An Ample Declaration of the Christian DoctrineChapter 9. The declaration of the Sacraments of holie Church

Scholar. 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 remember, contayneth the seauen Sacraments of the Church?

Master. This part of doctrine is also very profitable, & therefore it is conueent that you learne it with great diligence. You must then know, that in the holie Church there is a great treasure, to wit these holie Sacraments, by meanes whereof, we receiue the grace of God, we keepe it, we increase it, and when by our defalt wee lose it, wee may recouer it again. I wil therfore declare vnto you what a sacrament is, how many Sacraments 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.

Scholar. Begin then I pray you, to declare what a Sacrament is, which I much desire to vnderstand.

Master. A Sacrament is a holy Mystery, by which God bestoweth his grace, and with all it representeth exteriorly 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 spiritually: but because we are composed of a soule and a bodie, therefore our Lord condescending to our nature, geueth vs his grace by means of certayn corporal actions, which as I haue said, together with certain exterior signes declare to vs the inward effect of grace. As for example holie Baptisme, which is one of the Sacraments, is done by washing the bodie with water, and therwith calling vpon the most holie Trinitie. By means of which ceremonious washing, God geueth his grace, & putteth 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.

Scholar. If I haue wel vnderstood, three conditions are requisit to the nature of a Sacrament: first, that it be a ceremonie, 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 similitude with the effect of grace, and so represent and signifie it exteriorly.

Master. 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, Extreame Vnction, Order, and Matrimonie. 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 needfull 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: sixtly is needfull, that there bee some to gouerne and rule those that are now borne & growne; seuenthly, is needfull there be some to multiplie mankind: 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 baptisme: secondly, it is needfull that the same grace increase and bee made strong: & this is done by Confirmation: thirdly, is needful, that it be norished and maintained, & this doth the Eucharist worke: fourthly, is needfull that it be recouered, whenit is lost, and this is done be the medicine of Penance. Fiftly, is needfull that at the poynt of death, a man arme himselfe against the infernal enimy, who then, more thē euer assalteth 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 needfull 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.

Scholar. Who found out, and instituted so marueilous things?

Master. These Sacraments being so admirable, could not be deuised otherwise 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 vertue of Christs Passion is deriued vnto vs. And sure it is, that none can bestow the treasure of Christs passion, but in that maner and by those meanes, which christ hath ordained.

Scholar. I would gladly know if in the time of the old Testament, there were Sacraments, and if they were so excellent as ours?

Master. 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 obserued as ours are. Thirdly, those were more obscure, whereby fewe vnderstood 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 effectuall, then those were.

Scholar. I would also know, which amongst our seauen Sacraments is the greatest of all?

Master. They are al great, & euerie one of them hath some peculiar greatnes. 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 minister 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, because 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.

Scholar. Begin, if you please, to declare the first Sacrament: and first tel me wherefore is it called Baptisme?

Master. 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 cōmon, and is vsed euerie day in common thinges. And therefore to the end this Sacrament should haue a proper name, and should be the better knowen, and honored, it is called Baptisme.

Scholar. What things are necessarie to the Sacrament of Baptisme?

Master. Three things at the least are necessarie, & 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 Baptise thee in the name of the Father, & of the Sonne, and of the Holie Ghost. Thirdly, it is necessarie, that the person that baptiseth haue intention to baptise, that is, to giue the Sacrament 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.

Scholar. What effect worketh Baptisme?

Master. It worketh three effects. First it reneweth a man perfectly, giuing him the grace of God, by which, being 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 Baptisme, hee should goe directly into Heauen, as if he had neuer committed sin. Secondly, Baptisme leaueth in the soule a certain spiritual marke which cannot by any meanes be taken 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 peculiar 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 partaker 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.

Scholar. To whom doth it belong properly to giue Baptisme?

Master. It belongeth to a Priest by proper 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 necessitie, to wit, when there is danger that the partie should die without Baptisme, it belongeth to euery one, aswell 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 Ecclesiasticall, alwaies the lesse must giue place to the greater.

Scholar. I maruell that Baptisme is giuen to litle children scarce borne, who do not know what they take.

Master. 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 although they knowe not what they take, the Church supplyeth the defect which by the godfather & godmother 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 nothing thereof.

Scholar. What meaneth godfather and godmother of whom you spoke, and what is their office?

Master. To the administration of Baptisme, by ancient custome of the Church, concurreth a man who is called a godfather, and also a woman, 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 answereth for it, when the Priest demādeth of the child, if it wil be baptised, 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 godmother are bound, to haue care to instruct it, in matters, of faith, and in good maners, if the father and mother be herein negligent. And moreouer it is to be noted, that by Baptisme they become alyed by a spiritual affinitie, to the partie that is baptised, and to his father and mother, as wel he that baptiseth, as the godfather and godmother.

Scholar. We haue spoken sufficiently of Baptisme, tel me now, I pray you, what meaneth confirmation or Chrisme, which is the second Sacrament.

Master. The second Sacrament is called Confirmation, because the effect therof is to confirme the baptised 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 forehead of the person that receiueth this Sacrament, is anointed with holie Chrisme. For as in Baptisme the baptised is washed with water, to signifie that the grace of God washeth his soule from all spot of sinnes: so in Chrisme the forehead is anointed, to signifie that the grace of God anoynteth the soule, & so comforteth 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.

Scholar. In what time ought this Sacrament to be receiued?

Master. It ought to bee receiued, when the childe is come to vse of reason, because then hee beginneth to confesse his faith, and hath need to bee confirmed and established in the grace of God.

Scholar. Doth this Sacrament worke any thing else, besides the fortifying of the soule?

Master. It leaueth a caracter or marke fixed and printed in the soule, which neuer can bee scraped out: & therefore this Sacrament can not bee receiued oftner then once.

Scholar. What neede is there to imprint in the soule any other marke, seing that of baptisme may suffice?

Master. 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 familie 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.

Scholar. May it please you declare to me nowe the third Sacrament: & first tel me what meaneth this word Eucharist?

Master. This is a greeke word also, & it signifyeth, gratefull memorie, or thanks giuing. For in this Sacramēt, memorie is made, & thanks are giuen 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.

Scholar. Declare to me more fullie all that is contained in this holy Sacrament, that knowing the greatnes thereof, I may the better honour it.

Master. 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 together with the bodie is the blood also, and the soule, and the Deitie, and so whole Christ, God and man. In the same maner in the Chalice, before the consecration, there is nothing else but a litle wine with a litle water, but suddenly the consecration 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, together with the blood, are the body, the soule, and the Deitie of the same Christ, and so whole Christ, God, man.

Scholar. 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.

Master. 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 substance 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 vnderstand 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 outward shape remayned: so in this Mysterie, the inward substance is changed from bread into the bodie of our Lord, the outward figure of bread remaining, which was there before. The same also you are to vnderstand of the Chalice, that is, that there is the figure, the taste, the colour & the smel of wine: yet is there not the substance of wine, but the blood of our Lord, vnder that forme of wine.

Scholar. 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.

Master. 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.

Scholar. I would be glad to haue some example, how the same bodie of our Lord, can be in so manie hostes as are in so many Altars.

Master. 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 consolation. 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, seeing one and the same soule to bee whole & intire, in so many & so diuers 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?

Scholar. Tel me, I pray you, if Christ depart from Heauen when he commeth into the Hoasts, or remaineth he stil in Heauen?

Master. When our Lord beginneth to be present in the holie Hoast, he departeth not from heauen, but by diuine 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 little as you see; and being measured, is founde to bee but one Palme in length, after increasing, he becommeth double so bigge as he was before; and so being measured, he is aboue 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 leaueth the one Hoast to be in an other, but he is present in Heauen & in all the Hoastes at once.

Scholar. Now I haue learned that which is contained in this most holy Sacrament: I desire to know what things are requisite to receiue it worthely?

Master. 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 Sacrament is giuen to vs, vnder the forme of bread, is to the end we vnderstand, 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 altogether fasting, that is, at the least from midnight forward we haue taken nothing: no not somuch as a litle water. The third, that we wel vnderstand 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.

Scholar. How oftē ought we to cōmunicat?

Master. 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.

Scholar. Declare now vnto mee, the fruite which is gotten by this Sacrament, and the ende for which it was instituted.

Master. For three causes: Christ our Lord hath instituted this most noble Sacrament. 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 towards vs.

Scholar. What effect doth it worke in respect it is the meate of soules?

Master. It worketh that effect which corporall meate worketh in bodies, & therfore it is giuen to vs in forme of bread: for like as bread conserueth 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.

Scholar. What effect doth it worke as it is a Sacrifice?

Master. 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 Testament they offered vnto God manie 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 acceptable Sacrifice of the bodie and bloud of his Sonne, which was signified in al those sacrifices of the old Testament.

Scholar. What effect worketh it, as the memorial and pledge of the loue of our Lord towards vs?

Master. 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 Sacrament, 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 particular the holie Masse is a briefe representation of the whole life of our lord, that the same may stil remaine in our mindes.

Scholar. 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.

Master. I wil declare it briefly. The Introitus (or beginning) of the Masse, doth signifie the desire which the holie Fathers had of the comming of our Lord. The Keyrieleison signifieth the voice of the same Patriarches and Prophets, demanding of God, this comming of christ, so long desired. Gloria in excelsis, signifieth the Natiuitie of our Lord. The prayers next following, signifie his presentation & offering in the Temple. The Epistle, which is reade at the lift end of the Altar, signifieth the preaching of S. Iohn Baptist. Who inuited al men to Christ. The Gradual signifieth the conuersion of the people 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 Disciples of our Lord. The secret prayers after the Creede signifie the secret practises of the Iewes against Christ. The Preface, which is songue with a lowd voice, and endeth with Osanna in excelsis, signifieth the solemne enterance which Christ made into Ierusalem on Palme-sunday. The Canon signifieth the Passion of our Lord. The eleuation of the holie Hoaste and Chalice, representeth to vs, that Christ was eleuated vpon the Crosse. The Pater noster, 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 percing his side. The Agnus Dei, signifieth the lamentation of the Maries, 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 signifieth the comming of the Holie Ghost. The Gospel at the end of Masse, signifieth the preaching of the holie Apostles, when being filled with the holie Ghost, they began to preach the Gospel through the whole world, and so begane the conuersion of the Gentils.

Scholar. There followeth nowe the fourth Sacrament, which is called Penance: declare therefore, I pray you, what this Sacrament is?

Master. 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 fastings and other austeritie. Thirdly penance signifieth a Sacrament, instituted by Christ to remit sinnes of those, who after Baptisme haue lost the grace of God, and do againe repent the same, and desire to returne into his fauour.

Scholar. Wherein doth this Sacrament principally consist?

Master. 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 committed 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.

Scholar. What is necessarie for the receiuing of this Sacrament?

Master. Three things are necessary, Contrition, Confession, and Satisfaction; Which are three parts of Penance.

Scholar. What meaneth Contrition?

Master. That the hard-hart of the sinner become soft, and in a certaine manner, 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 sinner be earnestly sorie for all his sins committed after Baptisme: & therefore 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.

Scholar. What meaneth confession?

Master. 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 adding nor diminishing, nor mixing any lye; with simplicitie, not excusing himself, nor laying the fault on others, neither multiplying superfluous words, with integritie, vttering them all, not leauing any thing for shamfastnes, & telling the number of euery sorte, and the circumstances which any way do agrauate the sinne, so far as he can remember. Finally with shamefastnesse and humilitie, 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.

Scholar. What meaneth satisfaction?

Master. 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 contented with a temporal paine, much lesse then his sinnes haue deserued.

Scholar. Tell mee now, what fruit this Sacrament bringeth?

Master. We reape foure very great commodities 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 Excommunication, if perhaps we were tyed therewith. For you must knowe that Excommunication is a most grieuous punishment, which depriueth vs of the prayers of Holye church, of lawfully receiuing the sacraments, likewise of conuersing with faithful people, & finally of holy 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 Excommunication may also be geuen without 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.

Scholar. What is meant by indulgences?

Master. Indulgence is a Liberty which God doth vse by meanes of his Vicar, 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 purgatory.

Scholar. What is required for the gaining of Indulgence?

Master. That a man bee in the grace of God, and therefore he must confesse himself, if he be in sin: & that he fulfil so much as the Pope appointeth, when he granteth the Indulgence.

Scholar. Howe often is it necessary to receaue the Sacrament of Penance?

Master. Holy Church commaundeth that euery one confesse, at the least, once in the yeere. But it is further necessarie 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, especially for that hee that confesseth seldom can hardly do it well.

Scholar. There remaineth lastly, that Idemaund of you what the workes bee, that are gratefull to God to satisfie for sinnes.

Master. 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 externall 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 prayer 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.

Scholar. What is required to fast aright?

Master. 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.

Scholar. Whether is it better to make satisfaction our selues to God, by these works, or to take Indulgence?

Master. It is better that our selues satisfie by these wordes, because by Indulgence 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.

Scholar. What is Extreame Vnction?

Master. Extreame Vnction, is a Sacrament, 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 called Extreame, as being the last amongst the Vnctions, which are vsed in the Sacramēts of the church. For the first vnction is giuen in Baptisme, the second in confirmatiō, the third in Priesthood, the last in sicknes: & it may also be called extreme for that it is giuē at the end of the life

Scholar. What be the effects of this Sacrament?

Master. They are three. The first is remission of sins, that remaine sometimes after the other Sacraments, to wit, those which the party did not remember or not know, and which, if he had knowen and remembred, he would willingly haue repented, and confessed them. The second is, to cōsort the sicke, & to make him stronger in spirite in that time, when hee findeth himselfe oppressed with bodely infirmities, and with temptations of the diuel. The third is, to restore the health of the bodie, if that be expedient for the eternal saluation of the same sicke person. And these three effects are signifyed by the oyle, which is vsed in this Sacrament, for that oyle refresheth, strengthneth and healeth.

Scholar. At what time ought this Sacrament to be receiued?

Master. 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 remedies seem to be insufficient, the celestial 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.

Scholar. What is the Sacrament of Order?

Master. It is a Sacrament in whtch power 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 manie 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 any 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.

Scholar. What is the Sacrament of Matrimonie?

Master. The Sacrament of Matrimonie, is the lawfull joyning of man and woman in holie wedlocke: which signifyeth and representeth the Vnion of Christ with his Church, by the Incarnation: and the vnion of God with the soule by grace.

Scholar. What effects worketh this Sacrament?

Master. First it giueth grace to the husband & the wife, to comport thēselues wel, & to loue each other spiritually, 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 betweene 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.

Scholar. What is necessarie to the making of Mariage?

Master. Three things are necessarie. First that the parties be without impediment 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.

Scholar. Whether is it better to take the Sacrament of matrimonie or to kepe virginitie?

Master. 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, virginitie is Angelical. Mariage is according to nature, Virginitie is aboue nature. And not only virginitie but widowhood also is better then mariage. 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 threescore fold of widowhood, hundereth fold of virginitie.