
made
but
of
one
fashion
)
so
all
that
is
not
grounded
in
truthe
is
subiect
of
it selfe
to
multiplicity
,
as
crooked
lynes
once
varyeng
from
strayghtnes
may
be
made
of
a
thowsand
contrary
fashions
.
And
for
that
heresyes
be
nothinge
els
but
Doctae
fabulae
,
cunning
lyes
(
as
S.
Peter
calleth
them
)
lyke
to
the
fictions
of
players
&
poets
,
Magna
est
veritas
,
&
praevalet
.
M.
If
this
be
so
,
how
then
are
there
so
many
orders
of
MoncKes
and
friers
?
who
are
of
diuers
religions
,
some
beinge
Bernardines
,
Benedictines
,
Carthusians
,
some
Augustines
,
Dominicanes
,
Franciscans
,
Iesuites
,
Carmelites
and
the
lyke
.
D.
All
these
agree
vniformely
in
all
thinges
that
belonge
to
the
selfe
same
Catholique
faith
and
religion
,
Sacraments
,
and
other
ceremonies
of
the
Church
?
and
doe
differ
only
in
habite
,
houres
of
prayer
manner
of
doinge
penance
,
and
rules
for
their
deuotion
,
agreeinge
all
in
the
substance
of
a
religious
lyfe
,
M.
And
is
it
lawfull
to
vow
these
thinges
,
D.
Who
doubteth
,
but
such
as
are
enemies
of
vertues
especially
since
Christ
him selfe
did
praescribe
the
same
to
his
Apostles
,
though
not
as
commaundements
ye
at
as
counsels
,
biddinge
them
to
sell
all
they
had
and
giue
it
to
the
poore
;
&
teachinge
them
obedience
,
by
his
owne
example
:
and
comparing
those
which
liue
chast
to
the
Angels
in
heauen
who
neyther
mary
nor
are
maried
.
M.
Why
are
there
three
principall
counsells
,
and
no
more
?
D.
Because
these
counsells
serue
to
take
away
the
principall
impediments
of
perfection
which
consisteth
in
charitye
,
and
the
impediments
are
three
:
that
is
to
say
,
the
loue
of
wordly
goods
,
which
is
taken
away
with
pouertie
:
the
loue
of
carnall
pleasures
,
which
is
taken
away
with
the
vowe
of
chastitie
:
the
loue
of
power
and
honoure
,
which
is
taken
away
with
obedience
.
So
,
as
by
giuinge
vnto
God
our
temporall
goods
,
by
pouertie
;
oure
bodie
,
by
chastitie
;
and
oure
soules
,
by
obedience
;
we
come
to
make
a
sacrifice
or
holocaust
vnto
God
of
all
we
haue
:
and
so
,
dispose
our selues
vnto
the
perfection
of
charitie
in
the
best
manner
that
in
this
lyfe
is
possible
.
Free
Will
.
Gen.
4.
Leuitici
,
26.
Deut.
30.
Eccli
.
13.
1.
Cor.
15.
Apoc.
3.
Iren.
l.
4.
c.
9.
71.
76.
Iustin
.
cont.
Tryphone●
.
apog
.
1.
&
1.
q.
9.
Clem.
padagogiae
l
1.
c.
6.
&
Stromat
.
l.
1.
c.
5.
Tert.
de
exhortat
.
castitatis
.
l.
2.
cont.
Marcionem
Aug.
contra
Pelag.
l.
1
c.
2
&
l.
2.
c.
5.
&
10.
&
de
gratia
&
libero
arbitr.
c.
15.
&
18.
Ambros
de
vocatione
gent.
lib.
1.
c.
5.
&
lib.
2.
c.
9.
Hieron
:
cont.
Iouinian
.
lib.
2.
Ep.
146.
Chrysost.
in
Gen.
hom.
23.
&
ad
Galat.
c.
3.
&
bo.
3.
in
〈◊〉
ad
Tim.
1.
Conc
.
Carthag
.
&
Arausic
.
c.
8.
Leo.
Pap.
ep.
184
M.
How
can
a
man
vow
that
which
is
not
in
his
power
to
fulfill
?
D.
Vertue
,
with
Gods
grace
and
assistance
,
is
in
the
power
of
our
freewill
,
if
wee
doe
our
duety
.
for
God
can
neuer
be
wantinge
in
that
he
hath
promised
.
M.
And
hath
a
man
Free
Will
.
D.
Without
doubt
sir
:
for
by
free
will
,
a
man
differeth
from
a
beast
,
and
otherwise
God
in
vaine
should
giue
him
counsell
,
or
commandement
to
doe
any
thing
:
and
should
vniustly
punnishe
him
or
damne
him
,
when
he
doth
amisse
because
if
he
wanted
free
will
he
could
doe
no
other
.
M.
Why
then
may
a
man
be
iustified
by
his
owne
worKes
,
with
out
faith
?
may
that
be
?
D.
8.
9.
D.
Paul
.
ad
Rom.
Galat.
Cor.
D.
Iacobus
.
D.
Pet.
Ep.
per
totum
No
for
sooth
,
for
faith
is
the
foundacion
of
all
iustice
,
without
which
no
man
can
please
God
.
Yet
it
is
not
only
our
faith
that
doth
iustifie
,
but
a
lively
faith
,
that
is
faith
with
charity
and
good
workes
,
for
without
charity
(
which
giueth
forme
and
lyfe
to
our
faith
)
althoughe'd
man
could
worke
miracles
he
could
not
be
saued
for
Sant
Paule
saith
that
althoughe
he
had
faith
to
moue
mountaines
:
&c.
Yet
all
profiteth
him
nothinge
without
charity
and
the
grace
of
God
,
which
in
substance
is
all
one
and
saint
Iames
sayeth
that
faith
without
good
works
is
dead
.
M.
But
is
it
not
enough
for
our
justification
&
saluation
,
that
God
doth
impute
Christes
justice
vnto
vs
?
D.
No
sir
,
Good
Workes
.
D.
Iacob
.
c.
2.
versi
.
19.
Ezec
.
18.
Ps.
14
Matt.
19.25
.
2.
Cor.
5.
Ioan
.
5.
Tit.
3.1
.
Petr.
1.1
.
Ioan
.
2.
Apoc.
14.
&
vlt.
Clem.
Alex.
lib.
5.
Stroni
.
Chrysost.
hom.
25.
in
Mat.
&
30.
in
Ioan.
Naz.
or
.
in
S.
Lanacrum
.
Cyril
.
lib.
9.
in
Ioan.
c.
9.
&
lib.
6.
cap.
1.3
&
4.
Hieron
.
in
cap.
3.
ad
Galatas
Ambros
.
de
vocation
.
gent.
libr.
1.
cap.
8.
August
.
de
Vita
Christi
.
14.
&
de
fide
&
operibus
cap.
14.
&
in
Psalm
.
31.
Gregor.
homil.
38.
in
Euang.
Trident.
Sess.
6.
cap.
16.
Basil
.
lib.
de
Spiritu
Sancto
.
cap.
24.
&c.
for
grace
and
Christian
justice
is
also
inherent
in
the
soule
,
and
this
imputatiue
iustice
is
a
meere
fiction
in
fauor
of
sinne
,
puttinge
wicked
men
in
hope
to
goe
to
heauen
without
vertue
,
pehance
,
or
obseruance
of
Christs
holy
lawe
.
M.
So
that
faith
only
doth
not
justifie
,
without
Good
Workes
?
D.
No
forsooth
,
for
the
Deuills
do
also
beleeue
and
tremble
:
and
as
the
bodie
is
dead
without
the
soule
,
so
is
faith
without
good
workes
and
charity
so
that
onely
a
liuely
faith
doth
justifie
,
that
is
faith
with
charity
.
M.
What
are
these
workes
which
you
call
good
?
D.
To
loue
God
aboue
all
thinges
,
and
my
neighbour
as
my selfe
,
to
fast
,
and
pray
,
and
giue
almes
;
with
all
other
workes
of
mercy
and
iustice
,
as
the
Angell
Raphael
taught
Tobias
.
M.
You
haue
answered
like
a
clerke
.
but
lett
vs
returne
to
the
other
signes
or
markes
of
the
Catholique
Church
:
what
is
the
seconde
?
D.
M.
But
beinge
so
many
sinnes
in
it
,
how
is
it
called
holy
?
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
notwithstanding
)
there
are
in
it
alwayes
the
giftes
of
the
holy
ghoast
;
and
because
,
out
of
it
,
there
can
bee
no
holynes
nor
saluation
;
and
the
very
sinners
that
are
in
it
,
haue
the
holy
faith
and
baptisme
.
M.
And
haue
not
the
hereticks
and
Iewes
also
Sacraments
?
D.
No
:
for
first
,
the
Iewes
are
now
infidels
as
well
as
the
Turkes
&
Paganes
,
because
their
Sacramentes
and
Ceremonies
all
ceased
when
the
lawe
of
the
new
testament
was
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
weare
bound
presently
vpon
the
promulgation
therof
to
forsake
them
.
And
hereticks
haue
no
true
Sacrament
,
wihch
they
acKnowledge
,
(
Baptisme
only
excepted
,
which
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
which
they
leaue
out
(
as
the
insusflation
,
Exorcisme
,
chrisme
and
the
lyke
,
are
in
no
wise
to
be
neglected
where
they
may
be
conueniently
supplied
;
because
they
haue
also
their
vertue
,
mystery
,
and
benediction
;
and
haue
bene
alwayes
in
vse
,
euer
since
the
Apostles
tyme
,
in
Gods
Church
.
M.
You
say
right
well
.
for
there
is
no
Catholique
ceremonie
,
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
no●
baptized
?
ad
Tim.
2.
2.
Petr.
3.
&c.
D.
Alas
,
sir
,
what
haue
I
to
doe
with
predestination
,
wihch
is
a
thinge
in
Gods
eternall
minde
before
eyther
I
or
the
worlde
was
made
,
and
therfore
passing
mans
capacity
to
comprehend
it
:
wherin
is
to
be
obserued
that
manye
deceyu●
them selues
by
mistakinge
the
true
signification
of
the
worde
:
p.
q.
23.
art.
5.
for
Praedestination
as
Sant
Thomas
teacheth
is
diuersly
vnderstoode
;
sometymes
for
the
cause
of
predestination
,
which
is
Gods
eternall
appoyntment
and
disposition
;
and
sometymes
for
the
effect
of
praedestination
,
which
importeth
our
eternall
saluation
,
and
the
meanes
wherby
we
must
attayne
vnto
it
.
And
for
that
both
the
holy
Scriptures
and
fathers
vse
the
worde
sometymes
in
one
sence
,
sometymes
in
an
other
,
the
vnlearned
oftentymes
taKe
occasion
to
confound
them selues
and
theyr
owne
consciences
in
the
speculation
of
this
mysterye
.
No
man
can
tell
who
is
predestinate
or
who
is
reprobate
:
but
this
I
Knowe
and
am
certaine
,
that
excepte
a
man
be
christened
,
and
Keep
Gods
commaundements
,
he
ca●not
be
saued
,
and
God
comma●deth
nothinge
that
is
ether
〈◊〉
reasonable
or
impossible
,
at
therfore
as
it
behooveth
vs
n●●
to
be
curious
in
searching
Go●
secrets
,
so
it
importeth
vs
not
be
negligent
in
the
execution
〈◊〉
that
which
belongeth
vnto
〈◊〉
but
accordinge
to
S.
Peters
co●●
sayl
to
make
certaine
our
vo●●tion
by
our
good
workes
.
M.
Well
then
,
to
returne
to
〈◊〉
Church
,
is
there
any
reason
●●hy
our
Church
is
called
holy
,
〈◊〉
not
that
of
the
Heretikes
?
D.
That
ther
is
;
for
,
in
the
Cath●●●que
Church
haue
beene
all
〈◊〉
saintes
that
euer
weare
;
an●
neuer
wanted
many
holy
〈◊〉
renowned
for
their
vertue
〈◊〉
sanctitie
of
lyfe
,
testified
by
〈◊〉
numerable
miracles
and
by
sh●●ding
of
their
blood
for
Cath●●●que
Religion
,
and
vertue
,
which
sanctity
of
lyfe
proceedeth
from
the
holy
doctrine
,
Sacraments
and
other
helps
that
Christ
hath
left
vs
in
his
Catholique
Church
,
no
otherwise
then
pretious
fruyts
,
and
sweet
smelling
flowers
take
their
vertue
from
the
roote
from
whence
they
grow
.
Wher
vpon
it
foloweth
that
it
is
impossible
that
any
man
truely
beleeue
and
obserue
that
which
the
Catholique
fayth
commaundeth
and
teacheth
but
that
he
must
be
endowed
with
grace
&
vertue
wherin
true
holinesse
consisteth
and
onely
those
Catholiques
be
not
vertuous
who
break
the
lawes
of
Catholique
Religion
wher
contrarywise
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
them
ther
good
masters
the
famous
apostataes
Martin
Luther
and
Iohn
Caluin
were
,
whose
doctrine
(
as
all
other
sectes
and
heresyes
)
of
their
owne
nature
,
induce
men
to
sinne
.
For
as
the
honour
done
vnto
the
Idols
of
the
Panims
,
Cupide
,
Venus
,
Bacchus
,
and
such
others
whom
falsly
they
esteemed
as
Gods
did
authorise
and
bringe
in
all
liberty
and
lewdnesse
of
lyfe
,
s●
the
erroneous
opinions
of
thes●
late
sectaries
,
perswading
th●
people
that
they
haue
no
fre●will
▪
nor
any
need
of
good
wo●Kes
,
Confession
,
satisfaction
〈◊〉
penance
for
theyr
sinnes
,
and
th●
lyke
,
but
that
it
suffiseth
,
for
al●
onely
to
beleeue
,
hath
opened
s●
broad
a
way
to
all
dissolution
,
〈◊〉
it
may
vell
seeme
,
that
vnder
th●
cloake
,
of
Christes
name
,
an●
visard
of
the
Gospel
,
they
inde●●
adore
the
same
filthy
Idols
〈◊〉
the
blinde
and
carnal
gentilit●
howsoeuer
amongst
them
,
some
(
rather
deceyved
by
heretiques
,
then
such
indeed
)
may
,
by
reason
of
theyr
naturall
inclination
to
vertue
and
modesty
,
be
with
holden
from
those
excesses
wherunto
other
wise
theyr
erroneous
beleefe
doth
provoke
than
,
as
amongst
the
Moores
,
Turks
,
Iewes
,
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
converted
to
vertue
and
holynesse
of
lyfe
,
by
the
force
of
any
Religion
but
only
in
&
by
the
Catholique
fayth
,
of
which
are
proprely
vnderstood
those
wordes
of
the
Prophet
.
Lex
Dni
īmaculata
convertens
animas
,
the
law
of
God
is
vnspotted
and
converteth
soules
;
And
by
which
only
men
become
,
saintes
,
&
gyving
theyr
lyues
in
testimony
of
this
faith
are
truely
called
Martyrs
,
of
whose
merites
and
of
all
other
holy
and
spirituall
benefittes
and
graces
,
The
communion
of
Saintes
.
Ps.
118.
Rom.
12.1
.
Cor.
12.
2.
Cor.
8.
Ephe.
4.
Coloss.
2.
Philippens
.
1.
Ioann
.
1.
Aug.
Enchiridion
.
c.
36
ser.
de
tpe
.
●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
.
Whervpon
allso
foloweth
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.
Wel
,
goe
forward
then
with
the
other
markes
of
the
Church
.
D.
The
thirde
is
the
name
Catholique
,
which
signifieth
Vniuersall
and
foloweth
of
the
reason
aboue
said
.
for
that
is
the
true
faith
,
and
consequently
must
nedes
be
but
one
.
As
we
see
that
it
is
receiued
generally
in
the
whole
worlde
,
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.
ad●●rsus
haereses
.
c.
4.
Aug.
Epist.
50.
ad
Bonifa
.
&
ibi
.
1.
ad
Honoratum
,
&
tom.
6.
contra
Ep.
Fundam
.
c.
4
&
l.
1.
contra
Crescomium
gramat
.
c.
33.
hist.
Triparsitam
l.
9.
c.
19.
wher
as
other
sectes
remaine
in
corners
,
and
as
they
breed
of
corruption
,
so
they
dure
not
longe
,
nor
by
any
of
them
was
euer
any
nation
conuerted
to
Christ
.
M.
Which
is
the
fourth
marke
.
D.
This
worde
Apostolique
.
for
by
continuall
succession
of
Popes
and
Bishops
from
Christes
Apostles
,
wee
can
proue
that
our
Religion
hath
euer
endured
in
the
worlde
,
neuer
corrupted
nor
interrupted
euen
vnto
this
day
.
which
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
,
which
beganne
all
with
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
festum
Apostolor
.
Orig
.
tom.
1.
in
proemio
periarchen
.
Anaclet
.
Pap.
Ep.
1.
Chrysost.
de
A●●st
.
Petro
&
Paulo
Hieren
.
Ep.
ad
Da●●sum
.
Ter●ull
.
de
praescript
.
cont.
haeret
.
c.
36.
why
doe
you
call
it
the
Romaine
faith
?
D.
Because
saint
Peter
(
on
whome
,
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
with
saint
Paule
:
and
afterwardes
,
(
they
beinge
the
principall
Apostles
)
sealed
the
authority
of
the
same
with
theyr
glorious
Martyrdome
.
Since
when
,
euen
vnto
the
Pope
now
lyuinge
,
was
neuer
any
heretique
nor
Apostata
in
that
holy
chayre
;
and
there
haue
beene
in
it
many
worthy
saintes
and
Martyrs
.
M.
So
that
whosoeuer
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
will
perish
,
as
it
appeareth
in
all
the
heresies
of
times
past
,
which
now
God
be
praysed
are
consumed
,
though
for
a
tyme
they
raged
with
sundry
persecutions
,
like
waues
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
worde
and
promise
is
euerlasstinge
.
But
tell
me
if
the
case
so
stande
,
what
foundacion
doe
those
seculare
Princes
builde
vppon
,
which
take
vnto
them selues
the
title
of
supremacie
in
Ecclesiasticall
as
well
as
ciuile
affaires
?
D.
Vppon
the
sandes
and
shalowes
of
flatteringe
courtiers
,
and
couetous
politiques
,
M.
Why
,
doe
not
the
scriptures
often
say
that
the
Kinge
is
to
be
honoured
,
and
feared
and
the
like
.
D.
I
graunte
yow
:
but
what
coherence
or
consequence
hath
this
with
makinge
the
Kinge
,
or
Queen
,
a
Pope
,
or
Bishope
,
or
supreame
head
of
the
Church
,
which
is
all
one
,
seinge
them selues
graunte
that
a
woman
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
,
which
are
annexed
,
and
can
not
be
denyed
to
him
which
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
,
which
is
subordinate
to
him selfe
in
his
owne
Kingdome
,
because
the
greater
and
superior
powre
doth
all
wayes
include
the
lesser
and
the
inferior
jurisdiction
.
M.
If
this
be
so
,
those
that
be
Catholiques
and
liue
vnder
suche
a
Prince
as
Woulde
take
this
title
vpon
him
,
will
hardelie
be
thoughte
true
subiectes
,
for
theyre
conscience
beinge
contrarye
thervnto
,
it
seemeth
to
folow
that
they
serue
theyre
Prince
but
by
halues
,
that
is
with
theyre
bodies
onlye
.
D.
Perhappes
it
seemeth
so
,
but
in
truth
it
is
far
otherwise
,
for
Good
Catholiques
Know
that
all
subiectes
are
bounde
in
conscience
,
to
obey
theyr
lawfull
Prince
in
all
thinges
belonginge
to
his
regall
iurisdiction
,
and
dignitie
,
thoughe
he
were
an
heathen
,
or
infidel
,
and
therfore
serue
him
with
theyre
soules
allso
,
so
longe
as
the
Kinge
doth
not
commaunde
any
thinge
againste
God
,
which
I
hope
no
Christian
will
doe
:
But
protestauntes
,
and
politiques
,
which
turne
with
euery
proclamation
;
and
parlamente
,
euen
in
matter
of
faith
allso
,
I
aske
yow
with
what
conscience
or
soule
they
serue
theyre
soueraigne
?
doe
yow
not
thincKe
that
these
companions
if
it
shoulde
serue
theyre
turne
,
woulde
be
as
flexible
with
theyre
bodyes
,
as
they
are
with
theyre
soules
all
readye
,
and
so
serue
him
in
deed
with
neyther
halfe
,
when
he
shoulde
haue
moste
need
of
theyre
seruice
,
seinge
there
can
be
no
durable
obedience
but
that
which
is
founded
in
true
Religion
,
as
appeared
in
the
famous
example
of
the
Emperoure
Constantius
,
M.
But
how
can
yow
excuse
this
pointe
that
the
Kinge
by
submittinge
himselfe
to
the
Pope
in
Church
matters
,
must
needes
putte
a
bridle
in
his
own
mouth
,
and
depriue
him selfe
of
his
chiefest
libertie
,
by
takinge
suche
a
yoke
on
his
shoulders
?
D.
If
I
did
not
see
before
mine
eyes
that
the
most
Christian
,
and
withall
the
moste
puissaunte
Kinges
of
all
Christendome
thincKe
this
subjection
no
disparagemente
to
theire
greatnes
,
nor
abridgemente
to
theire
libertie
,
and
florishe
moste
gloriously
vnder
this
estate
,
I
shoulde
peraduenture
thincke
yow
had
some
reason
to
propose
this
quaestion
:
Cui
seruire
regnare
est
,
Reg.
cap.
8.
to
the
people
of
Israel
,
when
they
refused
the
gouermente
of
Samuel
the
Prophete
,
and
asked
a
Kinge
.
M.
Why
?
Thincke
yow
it
were
not
conueniente
,
that
the
Pope
at
leaste
for
the
Catholiques
conforte
and
ease
shoulde
dispense
with
them
to
th
ende
they
mighte
so
contente
the
better
theyre
Prince
,
when
he
shall
exacte
this
spirituall
obedience
at
theyre
handes
?
D.
In
no
case
:
for
as
muche
as
in
so
doinge
muste
needes
follow
confusion
in
all
Ecclesiasticall
discipline
,
and
Christian
men
shoulde
be
lefte
without
a
iudge
or
vmpyre
to
decide
&
determine
all
doubtes
and
controuersies
,
which
may
grow
in
Religion
,
especially
consideringe
that
no
estate
is
more
occasioned
to
gyue
scandall
vnto
the
common
people
,
neyther
haue
any
sorte
of
men
more
greeuously
erred
in
all
matters
belonginge
to
true
Religion
and
Gods
seruice
,
then
Kinges
them selues
,
as
(
to
omitte
all
other
examples
)
the
holy
scriptures
doe
testifie
,
that
amonghste
all
and
so
many
Kinges
of
God●
chosen
people
,
there
were
bu●
three
onelye
that
Kepte
Gods
law
,
Dauid
,
Ezechias
,
and
Iosias
:
M.
You
haue
sayde
arighte
and
by
this
yow
see
,
it
followeth
that
no
temporall
Prince
oughte
to
presse
his
Catholique
subjectes
in
this
case
,
excepte
he
will
allso
compell
them
to
deny
God
,
whom
they
are
vndoubtedley
persuaded
to
be
the
author
,
maister
,
and
commaunder
of
this
doctrine
:
but
lette
vs
returne
to
oure
former
question
are
there
any
more
signes
markes
of
this
true
Church
.
D.
Yea
sir
,
many
:
in
so
much
that
the
learned
haue
written
whole
volumes
of
the
same
.
But
these
fiue
are
enough
for
me
,
beinge
founded
in
such
substantiall
reasons
,
as
are
,
the
Principalitie
,
vnitie
,
sanctitie
,
antiquitie
,
and
,
vniuersalitie
▪
of
the
Romain
Church
how
thinke
you
?
M.
Mary
I
thinke
passinge
well
o●
it
:
and
wishe
that
we
all
may
haue
grace
to
perseuer
in
it
.
and
when
God
shoulde
so
dispose
,
to
leese
all
our
goods
and
landes
,
yea
and
our
liues
also
for
the
same
.
M.
You
haue
sayde
enoughe
of
the
Church
,
and
by
that
little
you
haue
sayde
of
the
communion
o●
the
communion
of
saintes
,
you
haue
sufficiently
giuen
to
vnderstande
,
how
great
a
benefitte
it
is
to
bee
a
member
of
such
a
charitable
and
blessed
bodie
:
but
tell
me
,
as
all
Catholiques
liuinge
enjoy
this
communion
of
eche
others
praiers
,
merittes
,
and
good
workes
;
doe
those
also
participate
of
them
which
are
excommunicated
by
lawful
authority
?
D.
No
sir
▪
for
therefore
they
are
called
excommunicated
,
because
they
are
depriued
of
this
communion
of
saintes
,
and
are
as
braunches
cutte
of
from
the
tree
,
or
membres
from
the
bodie
,
which
consequently
doe
not
participate
,
of
that
good
humore
which
is
spreade
amongste
the
rest
of
the
braunches
which
remaine
vnited
.
Where
by
may
be
gathered
,
what
greate
accompte
ought
to
bee
made
of
excommunication
,
seinge
he
can
not
haue
God
for
his
father
,
which
hath
not
the
Church
for
his
mother
.
M.
And
are
the
excommunicate
out
of
the
Church
,
as
well
as
heretickes
and
other
infidells
?
D.
They
are
sir
.
But
with
this
difference
,
that
Iewes
and
Turkes
are
out
of
the
Churche
because
they
neuer
entred
in-to
it
by
baptisme
;
The
heretickes
,
which
are
baptized
,
but
haue
loste
theyr
faith
,
are
foorthe
,
because
they
are
fled
or
runne
away
of
them selues
,
like
strayde
or
loste
sheepe
,
whome
the
shephearde
doth
,
with
his
hooke
,
compell
some
tymes
to
returne
to
his
flocke
againe
:
But
the
excommunicate
,
because
they
haue
baptisme
and
faith
,
are
not
fledde
of
them selues
,
but
are
driuen
foorth
by
force
,
by
the
pastor
and
lefte
lyke
scabbed
sheepe
for
praye
to
the
wolues
,
excepte
,
by
humility
and
obedience
,
they
returne
againe
to
the
folde
.
M.
What
is
meante
by
Remission
of
sinnes
,
D.
There
are
in
Gods
Church
three
principall
benefittes
,
Lyfe
aeternall
;
the
nexte
is
of
the
bodie
only
which
is
,
The
Resurrection
of
the
fleshe
;
And
the
thirde
is
of
the
soule
alone
,
which
is
,
The
remission
of
sinnes
,
which
we
receaue
in
the
Sacraments
of
the
holy
Church
,
and
especially
in
baptisme
and
penaunce
,
which
(
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
can
hurte
him
whome
God
defendeth
,
soe
there
can
be
no
greater
mischiefe
in
this
worlde
,
then
to
bee
in
the
state
of
sinne
,
which
maketh
a
man
Gods
enemie
.
For
,
who
can
defende
him
,
with
whom
God
is
angrie
?
What
greater
good
then
can
any
man
receiue
then
the
remission
of
his
sinnes
?
Which
giueth
lyfe
to
the
soule
and
is
only
to
bee
had
in
Christes
Catholique
Church
?
M.
Resurrection
of
the
fleshe
,
which
is
the
eleeuenthe
article
?
D.
This
is
,
that
other
benefitte
o●
the
holye
Church
.
For
all
thoughe
all
men
,
as
well
bad
as
Good
shall
returne
to
theyre
natural●
lyfe
againe
;
ye
at
shall
the
lyfe
o●
the
wicked
be
rather
a
continuall
death
then
true
lyfe
,
because
they
ryse
to
perpetuall
torments
.
Soe
as
the
true
Resurrection
,
which
is
to
desireable
lyfe
,
shal
be
only
of
the
just
which
shal
be
founde
with
out
sinne
.
M.
I
wolde
faine
Knowe
of
you
,
whether
the
same
bodies
shall
ryse
againe
,
or
other
lyke
them
.
D.
There
is
no
doubte
,
but
the
same
:
for
other
wise
it
should
be
no
true
Resurrection
,
which
is
vnderstood
when
the
same
bodie
riseth
which
died
and
fell
before
.
Besides
,
other
wise
how
should
the
bodie
bee
partaker
of
the
glorie
or
punnishmente
of
the
soule
,
in
rewarde
of
the
Good
workes
which
they
in
companie
wrought
together
.
And
seinge
God
is
almighty
,
as
wee
professe
in
the
beginninge
of
the
Creede
,
wee
neede
not
wonder
,
if
he
bringe
to
effecte
that
which
to
vs
seemeth
vnpossible
.
As
in
deede
naturally
it
is
,
when
a
bodie
is
once
burnt
(
for
example
)
and
brought
to
duste
or
ashes
,
to
rayse
it
to
lyfe
again
.
M.
I
woulde
bee
gladde
,
you
should
also
tell
me
,
in
what
age
or
stature
we
shall
rise
,
because
we
dye
in
diuers
,
some
oulde
,
some
younge
,
some
great
,
some
litle
,
&c:
D.
All
shall
rise
,
not
only
in
the
same
sexe
in
the
which
they
weare
in
this
worlde
,
but
in
the
same
age
&
stature
which
they
should
haue
had
at
the
terme
of
thirtie
three
yeares
,
M.
How
doe
you
interprete
the
twelfte
article
which
is
of
Lyfe
euerlastinge
.
D.
It
signifieth
a
full
and
perfecte
felicitie
of
bodie
&
soule
,
which
is
the
greatest
and
last
good
which
we
gaine
by
beinge
in
Gods
Church
,
comprehendinge
in
it
,
in
respecte
of
the
soule
,
that
the
vnderstandinge
shal
be
full
of
wisdome
,
the
will
full
of
bountie
and
charitie
,
so
as
it
can
not
sinne
at
all
:
in
respecte
of
the
bodie
,
it
shall
haue
health
with
immortality
and
impassibilitie
,
so
as
no
thinge
can
hurt
it
;
it
shall
haue
beautie
with
cleernesse
,
so
as
it
shall
shine
like
the
sunne
;
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
,
with
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
,
which
should
make
for
manie
chilldren
of
diuers
growth
or
stature
,
garments
of
cloth
of
gould
though
there
is
no
doubte
but
the
greater
would
haue
more
cloth
then
the
little
one
,
yeat
should
the
least
be
moste
contente
with
that
garment
which
would
best
fitte
him
,
although
it
were
lesse
in
quantitie
then
the
rest
.
M.
You
haue
answeared
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
,
with
the
contrary
afflictions
,
tormentes
,
and
perpetuall
calamities
,
amongest
the
which
are
especially
a
most
teadious
enuaye
of
the
elects
felicitie
,
and
the
bitter
worme
of
conscience
euer
gnawinge
,
without
reste
,
the
just
guerdon
of
mortall
sinne
,
from
which
God
,
of
his
mercie
,
defende
vs
.
Amen
.
❧
Of
the
Aue
Marie
.
The
Aue
Marie
.
Vide
Lucae
1.
Conc
.
Ephes.
can
.
13.
d.
Hieron
.
contra
Heluidi
Ambr.
l.
2.
de
vriginibus
&
super
Luc.
&
Ep.
81.
Bern.
bom.
2.
super
missus
est
.
Augus.
de
natura
&
grat
.
c.
36.
&
ser.
de
assum
pt.
Iren.
l.
3.
c.
31.
&
33.
&
l.
5.
c.
19.
Chrysost.
Basil
.
&
Iacobum
in
liturgiis
.
Niceph.
hist.
eccles.
l.
1.
c.
2.
&
8.
&
lib.
14.
c.
2
&
46.
❧
CHAP.
VI.
M.
HITHERTO
You
haue
answeared
very
well
;
now
tell
me
,
doe
you
make
prayer
to
none
els
but
to
God
onely
?
D.
Yeas
that
wee
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
Virgen
Marie
;
Virgen
as
well
before
,
and
after
,
as
in
the
birth
of
our
Sauioure
.
Who
beinge
exalted
aboue
all
creatures
,
as
reason
is
,
and
taken
in
to
glorie
both
bodie
and
soule
,
is
the
most
worthy
aduocate
for
sinners
,
by
way
of
prayer
and
intercession
.
M.
That
seemeth
straunge
to
giue
and
attribute
the
same
title
vnto
her
,
which
the
Scriptures
giue
vnto
our
Sauiour
.
For
he
is
our
Aduocate
.
D.
Sir
,
we
putt
greate
difference
,
notwithstandinge
:
for
our
blessed
Ladie
is
our
aduocate
by
way
of
prayer
and
intercession
,
but
Christ
,
by
way
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
,
with
,
Miserere
nobis
,
which
is
,
haue
mercy
vpon
vs
,
Inuocation
of
Saintes
.
Vide
1.
Reg.
15
4.
Reg.
5.
Iob.
5.2
.
Machab.
1.15
.
Isai
.
37.
Iob.
12.
Dan.
10.
Ierem.
15
Matt.
18.
Ps.
67.1
.
Cor
14.
Apoc.
17
21.
Orig.
l.
8.
cont.
Celsum
.
Cypr.
serm.
de
m●rtali
.
Ba●il
.
●o
.
in
.
40.
marty
.
Naz.
in
C●p●
Athan.
Basil
.
Hieron
.
cont.
Vigilant
.
Athan
.
ser.
2.
de
deipara
Ambros
.
lib.
de
vi
dais
.
&
orat
.
2.
in
mort
.
f●at
Aug.
lib.
7.
de
bapt.
contra
donat.
cap.
1.
Greg.
lib.
12.
moral
.
cap.
13
&c.
because
we
Knowe
,
shee
is
but
a
creature
.
M.
Why
,
if
shee
be
but
a
creature
as
all
other
saintes
are
,
how
is
it
not
an
injury
to
God
,
to
praye
vnto
any
other
but
to
him
,
sith
he
hath
inuited
vs
sayenge
,
come
vnto
me
all
you
that
are
loaden
,
&c.
Whereby
it
shoulde
seeme
,
we
haue
no
neede
to
seeke
to
any
other
mediator
.
D.
You
say
well
,
if
by
prayenge
to
saintes
we
forsooke
God
;
but
beinge
,
that
therefore
we
praye
vnto
the
saintes
because
we
maye
the
more
easily
and
speedely
come
vnto
him
,
and
be
the
better
accepted
of
him
,
there
is
no
doubt
of
dishonouringe
God
,
while
we
praye
vnto
them
whom
he
him selfe
hath
glorified
,
and
woulde
,
they
should
be
of
all
creatures
honoured
;
euen
as
it
is
no
diminishinge
,
but
rather
encreasinge
of
any
Princes
maiesty
,
to
haue
many
honourable
seruantes
and
subjectes
,
and
to
make
remonstrance
that
he
doth
esteeme
them
.
M.
But
how
can
the
saintes
and
Aungels
see
vs
,
or
heare
our
prayers
?
D.
By
seeinge
God
,
in
whom
they
see
and
heare
allthinges
pertaininge
vnto
them
.
For
if
we
knowe
that
the
holy
Prophetes
,
while
they
year
liued
,
could
see
and
heare
all
thinges
that
God
reuealed
vnto
them
,
though
they
weare
farre
distant
or
longe
after
to
come
;
muche
more
,
wee
are
to
beleeue
the
same
of
the
saintes
and
Angels
which
are
still
in
Gods
presence
.
M.
But
doth
not
the
Scripture
attribute
this
title
vnto
God
only
,
that
he
knoweth
and
searcheth
the
harte
and
reynes
?
how
,
then
,
can
the
saintes
beinge
creatures
,
haue
so
greate
a
priuilege
.
D.
Sir
,
it
is
true
that
God
onely
hath
this
attribute
of
his
owne
power
or
puissance
,
and
therefore
the
saintes
,
not
of
them selues
but
in
him
,
and
by
his
reuelation
,
doe
knowe
the
hartes
thoughtes
of
others
,
yea
and
mortall
men
may
knowe
allso
all
the
secretes
of
my
harte
,
if
God
should
disclose
the
same
vnto
them
?
M.
I
like
very
well
of
your
answere
.
But
then
I
woulde
faine
knowe
the
cause
,
why
the
heretiques
doe
so
much
impugne
this
pointe
and
especially
the
honoure
done
vnto
the
blessed
Virgen
Marie
?
D
,
The
reason
is
manifest
.
For
the
Scripture
saith
,
that
God
would
put
enmitye
between
the
seede
of
the
woman
and
the
seede
of
the
serpent
,
as
heretikes
are
;
falsely
impugninge
the
true
prayse
and
honoure
due
to
our
blessed
Lady
,
as
allso
diuers
of
the
Sacramentes
,
good
workes
,
penaunce
,
purgatorie
,
and
suche
like
especiall
helpes
for
mans
saluation
.
Yea
supposing
the
vnsatiable
enuye
and
hatred
that
the
devill
hath
against
CHRIST
and
all
that
is
his
,
it
is
no
marvell
that
the
heretiques
,
who
(
as
Saint
Polycarpus
calleth
them
)
be
primogeniti
Diaboli
,
do
hate
and
oppugne
the
honour
of
our
blessed
Lady
,
who
hath
so
strait
and
neare
allyance
with
our
Sauiour
.
And
how
can
it
otherwise
be
,
but
that
those
who
possessed
with
the
vncleane
spirite
,
haue
no
other
scope
of
theyr
whole
lyfe
,
and
Religion
,
but
meere
liberty
and
sensuality
should
be
without
deuotion
to
her
which
is
the
true
Maistres
,
mother
and
mirrhour
of
all
chastity
and
purity
?
Besides
that
she
hauinge
alwayes
bene
the
bane
and
overthrow
of
heretiques
in
all
ages
,
no
wonder
if
they
who
are
nothing
els
but
a
fardell
and
new
broode
of
ould
heresyes
,
are
guyded
by
the
same
spirite
that
theyr
forfathers
were
,
and
vse
the
same
malignity
againste
her
that
those
vsed
.
M.
Truly
it
is
so
.
But
tell
me
,
hath
the
Church
any
vsuall
prayer
to
the
saintes
and
especially
to
our
Ladie
?
D.
To
the
saintes
we
vse
the
letanies
,
and
other
deuoute
prayers
in
particular
;
but
to
the
blessed
Virgen
the
principall
is
the
Aue
Marie
.
M.
I
pray
you
say
the
same
.
D.
Hayle
Marie
full
of
grace
our
lord
is
with
thee
;
blessed
art
thou
amongest
all
women
,
and
blessed
is
the
fruyte
of
thy
wombe
IESVS
,
holye
Marie
mother
of
God
,
pray
for
vs
sinners
,
now
,
and
in
the
hower
of
our
death
.
Amen
.
M.
Tell
me
,
who
made
this
Aue
Marie
?
D.
Our
holy
mother
the
Church
,
takinge
the
wordes
of
the
Angell
Gabriel
when
he
came
to
salute
our
Lady
the
Virgen
Marie
,
and
some
of
the
wordes
of
sainte
Elizabeth
in
her
visitation
,
and
the
rest
is
added
by
the
Church
.
so
,
as
consideringe
that
all
these
wordes
,
beinge
eyther
of
God
by
his
Angell
Gabriel
,
Oure
Blessed
Ladie
without
sinne
.
See
S.
Damas
.
orat
.
11.
de
natiu
.
virg.
et
orat
.
2.
&
3.
&
l.
3.
de
fid.
c.
2.
D.
Laure.
Iustin
.
ser.
de
annuncia
.
&
lib.
de
cast
.
con.
animae
.
cap.
7.
&
in
fascic
.
amo
.
c.
7.
Idiotam
de
contempl
.
Virg.
c.
2.
&
6
Sedulium
lib.
2
paschal
.
S.
Vincent
.
Fer.
serm.
1.
de
natiu
.
&
2.
de
nati
.
virg.
D.
Aug.
lib.
de
nat.
&
gra
cap.
36.
&c.
5.
cont.
Iulian.
c.
9.
S.
Cypr.
de
Card.
op.
Christi
.
c.
de
nati
.
Christi
Amb.
ser.
22.
in
Ps.
118.
D.
Hierony
.
in
cap.
10.
Eccl.
Sophro.
Ep.
Synod
.
in
6.
syn
.
act.
11.
S.
Brun.
in
.
Ps.
101.
Richard
.
Victor
.
in
cant
.
cap.
26.
&
.
42.
&
lib.
1.
de
Emanuel
c.
vlt.
Pet.
Daemia
.
ser.
de
natiu
.
virg.
&
serm.
de
annunc
.
Arator
.
lib.
1.
in
Act.
Apost.
D.
Iacob
.
in
Liturg.
cit.
a
6.
syn
.
cant
.
32.
&
7.
syn
.
act.
3.
Conc.
Francford
.
Ep.
ad
ep̄os
Hispa
.
Origen
.
bo.
1.
ex
var.
Andre
.
Cretens
.
serm.
de
assumpt.
Euthi●●i
.
serm.
de
zon
.
virg.
D.
Ansel
.
lib.
de
concep.
vir
.
c.
18.
cit.
a
D.
Th.
in
.
1.
d.
44.
q.
vnic.
ar.
3.
Theodoret.
l.
3.
in
cant
.
Irenae
.
l.
3.
cont.
haer.
cap.
35.
Hippol.
orat
.
de
sanctificat
.
Cyril
.
bo.
6.
in
Concil.
Ephes.
Epipha
.
haer.
78.
Innoc.
3.
serm.
2.
de
assumpt.
Hesyc
.
Concio
.
2.
de
B.
V.
Fulbertum
Carn
.
ex
Canis
.
lib.
1.
cap.
7.
Ansel
.
lib.
de
excell
.
virg.
cap.
9.
SS.
Basil
.
&
Chrysostom
.
in
suis
liturg
.
&c.
or
of
the
holy
ghoast
by
the
mouth
of
Sainte
Elizabeth
,
and
his
spouse
the
Catholique
Church
,
we
may
justely
say
that
this
prayer
was
made
by
God
him selfe
,
or
by
the
holye
ghoast
.
M.
What
doe
you
thinke
worthe
the
nothinge
in
this
Aue
Marie
?
D.
Besides
the
petition
,
I
note
fowre
especiall
prayses
and
commendations
of
our
Blessed
Ladie
.
M.
Which
be
they
?
D.
The
first
in
those
wordes
,
Full
of
grace
:
for
in
this
shee
did
so
a
bounde
that
shee
neuer
had
in
her
soule
any
blotte
or
staine
of
sinne
which
might
hinder
or
diminishe
the
same
.
I
say
sinne
not
only
,
Actuall
,
whether
,
Mortall
,
or
Veniall
,
but
not
so
much
as
Originall
sinne
it selfe
.
And
withall
she
was
so
plentifully
endowed
with
all
kinde
of
vertues
and
giftes
of
the
holy
ghoast
in
the
hyghest
degree
and
had
wroughte
so
manie
and
so
meritorious
workes
in
Gods
sight
that
she
was
made
worthie
to
mounte
aboue
all
the
quiers
of
the
Angels
both
in
bodie
and
soule
.
M.
This
seemeth
much
.
For
why
then
doe
you
not
attribute
the
same
to
sainte
Steuen
and
other
saintes
which
are
allso
sayde
to
bee
full
of
grace
.
D.
The
quantitie
and
aboundance
of
grace
is
to
be
measured
by
the
greatnes
of
the
office
and
dignitie
which
God
hath
called
euerie
one
vnto
.
Now
because
the
greatest
office
that
euer
was
giuen
vnto
any
pure
creature
was
to
bee
the
mother
of
God
,
therfore
our
Blessed
Ladie
was
made
capable
and
filled
with
greater
grace
then
any
other
pure
creature
.
And
so
both
Saint
Steuen
and
other
saintes
thoughe
neuer
so
full
,
beinge
so
farre
inferiour
in
office
and
dignitie
,
muste
needes
giue
place
in
comparison
of
the
graces
of
our
blessed
Ladie
for
this
is
not
vnlike
to
manie
vessells
,
who
allthough
they
be
all
full
of
balme
or
other
like
pretious
licoure
,
yeat
one
doth
often
hould
more
then
an
other
.
M.
Tell
me
now
which
are
the
other
prayses
,
which
you
say
are
comprised
in
this
prayer
.
D.
The
seconde
is
in
those
wordes
Our
lord
is
with
thee
:
Where
by
we
know
that
God
in
singular
wise
did
allwayes
assiste
the
blessed
Virgen
euen
from
the
first
instante
of
her
conception
,
gouerninge
,
keepinge
,
and
defendinge
her
as
a
moste
rich
treasure
:
so
as
she
neuer
offended
in
thought
,
worde
,
nor
deede
.
The
thirde
is
conteyned
in
those
wordes
,
Blessed
art
thou
amongeste
we
men
:
Because
she
only
amongest
all
women
had
that
priuiledge
to
bee
both
a
maide
and
a
mother
.
A
mother
I
say
of
such
a
childe
which
is
more
worthe
then
a
hundred
thousand
children
of
other
women
.
Albeit
she
may
be
sayde
allso
to
be
the
mother
of
greate
multitudes
of
children
:
for
as
much
as
all
good
Christians
are
brothers
of
Christ
,
and
consequently
are
children
of
our
blessed
Ladie
thoughe
not
by
generation
,
yeat
by
tender
loue
and
motherly
affection
which
she
beareth
towardes
all
.
The
fourth
is
in
those
wordes
,
Blessed
is
the
fruyte
of
thy
wombe
IESVS
:
For
as
the
prayse
of
the
fruyte
doth
redounde
to
the
tree
,
so
the
glorie
of
the
childe
must
much
more
redounde
to
the
honoure
of
the
mother
.
And
euen
as
euerie
true
liuinge
tree
thoughe
it
haue
once
borne
fruyte
remaineth
with
sufficient
vigoure
and
vertue
to
beare
euerie
yeare
the
like
againe
;
so
our
blessed
Ladie
as
the
true
tree
of
lyfe
hauinge
once
borne
God
as
the
peculiar
fruyte
of
her
wombe
remained
still
not
only
with
sufficient
,
but
with
more
aboundante
grace
,
merite
,
and
vertue
them
before
,
to
become
his
mother
againe
once
euerie
yeare
;
if
so
it
seemed
ether
conuenient
to
Gods
highe
wisedome
&
prouidence
,
or
needfull
for
mans
Redemption
:
whereby
it
appeareth
how
fitt
this
similitude
is
:
and
no
wounder
seinge
it
is
no
mans
but
the
holy
ghoastes
invention
.
As
contrariewise
those
comparisons
are
of
the
deuill
which
are
by
her
enemies
inuented
to
diminishe
her
praise
and
dignitye
.
M.
I
like
this
well
:
but
if
our
Ladie
as
before
you
sayde
,
be
in
heauen
both
in
bodie
and
soule
,
what
Ladie
is
that
which
standes
vppon
the
altare
&
in
other
places
of
the
Church
.
D.
It
is
not
our
Ladie
but
her
image
only
,
by
which
we
remember
her
which
is
in
heauen
,
and
in
that
respecte
we
doe
it
honoure
and
reuerence
.
M.
But
as
there
be
many
images
,
are
there
allso
many
Ladies
?
D.
No
forsooth
:
but
one
only
,
which
is
alwais
in
heauen
.
M.
How
then
doe
Catholique
people
vse
to
call
vpon
our
Ladie
of
Loreto
and
others
our
Ladie
of
Guadalupe
,
or
Monserratto
,
or
our
Ladie
of
Rhemes
or
of
walsingham
,
which
are
all
in
diuers
countries
.
D.
Sir
wee
call
her
so
with
diuers
names
by
reason
of
the
manyfould
benifites
she
doth
obtaine
for
vs
by
her
prayers
in
those
places
.
M.
What
doe
you
aske
of
our
blessed
Ladie
?
do
you
peradventure
aske
forgiuenes
of
your
sinnes
,
or
the
grace
of
God
,
or
lyfe
euerlastinge
of
her
?
D.
No
sir
.
For
we
aske
those
thinges
of
God
,
both
her
&
our
creatour
.
M.
What
then
do
you
aske
of
her
when
you
pray
vnto
her
.
D.
That
she
willbe
our
aduocate
and
mediatresse
before
her
blessed
childe
to
obtaine
all
this
for
vs
.
M.
And
doe
you
pray
to
the
saintes
in
like
manner
?
D.
Altogeather
,
remembringe
allwayes
notwithstandinge
that
there
is
no
sainte
aequal
vnto
goddes
mother
,
and
therfore
none
that
deserueth
like
honoure
,
and
reuerence
,
of
all
true
Christians
.
M.
But
may
a
man
say
the
Pa●●r
Noster
,
or
,
Aue
Marie
,
to
the
honoure
or
inuocation
of
any
other
sainte
or
Angell
?
D.
Yeas
doubtles
,
hauinge
this
intention
,
eyther
to
pray
vnto
God
that
for
his
saintes
or
Angels
intercession
(
who
as
Christ
saith
in
the
gospell
doe
allwayes
see
his
fathers
face
)
he
woulde
haue
mercy
on
my
soule
,
or
to
craue
of
the
saintes
them selues
that
they
will
offer
that
prayer
I
make
to
God
for
me
.
M.
Why
,
will
God
refuse
our
prayers
excepte
the
saintes
doe
offer
them
for
vs
?
D.
No
:
but
he
doth
the
more
willingey
heare
them
,
when
they
are
offered
vnto
him
by
his
frendes
,
which
we
because
of
our
sinnes
,
for
the
most
parte
are
not
.
M.
You
say
well
,
for
our
Sauiour
calleth
his
Apostles
frendes
,
euen
when
they
were
in
this
worlde
with
him
:
but
tell
me
when
ought
we
principally
to
recommend
our selues
vnto
them
.
D.
Truly
at
all
tymes
but
especially
in
our
distresse
and
vpon
theyr
festiuall
dayes
.
M.
Holie
dayes
&
Reliques
of
Saintes
.
Vid●
Basil
.
ho.
26.
in
Mamam
ten
martyr
.
Euseb.
libr.
13.
de
Athan.
Ambro
.
in
.
22.
Lucae
.
&
serm.
9
in
sancto
;
Geruasium
,
&
Protasium
Chrysost.
ho.
66.
ad
populum
Antio
chenum
Hieron
.
Ep.
27.
ad
Eustocbiū
,
&
Ep.
53.
&
lib.
contra
Vigilant
.
Damas.
lib.
4.
de
fide
cap.
16
Aug.
in
ps.
88
l.
22.
de
ciuit
.
c.
8.
in
ps.
110
7.
synod
.
act.
3
Chrysos
.
de
Babyla
mart
.
Victor
.
African
.
de
persecut.
Vandalica
.
And
what
cause
may
there
be
why
the
Church
doth
keepe
theire
dayes
holy
and
reuerence
theire
reliques
?
D.
There
are
many
but
especially
fiue
.
M
,
Which
are
they
.
D.
The
first
is
to
glorifie
God
in
his
saintes
,
seeinge
the
wonderfull
workes
he
hath
alwais
wrought
by
them
:
The
seconde
,
because
by
the
honoure
which
is
done
them
in
earthe
,
we
may
the
better
vnderstande
the
glorie
they
enioy
in
heauen
:
The
thirde
,
that
thereby
knowinge
theyre
liues
and
vertue
we
may
be
exhorted
to
imitate
and
followe
theyre
example
,
sith
they
were
mortall
men
as
we
are
.
The
fourth
to
encrease
our
deuotion
towardes
God
by
bearinge
affection
and
loue
vnto
such
worthy
intercessors
.
The
fift
because
our
mother
the
holy
Church
will
honoure
her
children
after
they
be
dead
;
who
whiles
they
were
liuinge
did
honoure
her
,
and
often
tymes
dyed
for
her
defence
:
wherevppon
allso
we
pray
before
theyre
reliques
because
the
same
weare
in
theyre
lyfe
instrumentes
of
theyre
holy
soules
to
doe
many
good
workes
,
and
shall
be
in
the
resurrection
liuely
and
glorious
bodies
,
and
in
the
meane
tyme
remaine
vnto
vs
as
pledges
of
the
greate
loue
they
beare
vnto
vs
,
in
remembrance
of
which
we
pray
vnto
them
that
they
will
helpe
vs
;
as
we
remember
to
honoure
them
,
in
what
we
may
.
M.
Are
there
any
other
prayers
to
our
Ladie
,
or
to
other
saintes
,
or
Angels
,
which
we
may
vse
.
D.
Many
:
as
the
Salue
Regina
,
and
diuers
other
anthemes
,
hymnes
and
orisons
,
which
the
Church
doth
vse
and
we
may
likewise
say
euery
man
accordinge
to
his
deuotion
.
❧
Of
the
10.
CHAP.
VI.
M.
NOW
That
you
haue
tould
how
wee
should
pray
,
Vide
Exod
20
versic.
34.
Leuit.
19.
Deut.
4.5.10
.
Mar.
5.
versi
.
19
22
Mar.
10
12.
Luc.
10.18
.
Rom.
2.13
.
Iacob
.
1.2.4
.
and
beleeue
well
,
tell
me
how
we
may
knowe
to
worke
well
allso
.
D.
By
knoweinge
the
commaundementes
of
the
law
of
God
,
and
of
our
mother
the
Church
to
keepe
them
,
and
by
knowing
mortall
sinnes
to
fly
them
.
M.
How
many
are
the
commaundementes
of
the
law
of
God
,
let
me
heare
.
D.
They
are
tenne
the
three
first
belonge
to
the
honour
of
God
,
the
other
seuen
to
the
profitte
and
good
of
our
neighour
the
first
is
.
I
am
thy
lord
thy
God
thou
shalt
haue
none
other
goddes
but
me
,
which
is
as
much
as
thou
shalt
loue
and
honour
one
God
onely
aboue
all
thinges
.
The
second
,
Thou
shalt
not
sweare
,
nor
take
his
holy
name
in
vayne
.
The
thirde
,
Thou
shalt
keepe
holy
the
sabbaoth
day
,
that
is
all
sundayes
and
holy
dayes
.
The
fourth
,
Thou
shalt
honoure
thy
father
and
thy
mother
.
The
first
,
Thou
shalt
not
Kill
.
The
sixt
,
Thou
shalt
not
committe
adultery
.
The
seuenth
.
Thou
shalt
not
steale
.
The
eyght
,
Thou
shalt
not
beare
false
witnes
against
thy
neyghbour
.
The
ninth
,
Thou
shalt
not
couet
thy
neyghbours
wyfe
.
The
tenth
,
Thou
shalt
not
couet
thy
neyghbours
goodes
.
And
these
ten
commaundementes
are
comprised
in
two
,
which
is
to
loue
God
aboue
all
thinges
and
thy
neyghbour
as
thy selfe
.
M.
Tell
me
,
The
first
Commaundemente
.
Images
.
Vide
Athan.
ser.
4.
cont.
Ari
anos
.
&
l.
de
passio
.
mag.
salua
.
c.
14.
So
zom
.
l.
5.
c.
●0
Basi
.
l.
de
Spu.
S.
c.
18.
Ar●
.
l.
1.
de
cōsen●●
Evangelist
.
c.
10.
Greg.
l.
9.
Ep.
9.
l.
7.
Indictione
2.
Epis.
57.
&
169.
Damasc
.
lib.
4
de
side
c.
17.
&
tribus
libris
de
Imaginibus
.
7.
Synodus
act.
2.3.4
6.7.8
.
Synod
.
can
.
3.
&
7.
how
shall
we
keep
the
first
commaundemente
.
D.
If
wee
serue
and
adore
one
onely
and
true
God
,
expectinge
from
him
all
our
help
and
succour
&
askinge
the
same
of
him
as
the
author
of
all
our
good
.
M.
But
why
do
you
make
no
mention
of
forbidding
Images
or
ydoles
as
it
should
seeme
it
is
in
the
twentyth
of
Exodus
where
the
law
was
gyuen
.
D.
Because
that
was
but
an
addition
or
explication
of
the
first
precept
by
reason
that
the
people
of
Israel
at
that
tyme
were
much
giuen
to
ydolatrie
&
did
often
offend
in
worshipping
of
ydols
whereof
by
the
grace
of
God
there
is
now
no
daunger
amongest
Christianes
.
M.
How
then
doth
the
Catholique
Church
vse
images
as
well
grauen
as
painted
.
D.
The
Church
doth
vse
them
for
remembrance
of
Christ
&
his
saintes
whome
they
represent
vnto
vs
,
and
serue
for
the
instruction
of
the
ignorant
and
so
are
therfore
called
commonly
the
bookes
of
the
vnlearned
;
and
to
helpe
our
deuotion
towardes
them
,
and
in
this
respecte
onely
we
do
them
reuerence
and
honour
,
which
is
not
forbidden
,
but
with
the
adoration
of
Latria
,
which
is
proper
to
God
himselfe
,
for
so
that
people
did
worship
ydols
then
;
but
there
is
great
difference
betwene
an
image
and
an
ydole
.
M.
Why
what
is
an
idoll
?
D.
An
idoll
is
any
thinge
visible
or
inuisible
whether
it
haue
image
or
no
,
which
is
falsely
worshipped
as
God
.
As
were
Iuppiter
Mars
and
Venus
,
&c.
of
the
gentiles
,
who
indeed
were
diuels
and
wicked
spirites
which
deluded
the
people
,
to
the
which
are
reduced
the
adoration
of
any
of
Gods
creatures
as
the
sunne
and
moone
and
some
tymes
beastes
and
plantes
of
the
earth
,
which
the
Gentiles
,
and
Panims
did
and
doe
(
in
some
places
)
honoure
and
serue
as
Goddes
.
M.
So
that
the
honoure
done
by
Christians
to
the
Crosse
,
images
,
and
other
holy
thinges
whatsoeuer
is
finally
intended
to
God
him selfe
,
and
not
to
those
creatures
.
D.
Doubtles
:
for
it
were
greate
folly
to
thinke
that
a
peece
of
paper
,
woode
,
or
brasse
,
or
any
like
mettall
should
be
Christ
,
our
Ladie
,
or
any
Sainte
,
for
it
were
not
so
much
lacke
of
Religion
,
or
knowledge
,
as
want
of
naturall
sense
,
and
iudgment
,
for
the
very
beastes
can
distinguish
betweene
a
liuinge
and
mouing●
creature
and
a
dead
thinge
vnmoueable
,
and
so
you
neuer
see
a
greyhound
runne
at
a
caruen
or
painted
hare
,
nor
a
hauke
to
sease
vpon
an
artificiall
partrige
.
M.
It
is
very
true
but
tell
me
did
God
him selfe
euer
commaunde
any
image
to
be
made
?
D.
M.
How
then
?
is
Gods
commaundement
contrary
to
him selfe
in
the
twentith
of
Exodus
?
D.
No
:
God
forbid
;
but
in
the
.20
of
Exodus
he
onely
forbad
the
caruing
or
makinge
images
or
ydols
to
honoure
,
or
worshippe
as
God
,
Least
by
errour
thou
deceaued
shouldest
worshippe
them
as
goddes
,
or
beleeue
in
them
,
as
other
Gentiles
round
about
them
did
then
doe
:
but
these
other
images
he
commaunded
to
be
made
because
they
were
for
Gods
honoure
and
seruice
.
M.
So
that
images
if
they
be
rightly
vsed
are
laudable
and
contrarywise
beinge
abused
are
damnable
.
D.
Euen
so
:
and
therefore
the
same
brasen
serpent
which
Moyses
made
for
a
figure
of
the
Crosse
&
Christ
crucified
,
when
it
grew
in
to
perill
of
ydolatry
was
broken
and
consumed
to
dust
by
the
good
kinge
Ezechias
.
M.
But
tell
me
,
haue
you
euer
heard
of
any
other
kinde
of
ydolatry
besides
this
corporall
and
externall
?
Heresie
is
Ydolatrie
.
D.
Hieron
.
in
Oseam
prophetam
.
saepe
.
&
in
relique
;
Prophetas
.
for
the
holy
fathers
of
the
Church
and
especially
saint
Hierome
doth
say
that
all
heresye
is
ydolatry
.
D.
It
is
wery
true
sir
.
M.
Why
?
how
can
that
bee
,
or
what
reason
can
you
giue
for
it
?
D.
Because
they
erecte
vnto
them
selues
an
idoll
of
theire
owne
inuention
,
&
the
hdāy
worke
of
theyre
owvne
brayne
which
they
follow
,
defende
,
and
honour
,
euen
to
the
engaging
of
theyre
soules
,
and
hazard
of
aeternall
damnation
against
all
Scriptures
,
traditions
,
learninge
,
and
authority
of
all
Saintes
,
Doctors
,
and
the
whole
Church
of
God
,
wherein
,
in
deed
they
make
a
false
God
of
theyr
erroneous
doctrine
and
priuate
fancye
.
M.
Truely
you
haue
reason
;
for
in
the
like
sense
Sainte
Paul
calleth
couetousnes
the
worshippinge
of
idols
,
because
they
preferre
riches
before
God
,
&
his
glory
:
but
one
thinge
I
woulde
yet
fain
knowe
of
you
:
for
what
cause
they
vse
to
painte
God
the
father
like
an
ould
Man
,
and
the
Angels
like
younge
men
with
winges
and
other
garmentes
?
for
I
hope
you
knowe
that
they
are
spirites
and
haue
no
bodies
.
D.
I
knowe
it
very
well
:
but
God
is
so
painted
because
he
so
appeared
in
vision
vnto
Daniel
the
Prophet
,
M.
And
how
or
with
what
sinnes
is
this
commaundemente
broken
?
D.
With
many
and
sundry
offences
;
but
especially
those
that
are
contrary
to
the
Theologicall
vertues
:
as
infidelity
,
desperation
,
&
hate
of
God
,
all
Atheisme
,
heresie
,
scisme
,
superstition
,
ydolatrie
,
witchecrafte
,
sorceries
,
and
the
like
whatsoeuer
is
doen
by
the
helpe
or
inuocation
of
the
deuill
.
M.
20
31
Deuter.
5.
Leuit.
23.
Isa.
56.
Hiere
12.
act.
20.
Apoc.
1.
Ignat.
ad
Phil.
Hieron
.
cap.
4.
Galat.
Aug.
lib.
cont.
Adim
.
c.
16.
Ep.
118.
&
19
ser.
154.
Leo.
Ep.
81.
But
we
haue
sayde
enough
of
the
first
commaundemente
:
tell
me
how
must
wee
keepe
the
second
?
D.
In
not
swearinge
,
except
it
be
vppon
necessity
,
and
that
with
truth
,
and
reuerence
.
M.
So
that
if
a
man
sweare
a
lye
or
doubting
whether
it
be
true
,
he
sinneth
mortally
euery
tyme
.
D.
So
it
is
,
if
he
vse
deliberation
,
for
it
is
a
greate
injury
to
God
(
who
is
truth
it selfe
)
to
call
or
invocate
his
holy
name
in
testimony
of
falshood
,
as
by
suche
swearinge
is
done
.
M.
And
why
say
you
just
,
and
necessary
.
D.
Because
,
although
it
be
truth
,
if
it
be
not
lawfull
,
and
being
true
and
lawfull
,
if
not
necessary
,
it
is
still
a
sinne
,
at
least
veniall
,
to
sweare
at
all
.
M.
But
if
a
man
sweare
by
our
Lady
or
other
Saintes
,
by
the
Crosse
or
any
other
creature
,
as
a
mans
soule
,
lyfe
,
&c.
by
breade
,
drinke
,
&c.
shall
he
sinne
against
this
commaundement
?
D.
Yes
doubtles
,
because
he
that
sweareth
by
any
creature
,
calleth
it
to
witnes
in
the
truth
of
his
creatour
,
who
made
the
same
,
and
so
in
effecte
calleth
God
to
witnesse
,
which
is
to
sweare
by
him
:
which
kinde
of
oathe
is
more
manifeste
,
when
,
swearinge
by
any
creature
is
added
the
name
of
God
allso
:
as
for
example
,
to
say
by
this
fyre
,
or
bread
of
God
,
&c.
M.
What
wordes
then
may
a
man
vse
,
to
affirme
any
thing
to
be
beleeued
?
D.
I
would
say
in
truth
,
or
for
certaine
,
truely
,
verely
,
&c.
for
these
ar
no
oathes
.
M.
But
tell
me
are
we
forbidden
all
so
by
this
commaundemente
,
of
blasphemie
and
breache
of
vowes
?
D.
No
doubte
:
as
well
allso
as
of
oathes
and
vowes
wherein
we
promise
or
purpose
to
performe
any
euill
thinge
,
or
sinnes
against
Gods
holy
law
:
for
such
oathes
and
vowes
are
better
broken
than
kepte
;
yea
we
are
bounde
to
breake
them
.
And
the
same
obligation
we
haue
of
vowes
made
to
our
Ladie
,
and
the
Saintes
,
for
they
be
vnderstoode
as
made
vnto
God
,
thoughe
referred
to
the
honoure
and
glorie
of
our
B.
Ladie
&
other
his
Saintes
in
whome
he
dwelleth
.
M.
But
doe
you
vnderstand
well
when
a
vowe
is
made
?
D.
Sir
as
I
take
it
,
a
vowe
is
not
euery
purpose
,
&
much
lesse
euery
desire
to
doe
any
thinge
but
it
is
allso
necessary
that
there
be
made
there
of
an
expresse
promise
with
the
mouth
or
at
least
with
the
harte
,
and
that
of
a
thinge
which
is
good
,
and
pleasinge
to
God
,
and
therefore
to
be
with
diligence
acomplished
.
M.
You
say
very
well
:
D.
Accordinge
as
the
Church
hath
determined
,
which
is
not
to
doe
any
seruile
laboure
on
sunday
,
nor
feastes
of
Saintes
,
and
to
heare
a
whole
masse
vpon
such
dayes
:
and
therefore
likewise
we
should
spende
those
dayes
in
prayenge
,
readinge
spirituall
bookes
,
hearinge
of
sermons
,
and
other
workes
of
pietie
,
and
mercie
.
M.
If
on
the
feaste
or
holydaye
there
can
be
no
seruile
worcke
donne
,
how
doe
we
ringe
the
bells
,
and
dresse
the
meate
and
table
vpon
the
sayde
dayes
for
these
are
allso
seruile
workes
.
D.
Sir
it
is
true
:
But
this
commaundemente
is
vnderstoode
alwayes
with
two
conditions
.
The
first
,
if
such
forbidden
workes
be
not
necessary
vnto
humaine
lyfe
:
The
second
,
if
they
be
not
necessary
for
Gods
seruice
,
as
you
see
both
those
are
that
you
haue
named
:
and
besides
these
conditions
,
it
is
lawfull
to
doe
seruile
workes
vpon
the
sunday
or
feaste
,
when
there
is
licence
of
the
prelate
,
and
cause
sufficient
.
M.
How
commeth
it
to
passe
,
tha●
the
Christian
people
doth
not
obserue
the
sabbaoth
,
or
satterdaye
,
as
the
Iewes
did
,
seing●
the
commaundement
speaketh
of
the
sabbaoth
.
D.
Because
Christ
our
Sauioure
with
great
reason
hath
chaunge●
and
translated
the
sabbaoth
into
the
sundaye
,
or
dominica●
day
,
as
he
did
the
Circumcision
into
Baptisme
,
and
the
Pasquall
lambe
into
the
B.
Sacramente
,
and
all
other
good
thinges
of
the
oulde
testament
,
into
other
better
of
the
new
;
and
with
as
good
reason
doth
the
Catholike
Church
keepe
the
dominicall
day
,
in
memorie
that
the
creation
of
the
worlde
beganne
on
it
,
as
the
Iewes
theyre
sabbaoth
,
because
the
sayde
creation
ended
thereon
,
besides
that
vpon
the
sundaye
CHRIST
was
borne
,
rose
from
the
dead
,
Vide
De●ter
.
5.
Eccli
.
34.
Prou.
23.
Tobiae
.
4.
Rom.
13.
Ephes.
6.
Coloss.
3.1
.
ad
Tim.
4.
Amb.
lib.
5.
Exameron
.
c.
16.
and
sent
downe
the
holy
ghoast
vppon
the
Apostles
;
which
three
principall
benifites
of
our
Redemption
are
recorded
in
the
obseruance
of
the
sundaye
.
M.
And
the
fourth
how
must
we
keepe
it
?
D.
By
doinge
our
duety
to
our
parentes
and
elders
,
as
well
spirituall
as
temporall
and
obeyinge
our
superiour
in
all
honest
and
lawfull
matters
.
M.
So
that
our
pastours
and
magistrates
are
included
in
this
precepte
allso
;
D.
So
it
is
:
though
especially
and
principally
it
be
spoken
of
our
parentes
,
to
whom
we
are
bound
by
law
of
nature
to
serue
,
and
helpe
in
theyr
necessity
;
as
on
the
other
side
there
is
no
doubte
but
in
vertue
of
the
same
precepte
the
parentes
allso
and
superiours
are
bounde
to
haue
the
like
care
to
nourishe
,
gouerne
,
&
directe
theyre
children
and
subjectes
.
M.
And
why
is
there
added
to
this
precepte
rather
then
to
any
other
,
the
promise
of
longe
lyfe
to
those
that
fulfill
it
?
D.
Because
it
is
good
reason
that
he
shoulde
not
enjoye
longe
lyfe
,
the
which
dishonoureth
them
by
whom
he
hath
receiued
the
same
.
M.
And
how
shall
we
keepe
the
fifte
?
D.
If
we
neyther
kill
,
wound
,
nor
hurt
,
any
neyghbour
in
his
person
,
nor
desire
him
any
mischief
in
our
hart
,
nor
rejoyce
when
it
happeneth
:
remembringe
that
he
is
made
to
the
image
and
likenes
of
God
.
And
that
which
is
sayd
of
killinge
others
is
as
well
allso
vnderstoode
of
killinge
our selues
:
and
if
any
saint
,
or
holy
woman
,
in
the
defence
of
the
Catholique
faith
,
or
the
vertue
of
chastity
,
haue
killed
them selues
,
we
must
persuade
our selues
that
they
had
particular
&
manifest
inspiration
of
God
so
to
doe
,
for
,
otherwise
they
could
not
be
excused
of
a
most
greeuous
sinne
,
God
onely
beinge
absolute
maister
of
mans
lyfe
:
so
as
the
magistrate
him selfe
can
not
doe
it
but
in
defence
of
justice
,
and
representinge
Gods
place
.
M.
But
why
say
you
not
desiringe
,
&
c
?
D.
Because
he
that
hateth
his
neyghboure
,
or
desireth
his
harme
,
or
for
this
doth
flye
his
speach
,
or
refuse
to
salute
him
,
doth
not
keepe
entirely
this
commaundement
:
and
hate
,
and
rancoure
beinge
the
roote
of
murder
,
are
therfore
especially
forbidden
in
this
precepte
.
ad
Tim.
5.
M.
Touchinge
the
sixt
commaundement
there
needeth
heer
no
further
declaration
:
but
can
you
tell
me
any
remedy
against
the
sinnes
therein
and
in
the
ninth
allso
forbidden
?
D.
There
are
many
:
but
the
principall
is
to
fly
the
occasion
therof
,
to
be
very
circumspect
in
gouerninge
all
our
sences
well
,
especially
the
eyes
;
to
eate
and
drinke
with
moderation
;
to
fly
euill
conuersation
;
not
to
reade
dishonest
bookes
,
nether
speake
nor
heare
any
wanton
wordes
nor
songes
.
M.
You
haue
answeared
to
the
purpose
,
D.
If
wee
nether
take
,
M.
And
what
other
sinnes
are
reduced
to
this
precepte
,
which
forbiddeth
all
stealth
and
rapine
?
D.
First
,
all
fraudes
,
which
are
vsed
in
buyenge
and
fellinge
,
and
like
bargaynes
.
Secondly
,
all
vsurye
,
which
in
truth
is
playne
robbery
.
Thirdly
the
takinge
of
those
thinges
which
other
men
haue
lost
and
keepinge
them
to
him selfe
,
without
inquiringe
for
the
true
owner
,
fourthly
,
he
which
doth
appropriate
to
him selfe
thinges
belonginge
to
the
community
and
other
the
like
,
which
are
damageable
to
our
neyghboure
,
as
to
spoyle
his
corne
,
or
grasse
or
burninge
his
howse
,
or
barne
,
killinge
his
catell
,
or
the
lyke
:
all
which
oblige
to
restitution
,
with
out
which
the
sinne
can
not
be
forgiuen
.
M.
And
the
desire
to
take
away
or
steale
an
other
mans
goodes
if
he
could
,
D.
It
is
a
sinne
in
it selfe
,
but
rather
against
the
tenth
commaundement
which
doth
forbidde
this
desire
.
M.
Now
tell
me
how
the
eyght
precepte
is
to
be
kepte
.
D.
Not
onely
in
auoydinge
false
witnes
,
but
murmuration
allso
,
and
not
discoueringe
other
mens
faultes
or
sinnes
that
be
secret
,
although
they
be
true
;
excepte
it
be
with
a
good
intention
to
whome
it
belongeth
to
remedy
the
same
,
by
auoyding
allso
rash
iudgmente
,
and
all
kinde
of
lyenge
.
M.
And
doe
you
know
to
distinguishe
those
offences
,
which
are
comitted
against
this
commaundement
?
D.
Yea
sir
,
for
concerninge
lyes
there
are
three
sortes
:
the
first
which
is
hurtefull
,
which
is
especially
prohibited
in
this
precepte
,
as
when
a
man
in
iudgement
doth
giue
false
evidence
to
the
damage
,
or
prejudice
of
his
neyghboure
.
The
seconde
,
which
is
called
officious
,
as
when
a
man
telleth
a
lye
to
deliuer
his
neyghbour
or
frende
from
some
daunger
.
The
thirde
which
is
termed
idle
,
which
is
neyther
to
helpe
or
hurte
any
other
:
But
these
two
kindes
are
not
so
greate
sinnes
as
the
first
,
yeat
are
they
still
at
least
veniall
sinnes
,
for
we
ought
not
to
tell
any
lye
for
any
good
in
the
worlde
.
M.
And
how
doe
you
distinguishe
the
other
sinnes
which
are
forbidden
in
this
commaundement
.
D.
There
are
allso
three
kindes
of
them
,
to
the
which
the
rest
are
commonly
reduced
.
The
first
is
called
contumelie
or
reproche
:
which
is
an
injurious
worde
spoken
with
intente
to
dishonoure
our
neyghboure
,
as
to
call
him
,
asse
,
or
foole
,
base
companion
,
and
the
like
,
howbeit
if
they
shoulde
bee
spoken
in
jest
or
to
admonishe
and
correcte
,
as
some
tyme
the
father
doth
to
his
childe
,
or
the
maister
to
his
scholler
,
without
meaninge
to
doe
him
injury
,
then
is
it
no
reproche
nor
sinne
,
or
at
least
but
veniall
.
The
seconde
is
detraction
,
or
backebytinge
,
or
slaunder
,
of
the
which
hath
been
spoken
allreadie
;
The
thirde
is
malediction
or
cursinge
,
which
when
it
is
done
with
hate
and
desire
that
it
may
take
effecte
,
is
a
most
greeuous
sinne
,
as
on
the
other
side
,
when
it
is
done
onely
of
leuity
,
iest
,
or
soddaine
anger
without
deliberation
,
it
is
lesse
euill
,
but
still
a
sinne
,
as
ill
beseeminge
the
children
of
God
by
adoption
,
as
all
true
Catholiques
are
,
out
of
whose
mouth
should
neuer
procede
any
thinge
but
blessinge
,
or
wordes
of
benediction
.
M.
And
is
he
that
breaketh
this
precepte
,
bounde
to
restituction
?
D.
Doubtles
he
is
,
for
good
name
is
much
more
precious
then
wealth
,
or
riches
:
which
all
men
know
are
to
be
straitwayes
restored
if
they
be
taken
away
vnjustely
;
but
restitution
of
good
name
beinge
more
difficulte
then
the
other
,
obligeth
discrete
persons
to
beware
the
more
of
it
.
M.
D.
Euen
as
the
sixte
,
by
procuringe
as
much
as
is
possible
,
a
pure
hart
and
a
cleane
in
Gods
fight
,
who
doth
expecte
the
same
at
our
handes
.
M.
I
doe
not
doubte
but
you
vnderstande
that
in
this
precepte
as
well
the
woman
as
the
man
is
forbidden
this
desire
:
but
I
would
faine
knowe
of
you
whether
euery
such
desire
in
man
or
woman
be
a
sinne
although
they
gyue
no
consent
therevnto
?
D.
Sir
I
haue
been
taught
,
that
S.
Gregorie
putteth
three
desires
of
euill
or
carnall
desire
;
The
first
of
suggestion
or
tentation
,
to
the
which
if
a
man
presently
resiste
he
sinneth
not
at
all
,
but
rather
meriteth
.
The
seconde
of
delight
,
wherevnto
thoughe
sence
incline
,
yeat
the
will
and
reason
haue
not
consented
,
and
this
for
the
most
parte
is
not
without
some
veniall
offence
.
The
third
degree
is
,
when
vnto
suggestion
and
delectation
our
will
and
reason
adde
theyre
consente
in
suche
sorte
,
as
a
man
remembring
what
he
doth
willingly
and
wittingly
,
doth
notwithstandinge
abide
,
and
goe
forward
in
such
desire
,
and
cogitation
;
and
this
is
a
mortall
sinne
,
which
is
properly
forbidden
in
this
commaundement
.
M.
So
as
you
see
,
in
the
ninth
is
forbidden
in
Vnlawfull
desire
,
all
that
is
forbidden
in
the
sixte
,
By
vnlawfull
doinge
,
but
I
woulde
fayne
see
whether
you
fully
vnderstande
what
is
contained
in
these
two
preceptes
.
D.
There
is
principallie
contained
the
prohibition
of
adulterie
,
which
is
,
when
a
man
doth
sinne
with
an
other
mans
wyfe
:
and
this
I
say
,
principallye
;
because
the
ten
commaundementes
beinge
a
law
of
justice
,
and
adulterie
a
sinne
againste
the
same
vertue
,
as
by
which
sinne
honoure
is
impayred
,
it
commeth
fitte
,
that
after
the
prohibition
of
murder
or
mans
laughter
wherby
lyfe
is
depriued
,
shoulde
be
prohibited
adulterie
wherby
honour
is
stayned
&
losie
:
M.
All
this
is
true
which
you
haue
sayde
;
yeat
woulde
I
fayne
see
,
whether
you
know
wherin
it
is
founded
,
that
fornicacation
is
a
sinne
,
for
it
seemeth
the
partie
so
offendinge
doth
no
bodye
any
ījurye
or
domage
at
all
.
D.
It
is
founded
in
all
lawes
of
true
&
righte
reason
,
the
law
of
nature
,
the
law
of
Moyses
,
&
the
law
of
grace
.
In
the
law
of
nature
,
for
we
reade
that
the
Patriarche
Iudas
Thess.
Gal.
5.
Ephes.
5.
that
fornicatoures
shall
not
enter
into
the
ioy
of
paradise
.
Neyther
is
it
true
that
fornication
doth
not
damage
any
bodye
;
for
it
doth
damage
the
woman
her selfe
which
therbye
remayneth
infamous
;
yt
hurteth
the
childe
therof
borne
,
which
becommeth
illegitimate
,
it
doth
injurie
to
Christe
,
for
wee
beinge
all
his
members
,
who
so
committeth
fornication
is
cause
that
the
membres
of
Christe
becomme
membres
of
an
harlotte
;
M.
You
hane
answeared
well
:
but
I
woulde
allso
aske
of
you
,
what
you
thinke
of
the
tenth
commaundemente
,
and
why
the
desire
in
thefte
is
forbidden
as
well
as
thefte
it selfe
,
as
allso
in
the
sinnes
of
the
fleshe
afore
sayde
;
yeat
concerninge
murder
,
or
mans
laughter
,
we
see
no
particulare
precepte
againste
the
desire
therof
;
is
it
because
thefte
is
so
greeuous
a
sinne
in
Gods
sighte
?
D.
Sir
it
is
certayne
that
throughe
this
offence
came
the
accursed
Iudas
to
fall
into
that
horrible
treason
againste
his
maister
oure
B.
Sauioure
,
and
euerye
day
we
see
that
those
which
are
gyuen
to
stealinge
goe
allso
further
,
and
kill
oftentymes
euen
in
the
bye
way
,
withoute
any
hate
or
rancoure
at
all
,
but
only
to
enioye
a
lytle
monye
or
substaunce
,
which
those
poore
passengers
carye
,
and
God
permitteth
,
that
he
,
which
robbeth
others
,
lytle
enioyeth
the
same
▪
&
so
we
see
,
that
Iudas
came
to
hange
him selfe
;
and
theeues
for
the
moste
parte
come
to
fall
into
the
seuere
handes
of
the
justice
:
now
the
cause
why
God
hath
not
so
expresselie
prohibited
manslaughter
which
is
only
committed
by
cogitation
,
may
bee
for
one
of
these
two
reasons
,
eyther
because
forbiddinge
the
worcke
it selfe
,
it
mighte
well
be
gathered
that
he
allso
forbadde
the
desire
:
or
because
hauinge
as
it
were
shutte
the
doore
to
euill
desires
of
intereste
and
pleasure
(
which
lightelie
are
the
cause
of
theeuinge
)
by
puttinge
the
sixte
&
seuenthe
commaundemente
correspondent
to
the
ninth
and
tenth
,
it
mighte
well
seeme
that
he
had
shutte
allso
the
doore
to
the
desire
of
murder
,
or
manslaughter
,
because
for
the
moste
parte
these
are
never
desired
but
for
commoditie
,
or
delighte
,
which
should
therof
folow
M.
I
would
knowe
allso
of
you
,
if
you
can
tell
the
reason
why
God
hauinge
forbidden
all
vnlawfull
desires
,
there
are
no
humaine
lawes
that
forbidde
them
,
but
onlie
the
workes
them
selues
,
and
the
effectes
of
them
.
D.
The
reason
is
manifeste
,
because
men
althoughe
they
be
Emperoures
,
or
Popes
,
doe
not
see
mens
hartes
,
and
therefore
can
not
iudge
of
theyre
thoughtes
,
and
desires
,
muche
lesse
punishe
them
,
and
consequently
it
were
to
no
purpose
to
forbidde
them
:
but
God
which
doth
discerne
the
harte
and
reines
of
men
,
can
punishe
allso
euill
thoughtes
,
and
desires
,
and
therefore
doth
justely
forbidde
them
.
M.
Now
then
sith
all
these
are
contained
in
the
two
preceptes
of
louinge
God
&
our
neyghoure
,
tell
me
how
is
the
precepte
of
louinge
God
aboue
all
thingh
to
be
vnder
stoode
.
D.
By
louinge
and
esteeminge
God
so
much
that
neyther
for
goods
,
honoures
,
parentes
,
frendes
,
no
nor
for
owne
lyfe
,
nor
any
thinge
else
in
the
worlde
,
wee
will
forsake
him
nor
le●●
to
doe
his
holy
will
.
M.
And
how
shall
we
helpe
our
selues
to
doe
the
will
of
God
?
D.
If
euerie
morninge
as
soone
as
we
ryse
,
we
doe
remember
him
and
his
benefities
towardes
vs
,
giuinge
him
thanckes
,
and
crauings
his
fauour
,
and
helpe
,
that
we
doe
not
offend
him
that
day
,
but
may
do
alwayes
his
holy
will
and
pleasure
.
M.
And
at
night
before
you
goe
to
bedde
,
what
were
good
to
bee
done
to
the
same
purpose
?
D.
It
were
good
after
thanckes
giuen
for
this
benefittes
receaued
of
his
mercye
,
M.
And
as
concerninge
the
loue
of
our
neyghbour
what
say
you
?
D.
Sir
it
is
sufficientlye
playne
of
it selfe
,
to
doe
as
we
woulde
be
done
vnto
in
all
thinges
,
accordinge
to
the
lawe
of
God
and
naturall
reason
.
M.
D.
Supposinge
recollection
to
beginne
withall
,
and
some
conueniente
subjecte
or
matter
to
discourse
vppon
,
it
consisteth
especiallye
in
these
six
actions
of
the
soule
.
The
first
,
to
knowe
the
majestie
of
God
and
of
his
mysteries
.
The
2.
with
deuotion
to
adore
the
same
majestie
.
The
3.
to
actuate
his
loue
with
all
oure
harte
.
The
4.
to
thanke
him
for
his
benefittes
,
&c.
The
5.
to
offer
oure selues
wholye
to
him
.
The
6.
to
aske
graces
and
fauoures
of
him
.
❧
Of
the
fiue
Commaundementes
❧
of
the
Church
.
The
Preceptes
of
the
Church
.
Luc.
10.
Mat.
18.
Conc.
Lug
dun
.
c.
3.
Matiscon
.
2.
c.
1.
Triburense
.
c.
35.
Agathense
c.
21.47
.
Aurelian
.
1.
c.
28
Gangrense
.
c.
19.
Mogunt
.
5.
c.
34
35.
La
teran
.
56.
Inn●c
.
3.
c.
221.
Trid.
Sess.
14.
can
.
8.
Ignat.
Ep.
ad
Philadel
Tertull.
l.
2.
ad
vxorem
.
CHAP.
VII
.
M.
WELL
now
since
wee
haue
sayde
the
10.
Commaundementes
of
our
lorde
,
let
vs
h●are
which
are
the
preceptes
of
our
holy
mother
the
Church
.
D.
They
are
principally
fiue
.
M.
Which
are
they
?
D.
The
first
is
to
heare
Masse
on
sundayes
and
holydayes
.
The
second
to
confesse
once
a
yeare
at
least
.
The
thirde
to
communicate
,
at
Easter
or
the
Pasque
.
The
fourth
,
to
fast
when
holy
Church
commaundeth
.
The
fift
to
pay
tithes
,
and
first
fruytes
,
to
the
which
you
may
adde
allso
the
sixte
,
not
to
celebrate
mariages
prohibited
by
the
kpequen
whtdopr
Church
.
M.
And
how
vnderstand
you
the
first
commaundement
.
D.
That
we
are
bounde
to
heare
a
whole
Masse
,
and
that
with
attention
euerie
day
which
the
Church
commaundeth
to
be
kepte
holy
,
excepte
for
sicknes
or
some
other
just
cause
.
M.
Why
doe
you
say
attention
?
D.
Because
in
tyme
of
Masse
it
is
not
lawfull
to
talke
or
treat
of
any
matter
els
,
but
attend
to
the
wordes
and
action
of
the
prieste
.
M.
And
haue
you
any
prayer
to
say
at
the
eleuation
?
D.
Diuers
sir
:
but
I
am
wonte
to
say
this
we
adore
thee
Lord
IESVS
Christ
and
gyue
thee
thankes
and
prayse
for
with
thy
Crosse
and
passion
thou
hast
redeemed
the
worlde
,
I
beseec
the
lord
to
forgiue
me
my
sinnes
.
M.
And
what
prayer
say
you
at
the
liftinge
vp
of
the
chalice
.
D.
I
say
thus
:
we
adore
thee
most
pretious
bloode
of
our
Sauiour
Iesus
Christ
which
was
shed
for
all
man
kinde
vpon
the
tree
of
the
Crosse
.
M.
And
the
second
commaundement
how
do
you
vnderstand
?
D.
That
euerie
Christian
as
soone
as
he
commeth
to
the
vse
of
reason
,
is
bound
to
confesse
him
selfe
once
a
yeare
in
the
lent
at
least
,
as
it
is
the
custome
of
the
Church
.
M.
Why
say
you
once
a
yeare
at
least
?
D.
Because
at
what
tyme
a
man
is
in
daunger
of
death
,
or
is
to
receaue
the
blessed
Sacrament
,
The
Sacramente
of
Confession
.
Vid.
Ioan
.
20.
ibid.
Cyri.
Chryso
.
Gre.
bo.
26.
Mat.
18.
Cyp.
1.
Ep.
1.
Hilari
.
can.
16.
in
Mat.
Hieron
.
Ep.
2.
ad
Heliodo
.
Chrysos
.
l.
3.
de
sacerdotio
Aug.
l.
20
de
ciuit
.
cap.
9
Ioan
.
11.
&
ser.
18.
&
44.
de
verbis
domini
Ambr.
ad
virgin
.
lapsam
〈◊〉
lib.
de
poenit
.
Tertull.
l.
de
poeni
Hieron
.
ad
Demetria
.
Chryso
.
ser.
de
poeni
.
Conc
.
Florent
.
〈◊〉
Trid.
For
vocall
Confession
.
Vide
Clem.
Rom.
Ep.
1.
Dion
.
Areopag
.
Ep.
8.
Tertull.
lib.
de
poenit
.
Cyp.
serm.
de
lapsis
&
l.
1.
Ep.
14
Basil
.
q.
229.
&
288.
in
regulisbreuibus
&
Epist.
3.
ad
Amphilochium
Aug.
hom.
41
49.
30.
ex
50
&
l.
2.
de
visi
●a●
.
infirmorum
c.
4
Leo
Ep.
80
&
91.
Iacob
.
5
For
Contrition
.
For
Satisfaction
see
.
Vide
Psalm.
37.50.118
.
Isaiae
.
30.
&c.
Ps.
34.50
.
&
68.
Isai
.
56.
Hierem
6.22
.
Ezec
.
18.
Ioelis
.
2.
Mat.
11.16
.
Luc.
9.10
.
Rom.
6.1
.
Cor
●1.
Ephes.
4.2
.
ad
Cor.
7.
Colo.
3.1
.
Paral.
21.1
.
Reg.
11.
Ionae
.
3.
Mat.
24.
Mar.
14.
Lucae
.
7.1
.
ad
Cor.
9.
Tertullianus
supra
citatus
.
and
findeth
him selfe
with
mortall
sinne
in
his
conscience
,
he
is
bound
allso
to
confesse
by
Gods
commaundement
;
for
as
we
sinne
often
so
we
should
desire
to
confesse
often
allso
.
M.
And
what
are
the
substantiall
pointes
of
this
holy
Sacrament
.
D.
Contrition
,
which
is
with
the
harte
,
Confession
vocall
,
which
is
with
the
mouth
,
and
Satisfaction
,
which
is
with
workes
of
penaunce
:
which
is
to
bee
vnderstoode
,
that
the
penitent
besides
the
true
sorow
of
his
sinnes
committed
,
haue
full
purpose
neuer
to
offende
againe
,
and
so
confessinge
them
with
humility
,
and
confusion
,
haue
the
minde
to
accepte
with
a-good
will
that
penaunce
which
shal
be
enjoyned
him
by
his
confessarius
,
and
procure
to
fullfill
the
same
with
all
speede
conuenient
,
consideringe
the
greate
fauoure
that
God
doth
him
to
perdon
the
aeternall
paines
of
hell
,
and
contente
him selfe
with
a
temporall
punishmente
,
muche
lesse
then
that
which
his
sinnes
deserued
:
whence
followe
allso
these
other
fruytes
of
this
Sacramente
;
first
,
that
our
good
workes
done
in
Gods
grace
,
and
afterwardes
lost
by
sinne
,
are
recouered
againe
,
and
yealde
vs
the
rewarde
of
them
as
before
:
The
second
is
that
we
are
loosed
from
the
bandes
of
Excommunication
if
perhappes
we
had
been
subjecte
vnto
it
,
being
restored
to
the
Communion
of
the
prayers
and
Sacramentes
of
the
holy
Church
,
M.
It
is
cunningly
aunsweared
:
but
can
you
tell
me
how
a
man
may
make
a
good
confession
.
D.
By
keepinge
these
three
conditions
:
that
it
be
humble
,
syncere
,
and
entyre
.
M.
And
what
call
you
humble
.
D.
When
he
which
confesseth
his
sinnes
,
in
his
harte
doeth
acknowledge
him selfe
a
greeuous
sinner
,
and
vnworthy
to
haue
perdon
of
his
sinnes
accusinge
him selfe
with
greate
subjection
,
reuerence
,
and
feare
,
as
he
which
talketh
with
God
.
M.
And
how
shall
it
be
sincere
and
true
?
D.
By
tellinge
onely
what
he
himselfe
hath
committed
,
without
mentioninge
any
other
,
and
that
neyther
more
nor
lesse
then
he
hath
done
,
without
excusings
him selfe
or
accusinge
other
.
M.
And
how
must
it
be
entyre
?
D.
By
declaringe
all
that
he
can
remember
,
not
concealinge
any
thing
for
shame
,
or
other
wordly
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.
How
then
may
a
man
examine
well
his
conscience
,
to
be
sure
to
confesse
all
as
he
ought
to
doe
it
?
D.
By
conferringe
his
conscience
with
the
10.
Commaundementes
of
God
,
and
those
of
the
Church
,
and
the
mortall
sinnes
,
and
workes
of
mercy
,
remembring
the
place
,
and
persons
with
whom
he
hath
conuersed
,
and
the
thinges
wherein
he
hath
been
occupied
?
M.
You
haue
sayde
very
well
,
and
remember
that
you
doe
so
your selfe
,
when
you
goe
to
onfession
:
but
tell
me
if
an
hereticke
should
aske
you
,
how
any
man
can
forgyue
sinnes
but
God
only
,
what
can
you
answere
?
D.
That
of
his
owne
authority
it
is
true
,
that
God
onely
can
forgyue
sinnes
,
but
by
his
commission
,
any
other
his
lawfull
minister
in
Gods
Church
.
M.
And
cannot
the
priest
,
absolue
from
sinnes
without
confession
?
D.
No
certainly
.
M.
Why
so
.
D.
Because
he
sitteth
in
confession
,
as
Gods
minister
or
magistrate
in
judgmente
;
and
no
judge
can
well
gyue
sentence
without
hearinge
the
cause
or
euidence
.
M.
And
muste
a
man
gyue
euidence
against
him selfe
?
D.
How
els
can
he
hope
for
forgiuenes
?
sith
no
man
knoweth
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.
M.
Why
,
can
the
priest
allso
retaine
sinnes
?
D.
What
els
doth
he
,
when
he
denyeth
absolution
to
such
as
are
impenitent
,
or
disobedient
vnto
him
in
confession
;
especially
when
they
conceale
any
thinge
from
him
,
which
they
ought
to
discouer
,
and
will
not
.
M.
Therein
is
reason
;
for
in
truth
how
can
a
man
haue
his
wounde
,
or
sore
cured
if
he
refuse
to
shew
the
same
vnto
the
physition
,
or
surgeon
?
but
tell
me
last
of
all
,
what
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
workes
,
and
especially
by
restoringe
other
mens
goods
,
or
good
name
,
if
we
haue
taken
it
from
them
,
or
done
them
any
injury
what
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
world
or
in
purgatory
.
D.
Certainly
so
it
is
,
excepte
peradventure
by
vertue
of
holy
graynes
or
medalles
well
applyed
,
the
same
be
preuented
,
for
the
Popes
indulgences
,
or
pardons
doe
much
mitigate
our
obligation
in
this
behalfe
.
The
third
&
fourthe
Precepte
.
Gen.
1.9
Leuit.
10
Num.
6.
Iudicum
13.
Mat.
3.
Mar.
1.
Luc.
1.
Act.
15.
E●●d
.
24.
Deuteron
.
9
3
Reg.
1●
Clem.
Rom.
Constitutution
.
Apostol.
c.
16.13.19.20.21
.
Ignat
.
ep.
ad
Philadelphie
.
Hieron
.
ep.
54
ad
Marcellam
.
Basil
.
hom.
de
jejunio
Ambr.
ser.
23.25.34
36.
&
37.
August
.
libr.
30.
contra
Faustum
&
contra
Adimantum
.
c.
14
M.
God
be
thanked
that
he
hath
geuen
so
many
comfortable
and
sweet
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
well
;
but
how
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
weekes
,
and
all
the
other
vigiles
,
and
fastes
which
the
Church
commaundeth
.
M.
Why
?
is
it
not
enoughe
to
fast
from
sinne
,
but
that
a
man
must
fast
from
fleshe
,
and
whitemeate
allso
.
D.
To
fast
from
sinne
vee
are
bound
euery
day
and
howre
in
the
yeare
,
and
the
holy
dayes
most
of
all
other
,
yea
and
all
the
dayes
of
our
lyfe
by
consequence
:
&
Esther
9
Mat.
6.
Mar.
2.
Luc.
2.
Act.
13.1
Cor.
7.2
Cor.
6.
&c.
but
that
fast
which
is
bodyly
and
corporall
,
is
to
helpe
this
which
is
spirituall
,
as
we
see
it
often
in
the
Scripture
commaunded
,
and
therefore
is
limited
to
certayne
tymes
and
seasons
.
M.
The
fifte
Precepte
.
And
why
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
weeke
of
his
passion
,
and
the
greate
feast
of
his
Resurrection
,
wherein
we
ought
with
Christ
to
arise
and
amend
our
liues
hereafter
.
M.
Now
say
then
,
how
is
the
last
precepte
to
be
vnderstoode
D.
To
gyue
vnto
God
for
euery
ten
,
one
(
and
not
the
worst
)
accordinge
to
the
custome
of
the
Churche
,
The
Masse
.
S.
Cypr.
lib.
2
Ep.
3.
Euseb.
l.
de
demonstrat
.
Evang.
c.
10.
Aug.
contra
Faust
.
l
6.
c.
5.
Mart
a●is
ep.
ad
B●●●gal
.
Iustin
martyr
dialogo
contra
Tryphon
.
Irenaeus
.
l.
4.
cap.
32.33.34
.
Chrysos
.
in
●
.
95.
Aug.
l.
18
d●
ciuit
.
c.
35.
&
l.
19.
c.
23.
Hier●●●m
.
ad
Marcellam●●
Euagr.
●●ma
●
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
answeared
very
sufficiently
;
howbeit
by
reason
you
say
we
are
bound
(
as
●t
is
true
)
to
heare
Masse
on
all
holy
dayes
.
I
would
gladly
heare
whether
you
vnderstand
what
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
was
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
worthy
receauers
thereof
by
way
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
,
which
call
it
the
cleane
oblation
and
perpetuall
sacrifice
?
M.
And
why
did
Christ
appoint
this
sacrifice
?
D.
Because
God
was
neuer
serued
without
sacrifice
,
11
.
1●.13
.
since
the
beginninge
of
the
worlde
:
and
for
that
our
Sauiour
ordained
a
better
forme
of
religion
then
euer
had
been
,
eyther
vnder
the
law
of
nature
,
or
the
law
of
Moyses
,
he
appointed
allso
and
gaue
vs
the
greatest
sacrifice
that
could
be
possible
;
wich
was
him selfe
in
the
Masse
.
M.
The
Masse
hath
many
partes
in
it
,
tell
me
wherein
beginneth
the
true
bodie
and
bloode
of
our
Sauiour
to
be
present
?
D.
Strayght
vppon
the
wordes
of
consecration
,
which
is
at
the
eleuation
,
at
what
tyme
it
is
especially
adored
of
all
true
Christians
.
M.
And
who
was
the
first
that
euer
sayde
Masse
in
the
worlde
?
D.
Our
Sauiour
Iesus
Christ
in
his
last
supper
,
M.
How
chaunceth
it
that
this
word
(
Masse
)
is
not
founde
in
holy
Scripture
?
D.
Because
the
names
of
things
are
gyuen
vppon
sundry
occasions
,
and
our
fayth
is
not
grounded
on
wordes
,
but
in
thinges
,
and
substance
,
for
in
lyke
manner
neyther
these
wordes
,
Trinity
;
Incarnation
,
Consubstantiall
,
and
the
lyke
are
to
be
found
in
holy
writte
,
yeat
Christians
beleeue
constantly
these
mysteries
.
M.
You
answere
to
the
purpose
but
tell
me
may
not
those
wordes
of
our
Sauiour
wherewith
he
did
consecrate
be
vnderstood
by
a
figure
?
D.
22.
1.
Corint
.
11.
Aug.
Ep.
86.
Ch●●sost
.
hom.
17.
Operis
imperfecti
The●philact
.
&
Be
da●●n
24.
Luc
Aug.
lib.
3.
de
●●●●buāg
.
〈◊〉
2●
Tertull.
●
.
2
.
ad
vx●r
.
Cypr.
serm.
de
de
lapsis
.
Orige
.
hom.
13.
in
Exod.
Basi
.
ad
Caesarium
.
Hieron
.
in
prolog.
contra
Iouin
.
Euseb
l.
6.
bis
.
c.
36.
Ambro.
in
Saty●
.
Theodoret.
in
Theophili
vita
.
26
Euagr.
l.
4.
c.
35.
Aug.
ho.
26
ex
quinquinquinta
.
Basil
.
ad
Caesarium
pat.
Cyril
.
Alex.
Ep.
ad
Calosci
.
Euseb
Emiss
.
hom.
5.
de
paschate
Conc
.
Trid.
sess
13.
can
.
3.
Constātien
.
Basiliens
the
gospell
maketh
no
mention
of
any
such
meaninge
.
Thirdly
,
the
Euangelistes
and
Saint
Paule
,
all
in
one
manner
rehearse
the
whole
matter
without
any
mention
of
parable
or
figuratiue
meaninge
,
which
in
other
occasions
they
doe
very
often
as
sayenge
,
Quae
sunt
per
allegoriam
dicta
,
that
is
,
which
are
spoken
by
an
allegorie
or
figure
,
&c.
And
lastly
,
all
men
in
their
last
will
&
testament
speake
as
plaine
as
they
can
possiblye
,
and
you
know
well
this
was
our
Sauiours
last
will
and
testament
which
he
lefte
vnto
the
world
,
and
to
his
spouse
the
Church
,
the
night
before
he
departed
this
lyfe
:
neyther
could
he
,
or
Saint
Paul
speake
any
thinge
more
plainly
,
neyther
did
euer
any
Doctor
,
holy
father
,
or
interpreter
of
holy
Scripture
doubte
of
this
propre
sense
of
our
Sauiours
doctrine
,
excepte
he
were
an
heretike
.
For
allbeit
some
one
father
,
or
other
hath
sayd
,
that
when
our
Sauiour
gaue
his
bodye
,
he
gaue
allso
a
figure
of
the
same
to
his
Apostles
,
yeat
neuer
any
interpreted
these
wordes
in
that
manner
,
which
is
that
,
we
here
especially
speake
of
.
Now
that
the
thinge
it selfe
may
be
ministred
and
yeat
a
figure
,
it
hath
no
contradiction
:
as
for
example
,
if
the
Kinge
of
Englande
shoulde
cause
a
comedie
to
be
made
of
his
receauinge
to
the
crowne
,
and
him selfe
woulde
play
the
Kinges
parte
,
it
is
manifest
,
that
one
and
the
selfe
same
person
shoulde
be
both
a
figure
,
and
the
thinge
figured
;
the
representer
,
and
the
thinge
represented
;
which
in
this
Sacramente
is
allso
manifeste
,
Christe
his
bodre
(
which
is
reallye
presente
)
representinge
the
same
bodye
that
suffered
for
vs
,
and
in
the
shape
of
bread
,
and
wine
,
signifienge
the
nourishmente
of
our
soules
by
his
grace
,
Vide
loca
infra
citata
.
to
which
end
this
Sacramente
is
chiefely
ordained
.
M.
You
haue
sayde
enoughe
of
this
pointe
of
the
reall
presence
,
tell
me
now
the
meaninge
of
the
ceremonies
which
are
in
the
masse
,
D.
It
is
ministred
vnto
the
people
in
such
sorte
,
first
because
Christ
him selfe
did
some
tymes
so
minister
the
same
as
in
Emaus
,
as
allso
the
Apostles
after
him
did
,
as
it
is
to
be
seene
acto
.
2.20.27
.
&c.
Secondly
,
to
auoyde
many
inconueniences
and
perills
of
sacrilege
,
which
by
ministringe
vnder
both
kindes
often
hapned
.
our
Sauioure
hauinge
lefte
no
precepte
heerein
,
but
onely
to
priestes
,
and
benige
certaine
that
whole
Christ
,
is
vnder
eyther
kinde
in
the
Sacrament
;
&
the
masse
although
it
be
sayde
in
short
space
doth
represent
the
most
high
and
worthy
matters
that
may
be
,
euen
since
Adam
vnto
the
ende
of
the
worlde
.
M.
Tell
me
how
and
in
what
manner
and
that
with
breuity
.
D.
In
this
matter
for
that
the
Church
hath
determined
nothing
,
there
be
diuers
opinions
of
Catholicke
Doctors
,
but
the
more
common
interpretation
it
this
:
first
that
the
confession
which
the
priest
maketh
before
he
goeth
vp
to
the
altare
,
as
allso
the
Kyrie
cleysons
do
represent
the
world
fallen
by
Adames
sinne
,
and
cryenge
for
mercy
.
M.
But
then
what
doth
the
Gloria
in
excelsi
,
Epistle
,
and
Gospell
signifie
with
the
Creede
?
D.
The
Gloria
signifieth
the
natiuity
of
Christ
,
for
then
was
it
first
songen
by
the
Angels
:
The
Epistle
doth
represent
the
ould
testament
,
whence
oftentymes
it
is
allso
taken
,
and
particularly
the
comminge
of
Saint
Iohn
Baptist
.
The
Gospel
signifieth
the
comminge
and
preachinge
of
Christ
:
and
because
the
Iewes
alwayes
refused
to
beleeue
in
him
,
the
booke
is
caried
to
the
other
side
of
the
altare
to
shew
that
the
Church
&
Gospell
was
translated
to
the
gentiles
who
did
beleeue
and
receaue
it
,
&
because
in
the
ende
of
the
world
,
the
Iewes
shall
also
be
conuerted
,
the
booke
is
returned
after
the
communion
to
the
first
place
,
and
so
the
Creede
doth
shew
the
fruyte
that
hath
come
of
it
,
in
the
whole
worlde
.
M.
And
why
dothe
the
priest
make
a
Crosse
in
the
booke
at
the
reading
of
the
Gospell
,
and
then
on
his
forhead
,
mouth
,
and
brest
?
D.
To
shew
that
no
Christian
ought
euer
to
be
ashamed
of
Christes
Crosse
and
religion
,
which
he
is
bound
to
confesse
with
his
mouth
,
and
neuer
deny
it
,
if
euer
he
should
be
put
to
it
,
and
last
of
all
to
beleue
it
inwardly
in
his
harte
,
and
to
lyue
accordingly
;
and
therfore
he
doth
allso
kisse
the
booke
to
shew
du●ty
and
loue
to
wards
it
.
M.
And
what
doth
the
offertory
signifie
done
in
such
silence
?
D.
The
tyme
that
Christ
after
the
resurrection
of
Lazarus
,
hidde
him selfe
from
the
Iewes
,
and
offered
his
future
passion
to
his
aeternall
father
.
M.
Say
on
the
rest
allso
,
why
doth
he
ioyne
the
water
with
wine
in
the
offringe
?
D.
To
signifie
that
he
ioyneth
the
peoples
prayers
,
with
his
owne
in
this
sacrifice
,
and
especially
to
represent
the
water
which
came
foorth
of
our
Sauiours
side
,
togeather
with
his
most
pretious
bloode
:
and
for
that
it
is
most
probable
that
our
Sauiour
did
so
mixte
the
wine
,
which
he
did
in
his
last
supper
consecrate
.
M.
Tell
,
what
signifieth
the
preface
and
the
rest
.
D.
The
preface
doth
signifie
,
and
represent
the
entring
of
CHRIST
into
Hierusalem
,
vppon
Palme
sunday
:
The
first
memento
,
representeth
when
he
prayed
in
the
garden
:
as
the
second
doth
his
prayer
on
the
Crosse
,
which
is
signified
in
the
altare
:
The
eleuation
signifieth
his
lifting
vp
vppon
the
Crosse
,
when
he
was
first
nayled
therevnto
,
the
three
tymes
that
the
priest
taketh
the
holy
hoste
in
his
handes
,
the
three
howers
which
our
Sauiour
hanged
alyue
on
the
Crosse
:
the
breaking
of
the
same
,
signifieth
the
sacred
woundes
,
and
greefes
of
his
bitter
passion
,
but
chiefly
the
departure
of
his
soule
,
and
bloode
from
his
holy
bodie
,
which
is
broken
into
three
,
partes
,
to
signifie
that
the
benifitte
of
his
passion
doth
redounde
vnto
the
Church
militante
,
patient
,
and
triumphant
,
and
therefore
the
prieste
saith
allso
three
tymes
Agnus
Dei.
M.
What
call
you
the
Church
patient
?
D.
The
soules
that
are
in
purgatory
,
and
haue
speciall
comfort●
by
this
holy
sacrifice
,
and
therefore
the
thirde
part
of
the
holy
hoste
he
letteth
fall
in
to
the
chalice
.
M.
And
why
doe
the
people
in
diuers
countries
rise
after
the
communion
and
stand
till
the
priest
gyue
his
benediction
?
D.
To
signifie
the
firme
estate
of
Christes
Church
after
his
Resurrection
vnto
the
ende
of
the
worlde
,
when
our
Sauiour
shall
gyue
the
electe
his
blessinge
,
as
he
did
in
his
Ascention
to
his
Disciples
that
were
present
;
as
the
readinge
of
the
Gospell
in
the
ende
doth
allso
signifie
the
preachinge
there
of
,
by
the
Apostles
,
in
the
whole
worlde
.
M.
So
you
see
how
the
holy
Masse
,
is
a
perfecte
compendium
or
abbreuiation
of
Christes
lyfe
,
&
passion
,
whereby
you
may
learne
,
with
what
deuotion
,
reuerence
,
and
attention
,
you
ought
allwayes
to
heare
it
,
and
how
willingely
you
ought
to
repayre
to
it
:
But
you
haue
forgotten
to
tell
the
meaninge
of
the
prieste
vestmentes
,
wherein
he
goeth
to
the
altare
.
D.
Sir
;
the
Amis
,
doth
signifie
the
cloath
,
where
with
Christ
was
blinded
whiles
the
Iewes
did
buffet
him
.
The
albe
,
that
garment
which
Herode
put
on
him
,
when
he
despised
him
,
and
sent
him
backe
to
Pilate
:
The
girdle
,
that
rope
wherewith
he
was
tyed
to
the
piller
,
and
whipped
:
The
maniple
,
the
haulter
wherewith
they
tyed
his
blessed
handes
like
a
malefactor
;
and
the
stole
likewise
,
the
rope
wherewith
they
tyed
his
necke
,
and
ledde
him
from
place
,
to
place
,
in
his
passion
:
and
last
of
all
his
vestment
signifieth
the
purple
robe
which
Pilate
put
vppon
him
,
when
he
shewed
him
all
disfigured
to
the
Iewes
saienge
,
Ecce
Hamo
:
which
all
haue
allso
morall
meaninge
of
those
vertues
which
priestes
should
haue
in
them
,
and
haue
correspondence
,
with
those
ornamentes
and
garmentes
,
which
God
in
the
oulde
testamente
commaunded
the
highe
prieste
to
weare
in
tyme
of
sacrifice
;
which
allso
had
theire
mysteries
,
as
diuers
aunciente
writers
and
the
holye
Scriptures
them selues
doe
declare
.
M.
I
see
well
that
the
Masse
is
a
true
and
perfecte
representation
of
Christes
Passion
;
and
the
priest
thus
vested
,
of
his
person
;
and
the
altare
,
of
the
Crosse
.
But
what
doe
the
chalice
,
patene
,
and
corporalles
meane
?
D.
They
proprely
represente
the
like
,
which
our
Sauiour
vsed
in
his
last
supper
,
&
moreouer
,
the
chalice
signifieth
his
sepulcher
;
the
patene
,
the
stone
rouled
to
the
doore
of
the
same
:
the
corporalles
the
fyndon
,
wherein
his
blessed
body
,
was
enwrapped
by
Ioseph
of
Arimathia
,
before
it
was
laid
in
the
sepulcher
;
and
all
those
thinges
hauinge
theire
particular
signification
togeather
with
the
ceremonies
of
the
holye
Masse
,
doe
sturre
vp
to
deuotion
and
and
pietie
,
as
well
the
people
presente
as
the
prieste
him selfe
,
and
keepeth
him
with
attention
to
the
mysteries
which
he
hath
in
hande
:
and
no
doubte
was
one
especiall
reason
why
God
allmightie
in
the
oulde
law
,
did
prescribe
the
vse
of
so
manie
and
so
diuers
ceremonies
in
those
sacrifices
which
were
all
but
a
figure
and
shadow
of
this
.
M.
Surely
I
cannot
but
wonder
to
see
the
wisedome
,
and
sweetnes
of
holy
Churches
ceremonies
,
which
are
so
decent
,
deuout
,
&
significant
;
but
why
are
there
candles
of
wax
on
the
altare
,
and
lighted
allwayes
at
Masse
,
yea
although
the
sunne
doe
shine
on
the
altare
?
D.
In
the
beginninge
they
were
vsed
of
necessity
,
by
reason
of
the
persecution
in
the
primitiue
Church
;
because
for
the
space
of
300.
yeares
the
most
chappells
,
and
oratories
which
Christians
had
,
were
in
darke
places
or
vnder
ground
,
for
feare
of
Iewes
,
or
heathens
,
&c.
As
the
Emperours
in
Rome
,
till
Sainte
Helens
tyme
,
and
her
sonne
Constantine
the
Emperoure
,
as
is
yet
to
bee
seene
in
Rome
:
wherefore
the
Church
retaineth
her
custome
,
which
hath
allso
other
mysteries
.
M.
What
mysterie
doe
wax
candles
signifie
?
D.
First
they
represent
the
last
supper
of
our
lord
,
when
he
saide
the
first
Masse
that
euer
was
,
by
candle
light
.
Secondly
,
for
that
the
wax
signifieth
his
virginall
flesh
;
the
weeke
,
his
soule
;
and
the
flame
,
his
diuinitie
:
Thirdly
,
they
put
vs
in
minde
of
the
good
workes
wherewith
he
taught
vs
to
shine
,
and
gyue
light
to
the
worlde
.
M.
You
haue
fully
satisfied
me
,
and
from
hence
foorth
I
hope
you
will
learne
to
make
lesse
accompt
of
all
,
that
those
profane
sectaries
,
doe
barke
against
Catholike
customes
,
and
traditions
,
for
I
see
well
there
is
nothinge
without
just
cause
permitted
.
But
to
conclude
this
whole
matter
tell
me
how
ought
a
man
to
heare
Masse
,
and
what
benefit
he
receiueth
by
the
same
.
D.
Masse
is
to
bee
heard
with
attention
,
reuerence
,
and
deuotion
,
vppon
both
our
knees
,
excepte
at
the
Gospell
,
and
as
the
custome
is
in
some
places
to
the
middle
of
the
Creede
,
when
the
priest
adoreth
:
and
ioyning
our
prayers
with
the
priest
in
euery
action
.
The
commodities
or
benefites
we
reape
by
hearinge
Masse
,
●r
fiue
.
1.
increase
of
Gods
grace
.
2.
in
diminishinge
the
paines
of
purgatory
.
3.
facility
in
obtaining
what
we
aske
of
God
.
4.
particulare
helpe
to
auoyd
sinne
.
5.
great
succour
from
God
to
escape
all
daungers
that
day
.
❧
Of
the
Seuen
Sacramentes
.
❧
CHAP.
VIII
.
M.
FOR
as
much
as
you
haue
made
mention
often
tymes
of
the
Sacramentes
,
26
28.
Ioan.
20.
ad
Ephes.
5.
lae
cobi
.
5.1
.
ad
Tim.
4.
Conc.
Florent
.
Constant
.
Colonien
se
,
Trident.
D.
There
be
these
seuen
.
Baptisme
,
Confirmation
,
Euchariste
,
or
Communion
;
Penaunce
,
Extreme
vnction
,
Order
,
and
Matrimonie
.
M.
Who
ordained
these
Sacramentes
;
and
why
?
D.
Christ
our
Sauiour
,
that
by
them
he
might
communicate
his
grace
,
and
merites
of
his
holy
passion
vnto
vs
.
M.
How
are
the
Sacramentes
to
be
receiued
?
D.
With
true
repentance
of
other
sinnes
,
and
confessinge
them
allso
if
the
party
be
in
mortall
sinne
,
howbeit
in
baptisme
because
it
is
the
gate
or
entrance
to
the
rest
,
confession
is
not
required
.
M.
Are
all
these
Sacramentes
to
be
receiued
of
euery
Christian
man
of
necessity
?
D.
No
forsooth
:
for
order
and
matrimonie
,
are
both
voluntary
,
but
the
rest
cannot
be
omitted
without
sinne
,
when
tyme
requireth
they
should
be
taken
.
M.
And
may
these
Sacramentes
be
receiued
more
then
once
.
D.
Sir
:
Baptisme
,
and
confirmation
or
bishoppinge
,
and
order
cannot
but
once
onely
;
by
reason
of
the
Character
which
these
three
doe
imprinte
in
oure
soules
;
the
rest
may
,
accordinge
as
just
cause
shal
be
offered
,
often
be
receiued
;
especially
confession
and
communion
ought
to
be
much
frequented
for
the
greate
neede
we
haue
of
them
.
M.
I
woulde
faine
knowe
of
you
some
reason
of
the
number
of
the
Sacramentes
;
and
why
they
are
seuen
.
D.
The
reason
why
they
are
seuen
,
is
this
:
Because
God
in
gyuinge
vs
spirituall
lyfe
,
woulde
proceede
as
he
is
wonte
in
gyuinge
lyfe
corporall
:
in
the
which
wee
see
that
first
it
is
necessarie
to
be
borne
into
this
worlde
;
to
th●
which
aunsweareth
baptisme
whereby
we
are
borne
by
grace
vnto
God
.
The
second
necessary
thinge
for
this
our
corporall
lyfe
,
is
growth
,
or
strengthe
,
to
the
which
aunsweareth
confirmation
;
whereby
,
the
grace
wee
receiued
in
baptisme
,
is
increased
and
fortified
.
The
thirde
is
,
to
be
nourished
,
which
in
spirite
is
done
by
the
holy
Sacramente
of
the
altare
.
The
fourth
is
,
to
bee
cured
,
when
a
man
is
sicke
,
to
the
which
aunsweareth
penaunce
,
wherby
grace
once
loste
is
recouered
.
The
fift
,
in
the
tyme
of
combate
to
be
armed
against
the
enemie
:
to
the
which
aunsweareth
extreme
vnction
in
the
howre
of
death
,
what
tyme
our
infernall
enemie
doth
most
assaulte
vs
.
The
sixt
is
,
that
there
be
some
to
rule
,
and
gouerne
men
that
are
new
borne
,
and
increased
,
which
in
spirituall
lyfe
is
performed
by
holy
order
,
or
priesthoode
.
The
seuenthe
,
that
there
bee
some
which
attende
to
the
multiplyenge
of
mankinde
,
which
in
the
Church
allso
is
necessary
in
respecte
of
the
faithfull
,
and
is
by
the
Sacramente
of
matrimony
with
reverence
&
decencie
accomplished
.
M.
I
woulde
knowe
allso
of
you
touchinge
baptisme
,
what
is
necessarie
for
the
perfecte
ministringe
thereof
,
and
whether
any
but
a
priest
may
baptize
?
D.
It
belongeth
principally
to
the
priest
,
or
to
some
other
in
holy
orders
in
the
priestes
absence
:
but
in
daunger
of
deathe
,
it
belongeth
to
any
other
man
,
or
woman
,
&
thei
may
fully
discharge
it
;
yeat
no
woman
ought
to
doe
it
,
if
a
man
be
presente
.
And
for
the
perfecte
manner
of
baptisme
,
(
which
is
good
that
all
men
should
knowe
)
are
required
these
three
thinges
:
first
,
that
the
person
that
doth
baptize
haue
intention
to
gyue
truely
this
Sacramente
,
as
Christe
hath
appointed
it
,
and
to
wante
this
wittingelie
,
were
a
moste
greeuous
sinne
.
Secondly
,
is
required
to
washe
or
sprinckle
the
childe
with
true
,
and
naturall
water
.
Thirdly
,
at
the
selfe
same
tyme
when
the
water
is
powred
of
the
childe
baptized
,
to
saye
with
all
these
wordes
,
I
doe
baptize
thee
in
the
name
of
the
father
&
of
the
sonne
and
of
the
holy
ghoast
.
M.
And
why
are
Godfathers
and
Godmothers
vsed
in
this
baptisme
?
D.
To
solemnize
and
assure
the
better
this
moste
necessarie
Sacramente
,
and
to
aunsweare
in
the
childes
behalfe
to
those
quaestions
which
the
prieste
doth
aske
him
,
whervppon
grow
and
follow
these
two
obligations
,
the
one
that
the
Godfather
and
Godmother
haue
care
to
instructe
theire
Godchilde
in
matters
of
faith
,
&
good
manners
,
when
the
parentes
therein
should
fayle
:
The
seconde
is
,
that
by
vertue
of
this
action
the
parentes
of
the
child
,
the
childe
him selfe
,
and
they
,
contracte
a
spirituall
kinred
;
in
which
respecte
groweth
prohibition
of
mariage
betwixte
the
sayde
persons
though
this
spirituall
impedimente
bee
not
extended
to
so
manie
degrees
,
as
betwixte
those
that
haue
naturall
kinred
.
M.
Then
tell
me
the
effectes
of
these
Sacramentes
in
particulare
,
D.
It
maketh
a
man
become
the
childe
of
God
,
and
inheritoure
of
paradise
,
it
cancelleth
all
sinnes
,
and
filleth
the
soule
with
grace
,
and
spirituall
giftes
.
M.
What
is
the
effecte
of
confirmation
,
or
bishoppinge
?
D.
It
doth
fortifie
a
man
that
he
haue
no
feare
to
confesse
the
faith
of
Christ
our
lord
,
and
so
maketh
vs
become
true
souldioures
of
our
Sauioure
.
M.
And
what
effecte
doth
the
holy
Euchariste
worke
?
D.
It
nourisheth
charitie
,
which
is
the
lyfe
of
the
soule
,
and
doth
encrease
the
same
euerie
day
more
,
and
more
,
and
so
gyueth
strenghth
againste
veniall
sinnes
allso
.
M.
What
is
then
the
effecte
of
penaunce
?
D.
It
doth
release
the
sinnes
committed
after
baptisme
;
and
doth
make
a
man
returne
to
the
frendshippe
of
God
;
sinne
hauinge
made
vs
his
enemies
.
M.
What
is
the
effecte
of
extreame
vnction
?
D.
It
doth
wipe
away
the
reliques
of
sinne
,
it
fortifieth
the
soule
in
that
last
combate
with
the
deuill
,
and
it
helpeth
to
restore
the
bodily
health
,
if
it
be
profit●ble
for
the
healthe
of
the
soule
.
M.
And
what
effecte
hath
the
Sacramente
of
order
?
D.
In
it
is
gyuen
powre
to
consecrate
the
B.
Sacrament
of
Eucharistia
,
and
to
minister
the
other
Sacramentes
to
the
people
,
and
with
all
it
gyueth
vertue
,
and
grace
to
priestes
,
and
others
that
haue
taken
orders
to
doe
and
execute
well
theyre
office
.
M.
Laste
of
all
what
is
the
effecte
of
matrimonie
.
D.
It
gyueth
vertue
and
grace
to
them
which
lawfully
are
ioyned
,
to
liue
in
mariage
estate
with
peace
,
and
concorde
,
and
to
breed
,
M.
You
haue
aunsweared
verye
sufficientelie
touchinge
these
pointes
:
but
because
oure
aduersaries
pike
many
quarrels
at
these
Sacramentes
,
which
in
deed
they
denie
,
I
woulde
be
glad
allso
to
heare
how
you
can
aunsweare
some
few
quaestions
concerninge
the
same
,
and
firste
how
baptisme
is
ministred
to
children
,
and
infantes
,
which
know
not
what
they
receaue
,
or
take
,
when
they
are
Christened
.
D.
Sir
,
the
reason
heerof
is
,
the
greate
necessitye
which
there
is
of
baptisme
;
because
whosoeuer
dyeth
without
it
,
or
desire
at
least
of
it
,
cannot
enter
into
the
Kingedome
of
heauen
:
M.
And
what
mysterie
is
there
in
it
,
that
in
Confirmation
,
the
forehead
of
the
partie
confirmed
,
is
annointed
.
D.
Because
as
in
baptisme
by
the
water
,
and
washinge
is
signified
that
the
grace
of
God
doth
clense
the
soule
from
the
spottes
of
all
sinne
;
so
in
confirmation
,
by
annointinge
is
represented
the
effecte
of
Gods
grace
wich
doth
,
as
it
were
,
annointe
the
soule
to
comforte
,
and
strengthen
the
same
,
againste
the
Deuill
,
that
therby
he
may
with
the
more
courage
confesse
the
Catholique
faith
without
feare
of
any
tormentes
,
or
death
it selfe
,
when
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
when
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
which
the
diuines
call
a
Character
,
which
can
neuer
be
extinguished
,
and
is
the
cause
why
this
Sacramente
can
neuer
be
but
once
receaued
,
as
before
hath
been
specified
,
that
as
by
the
Character
of
baptisme
,
a
man
is
knowne
to
be
a
Christian
,
that
is
of
CHRISTES
familie
,
so
by
this
he
may
be
knowne
to
be
one
of
CHRISTES
souldiours
,
which
allwayes
c●●e
the
coloures
or
badge
of
theyre
captayne
;
wherewppon
it
followeth
that
they
which
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
afterwardes
rebelled
so
dishonourablye
againste
him
.
M.
But
tell
me
allso
touchinge
the
blessed
Sacramente
of
the
altare
,
how
it
commeth
to
passe
that
CHRISTE
beinge
reallye
there
,
yeat
we
seeme
to
see
,
small
,
touche
,
and
taste
,
the
same
bread
or
wine
that
before
,
as
farre
as
sence
can
lead
vs
.
D.
M.
And
coulde
you
gyue
some
suche
other
similitude
,
wherby
it
may
be
declared
how
the
bodye
of
oure
Sauioure
may
stande
in
so
manye
diuers
places
,
at
there
are
hostes
in
diuers
altares
?
D.
Trulye
sir
in
Gods
worckes
it
is
not
necessarie
to
vnderstande
them
,
but
it
is
sufficiente
to
beleeue
them
,
for
we
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
alo●e
in
the
whole
bodye
,
and
all
the
partes
therof
;
whole
,
and
all
in
the
head
,
and
whole
,
and
all
in
the
feet
;
yea
whole
,
and
all
in
euerie
toe
,
or
finger
,
and
anie
other
the
least
parcell
of
oure
bodye
;
how
then
should
it
seeme
incredible
that
God
shoulde
be
able
to
doe
that
with
the
bodye
of
his
sonne
,
which
we
see
he
hath
allreadie
done
with
the
soule
in
oure
bodyes
,
puttinge
it
in
so
manye
,
so
differente
,
and
so
distante
partes
of
the
same
:
and
we
see
in
the
same
lookinge
glasse
,
wherin
firste
we
coulde
see
but
one
whole
face
,
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
differente
parcells
,
and
places
,
and
if
you
will
haue
an
other
example
,
no
lesse
familiare
,
then
harde
to
be
vnderstoode
how
it
is
doen
;
the
same
voyce
of
a
man
that
speaketh
,
is
hearde
entyre
,
and
whole
,
and
receaued
all
at
once
,
into
the
eares
of
an
hundred
thowsande
persons
,
if
so
many
be
presente
.
M.
But
I
desire
to
knowe
of
you
allso
whether
when
Christe
commeth
into
the
hoste
,
he
forsake
his
place
in
heauen
to
come
to
the
altare
,
or
remayne
yeat
in
both
places
.
D.
To
this
I
aunsweare
,
that
he
remayneth
in
both
places
,
and
neuer
moueth
from
his
place
in
heauen
,
no
more
then
the
soule
of
a
childe
which
is
yeat
but
a
foote
longe
,
when
the
same
childe
is
become
a
man
of
fiue
or
sixe
foote
hye
,
doth
remoue
from
that
litle
lenghth
it
had
before
,
but
continueth
in
the
place
it
first
was
,
and
yeat
in
growinge
,
of
the
bodye
,
occupieth
those
other
foure
or
fiue
foote
more
of
space
,
then
the
bodye
had
in
his
childehood
,
the
soule
remaininge
without
growth
,
or
greatnes
in
it selfe
,
as
it
is
manifeste
in
all
spirituall
substance
.
M.
And
why
is
this
so
pretious
,
and
admirable
a
Sacramente
,
Kepte
allwayes
in
the
pix
vppon
the
altare
?
D.
For
the
comforte
of
all
true
Christians
,
M.
But
what
can
you
aunsweare
to
the
aduersarie
which
is
wonte
so
impudentelie
to
calumniate
this
pointe
,
as
for
example
,
if
the
B.
Sacramente
while
it
is
in
the
pix
,
shoulde
be
eaten
with
wormes
,
or
caried
awaye
with
a
mouse
,
or
bitten
of
a
dogge
,
and
the
like
,
is
it
not
a
greate
absurditie
,
that
he
which
sitteth
on
the
righte
hand
of
his
father
,
shoulde
be
buryed
in
the
bellye
of
a
beaste
,
or
keepte
in
a
box
,
and
the
like
indignities
?
D.
Sir
,
this
is
but
a
litle
mudde
which
these
base
minded
fishermen
sturre
,
M.
You
haue
reason
:
but
tell
me
,
sei●ge
we
oughte
so
highelie
to
esteeme
this
Sacramente
,
what
preparation
may
we
beste
make
to
receaue
it
worthylie
?
D.
There
are
three
thinges
required
:
the
firste
,
that
a
man
goe
to
confession
before
,
and
procure
to
be
in
Gods
grace
,
when
he
goeth
to
communicate
:
for
one
of
the
causes
why
it
is
gyuen
in
the
forme
of
bread
,
is
to
signifie
how
this
Sacramente
is
to
be
gyuen
to
the
liuinge
,
not
to
the
dead
,
to
nourishe
the
grace
of
God
,
&
to
encrease
it
in
vs
.
The
seconde
is
,
that
we
come
fastinge
to
it
alltogeather
,
that
is
,
not
hauinge
eaten
any
thinge
at
all
,
or
droncken
,
at
leaste
from
midnighte
before
.
The
thirde
is
,
that
we
vnderstande
well
what
we
doe
,
and
that
we
come
with
deuotion
to
so
great
a
mysterie
;
and
therfore
,
this
Sacramente
is
not
gyuen
to
infantes
,
or
fooles
,
or
any
person
,
that
hath
not
the
vse
of
reason
:
and
allbeit
the
Churche
commaunde
,
M
We
haue
sayde
enoughe
of
this
Sacramente
:
and
I
woulde
aske
you
another
question
aboute
the
Sacramente
of
penaunce
,
or
confession
,
which
hitherto
you
haue
not
aunsweared
;
and
firste
,
how
can
it
seem
reasonable
,
that
a
prieste
which
him selfe
liueth
yll
,
and
is
vicious
,
(
as
some
tymes
they
are
)
shoulde
be
able
to
gyue
absolution
from
sinnes
,
which
is
a
powre
so
supreme
,
and
caelestiall
,
and
which
the
Aungells
them selues
cannot
doe
.
D.
This
hath
the
same
difficultie
in
the
Sacramentes
of
oure
aduersaries
,
who
notwithstandinge
doubte
not
,
but
they
haue
theyre
effecte
,
allbeit
they
know
well
that
the
worste
prieste
of
the
papistes
is
ordinarilye
,
of
better
lyfe
,
then
the
beste
protestaunte
ministers
:
but
howsoeuer
,
in
this
we
need
say
no
more
then
that
which
Saint
Austen
aunsweared
to
the
like
objection
;
that
is
,
M.
And
doth
it
not
seeme
vnto
you
a
melancholicke
matter
,
to
haue
suche
sollicitude
,
and
liue
with
suche
continuall
care
of
a
mans
soule
,
and
after
all
to
putte
him selfe
at
the
feete
of
a
sinfull
man
,
as
well
as
him selfe
,
and
there
to
throw
his
own
honoure
in
the
duste
,
and
as
it
were
to
sounde
againste
him selfe
a
trumpe
of
infamie
?
●
.
It
there
were
anye
other
boord
or
table
to
saue
oure selues
vppon
,
after
the
miserable
shipwracke
of
oure
soules
,
or
if
it
were
possible
to
gayne
heauen
with
onlye
beleeuinge
,
and
liue
as
we
liste
,
or
if
true
vertue
,
and
valure
coulde
be
gained
with
loyteringe
,
it
mighte
well
seem
(
as
you
say
)
a
melancholike
lyfe
,
to
stande
in
suche
awe
of
Gods
displeasure
;
quam
ad
domum
conuiuij
,
It
is
beter
to
be
in
a
howse
of
mourninge
,
then
a
howse
of
banquettes
;
and
Salomon
after
the
tryall
of
all
pleasures
,
Iustus
prior
est
accusator
sui
.
And
the
friuolous
feare
of
infamie
by
confessions
,
molesteth
no
wise
or
discrete
person
,
consideringe
the
dreadfull
obligation
priestes
haue
of
silence
in
this
behalfe
;
which
is
so
greate
,
as
none
greater
in
the
whole
law
of
nature
,
God
,
and
his
Churche
;
yea
so
strayte
,
that
allthoughe
he
should
suffer
all
tormentes
,
and
tyrannies
possible
,
he
is
bounde
notwithstandinge
,
to
keepe
it
with
suche
rigoure
,
as
neyther
by
his
lookes
,
gesture
,
wordes
,
nor
anye
other
action
,
or
signe
,
may
be
gathered
,
or
suspected
anye
thinge
which
was
disclosed
to
him
in
confession
:
and
this
is
so
exactely
obserued
,
and
so
knowne
to
all
Catholickes
,
as
of
all
other
thinges
this
leaste
troubleth
than
,
God
so
sweetlye
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
worlde
,
beinge
comparable
to
that
,
which
is
euerye
where
founde
betwixte
the
penitente
,
and
the
ghoastelye
father
.
And
the
lacke
heerof
,
M.
I
like
youre
discourse
,
and
I
coulde
for
a
need
recounte
you
some
notable
examples
in
confirmation
of
this
veritie
,
but
we
haue
been
to
longe
allreadye
in
this
pointe
;
lette
vs
come
to
the
nexte
:
why
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
,
which
allso
ordinarilie
is
gyuen
in
the
ende
of
oure
lyues
,
at
what
tyme
it
is
wonte
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
growen
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
,
when
as
physicians
judge
that
the
sicknesse
is
perilous
,
and
that
humayne
remedies
as
it
may
seeme
are
not
sufficiente
:
which
is
the
cause
why
this
holy
oyle
,
is
not
gyuen
to
them
,
which
are
putte
to
death
by
justice
,
because
they
neyther
are
sicke
,
nor
haue
hope
to
lyue
,
as
is
manifeste
.
M.
Youre
aunsweare
contentes
me
,
and
for
as
muche
as
of
holye
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
will
onlye
aske
you
a
worde
or
two
,
concerninge
the
Sacramente
of
Matrimonie
,
and
so
conclude
all
this
matter
:
I
pray
you
what
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
within
the
fourthe
degree
,
haue
no
solemne
vow
of
chastitie
,
&
the
like
.
Secondelie
,
where
the
Councell
of
Trente
is
receaued
,
that
there
be
witnesse
of
the
contracte
,
and
in
particulare
,
the
Curate
,
or
Parish
prieste
be
presente
:
Thirdelie
,
that
the
consente
of
both
parties
be
free
,
voluntarie
,
and
without
force
,
or
feare
of
importaunce
,
and
that
it
be
expressed
with
wordes
,
or
signes
therto
aequiualente
;
so
that
whichsoeuer
of
these
three
fayle
,
the
mariage
,
or
matrimonye
were
not
validous
,
or
effectuall
.
M.
D.
Sainte
Paule
hath
allreadye
resolued
this
quaestion
,
sayenge
that
he
which
ioyneth
him
selfe
in
mariage
,
doth
well
;
but
he
which
doth
not
,
with
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
,
(
which
is
the
cause
that
there
is
no
powre
vppon
earthe
to
dispense
,
or
gyue
leaue
for
those
that
are
once
lawfullye
vnited
to
chaunge
for
an
other
,
be
it
man
,
M.
And
which
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.
●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
Hedibiam
Aug.
in
ps.
33
&
98.
Bern.
serm.
de
Caenae
D.
Chrysost.
ho.
83.
in
Mat.
Hilari
.
l.
8.
de
Trini
.
Tertul.
l.
4.
x
Marcion
Damas
.
l.
4.
de
fide
Orthodoxa
c.
14
Conc.
Nicen.
Ephesinum
Trident
.
cit.
Goinge
to
Haereticall
Churches
.
Sir
the
blessed
Sacrament
of
Euchariste
,
or
Communion
,
because
in
it
we
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
man
,
vnder
the
visible
forme
of
bread
,
transubstantiated
into
his
body
,
who
is
the
fountayne
of
all
grace
,
and
goodnes
.
M.
What
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
with
reuerence
,
beinge
first
confessed
,
and
comminge
fastinge
vnto
it
.
Thirdly
,
to
accompanye
it
allwayes
when
it
goeth
abroad
.
M.
What
difference
is
there
betwene
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
world
,
and
nothinge
but
bread
,
and
wine
onely
,
and
whosoeuer
honoureth
the
same
,
committeth
ydolatry
,
and
sinneth
deadly
to
receaue
it
.
M.
God
forbid
then
,
that
any
Catholique
should
communicate
with
them
in
any
such
a
false
,
and
fayned
Sacramente
:
and
do
you
thinke
it
is
lawfull
to
goe
to
theire
Churches
with
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
what
els
are
theyre
Sacramentes
but
the
calues
of
Samaria
,
and
theyre
Churches
,
but
the
altares
of
diuision
,
and
theyre
ministers
but
the
priestes
of
Hieroboam
,
meere
lay
,
and
saeculare
persons
,
and
by
saeculare
powre
erected
againste
the
vnion
,
trueth
,
and
honoure
of
true
Solomons
temple
,
CHRISTES
Catholique
Churche
,
and
doctrine
;
and
I
pray
you
what
proportion
,
or
comparison
is
theire
betwixte
the
dignitie
of
the
honourable
order
,
and
vnction
of
Melchisedech
,
and
the
letters
patentes
of
Queen
Elzabeth
to
make
a
Bishoppe
?
M.
Why
,
D.
In
wordes
they
confesse
him
,
but
in
effect
they
vtterly
deny
him
,
and
his
kingdome
.
M.
How
so
?
D.
Because
his
kingdome
is
the
Churche
,
partly
in
heauen
,
triumphante
,
partly
in
earth
militante
,
partly
vnder
the
earth
patience
,
from
whence
they
take
away
Limbus
Patrum
,
Limbus
Puerorum
,
and
Purgatory
,
and
so
leaue
him
nothinge
but
hell
:
vppon
earth
they
corrupte
,
and
dismember
his
holy
Scripture
,
they
pull
downe
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
away
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
workes
,
of
penaunce
,
and
perfection
;
all
orders
of
Religion
;
and
Christes
holy
bodie
,
and
bloode
in
the
holy
sacrifice
of
the
Masse
,
they
blaspheme
,
and
throw
out
of
theyre
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
away
all
reliques
,
and
venerable
memories
,
of
his
honourable
seruantes
:
I
pray
you
what
haue
they
lefte
him
,
or
what
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
with
them
in
thinges
belonginge
to
Gods
seruice
,
euen
as
for
bodylie
health
you
woulde
fly
the
plague
;
for
there
is
the
chayre
of
spirituall
pestilence
:
But
tell
me
what
els
remayneth
to
be
fayde
of
the
Christian
doctrine
.
D.
There
remayne
to
rehearse
the
workes
of
mercy
corporall
,
M.
Which
be
they
?
D.
The
workes
of
mercy
corporall
are
seuen
.
First
,
M.
And
what
are
the
spirituall
?
D.
First
,
To
geue
good
counsell
in
doubtfull
cases
.
2.
To
teach
the
ignorant
.
3.
To
comfort
the
sorowfull
.
4.
To
correct
or
directe
those
that
erre
.
5.
To
pardon
injuries
.
6.
To
haue
patience
with
our
neyghbours
fraylty
,
or
imperfections
.
7.
To
pray
for
the
liuinge
,
and
dead
.
M.
Haue
you
learned
any
cause
,
which
may
excuse
a
man
from
obligation
of
these
worckes
of
mercye
?
D.
Three
causes
I
haue
hearde
doe
excuse
,
the
first
,
for
wante
of
abilitie
,
as
he
which
lacketh
knowledge
,
can
not
gyue
counsell
,
and
Lazarus
coulde
not
gyue
almes
,
but
take
them
onely
,
God
so
disposinge
that
the
riche
procure
to
saue
theyre
soules
by
the
way
of
mercye
,
and
the
poore
by
the
way
of
patience
;
the
second
is
,
when
there
is
no
importante
,
or
notable
necessitye
,
for
wee
are
not
bound
absolutely
to
succoure
,
but
those
,
that
haue
no
meanes
to
helpe
them selues
,
nor
other
that
will
doe
yt
for
them
;
allbeit
the
trueth
is
,
that
the
true
mercyfull
minde
,
neuer
expecteth
such
vrgente
necessitye
,
but
is
readye
to
helpe
all
,
and
at
all
tymes
.
The
thirde
is
,
when
a
person
is
in
a
state
of
higher
perfection
,
then
that
he
is
bounde
to
attende
to
these
obligations
of
actiue
lyfe
,
as
are
Heremites
,
or
Anchoretes
,
and
contemplatiue
persons
,
which
notwithstandinge
with
theyre
prayers
,
may
supplye
theyre
temporall
wante
,
or
inability
,
for
this
is
all
so
one
,
and
not
of
the
leaste
of
the
spirituall
worckes
of
mercye
.
M.
Rehearse
allso
the
vertues
,
giftes
,
and
beatitudes
.
D.
M.
I
pray
you
tell
me
,
seinge
you
are
come
so
farre
,
if
you
remember
the
particulares
of
these
Theologicall
Vertues
,
and
why
they
are
so
called
.
D.
They
are
called
Theologicall
,
(
which
as
I
haue
been
taught
is
a
greeke
word
)
because
they
especially
depende
of
God
,
and
haue
him
for
theyre
particular
objecte
.
And
the
first
,
which
is
Faithe
,
M.
And
what
thinges
must
we
necessarily
beleeue
with
this
vertue
?
D.
Principally
,
and
distinctelye
the
Articles
of
the
Creede
;
or
at
leaste
those
,
which
the
Church
doth
solemnize
throughe
the
yeare
,
as
CHRISTES
Incarnation
,
Natiuitye
,
Passion
,
Resurrection
,
Ascension
,
the
comminge
of
the
holy
ghoaste
,
and
the
B.
Trinitye
.
Secondly
,
all
that
euer
shal
be
declared
vnto
vs
,
as
true
,
by
holy
Church
,
and
thirdly
,
in
worcke
to
shew
we
are
Christians
,
when
we
are
bounde
therevnto
:
as
for
example
without
necessitie
,
only
for
the
Churches
precepte
to
abstayne
from
fleshe
on
fastinge
dayes
,
&
the
like
which
haeretiques
will
not
.
M.
D.
It
is
a
supernaturall
vertue
,
where
with
we
hope
in
God
,
and
the
propre
office
therof
is
to
lifte
vppe
our
will
to
the
hope
of
aeternall
faelicitie
,
to
the
which
we
can
not
aspire
by
humayne
forces
,
and
it
is
founded
in
the
infinite
goodnes
or
bountie
of
God
,
which
he
hath
manifested
vnto
vs
,
in
his
sonne
JESVS
our
Sauiour
,
by
whom
he
hath
adopted
vs
,
as
his
coheyres
to
the
kingdome
of
heauen
,
if
we
(
beinge
holpen
with
his
grace
)
doe
worcke
accordingelie
.
M.
D.
It
is
a
supernaturall
vertue
,
which
exalteth
oure
soules
to
the
true
loue
of
God
aboue
all
thinges
,
not
only
as
he
is
author
of
nature
,
but
allso
as
giuer
of
grace
,
and
glorie
,
which
are
both
supernaturall
:
and
withall
it
extendeth
it selfe
,
to
loue
all
other
creatures
,
which
ought
to
be
loued
for
Gods
sake
,
as
especially
our
neyghboure
,
which
is
created
(
as
our selfe
is
)
to
Gods
ymage
;
which
vertue
is
therefore
of
Saint
Paule
called
the
greatest
of
these
three
,
M.
I
am
glad
to
heare
you
speake
solike
a
Deuine
:
lette
vs
see
if
you
be
as
cunninge
in
the
Cardinall
Vertues
,
and
first
what
,
&
how
many
be
they
?
D.
M.
D.
To
shew
in
euerie
action
,
or
designemente
of
ours
,
the
due
ende
,
and
purporte
,
with
the
meanes
conuenient
to
obtayne
the
same
,
with
conuenient
circumstances
thereto
belonginge
,
and
therefore
is
worthilie
called
the
queene
,
and
maistresse
of
the
other
vertues
,
like
vnto
the
eye
in
mans
bodye
,
or
salte
to
oure
meate
,
or
the
sunne
in
this
worlde
.
The
contraries
of
this
vertue
are
imprudence
,
which
others
call
temeritie
,
rashnes
,
or
inconsideration
,
and
crafte
,
or
suttletie
,
whose
qualitie
is
to
seeke
out
the
ende
,
and
means
thervnto
,
but
referreth
all
to
his
owne
priuate
commoditie
,
and
interest
,
which
in
truth
is
the
greatest
follye
of
all
,
because
it
leeseth
the
chiefest
good
of
all
,
which
is
God
,
to
gayne
a
little
worldelye
contentment
.
M.
Then
what
is
justice
,
D.
Iustice
is
a
vertue
which
gyueth
vnto
euerie
one
his
owne
,
and
so
her
duetye
is
to
make
aequalitie
in
all
humaine
affayres
,
and
contractes
,
which
is
the
foundation
of
peace
,
and
concorde
:
for
if
euerie
man
would
be
contented
with
his
owne
good
,
there
would
be
no
warre
,
nor
discorde
,
and
this
vertue
hath
allso
two
contraries
,
injustice
which
taketh
more
then
is
due
,
and
inuadeth
other
mens
goods
;
and
rigoure
or
excesse
of
justice
,
which
is
when
a
man
seeketh
for
the
extremitie
in
all
thinges
.
M.
D.
It
is
a
vertue
,
wherby
we
are
made
prompte
,
and
readie
to
ouercome
all
difficulties
,
in
a
good
,
and
juste
cause
,
euen
death
it selfe
,
when
it
is
for
Gods
glorie
,
and
to
performe
our
dueties
,
as
appeareth
in
valiaunte
souldioures
,
&
Catholique
martyrs
:
the
vices
opposite
heervnto
are
tymorousnes
or
feare
,
and
audaciousnes
,
or
foolehardinesse
.
M.
D.
It
is
a
vertue
,
which
bridleth
all
sensuall
delightes
,
and
maketh
that
a
man
doe
vse
them
with
such
measure
,
and
moderation
,
as
reason
commaundeth
.
The
contrarie
vices
are
intemperance
,
and
insensibilitie
or
sencelesnes
,
which
is
,
the
first
:
when
excesse
is
committed
in
eatinge
,
or
drinkinge
,
the
seconde
,
when
a
man
refuseth
that
necessarie
,
and
alowable
pleasure
which
naturally
is
founde
in
eatinge
,
yeat
few
in
this
later
offende
;
such
is
our
frayltie
.
M.
And
the
gyftes
of
the
holie
ghoast
,
which
are
they
?
D.
The
gyftes
of
the
holie
ghoaste
are
seauen
:
sapience
,
or
wisedome
,
vnderstandinge
;
counsell
,
fortitude
,
knowledge
,
pietie
,
and
feare
of
God
.
M.
To
what
effecte
are
these
gyftes
,
or
wherein
doe
they
helpe
vs
?
D.
The
fifte
is
Counsell
,
wherewith
the
enemies
crafte
is
encountred
,
and
vanquished
,
becaus●
he
vseth
wiles
when
forces
fayle
him
.
The
sixth
is
Vnderstandinge
,
because
a
man
beinge
well
practized
in
action
,
God
draweth
him
forwarde
to
contemplation
,
and
teacheth
him
to
vnderstande
,
and
penetrate
the
diuine
Mysteries
.
The
seuenth
is
Sapience
,
or
wisedome
,
which
is
the
toppe
of
perfection
,
because
he
is
truelye
wise
,
which
after
he
commeth
by
contemplation
to
knowe
the
prime
cause
of
all
thinges
,
which
is
God
,
addeth
therevnto
charitie
,
wherewith
he
ordaineth
all
his
actions
,
and
directeth
them
,
vnto
God
as
the
finall
ende
,
and
●omplement
of
all
thinges
.
M.
What
,
and
how
manye
are
the
beatitudes
,
or
blessinges
which
CHRISTE
hath
taughte
vs
?
D.
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
which
mourne
,
for
they
shall
be
comforted
.
4.
Blessed
are
they
which
hunger
,
and
thirst
after
justice
,
fo●
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
,
fo●
they
shall
be
called
the
childre●
of
God
.
8.
Blessed
are
they
which
suffer
persecution
for
justice
sake
,
for
theyres
is
the
kingdome
of
heauen
.
M.
This
seemeth
such
an
other
ladder
of
lyfe
,
as
was
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
away
the
impedimentes
of
perfection
,
which
leadeth
vs
to
true
beatitude
,
and
these
impedimentes
which
are
ordinarie
,
and
generall
in
this
life
,
are
firste
;
the
desires
of
riches
,
againste
which
is
the
voluntarie
contempte
of
them
,
signified
in
the
firsth
beatitude
:
the
seconde
of
honoure
,
againste
which
is
meekenes
the
seconde
beatitude
,
which
teacheth
vs
to
yealde
to
all
men
,
and
flye
emulation
:
the
thirde
is
of
pleasure
againste
which
is
penaunce
,
and
sorow
of
our
sinnes
with
contempte
of
this
worlde
,
insinuated
in
the
thirde
beatitude
.
In
the
other
two
next
folowinge
,
is
putte
downe
the
perfection
of
actiue
lyfe
,
which
consisteth
in
justice
,
and
mercie
,
a●
it
is
playne
in
the
fourth
,
and
fifth
beatitude
.
In
the
two
last●
foloweth
the
perfection
of
lyfe
contemplatiue
,
which
is
taught
in
the
sixth
beatitude
,
to
consiste
in
cleanes
of
harte
,
and
in
the
peace
of
our
soules
,
which
is
prescribed
in
the
seuenth
because
then
is
the
kingedom●
of
our
soules
at
reste
,
and
trulye
pacificall
,
when
to
contemplation
is
ioyned
perfecte
charitie
which
maketh
vs
true
children
of
God
,
and
like
vnt●
him
.
The
eyghth
,
as
Sainte
Auste●
saith
,
is
indeed
no
new
degr●●
of
perfection
,
but
it
declareth
vnto
vs
a
manifeste
signe
,
to
knowe
that
partie
which
is
arriued
to
perfection
,
that
is
to
say
,
to
suffer
willingelie
persecution
,
and
affliction
;
for
as
the
goulde
is
tryed
in
the
fornace
,
so
is
the
juste
man
prooued
in
tribulation
,
by
which
he
is
afterwardes
exalted
in
lyfe
euerlastinge
,
accordinge
to
the
measure
,
and
quantitie
of
that
,
which
he
hath
suffered
;
which
is
one
of
the
principall
causes
,
why
God
hath
permitted
so
many
persecutions
in
his
Churche
,
giuinge
to
his
dearest
frendes
,
most
occasions
to
imitate
him
in
this
,
as
to
whom
he
hath
allotted
greater
participation
of
his
glorie
,
and
majestie
in
heauen
;
and
all
these
comfortable
beatitudes
,
so
recommended
vnto
vs
by
oure
Sauioure
,
were
neuer
vnderstood
eyther
of
the
vayne
philosophers
of
oulde
tyme
,
or
the
licentious
heretiques
in
all
ages
,
who
putte
theyre
felicitie
in
farre
differente
matters
.
M.
And
which
are
the
foure
laste
thinges
.
D.
M.
Haue
you
any
good
pointes
concerninge
these
thinges
in
store
,
to
helpe
youre
deuotion
accordinge
to
that
of
the
wise
man
,
Remember
thy
laste
thinges
,
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
;
Th●
seconde
that
the
howre
thero●
is
most
vncertayne
,
and
manye
dye
,
when
they
least●
thinke
of
it
.
Thirdlye
,
that
i●
death
all
designementes
exp●●●
and
euerie
man
repentes
him
o●
all
thinges
amisse
committed
,
omitted
.
Of
judgemente
;
other
three
:
first
,
that
it
is
of
the
moste
importante
thinge
of
all
other
,
that
is
lyfe
,
o●
death
aeternall
.
2.
The
judge
shall
be
such
a
one
which
knoweth
all
things
,
and
no
man
can
auoyde
his
sentence
,
or
resiste
his
powre
,
and
execution
:
3.
It
shall
be
in
the
sight
of
the
whole
worlde
,
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
contrarie
to
those
of
hell
;
to
be
in
ioy
,
&
pleasure
vnspeakable
,
aeternall
,
moste
comfortable
,
without
mixture
of
any
griefe
,
or
sorow
;
to
which
we
may
adde
,
that
the
ioyes
of
this
presents
lyfe
are
alwayes
litle
,
shorte
,
and
few
,
yeat
mingled
with
manye
miseries
,
as
on
the
other
side
,
the
woes
of
this
worlde
are
allso
few
,
shorte
,
and
litle
,
and
mixte
with
some
kinde
of
consolation
;
so
as
we
may
well
conclude
,
that
they
are
cleane
out
of
theyre
wittes
,
which
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
which
God
deliuer
vs
.
Amen
.
M.
Which
are
the
fifteen
Mysteries
of
the
Rosarie
?
❧
D.
There
are
fiue
which
❧
are
called
ioyfull
,
which
are
these
.
-
1.
The
Annuntiation
of
the
Aungell
.
-
2.
The
Visitation
of
Sainte
Elizabeth
.
-
3.
The
Natiuitie
of
our
Lorde
.
-
4.
His
Presentation
in
the
Temple
.
-
5.
His
Disputinge
beinge
a
childe
with
the
Doctors
.
❧
Other
fiue
are
called
❧
sorowfull
.
-
1.
The
firste
is
Christes
prayer
in
the
garden
;
-
2.
His
Whippinge
at
the
Piller
.
-
3.
His
Crowninge
with
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
Crowninge
aboue
all
Aungells
.
M.
And
what
is
the
Rosarie
,
or
beades
,
can
you
tell
?
D.
Very
well
〈◊〉
;
it
is
nothinge
els
but
a
forme
of
recitinge
the
Pater
noster
,
and
Aue
Marie
vnder
a
certayne
number
for
the
exercise
of
oure
deuotion
to
CHRISTE
,
and
oure
B.
Ladie
:
and
as
there
be
diuers
manners
of
recitinge
,
these
prayers
so
haue
they
allso
diuers
names
as
the
Corona
,
which
is
in
honoure
of
the.
63.
yeares
which
oure
Ladie
liued
in
this
worlde
,
&
the
Rosarie
,
which
is
in
honoure
of
the
Mysteries
of
CHRISTES
lyfe
,
and
Passion
,
to
the
number
of
.
50.
three
tymes
repeated
,
sayenge
.
10.
Aue
Maries
for
euerie
Pater
noster
.
M.
And
why
say
you
so
many
A●e
Maries
,
&
so
few
Pater
nosters
?
D.
This
no
doubte
was
firste
instituted
accordinge
to
the
deuotion
of
the
inuentor
,
or
firste
author
of
this
forme
of
prayer
:
but
because
the
greate
Patriarche
Saint
Dominicke
did
in
his
tyme
recommende
this
forme
of
prayer
to
all
Catholikes
againste
the
haeretiques
of
his
tyme
,
it
hath
euer
since
been
in
especiall
estimation
,
&
moste
frequētelie
vsed
of
all
Christians
,
the
Catholicke
Church
hauinge
euer
this
custome
to
gyue
more
honoure
,
&
reuerence
to
those
thinges
which
are
moste
●mpugned
by
her
aduersaries
,
as
may
appeare
in
the
greate
honoure
is
exhibited
to
the
holie
Crosse
,
the
B.
Sacramente
,
and
the
mother
of
God
,
whome
heretiques
haue
allwayes
especiallye
blasphemed
,
and
impugned
.
And
allbeit
the
number
of
the
Aue
Maries
be
greater
,
yeat
doth
yt
nothinge
derogate
from
the
seruice
of
God
;
seinge
all
is
principallye
,
and
finallye
directed
,
and
referred
to
his
honoure
.
M.
And
is
there
any
reason
,
why
they
shoulde
be
ten
rather
then
nine
,
or
eyghte
,
or
anye
other
number
?
D.
None
but
that
I
haue
specified
,
excepte
peraduenture
because
this
number
allso
in
Scripture
is
sometymes
esteemed
as
sacred
,
and
somewhat
appropriated
to
holye
thinges
,
as
beinge
the
perfection
,
and
summe
of
all
primitiue
numbers
;
for
the
which
cause
some
note
that
the
Magnificat
,
which
oure
B.
Ladie
sange
with
suche
exultation
of
the
holye
ghoaste
,
conteyneth
juste
ten
versicles
,
and
is
therfore
compared
to
that
decachorde
,
or
instrumente
of
ten
stringes
,
wherewith
her
progenitoure
Kinge
Dauid
was
so
delighted
.
M.
But
were
these
numerall
Mysteries
(
thincke
you
)
the
cause
why
this
forme
of
prayer
was
instituted
?
D.
I
thincke
not
trulye
;
for
allbeit
these
mysteries
be
verye
conueniente
,
and
helpe
oure
deuotion
,
yeat
I
haue
hearde
that
the
true
beginninge
of
these
numbers
in
prayenge
was
to
helpe
oure
memorie
,
therby
to
discharge
this
exercise
with
more
facilitie
,
and
certaintie
.
M.
Haue
you
any
example
in
the
Scriptures
,
or
Ecclesiasticall
Histories
wherby
this
matter
may
be
authorized
,
for
the
sectaries
doe
verye
injuriouslye
speake
of
it
.
D.
No
wonder
sir
,
for
they
herein
follow
that
spirite
,
of
pride
,
and
impietie
,
which
leadeth
them
more
blinded
in
greater
matters
allso
:
but
we
are
litle
to
regarde
what
enemies
of
deuotion
,
and
vertue
calumniate
,
so
longe
as
we
are
sure
the
wisedome
of
holye
Church
approueth
oure
doinges
,
and
it
is
euidente
in
the
Scripture
that
Dauid
did
seuen
tymes
a
daye
praye
,
M.
Why
were
it
not
enoughe
to
saye
once
the
Pater
noster
,
and
Aue
Marie
,
can
not
God
as
well
heare
vs
with
one
,
as
with
an
hundred
prayers
?
D.
This
objection
is
ordinarie
to
protestantes
,
as
well
in
this
as
in
many
other
matters
,
the
diuell
beinge
an
enemie
to
much
prayer
,
and
therfore
woulde
fayne
haue
it
quickelie
concluded
;
but
this
was
not
the
spirite
of
oure
Sauioure
.
which
watched
whole
nightes
in
prayer
to
gyue
vs
example
;
nor
of
the
Prophete
Dauid
,
&
Hieremie
especiallye
,
who
seem
to
be
delighted
with
repeatinge
the
same
manner
of
speache
when
it
was
suche
as
pleased
them
,
&
was
to
the
purpose
,
as
particularlie
in
the
Psalmes
is
euidente
where
nothinge
is
more
ordinarie
,
&
vsuall
then
to
say
sometymes
euerie
seconde
verse
,
And
his
mercye
is
for
euermore
.
M.
I
need
no
farther
answeare
for
this
:
let
vs
passe
to
some
other
matter
.
❧
Of
the
Seuen
Capitall
❧
Sinnes
.
CHAP.
IX
.
M.
WELL
now
let
vs
speake
of
sinne
,
Seuen
Capitall
Sinnes
.
Vide
Cassian
.
Collat.
5.
&
l.
5.
Greg.
l.
31.
moral
.
cap.
3●
Chrysos
.
hom.
43.
ad
popul
.
Antioch
.
Prosper
.
ad
Demetr.
&
l.
3.
de
vita
contemplatiua
cap.
2
Greg.
lib.
23.
moral
.
c.
7.
&
lib.
34
cap.
17
17.
Isidor
.
l.
2.
de
summo
be●●
c.
31.
Bern.
de
gradibus
humilit
.
C●ss
.
degri●cip
.
vit.
tell
me
how
many
kinde
of
sinnes
are
there
.
D.
Two
:
that
is
originall
,
and
actuall
.
M.
What
is
originall
sinne
?
D.
It
is
that
sinne
,
wherewith
we
are
borne
and
haue
as
it
were
by
inheritance
from
our
firste
father
Adam
,
and
is
purged
by
baptisme
.
M.
And
actuall
sinne
how
is
it
diuided
?
D.
In
to
mortall
,
and
veniall
,
and
of
mortall
,
some
cry
for
vengeance
to
heauen
,
and
they
are
4.
some
are
againste
the
holye
ghoaste
,
and
they
are
.
6.
and
some
are
called
Capitall
,
and
are
.
7.
M.
Which
are
the
.7
.
deadly
sinnes
,
and
why
are
they
called
Capitall
,
or
deadly
.
D.
They
are
these
:
pride
,
couetousnes
,
lechery
,
wrath
,
glotony
,
enuye
,
and
slouth
,
which
are
called
deadly
,
or
mortall
,
not
because
they
are
allwayes
damnable
,
for
they
may
be
so
sleyght
in
some
circumstance
,
as
they
woulde
be
but
veniall
,
but
because
they
are
the
rootes
,
or
heades
of
all
other
,
and
are
the
principall
,
and
therefore
called
capitall
.
M.
What
is
the
difference
betweene
a
mortall
sinne
,
and
a
veniall
?
D.
A
mortall
sinne
doth
kill
the
soule
,
depriuinge
it
of
Gods
grace
,
and
loue
,
which
is
a
kinde
of
spirituall
lyfe
inducinge
lyfe
euerlastinge
.
But
a
veniall
sinne
doth
onely
weaken
Gods
grace
in
vs
,
and
dispose
the
soule
to
further
euill
,
which
is
,
to
waxe
cold
in
Gods
seruice
,
and
loue
.
M.
Why
is
it
called
veniall
.
D.
Because
it
is
more
easily
pardoned
,
and
so
often
tymes
it
is
forgyuen
without
confession
,
by
contrition
,
by
hearinge
masse
,
by
takinge
holye
water
,
or
holye
breade
,
knockinge
on
the
breast
,
by
the
bishoppe
,
or
preachers
blessinge
,
by
sayenge
the
Pater
noster
,
or
confiteor
,
&c.
M.
And
is
the
vse
of
Holye
Water
gathered
out
of
the
Scripture
.
D.
It
may
right
well
,
for
in
the
ould
law
there
were
diuers
waters
of
purification
,
apointed
by
God
,
but
this
which
we
vse
that
it
shoulde
be
perpetually
kepte
in
all
Churches
,
M.
But
tell
me
,
if
a
man
in
mortall
sinne
doe
any
good
worke
,
as
almes
,
or
fastinge
,
&c.
shall
it
auayle
him
?
D.
Not
for
merite
of
grace
,
or
glory
,
but
for
temporall
good
,
and
healthe
;
or
happily
to
bringe
him
into
knowledge
of
sinne
,
and
true
repentaunce
,
they
may
profite
him
.
M.
Much
ought
we
then
to
fly
all
mortall
sinne
,
seth
it
breedeth
so
euill
effectes
,
depriuinge
vs
of
God
,
who
created
vs
;
of
glory
,
which
he
promised
vs
;
of
the
merites
of
CHRISTE
his
Passion
,
which
redeemed
vs
,
&
of
the
fruyte
of
all
good
workes
which
might
otherwise
with
his
grace
saue
vs
:
but
say
,
if
you
knowe
any
remedie
againste
them
.
D.
Sir
there
are
many
,
but
especially
prayer
,
and
almes
deedes
,
with
fastinge
,
the
obtaininge
of
the.
7.
contrarie
vertues
,
and
diligent
guarde
of
the
three
powers
of
the
soule
,
and
of
the
fiue
corporall
senses
.
M.
Which
are
the.
7.
contrarie
vertues
?
D.
Humilitye
,
Liberality
,
Chastitye
,
Patience
,
Temperance
,
Charity
,
and
diligence
,
with
alacritie
in
Gods
seruice
,
for
slouth
,
is
a
sadnes
,
heauines
,
or
as
it
were
a
wearynes
of
deuotion
,
and
godlines
.
M.
D.
Memorie
,
vnderstandinge
,
and
will
.
M.
Which
are
the
fiue
corporall
senses
?
D.
Seeing
,
hearing
,
smellinge
,
touchinge
,
and
feelinge
.
M.
But
since
you
made
mention
of
the.
6.
sinnes
againste
the
holye
ghoaste
,
I
praye
you
tell
me
which
are
they
?
D.
Desperation
of
saluation
.
2.
presumption
to
be
saued
without
merites
.
3.
to
impugne
the
knowne
truthe
.
4.
enuye
of
an
others
grace
.
5.
obstinacye
in
sinne
.
6.
finall
impenitence
.
M.
And
what
propretie
haue
these
sinnes
aboue
other
?
D.
This
:
that
as
sinnes
committed
by
ignorance
are
sayde
to
be
peculiarly
againste
the
sonne
of
God
,
to
whome
is
attributed
Sapience
,
or
wisedome
,
and
sinnes
of
frayltye
are
sayde
to
be
againste
the
father
,
to
whome
is
attributed
powre
,
and
mighte
,
so
sinnes
of
pure
malice
as
all
these
are
,
are
sayde
to
be
againste
the
holye
ghoaste
to
whome
is
attributed
bountie
,
or
goodnes
;
which
is
contrarie
to
malice
,
and
therefore
are
sayde
to
be
vnperdonable
,
eyther
in
this
worlde
,
or
the
nexte
,
because
such
sinnes
verye
rarely
come
to
haue
true
repentance
,
euen
as
a
disease
is
termed
vncurable
,
when
although
it
is
not
impossible
,
yeat
it
is
very
harde
to
recouer
of
it
.
M.
And
which
are
the.
4.
sinnes
that
cry
for
vengeance
?
D.
Voluntarye
murder
.
2.
the
sinne
of
the
fleshe
againste
nature
.
3
oppression
of
the
poore
4.
to
defraude
the
worke
man
of
his
wages
.
M.
Why
are
these
sinnes
sayde
to
crye
into
heauen
?
M.
Because
they
are
so
manifeste
,
that
they
cannot
be
excused
,
and
God
hath
often
tymes
extraordinarilie
shewed
his
auersion
,
&
detestation
of
them
,
by
moste
seuere
punishmentes
,
and
vnexpected
discoueries
of
the
offenders
.
M.
To
conclude
,
tell
me
how
you
say
grace
before
meate
,
and
after
,
for
this
allso
belongeth
to
a
Christian
to
know
.
❧
D.
Before
meate
,
I
say
❧
thus
,
Makinge
the
signe
of
the
Crosse
.
BEnedicite
✚
Resp.
Dominus
✚
Nos
,
And
after
meate
,
I
say
thus
.
LAVS
Deo
,
Pax
viuis
,
Agimus
tibi
gratias
Omnipot●ns
Deus
,
pro
vniuersis
donis
,
&
beneficiis
tuis
,
qui
viuis
&
regnas
in
saecula
saeculorum
.
Respond
Amen
.
CHRISTVS
IESVS
cet
nobis
suam
pecem
&
suam
benedictionem
,
&
post
mortem
vitam
aeternam
.
Respond
.
Amen
.
M.
One
thinge
in
this
matter
you
muste
needes
answeare
me
,
for
I
haue
differred
it
of
purpose
to
this
place
,
D.
For
diuers
substantiall
considerations
.
M.
Which
be
they
?
for
I
woulde
be
glad
to
heare
them
.
D.
Firste
in
respecte
of
the
Scripture
we
denye
that
which
haeretiques
so
often
objecte
that
the
people
is
prohibited
to
reade
it
in
the
vulgare
tongue
:
Esd●a
.
c.
●
.
where
we
finde
that
after
theyre
returne
from
the
captiuitie
of
Babylon
,
when
the
Hebrue
tongue
was
forgotten
,
and
the
Chalday
,
or
Syriacke
onelye
vsed
,
so
as
they
vnderstood
not
the
law
when
it
was
read
the
in
the
Hebrue
,
yeat
they
read
it
as
it
was
,
and
that
in
publike
,
interpretinge
the
same
as
now
the
preacher
doeth
the
Gospell
to
the
people
:
which
is
insinuated
allso
in
those
wordes
of
the
Gospell
,
M.
Trulie
these
argumentes
are
passinge
good
;
especiallie
this
laste
doeth
seeme
to
me
to
demonstrate
this
matter
;
but
yeat
,
haue
you
no
proofe
that
is
grounded
in
reason
it selfe
vppon
which
you
may
thincke
this
custome
broughte
in
?
D.
Yeas
sir
that
there
are
,
and
those
verye
pregnaunte
:
and
first
it
was
necessarie
for
the
conservation
of
vnitie
in
Gods
Church
,
that
all
the
Scriptures
shoulde
be
read
in
that
tongue
which
was
common
in
the
whole
worlde
,
which
was
firste
the
Greeke
.
&
after
the
Latine
,
when
the
Romaine
Empyre
encreased
;
and
other
wise
no
man
woulde
haue
liste
to
heere
God
serued
but
in
his
owne
countrie
language
,
there
coulde
hardelie
be
kepte
any
generall
councells
,
in
fine
there
coulde
be
litle
communication
of
true
Christians
of
diuers
nations
,
one
with
an
other
.
Secondelie
,
if
there
were
any
reason
why
it
shoulde
be
otherwise
,
it
is
that
,
of
better
vnderstandinge
the
Scriptures
,
but
experience
doth
teache
,
that
this
is
moste
false
;
seinge
the
moste
learned
haue
muche
adoe
to
vnderstande
them
,
To
thee
quod
S.
Basile
,
It
belongeth
to
make
good
potage
for
thy
maister
,
and
not
to
make
a
hodgepodge
of
holye
Scripture
.
Which
reprehension
,
how
ofte
it
mighte
be
vsed
now
adayes
in
those
countries
where
it
is
with
vulgare
translations
profaned
,
I
neede
not
heere
specifie
;
the
poore
ministers
,
and
preachers
beinge
euerye
daye
ouerborne
,
by
tapsters
,
and
taylers
,
and
other
suche
illuminate
elders
of
theyre
congregation
,
the
bible
hanginge
al
moste
at
euerye
aleknightes
girdle
,
and
no
tauerne
so
base
wherein
Geneua
Psalmes
doe
not
rattle
;
the
Prophete
Ezechiel
beinge
in
euerye
weauers
mouth
,
and
the
moste
profounde
reuelation
of
Sainte
Iohn
,
is
become
euerye
coblers
Prophecie
.
M.
But
what
can
you
say
to
that
objection
of
the
aduersaries
.
1.
Corint
.
14.
Where
Saint
Paule
seemeth
to
reprehende
prayer
in
an
vnknowen
tongue
,
&
that
of
the
Prophete
;
this
people
honoureth
me
with
theyre
lippes
but
theire
harte
is
farre
from
me
,
&
especiallie
the
ende
of
diuine
offices
beinge
the
consolation
,
and
aedification
of
the
hearers
.
D.
Sir
,
this
is
not
so
:
for
the
ende
of
diuine
seruice
in
Gods
Churche
is
not
to
instructe
the
people
,
for
to
that
ende
are
the
sermons
,
and
preachinges
appointed
,
by
which
meanes
the
people
come
to
know
all
that
hath
been
read
in
the
Gospell
,
but
the
ende
of
diuine
seruice
is
the
exhibition
of
hi●
due
honoure
to
God
,
which
may
be
done
aswell
in
Latine
as
in
Englishe
,
for
the
prayer
of
the
Churche
is
not
made
to
the
people
,
but
to
God
for
the
people
;
so
that
it
i●
sufficiente
that
God
vnderstande
i●
thought
the
people
doe
not
:
and
so
we
see
the
Churche
doth
p●●y
for
those
allso
that
are
absente
yea
those
that
often
woulde
not
be
prayed
for
as
are
diuers
greeuous
sinners
:
&
in
the
oulde
law
Leuit.
16.
God
commaunded
that
the
prieste
entringe
the
sanctuarie
shoulde
pray
for
him
selfe
,
and
the
people
which
remayned
notwithstandinge
withoute
,
and
neyther
vnderstood
,
nor
yeat
heard
,
nor
saw
what
the
prieste
prayed
for
them
as
it
is
manifeste
in
the
firste
of
Sainte
LuKe
,
of
Zacharias
:
and
yeat
who
doubteth
but
theyre
prayer
was
profitable
to
the
people
?
M.
You
haue
reason
,
and
those
which
will
see
more
heerof
,
and
of
other
controuersies
not
examined
in
this
instruction
for
breuitie
sake
,
and
what
els
belongeth
to
the
defence
of
Catholicke
Religion
,
lacke
not
learned
writers
of
this
tyme
,
which
haue
aboundātelie
heerin
laboured
,
&
therfore
I
am
contente
allso
to
conclude
,
and
gyue
ouer
any
father
quaestioninge
with
you
.