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I HAVE learned through the grace of our Lorde, the three principal parts of Christiā doctrine, it remaineth that you declare vnto me the fourth, which, if I well re∣member, contayneth the seauen Sa∣craments of the Church?
This part of doctrine is also very profitable, & therefore it is conue∣ent
that you learne it with great di∣ligence. You must then know, that in the holie Church there is a great treasure, to wit these holie Sacra∣ments, by meanes whereof, we re∣ceiue the grace of God, we keepe it, we increase it, and when by our de∣falt wee lose it, wee may recouer it a∣gain. I wil therfore declare vnto you what a sacrament is, how many Sa∣craments there bee, by whom they were instituted, and some other fewe things: and after we will come to the declaration of euerie one of them in particular.
Begin then I pray you, to declare what a Sacrament is, which I much desire to vnderstand.
A Sacrament is a holy Mystery, by which God bestoweth his grace, and with all it representeth exterior∣ly the inuisible effect, which grace worketh in our soule. For if wee were spirits without bodies, as the Angels
are, God would giue vs his grace spi∣ritually: but because we are compo∣sed of a soule and a bodie, therefore our Lord condescending to our na∣ture, geueth vs his grace by means of certayn corporal actions, which as I haue said, together with certain exterior signes declare to vs the in∣ward effect of grace. As for example holie Baptisme, which is one of the Sacraments, is done by washing the bodie with water, and therwith cal∣ling vpon the most holie Trinitie. By means of which ceremonious wa∣shing, God geueth his grace, & put∣teth it in the soule of him, that is baptised. And it instructeth vs, that as that water washeth the bodie, so grace washeth the soule & clenseth it from al sinne.
If I haue wel vnderstood, three conditions are requisit to the nature of a Sacrament: first, that it be a ce∣remonie, or as we would say, an
exterior action: the second, that God by it giue his grace: the third, that the same ceremonie haue a simili∣tude with the effect of grace, and so represent and signifie it exteriorly.
You haue vnderstood it very wel. Now you haue to know further, that these Sacraments are in al seauen, & are called Baptisme, Confirmation or Chrisme, Eucharist, Penance, Ex∣treame Vnction, Order, and Matri∣monie. The reason wherfore they are seauen is this: for that God would proceed in giuing vs spiritual life, as he vseth to proceed in giuing vs our corporal life. Touching corporal life, first is needful to be borne, secondly, is needfull to grow, thirdly, is need∣full to be nourished: fourthly when a man falleth sicke, it is needful he vse phisicke: siftly, when he must fight, he hath need to arme himselfe: sixt∣ly is needfull, that there bee some to gouerne and rule those that are now
borne & growne; seuenthly, is need∣full there be some to multiplie man∣kind: for seeing those that are borne do die, if others should not succeed, mankinde would soone decay. So then touching the spiritual life, first it is needfull that Gods grace bee borne in vs, & this is done by bap∣tisme: secondly, it is needfull that the same grace increase and bee made strong: & this is done by Confirma∣tion: thirdly, is needful, that it be no∣rished and maintained, & this doth the Eucharist worke: fourthly, is needfull that it be recouered, when∣it is lost, and this is done be the me∣dicine of Penance. Fiftly, is needfull that at the poynt of death, a man arme himselfe against the infernal e∣nimy, who then, more thē euer assal∣teth vs, & this doth extreme Vnctiō worke: Sixtly, is necessary that there be in the church such as may guid & gouerne vs in spiritual life, & this is
done by Orders. Seuenthly, is need∣full that there bee in the Church, such as do multiplie mankinde, and the number of the faithfull thereby, and this is done by the Sacrament of Matrimonie.
Who found out, and instituted so marueilous things?
These Sacraments being so ad∣mirable, could not be deuised other∣wise then by diuine wisdome, nor instituted by any other then by God, who can giue vs grace: and so Christ our Lorde, who is God and man, deuised and instituted them. Moreouer all the Sacraments are as certaine condicts, by which the ver∣tue of Christs Passion is deriued vn∣to vs. And sure it is, that none can bestow the treasure of Christs passi∣on, but in that maner and by those meanes, which christ hath ordained.
I would gladly know if in the time of the old Testament, there were Sa∣craments,
and if they were so excel∣lent as ours?
There were many Sacraments in the olde Testament, but they were different from ours in foure things. First, those were moe in number thē ours, and therefore the old law was harder then the new law. Secondly, those were not so easie to be obser∣ued as ours are. Thirdly, those were more obscure, whereby fewe vnder∣stood what they signifyed: whereas ours haue so cleere signifycation, that euery one may vnderstande them. Fourthly, those did not giue grace, which ours do: but did onely figuratiuely foreshew and promise it. So that our Sacraments are much more excellent: being fewer, more easie, more cleere, and more effectu∣all, then those were.
I would also know, which amongst our seauen Sacraments is the grea∣test of all?
They are al great, & euerie one of them hath some peculiar great∣nes. The greatest of al is the most holie Sacrament of the Eucharist, for in it is contained the Author of grace, and of al goodnes which is Christ our Lord, yet touching the necessitie, the most necessarie of all are Baptisme & Penance. In respect of the dignitie of those that can mi∣nister the Sacramentes: the more worthie are Confirmatiō, & Order, because these two Sacraments, can not be geuen ordinarily, but by a Bishop. In respect of the facilitie, the most easie is Extreme Vnction, be∣cause by it sinnes are remitted with out trouble of penance: touching the signification, Matrimonie is the greatest, because it signifieth the vnion of Christ with the Church.
BEgin, if you please, to declare the first Sacrament: and first
tel me wherefore is it called Bap∣tisme?
This name of baptisme is a greek word, and it signifieth washing, but holie Church vseth this greeke word because the word washing is to cō∣mon, and is vsed euerie day in com∣mon thinges. And therefore to the end this Sacrament should haue a proper name, and should be the bet∣ter knowen, and honored, it is cal∣led Baptisme.
What things are necessarie to the Sacrament of Baptisme?
Three things at the least are ne∣cessarie, & learne them wel, because in certaine cases of necessitie, as wee shal say hereafter, euerie one may baptise: and therefore it is good that euerie one know how to do it. First is required true and naturall water, which must be applied to the partie that is Baptised: Secondly, at the same time when the water is vsed,
these wordes must be spoken: I Bap∣tise thee in the name of the Father, & of the Sonne, and of the Holie Ghost. Thirdly, it is necessarie, that the per∣son that baptiseth haue intention to baptise, that is, to giue the Sacra∣ment which Christ hath instituted, and which Holie Church vseth to giue, when shee baptiseth. For if one had intention only to iest, or to wash only the body of some foulenes, hee should sinne most grieuously, and it were no baptisme, and so the poore soule were not baptised.
What effect worketh Baptisme?
It worketh three effects. First it reneweth a man perfectly, giuing him the grace of God, by which, be∣ing before the childe of the diuel, he becommeth the childe of God, and of a sinner becommeth iust; and it doth not only wash the soule from all spot of sinne, but it deliuereth it also from all the paines of Hell, and of
Purgatorie. In so much, that if one should die immediatly after Bap∣tisme, hee should goe directly into Heauen, as if he had neuer commit∣ted sin. Secondly, Baptisme leaueth in the soule a certain spiritual marke which cannot by any meanes be ta∣ken away, by which it shall for euer be knowne, yea also in those which goe to Hell, that they receiued Baptisme, and that they had been of the sheepe of Christ. As by the pecu∣liar marks it is knowne in this world, to whom slaues or cattle do belong. And this is the cause why Baptisme can not bee taken oftner then once: for it is neuer lost, this effect thereof remayning for euer printed in the soule. Thirdly, by Baptisme a man entreth into the Church, and is par∣taker of all the benefits thereof, as a childe of holie Church, and maketh profession to bee a Christian, and to be readie to obey those that in place
of Christ gouerne the Church.
To whom doth it belong proper∣ly to giue Baptisme?
It belongeth to a Priest by pro∣per office, and chiefely to those who haue charge of soules. But when a Priest can not be had, it belongeth to a Deacon, and in case of necessi∣tie, to wit, when there is danger that the partie should die without Bap∣tisme, it belongeth to euery one, as∣well Priest as Lay-man, as well man as woman: but alwaies order is to be obserued, that a woman baptise not, if a man may be had; and that a Lay man baptise not, if any Ecclesiastical person be present; and amongst Ec∣clesiasticall, alwaies the lesse must giue place to the greater.
I maruell that Baptisme is giuen to litle children scarce borne, who do not know what they take.
The necessitie of Baptisme is so great, that who dyeth without it, or
at the least, without desiring it, can not enter into heauen: and because litle infants, are in great danger to die easely, and can not at that age haue any such desire of Baptisme; it is therefore necessarie to baptise thē with all speede that may be. And al∣though they knowe not what they take, the Church supplyeth the de∣fect which by the godfather & god∣mother answereth and promiseth for them, and this sufficeth: because as by the meanes of Adam wee are fallen into sin, and into the offence of God, not knowing any thing: so God is contented, that by meanes of Baptisme, and of the Church, we bee deliuered from sinne, and turne into his grace, yea though we know no∣thing thereof.
What meaneth godfather and godmother of whom you spoke, and what is their office?
To the administration of Bap∣tisme,
by ancient custome of the Church, concurreth a man who is called a godfather, and also a wo∣man, who is called a godmother, that is, an other father and mother in things pertayning to God. And these two, or on of them holdeth the child, whiles it is christned, and an∣swereth for it, when the Priest de∣mādeth of the child, if it wil be bap∣tised, and if it beleue the Articles of the faith, and other such like things. And after when the child groweth in yeares, the godfather and god∣mother are bound, to haue care to instruct it, in matters, of faith, and in good maners, if the father and mo∣ther be herein negligent. And more∣ouer it is to be noted, that by Bap∣tisme they become alyed by a spiri∣tual affinitie, to the partie that is baptised, and to his father and mo∣ther, as wel he that baptiseth, as the godfather and godmother.
VVE haue spoken sufficient∣ly of Baptisme, tel me now, I pray you, what meaneth con∣firmation or Chrisme, which is the second Sacrament.
The second Sacrament is cal∣led Confirmation, because the ef∣fect therof is to confirme the bapti∣sed in faith, as we shal say by and by. It is also called Chrisme which is a greeke word, and signifieth vnction, because in this Sacrament, the fore∣head of the person that receiueth this Sacrament, is anointed with ho∣lie Chrisme. For as in Baptisme the baptised is washed with water, to signifie that the grace of God wash∣eth his soule from all spot of sinnes: so in Chrisme the forehead is anoin∣ted, to signifie that the grace of God anoynteth the soule, & so com∣forteth and fortifieth it, that it may fight against the diuel, and confesse
boldly the holy faith, without feare of torments, or of death it selfe.
In what time ought this Sacra∣ment to be receiued?
It ought to bee receiued, when the childe is come to vse of reason, because then hee beginneth to con∣fesse his faith, and hath need to bee confirmed and established in the grace of God.
Doth this Sacrament worke any thing else, besides the fortifying of the soule?
It leaueth a caracter or marke fixed and printed in the soule, which neuer can bee scraped out: & there∣fore this Sacrament can not bee re∣ceiued oftner then once.
What neede is there to imprint in the soule any other marke, seing that of baptisme may suffice?
This second caractar or marke is not imprinted without cause. For that by the first, a mā is only knowen
to be a Christian, that is of the fami∣lie of Christ: but by this second, it is knowne, that he is a souldier of christ and therefore he carrieth in his soule the armes of his captaine, as in the world, souldiers carrie them on their garments, & whosoeuer receiue this Sacrament, and goe into hell, shall haue the greater confusion, for that euery one shall see, that they made professiō of the souldiers of christ, & are after so fowly reuolted from him.
MAY it please you declare to me nowe the third Sacra∣ment: & first tel me what meaneth this word Eucharist?
This is a greeke word also, & it signifyeth, gratefull memorie, or thanks giuing. For in this Sacramēt, memorie is made, & thanks are gi∣uen to God, for the most excellent benefite, of the holy Passion of our Sauiour, and withall there is giuen
the true bodie & bloud of our Lord, for which wee are bound to render perpetuall thanks to God.
Declare to me more fullie all that is contained in this holy Sacrament, that knowing the greatnes thereof, I may the better honour it.
The Hoast which you see vpon the Altar, before it be consecrated, is nothing else but a litle bread, made in forme of a thin Wáfer cake: but immediatly, when the Priest hath pronounced the consecration, there is present in the Hoast the true bodie of our Lord: and because the true bodie of our Lord is liuing, and vnited to the Diuinitie, in the person of the Sonne of God, therefore toge∣ther with the bodie is the blood al∣so, and the soule, and the Deitie, and so whole Christ, God and man. In the same maner in the Chalice, be∣fore the consecration, there is no∣thing else but a litle wine with a litle
water, but suddenly the consecrati∣on being ended, there is the true blood of Christ: and because the blood of Christ is not forth of his bodie, therefore in the Chalice, to∣gether with the blood, are the body, the soule, and the Deitie of the same Christ, and so whole Christ, God, man.
I doe yet see, that the Hoast after the consecration, hath the figure of bread as before, and that which is in the Chalice, the figure of Wine, as before.
So it is, that in the Hoast there remaineth the figure and also the colour, and the taste of bread, which was there before, but not the sub∣stance of bread, which was before. And so vnder the forme of bread, there is not bread, but the bodie of our Lorde. And the better to vnder∣stand this, I wil giue you an example You haue heard that Lots wife was
conuerted into a statute of salt: those that saw the statute, did see the figure of Lot his wife, which then was not any more Lots wife but vnder the figure of a woman was salt. As there fore in that conuersion, the inward substance was changed, & the out∣ward shape remayned: so in this My∣sterie, the inward substance is chan∣ged from bread into the bodie of our Lord, the outward figure of bread remaining, which was there before. The same also you are to vn∣derstand of the Chalice, that is, that there is the figure, the taste, the co∣lour & the smel of wine: yet is there not the substance of wine, but the blood of our Lord, vnder that forme of wine.
It seemeth to me a great thing that a great body, as that of our lord, can be vnder so litle a forme as that of the consecrated Hoast.
It is certainely a great thinge,
but the power of God is also great who can do greater things then we can vnderstand: and so Christ when he said, in the holie gospel, that God could make a camel, which is a beast bigger thē a horse, to passe through the eye of a nedle, he added, that with mē these things are impossible; but with God al things are possible.
I would be glad to haue some ex∣ample, how the same bodie of our Lord, can be in so manie hostes as are in so many Altars.
It is not needfull to vnderstand the wonders of God, but it sufficeth to beleue them, seeing we are certain that God cānot deceiue vs. Yet I wil giue you an example for your conso∣lation. It is sure that our soule is but one & is whole in al the members of the body, al wholly in the head, al in the feet, yea whole in euery litle part of our bodie; what marueill is it then, that God can make the body of
his Sonne to be in many Hoasts, see∣ing one and the same soule to bee whole & intire, in so many & so di∣uers and distinct parts of the bodie? It is read in the life of S. Anthonie of Padua, that the same time hee was Preaching in a citie of Italie, he was also by Gods power in Portugal, to do some other good works. And if God could make Saint Anthonie, to be in two places at one time, so farre distant, & that in his proper forme, wherefore can he not make that Christ be present in manie Hoasts, vnder the forme of the same Hoast?
Tel me, I pray you, if Christ de∣part from Heauen when he com∣meth into the Hoasts, or remaineth he stil in Heauen?
When our Lord beginneth to be present in the holie Hoast, he de∣parteth not from heauen, but by di∣uine power, hee is both present in Heauen and in the Hoast. Take the
example of our soule: when one is a childe of few daies old, and very lit∣tle as you see; and being measured, is founde to bee but one Palme in length, after increasing, he becom∣meth double so bigge as he was be∣fore; and so being measured, he is a∣boue two Palmes. Now I demande of you, if the soule which was first in one palme only, hath left that palme to come into the second or no? Sure it is that it hath not left it, neither is it inlarged, because it is inuisible, so that without leauing the first, it commeth also into the second: euen so our Lord leaueth not heauen to come into the Hoast, neither lea∣ueth the one Hoast to be in an o∣ther, but he is present in Heauen & in all the Hoastes at once.
Now I haue learned that which is contained in this most holy Sacra∣ment: I desire to know what things are requisite to receiue it worthely?
Three things are requuired, the first is, that the partie doe confesse himselfe of all his sinnes, & procure that he be in the grace of God, when hee goeth to communicate, for that one of the causes, wherefore this Sa∣crament is giuen to vs, vnder the forme of bread, is to the end we vn∣derstand, that it is giuen to liuing men, & not to dead-men, to nourish the grace of God, and to increase it. The second thing is, that wee be al∣together fasting, that is, at the least from midnight forward we haue ta∣ken nothing: no not somuch as a litle water. The third, that we wel vnder∣stand what we do, and that we haue deuotiō vnto so great a mysterie: & therfore this sacrament is not giuen to children, neither to fooles, neither to any other that hath not the vse of reason.
How oftē ought we to cōmunicat?
The bond of holy Church is to
communicate at least once a yeare, & that at Easter. Yet it is conuenient to do it oftner, so it be by the aduice of our ghostly father.
Declare now vnto mee, the fruite which is gotten by this Sacrament, and the ende for which it was insti∣tuted.
For three causes: Christ our Lord hath instituted this most noble Sa∣crament. First, that it should be the meate of soules: secondly, that it should be a sacrifice of the new law: thirdly, that it might be a perpetuall memorie of his Passion, and so a most deare pledge of his loue to∣wards vs.
What effect doth it worke in re∣spect it is the meate of soules?
It worketh that effect which cor∣porall meate worketh in bodies, & therfore it is giuen to vs in forme of bread: for like as bread conser∣ueth naturall heate, wherein the life
of the bodie consisteth: so this most holie Sacrament, when it is worthely receiued conserueth and increaseth charitie, which is the life and health of the soule.
What effect doth it worke as it is a Sacrifice?
It reconsileth God vnto the world, & obteyneth manie benifits, not only for the liuing, but also for the dead, that are in purgatorie. You must vnderstand that in the old Te∣stament they offered vnto God ma∣nie Sacrifices of beastes, but in the new Testament in place of al those Sacrifices, is succeeded the Masse, in which by the hands of the Priest is offered vnto God, the most ac∣ceptable Sacrifice of the bodie and bloud of his Sonne, which was sig∣nified in al those sacrifices of the old Testament.
What effect worketh it, as the memorial and pledge of the loue of
our Lord towards vs?
It maketh vs mindful of so great a benifite, and in flameth vs to loue him againe, that hath loued vs so much. And therefore like as God in the old Testament, would haue the Iewes not only to eate Manna, which he sent them from Heauen, but also haue them keep one vessel ful of the same, in memorie of all the benefits he shewed them, when he brought them out of Egipt: so Christ would that this most holie Sacra∣ment, should not only be eaten by vs, but also that it be conserued on the Altar, and sometimes carried in Procession, that when soeuer we see it, we may remember his infinite goodnes towards vs. But in particu∣lar the holie Masse is a briefe repre∣sentation of the whole life of our lord, that the same may stil remaine in our mindes.
I would know how the Masse is a
representation of the life of Christ, that thereby I may become more deuout and attentiue, when I am present thereat.
I wil declare it briefly. The In∣troitus (or beginning) of the Masse, doth signifie the desire which the holie Fathers had of the comming of our Lord. The Keyrieleison signi∣fieth the voice of the same Patriar∣ches and Prophets, demanding of God, this comming of christ, so long desired. Gloria in excelsis, signifieth the Natiuitie of our Lord. The pray∣ers next following, signifie his pre∣sentation & offering in the Temple. The Epistle, which is reade at the lift end of the Altar, signifieth the prea∣ching of S. Iohn Baptist. Who in∣uited al men to Christ. The Gradual signifieth the conuersion of the peo∣ple by the preaching of S. Iohn. The gospel, which is read at the right end of the altar, signifieth the preaching
of our Lord, which bringeth vs from the left hand vnto the right: that is, from temporal things to eternall, & from sinne to grace: lights also are carried, & incense burned to signifie that the holie Gospel hath lightened the world, & filled it with the good sauors of the glorie of God. The Crede signifieth the first conuersion of the holie Apostles, and other Di∣sciples of our Lord. The secret pray∣ers after the Creede signifie the se∣cret practises of the Iewes against Christ. The Preface, which is songue with a lowd voice, and endeth with Osanna in excelsis, signifieth the so∣lemne enterance which Christ made into Ierusalem on Palme-sunday. The Canon signifieth the Passion of our Lord. The eleuation of the ho∣lie Hoaste and Chalice, represen∣teth to vs, that Christ was eleua∣ted vpon the Crosse. The Pater no∣ster, signifieth, the praier of our Lord
whiles he did hang on the Crosse: the breaking of the Hoast signifieth the wound made by the speare per∣cing his side. The Agnus Dei, sig∣nifieth the lamentation of the Ma∣ries, at the taking downe of Christ from the Crosse. The communion of the Priest, signifieth the burial of Christ. The Post-communion song with ioy, signifieth the Resurrectiō. Ite missa est, signifieth the Ascēsion. The benediction of the Priest signi∣fieth the comming of the Holie Ghost. The Gospel at the end of Masse, signifieth the preaching of the holie Apostles, when being fil∣led with the holie Ghost, they be∣gan to preach the Gospel through the whole world, and so begane the conuersion of the Gentils.
THERE followeth nowe the fourth Sacrament, which is called Penance: declare therefore, I
pray you, what this Sacrament is?
Penance signifieth three things. First it signifieth a certaine vertue by which a man repenteth himselfe of his sinnes, and the contrarie vice is called impenitence, to wit, when a man wil not repent, but wil perseuer in sinne. Secondly we cal penance the paine & affliction, which a man taketh to satisfie to God, for the euil he hath done, And so we say that one doth great penance, because he afflicteth himselfe much, with fa∣stings and other austeritie. Thirdly penance signifieth a Sacrament, in∣stituted by Christ to remit sinnes of those, who after Baptisme haue lost the grace of God, and do againe re∣pent the same, and desire to returne into his fauour.
Wherein doth this Sacrament principally consist?
In two things: in the confession of the sinner, and the absolution of
the Priest. For that christ hath made the Priest judges of sinnes commit∣ted after Baptisme, and giuen them authoritie in his place, to remitte them, so the sinner confesse them, and bee otherwise disposed as hee ought to be. So in this consisteth the Sacrament, that like as the sinner confesseth his sinnes exteriorly, and the Priest exteriorly pronounceth absolution: so God inwardly by meanes of those words of the Priest, looseth that soule from the band of sinne, with which it was tyed, and restored it to grace, and deliuereth it from that it had deserued, to haue been cast head-long into hell.
What is necessarie for the recei∣uing of this Sacrament?
Three things are necessary, Con∣trition, Confession, and Satisfa∣ction; Which are three parts of Pe∣nance.
What meaneth Contrition?
That the hard-hart of the sinner become soft, and in a certaine man∣ner, breake it selfe with sorrowe, for that it hath offended God. But in particular, Contrition contayneth two things, & the one sufficeth not without the other. First, that the sin∣ner be earnestly sorie for all his sins committed after Baptisme: & there∣fore it is necessarie to examine well, and to consider all his actions, and to be sorrowfull, that he hath not done them according to the law of God. Secondly that the sinner haue firme purpose to sinne no more.
What meaneth confession?
The sinner must not be content with only contrition, but he must go to the feet of the Priest, as Magdalen went vnto the feete of Christ, and confesse his sins with truth, not ad∣ding nor diminishing, nor mixing any lye; with simplicitie, not excu∣sing himself, nor laying the fault on
others, neither multiplying super∣fluous words, with integritie, vtte∣ring them all, not leauing any thing for shamfastnes, & telling the num∣ber of euery sorte, and the circum∣stances which any way do agrauate the sinne, so far as he can remember. Finally with shamefastnesse and hu∣militie, not recounting his sinnes, as if he tolde an historie, but telling them as thinges deseruing shame, and vnworthie of a Christian, and humbly desiring pardon.
What meaneth satisfaction?
That the sinner haue purpose to doe penance, and therefore he must willingly accept that punishment which his ghostly father shal appoint him, and performe it with speede, considering that God doth him most high fauour, in pardoning him the eternall paine of hell, and is con∣tented with a temporal paine, much lesse then his sinnes haue deserued.
Tell mee now, what fruit this Sa∣crament bringeth?
We reape foure very great com∣modities by this Sacrament. The first is that which was saide euen now, that God doth pardon vs the sinnes committed after Baptisme, and doth change the eternall paine of hell, into a temporall paine, to bee suffered in this life, or in Purgatory. The second, that the good workes which wee had wrought, during the time we were in grace, and were lost by sin, are restored to vs by meanes of this Sacrament. The third is, that we bee loosed from the band of Ex∣communication, if perhaps we were tyed therewith. For you must knowe that Excommunication is a most grieuous punishment, which depri∣ueth vs of the prayers of Holye church, of lawfully receiuing the sa∣craments, likewise of conuersing with faithful people, & finally of ho∣ly
buriall, and from this so terrible a punishmēt, wee are deliuered, by the Sacrament of penance, according to the authority, which the Confessors haue of the Bishoppe or of the Pope. Albeit this absolution from Excom∣munication may also be geuen with∣out the Sacrament, by the Prelate, though he be no Priest. The fourth and last fruit is, that wee are made capable of the indulgences which the Popes do often geue.
What is meant by indulgences?
Indulgence is a Liberty which God doth vse by meanes of his Vi∣car, with his faithful, by pardoning their temporall paine, either all or some part, which they were to suffer for their sinnes in this life, or in pur∣gatory.
What is required for the gaining of Indulgence?
That a man bee in the grace of God, and therefore he must confesse
himself, if he be in sin: & that he ful∣fil so much as the Pope appointeth, when he granteth the Indulgence.
Howe often is it necessary to re∣ceaue the Sacrament of Penance?
Holy Church commaundeth that euery one confesse, at the least, once in the yeere. But it is further ne∣cessarie to confesse euerie time that the partie will communicate, if hee bee in mortall sinne. And likewise when he is in peril of death, or goeth about any thinge wherein is danger he may die. And besides these, it is verie well done to confesse often, to keepe cleane a mans conscience, e∣specially for that hee that confesseth seldom can hardly do it well.
There remaineth lastly, that Ide∣maund of you what the workes bee, that are gratefull to God to satisfie for sinnes.
Al are reduced to three, to-wit, Prayer, Fasting, and Almes. For so
the Angell Raphel taught Tobie, The reason whereof is, for that a man hauing a soule, a body, and ex∣ternall goods: by prayer he offereth vnto God the goods of the soule, by fasting, the goods of the bodie, by almes the externall goods. By pray∣er is vnderstoode the hearing of Masse, saying of the seuen Psalmes, the Offfice of the dead, and other like things. By fasting is vnderstood all corporall austeritie, as wearing of heare-cloth, whipping, lying on the ground, pilgrimages, and the like. By almes, is vnderstood, all other works of charitie, & seruice done to our neighbour, for the loue of God.
What is required to fast aright?
Three thinges are required: to eate once only in the day: and that about midday, and the longer it is deferred the better: and to abstaine from flesh, and in Lent, from egges, and whit meates.
Whether is it better to make sa∣tisfaction our selues to God, by these works, or to take Indulgence?
It is better that our selues satis∣fie by these wordes, because by In∣dulgence is satisfied onely, for the bond of paine, or punishment, but by these workes we do both satisfie, and withall merite eternall life: but best of all is, to vse both their helps, satisfying our selues so much as wee can, & withall taking Indulgences.
VVHat is Extreame Vn∣ction?
Extreame Vnction, is a Sacra∣ment, which our Lord instituted for the sick. It is called Vnction, because it consisteth in annoynting the sicke with holie Oyle, and receyting ouer him certaine prayers. And it is cal∣led Extreame, as being the last a∣mongst the Vnctions, which are v∣sed in the Sacramēts of the church.
For the first vnction is giuen in Bap∣tisme, the second in confirmatiō, the third in Priesthood, the last in sick∣nes: & it may also be called extreme for that it is giuē at the end of the life
What be the effects of this Sacra∣ment?
They are three. The first is re∣mission of sins, that remaine some∣times after the other Sacraments, to wit, those which the party did not re∣member or not know, and which, if he had knowen and remembred, he would willingly haue repented, and confessed them. The second is, to cō∣sort the sicke, & to make him stron∣ger in spirite in that time, when hee findeth himselfe oppressed with bo∣dely infirmities, and with temptati∣ons of the diuel. The third is, to re∣store the health of the bodie, if that be expedient for the eternal saluati∣on of the same sicke person. And these three effects are signifyed by
the oyle, which is vsed in this Sa∣crament, for that oyle refresheth, strengthneth and healeth.
At what time ought this Sacra∣ment to be receiued?
In this, many doe commit great error, who wil not take this Sacramēt but when they are in departing this life: for the true time to take it is, whē the phisitions iudge the disease to be dangerous, for when humane reme∣dies seem to be insufficient, the cele∣stial remedies are chiefly to besought for. And so sometimes it hapneth, that by the meanes of this holy oyle, the sicke party doth recouer health, therefore as this Sacrament ought not to bee demanded, when there is no danger to die: so ought it not to be deferred so long, till there bee no hope remaining. And this is the cause why holie oyle is not giuen to those that are put to death by justice, because such are neither
sicke, nor haue hope of life.
VVHat is the Sacrament of Order?
It is a Sacrament in whtch pow∣er is giuen, to consecrate the most holie Eucharist, and to minister the other Sacraments to the people: or to serue by proper offiee, those that haue receiued such power. And it is called Order, because there are ma∣nie degrees in this Sacrament, one subordinate to an other. As Priests, Deacons, and other inferiors. But of these there is no neede to tell you a∣ny more, seing this Sacrament doth not pertaine to all, but only to men of yeares and learning, who are not to learne the Christian doctrine, but rather it belongeth to them to teach others.
VVHat is the Sacrament of Matrimonie?
The Sacrament of Matrimonie, is the lawfull joyning of man and woman in holie wedlocke: which signifyeth and representeth the V∣nion of Christ with his Church, by the Incarnation: and the vnion of God with the soule by grace.
What effects worketh this Sacra∣ment?
First it giueth grace to the hus∣band & the wife, to comport thē∣selues wel, & to loue each other spi∣ritually, as Christ loueth his Church, and as God loueth a faithful & just soule. Secondly, it conferreth grace, to know and to desire to bring vp their children in the feare of God. Thirdly, it produceth a bonde be∣tweene the husband and the wife so straight, that it is not possible to bee dissolued, like as betweene Christ & his Church. And hereof it commeth that no bodie can dispence that the husband leaue his first wife, & take
an other, neither that the wife leaue her first husband, and take an other.
What is necessarie to the making of Mariage?
Three things are necessarie. First that the parties be without impedi∣ment to be ioyned together; that is, that they be not kinsfolkes within the fourth degree; that they haue no solemne vowe of chastitie, nor the like. Secondly, that in contracting of Matrimonie, there be witnesses, and that in particular, the Curate or proper Pastor be present, or (as wee cal him) the Parrish Priest. Thirdly that the consent of both parties be free, not forced by any great feare; & that it be expressed by wordes, or some equiualent signe. And if anie of these three things shal be wanting the Mariage is not of force.
Whether is it better to take the Sacrament of matrimonie or to kepe virginitie?
The Apostle S. Paul hath cleered this doubt, hauing written, that who ioyneth himselfe in Mariage doth wel, but he that doth not ioyne himself, but keepeth virginitie doth better. And the reason is, because Mariage is a thing humane, virgi∣nitie is Angelical. Mariage is accor∣ding to nature, Virginitie is aboue nature. And not only virginitie but widowhood also is better then mari∣age. Therefore whereas our Sauiour said in a parable, that the good seede yelded in one field thirtie fold fruit; in an other threescore, in an other a hundred fold: the holie Doctors haue declared, that the thirtie fold fruite is of Matrimonie, the three∣score fold of widowhood, hundereth fold of virginitie.