AN AMPLE DECLARATION OF THE CHRISTIAN doctrine. COMPOSED IN Italian by the renowned Cardinal: Card. BELLARMINE. Translated into English by RICHARD HADOCK D. of Divinity. PRINTED at ROUEN. A DECLARATION OF THE CHRISTIAN DOCTRINE. For the use of those that teach children, and other unlearned persons: Composed in form of a Dialogue, between the Master and Scholar. CHAP. I. What Christian doctrine is, and what are the principal parts thereof. SCHOLAR. SEEING I do understand, that it is necessary to salvation, to know the Christian doctrine, I desire you to declare unto me what this doctrine is. MASTER. The Christian doctrine is a brief sum of all those things, which Christ our Lord hath taught, to show us the way of salvation. S How many be the principal and most necessary parts of this doctrine M Four, to wit, the Creed, the Pater noster, the ten Commandments, and the holy Sacraments. S Wherefore are there four, and neither more nor fewer? M Because there are three principal virtues, Faith, Hope, and Charity, and Grace, necessary to salvation. And so, the Creed is necessary for Faith, because it teacheth us that which we have to believe; the Pater noster, is necessary for Hope, because it teacheth us what we have to hope; the ten Commandments are necessary for Charity, because they teach us what we have to do, to please God; the sacraments are necessary, because they are the Instruments of Grace, by which those virtues are received and conserved. S I would be glad you should give me some similitude, to understand better, the necessity of these four parts of Christian doctrine. M S. Augustine giveth us the similitude of a house: for as to make a house, it is needful first to place the foundation, then to raise the walls, and last of all, to cover it with the roof, and to do these things there are some instruments necessary: so to make in our Souls the building of salvation, we have need of the foundation of Faith; the walls of Hope; the roof of Charity; and the instruments, which are the most holy Sacraments. CHAP. 2. The declaration of the usual blessing with the sign of the Cross. S BEfore we come unto the first part of this doctrine, I would be glad you should give me some taste of those things which are to be believed, declaring unto me in gross and in sum, the most necessary mysteries that are contained in the Creed. M You have reason, and so I will do. You must then know that the principal mysteries of our faith are two, and both two are contained in the blessing that we use to make with the sign of the holy Cross. The first mystery is the Unity and trinity of God: the second is the Incarnation & Passion of our Saviour. S What meaneth the Unity and Trinity of God. M These are most high matters, & by little and little are to be declared, in the progress of this doctrine: but for this time it shall suffice to learn the names, & to understand so much as you may. The Unity of God signifieth, that besides all things created, there is one thing that hath not had beginning, but hath always been, and ever shall be, and hath made all other things, and maintaineth and governeth them, and is above all, most high, most noble, most glorious, most potent, absolutely Patron of all things: and this is called God, who is one only, because there can not be more than one true Divinity, that is to say, one only Nature and Essence, infinitely potent, Holy, good, and so forth. Yet notwithstanding this Divinity, is found in three persons, which are called the Father, the Son, and the Holy Ghost, which three persons are one only God, because they have the self-same Divinity and essence. As for example, if three persons here in earth, called Peter, Paul, & john, should have one & the same soul, & one & the same body, they should be called three people, because one is Peter, an other Paul, and an other john: and yet they should be one man only, and not three men, not having three bodies, nor three souls but one body and one soul. This is not possible amongst men, because the being of a man is dererminat & limited, and therefore cannot be in many persons. But the being of God & his divinity is infinite. And there fore the self-same being, and the self-same Divinity of the Father, may be, and is found in the soon, and in the holyghost. There be then three persons, because one is the Father, another is the Son, and the third is the holyghost. And yet they are one God only, because they have the same Divinity, the same being, the same power, wisdom, goodness, etc. S. Tell me now what signifieth the Incarnation & Passion of our Saviour? M You are to know that the second Divine person, the which as we have said, is called the Son, besides his divine being, which he had before the world was created, yea from all eternity, took the flesh & soul of man, that is to say, our whole nature, in the womb of a most pure Virgin, and so he who was before only God, came likewise to be man.. And after he had conversed with men thirty and three years, teaching the way of salvation, and working many miracles, in the end he suffered himself to be nailed upon a Cross, and on the same died to satisfy God for the sins of the whole world: and after three days he rose from death to life, and after forty days more, ascended into heaven, as we shall show in the declaration of the Creed: this is the Incarnation and Passion of our Saviour. S Wherefore are these the principal mysteries of our Faith? M Because in the first, is contained the first beginning, and last end of man: In the second, the only and most effectual means to know the first beginning, and how to attain unto the last end: & because in believing and confessing these two mysteries, we manifest ourselves distinct from all the false Sects of Gentiles, Turks, jews and Heretics: and lastly, because without believing and confessing these two mysteries, no man can be saved. S How are these mysteries contained in the sign of the Cross? M We make the sign of the Cross when we say: In the name of the Father, and of the Son, and of the Holy Ghost, and that in this form, putting the right hand under the forehead, when we say, In the name of the Father: then under the breast, when we say, & of the Son: lastly, from the left shoulder unto the right, when we say, and of the holy Ghost. And withal the word, In the name, doth show the unity of God: because it is said, in the name, and not in the names: & by the word name is also understood the divine power and authority, which is one only in all the three persons. These words of the Father, of the Son, and of the Holy Ghost, do show unto us the Trinity of persons: The signing in form of a Cross, representeth unto us the Passion, and consequently, the Incarnation of the Son of God: the passing from the left shoulder to the right, and not from the right to the left, signifieth that by the Passion of our Saviour, we are transferred from sin unto grace, from transitory things unto eternal, from death to life. S To what purpose is this sign of the Cross made? M First it is made to show that we are Christians, to wit, soldiers of our chief Emperor Christ, because this sign is, as it were an ensign or livery, which distinguisheth the soldiers of Christ, from all the enemies of the Holy Church: to wit, Gentiles, jews Turks & Heretics: besides this sign is made to call for God's help, in all our works:: because with this sign, the most holy Trinity is called to help by means of the passion of our Saviour: and therefore good Christians use to make this sign, when they arise from bed, when they go to sleep, and in the beginning of all other things, which they have to do; finally this sign is made to arm us against all temptations of the Devil, because the Devil is a afraid of this sign, and flieth from it, as malefactors do, when they see the sign of the officers of justice, and oftentimes by means of this sign of the holy Cross, a man escapeth many dangers, aswell spiritual as temporal, when he maketh it with faith and trust of God's mercy, and of the merits of Christ our Saviour. CHAP. 3. The declaration of the Creed. S Now coming to the first part of this doctrine, I desire to learn the Creed. M The Creed containeth twelve parts, which are called Articles, and they are twelve, according to the number of the twelve Apostles who composed the same, and are these. 1 I Believe in God the Father almighty, Creator of heaven and earth. 2 And in jesus Christ, his only Son our Lord. 3 Who was conceived by the holy Ghost, borne of the Virgin Mary. 4 Suffered under Pontious Pilate, was crucified, dead, and buried, descended into Hell. 5 The third day he rose again from death. 6 Ascended into heaven: si●●eth at the right hand of God the Father almighty. 7 From thence he shall come to judge the quick and the dead. 8 I believe in the Holy Ghost. 9 The holy Catholic Church: the Communion of Saints, 10 Remission of sins. 11 Resurrection of the flesh. 12 Life everlasting. Amen. S May it please you declare to me the first article word by word. What signifieth, I believe? M It signifieth, I hold for certain, and for most true, all that is contained in these twelve articles: and the reason is this, because the same God hath taught the holy Apostles these sentences, and the holy Apostles the Church, and the Church doth teach them us: and because it is impossible that God should say that which is false, I therefore believe these things more certainly, than those I see with mine eyes, and feel with my hands. S What meaneth: In God? M It meaneth that we ought to believe firmly, that there is a God, albeit we do not see him with corporal eyes, & this God is one only, & therefore it is said, in God, and not in Gods. And you must not imagine that god is like to any corporal thing how great or fair so ever it be, but you must think, that God is a spiritual thing, which ever was, & forever shallbe, hath made the whole, filleth the whole, governeth the whole, knoweth & seeth every thing, & finally, what thing soever is represented unto our eyes, or unto our imagination, you must say, that this which now is represented unto me, is not god because God is a thing infinitely better S Wherefore is it said that God is a Father? M Because he is truly the Father of his only begotten Son, of whom we shall speak in the second article; and also because he is the Father of all good men, not by nature but by adoption: and finally because he is the father of all creatures, not by nature, or by adoption, but by creation: as we shall say hereafter in this same article. S Wherefore is he called Almighty! M Because it is a proper title of God, and albeit God hath many proper titles, as eternal, infinite, unmeasurable and others, yet in this place the most fit is, that he is omnipotent, because it may not seem hard unto us to believe, that he hath made heaven and earth of nothing, as in the words following is added. For that unto him, who can do all that he will, & thereby is omnipotent, nothing can be hard. And if you should say unto me, God can not die, nor sin, and therefore it seemeth not that he can do all things, I would answer you, that to die or to sin is not power but impotency, as when it is said of a most valiant soldier, that he can overcome all, and that he cannot be overcome of any, it doth not preindicate his force to say, that he cannot be overcome, because that he can be overcome, is not strength but weakness S What is signified by Creator? M It signifieth that God hath made all things of nothing, and he alone can bring them again unto nothing. The Angels, Men and also Devils can make, and unmake some things, but they can not make them otherwise, then of some kind of matter which was before, neither can they unmake them but by changing them into some other thing, as a Maison cannot make a house of nothing, but he must have stones, lime and wood: neither can he destroy it in bringing it to nothing, but into stones, dust, wood, and such like: so that God only is called & is a creator, because he only hath no need of any matter to make all things. S Why is he called creator of heaven and earth: hath not God also made the air, the water, stones, trees, men and all other things? M By heaven and earth, is also understood, all that is in heaven and earth, as he that saith: a man hath a body & a soul, meaneth also that he hath all things belonging to a body, as veins, blood, bones, sinews and the rest: & all things belonging unto a soul; as understanding, will, memory, internal and external senses, and the rest: so that by heaven is understood the air where birds use to be & all things above, where the clouds & the stars are: whereupon it is said, the birds of heaven, the clouds of heaven, the stars of heaven, & finally the Angels. By the earth is understood all that is compassed by the air, as the waters of the sea, & of the rivers, which are in the lower parts of the earth, & also all live creatures, plants, stones, metals, and all other things which are found in the earth, or in the sea: it is therefore said, that God is creator of heaven & earth, because these two are the principal parts of the world, the one above, in the which the Angels remain, and the other beneath, in which men do dwell, which are the two most noble creatures of all others, the which also all others do serve, as they are also bound to serve God who hath made them of nothing, and placed them in so high estate. The declaration of the second Article. S DEclare unto me now the second article; what signifieth: And in jesus Christ his only Son our Lord? M The same God omnipotent, of whom we have spoken in the first article, hath one true and natural Son, who is called jesus Christ, & that you may see in some sort how God hath begotten this Son; take the example of a looking-glass, when one doth look in a glass, presently he produceth an Image of himself, so like as no difference can be found in so much as it is not only like in shape, but in moving also: for that if the man move, the Image will also move, and this Image being so like, is not made by any labour, neither is it long in making, nor with instruments, but in a moment, and with one look only. In like manner, you have to think, that God beholding himself, with the eye of understanding, in the glass of his Divinity, doth produce an Image most like unto himself. And because God hath given unto this Image all his own substance & his own being (which we can not do in beholding ourselves in a glass) therefore that Image is the true Son of God, albeit our Images which we see in glasses are not our sons. Hereof you must gather, that the Son of God is God, as the Father, and one the same God with the father, seeing he hath the same substance that his Father hath: furthermore, you have together that the Son of God is not younger than his Father, but was always as his father always was because he was begotten by Gods only beholding himself, and God hath always beholden himself. Lastly, you have together, that the Son of God was not begotten, with help of a woman, nor in length of time, nor in delight of concupiscence, nor any other imperfection, because, as it hath been said, he was begotten of the Father alone, by the only beholding himself, with the most pure eye of his divine understanding. S What doth it mean that this Son of God is called jesus Christ? M This name of jesus signifieth a Saviour, & Christ, which is his surname, signifieth high Priest and king of all kings, because, as I have told you, in declaring the sign of the Cross, the Son of God became man, to redeem us again with his blood, & to bring us to eternal salvation. And so when he became man, he took this name Saviour, to show that he was come to save us, & he was honoured by his Father, with the title of Highest Priest, and Supreme King, for that Christ doth signify all this, and hereof we are called Christians. S What is the reason that all men take off their caps, or bow down when jesus is named, which is not done to other names of God? M The reason is, because this is the proper name of the Son of God, and all other names are common, and again, because this name doth represent unto us how God humbled himself for us, in making himself man. Therefore we for gratitude bow ourselves unto him, and not only we men, but the Angels of heaven also, and the devils of hell, do bow to this name, the one for love, and the other by force: for that God will, that all reasonable creatures do bow unto his son: seeing that he hath abased himself, for our love to the death of the Cross. S Wherefore is it said, that jesus Christ our Lord? M Because he hath created us, together with his Father, and so is our Master and Lord as his Father is. And moreover, for that by his travels and Passion, he hath brought us again, from the captivity of the Devil, as we shall say by and by. Of the third Article. S IT Followeth, that you declare unto me the third Article, what it meaneth: who was conceived by the Holy Ghost, borne of the Virgin Marie? M In this Article is declared the new and marvelous manner of the Incarnation of the Son of God. You know, that all other men are borne of father and mother, & that the mother remaineth not a Virgin, after the conceiving and bringing forth of a child. But the Son of God intending to make himself Man, would have no Father in earth but a Mother only: to wit, the perpetual and most pure Virgin Marie, in whose womb the Holy Ghost (the third person in Trinity, one and the self-same God with the Father and the Son) by his infinite power, form of her most pure blood, the body of a most perfect child: & at the same time created a most noble soul, joining it to the same body: all which the Son of God united to his own Person. And so jesus Christ that before was only God, became man, who as he is God, hath a Father without a Mother, and as he is Man, hath a Mother without a Father. S I would have some example or similitude to understand how a Virgin can conceive? M The secrets of God must be believed, although they be not understood, because God can do more than we can easily understand, & therefore it is said in the beginning of the Creed, that God is omnipotent. Yet there is a fit example in the creation of the world. You know that ordinarily the ground doth not bring forth corn unless it be ploughed, sown, watered with rain, & warmed with the sun, and yet in the beginning, when corn was first brought forth, the earth being neither tilled nor fowne, watered, nor warmed (and so was a virgin in her kind) suddenly, by the only commandment of God almighty, & by his power it brought forth corn: even so the unspotted womb of the B. Virgin MARIE, without company of man, at the only commandment of God, by the work of the Holy Ghost, brought forth that precious corn, of the living body, of the Son of God. S If jesus be conceived by the Holy Ghost, it seemeth that it may be said, that the Holy Ghost is his Father, as he is man. M It is not so; because to be a Father, it is not sufficient to make a thing but it is necessary, that it be made of the substance of the maker: and therefore we say that the Maison is not the father of the house, because he maketh it of stones, and not of his proper substance. So the holy ghost hath made the body of the Son of God, but he hath made it of the blood of the virgin, & not of his own proper substance: and therefore the Son of God, is not the Son of the Holy Ghost, but the Son of God the Father, as he is God, because he hath his Godhead of him: and he is the Son of the B. virgin as he is man, for that he hath man's flesh of her. S Wherefore is it said, that the holy Ghost did this work of the Incarnation? Did not the Father, and the Son also concur therein? M That which one Divine Person worketh, the other two work likewise the same, because they have one and the same power, wisdom, and goodness: yet notwithstanding the works of power be attributed unto the Father: those of wisdom, unto the Son: & those of love, unto the Holy Ghost: and because this was a work of the highest love of God towards mankind, it is therefore attributed unto the holy ghost. S I would have some example to understand, how all the three divine Persons have concurred to the Incarnation, and yet the Son is only Incarnate. M When one man putteth on a garment, & two others do help to clothe him, three do then concur to the clothing of him, & yet one only is clothed: so all the three divine Persons concur to work the Incarnation of the Son of God, but only the Son is incarnate, and made man. S Wherefore is it added in the article: Borne of the Virgin Marie? M Because in this also there is a strange mystery, that is, that the Son of God came forth of the womb of his Mother, at the end of the ninth month, without pain or harm of his said Mother, not leaving any sign there at all: even as he did when rising from death he went out of the close Sepulchre, and when he entered and went forth of the chamber, where his Disciples were, the doors being shut, & there upon it is said, that the mother of our Lord jesus Christ was always a Virgin, before his birth, in his birth, and after his birth. Of the fourth Article. S WHat meaneth that which followeth in the fourth article? He suffered under Pontious Pilate, was crucified, dead & buried. M This Article containeth the most profitable mystery of our redemption: and the sum is, that Christ after he had conversed in this world about thirty three years, and had taught with his most holy life, his doctrine and his miracles, the way of salvation, was unjustly caused by Pontius Pilate (who was governor of jewrie) to be whipped and nailed upon a Cross, upon the which he died, and by certain holy men was buried. S Concerning this mystery, there do occur unto me some doubts, & I desire by you to be cleared of them, to the end I may be the more grateful unto God for so great a benefit, by how much I shall the better understand it. Tell me then, if Christ be the Son of God omnipotent, how happened it, that he was not delivered by his Father, out of the hands of Pilate? Or rather, if the same Christ be God, wherefore did he not deliver himself? M Christ could if he would have delivered himself by a thousand means out of the hands of Pilate. Yea more, the whole world had not been able to do him any evil, if he had not been willing: and this is clearly seen, because he knew & foretold unto his Disciples, that the jews would seek to put him to death, & that they would whip him, stone him, and finally kill him. Yet he did not hide himself but went to meet his enemies. And when they sought to take him, and knew him not, he said unto them himself, he was that man for whom they sought: at which time also, they all falling backwards as dead men, he did not depart thence as he might have done, but expected & permitted them to recover themselves: & after, he suffered himself to be taken, bound, & led like a meek Lamb, where they would. S For What cause did Christ, being innocent suffer himself to be unjustly crucified and slain. M For many reasons. But the principal reason was, to satisfy unto God for our sins. For you have to know that the offence is measured according to the dignity of him who is offended: and contrariwise the satisfaction is measured according to the dignity of him who doth satisfy: as for example, if a servant should give his Prince a blow, it should be esteemed a most grievous offence, according to the greatness of the prince: but if a prince should give his servant a blow, it were a small matter, according to the base estate of the servant. And chose, if a servant take off his cap unto his Prince, it is but little esteemed, but if the Prince should take off his, unto his servant it would be a notable favour, according to the rule we speak of. Now because the first man, and with him all we have offended God, who is of so infinite dignity, the offence did require infinite satisfaction: and because there was neither man nor Angel of so great dignity, therefore the Son of God came, who being God and of infinite dignity, & having taken mortal flesh, in the same flesh he submitted himself for the honour of God to the death of the Cross, and so satisfied with his pains for our faults. S What other cause is there, for which Christ would suffer so bitter a death? M To teach us by his example, the virtues, of Patience, Humility, Obedience and of Charity: which are four virtues signified in the four extreme parts of the Cross: because greater patience can not be found, then to suffer unjustly so ignominious a death: nor greater humility, then for the Lord of all Lords, to submit himself to be crucified betwixt thieves: nor greater obedience, then to be willing rather to die, than not to fulfil the commandment of his Father: nor greater charity, then to yield his life, to save his enemies. And you must know, that Charity is more showed in deeds, then in words, & more in suffering then in doing. And so Christ, who would not only bestow upon us infinite benefits, but suffer also, & die for us, hath showed that he loveth us most ardently. S Seeing Christ is God and man, as you said before, and it seemeth that God can not suffer, nor die, how do we then say, that he suffered and died? M Christ being God and man, can suffer & not suffer, die & not die: for in that he is God, could neither suffer nor die: but as he is man, he could both suffer and die: and therefore I ●old you, that being God, he was made man, to satisfy for our sins, suffering the pains of death in his most holy flesh; which he could not have done, if he had not been man. S If Christ have satisfied his Father for the sins of all men: whence comes it, that so many are damned, & that we have need to do penance for our sins. M Christ hath satisfied for the sins ●f all men: but it is necessary to apply this satisfaction in particular, to ●his man and to that man, which is one by faith, by the Sacraments, by good works, and particularly by penance: & therefore we have need ●o do penance & other good works, though Christ have suffered, and wrought for us: And the cause that many are damned or remain enemies to God, is for that either they will not have faith, as jews, Turks, & Heretics: or because they will not receive the Sacraments, as those that will not be baptized, or will not confess their sins, or will not do such penance as they can, for their sins, nor resolve to live conformably to the law of God. S I would have some example, to understand this. M Take the example of one, which should take great pains, and with sweat and labours should gain so much money, as were sufficient to pay all the debts of this city, and should put the same in a bank, to the end it should be given unto all such, as should bring a warrant from him: this man surely had satisfied for all, somuch as lieth in him: & yet many might remain still in debt, for that they would not, either for pride, or for sloth, or for some other cause, demand his warrant, and carry it to the bank, to receive the money. S What signifieth, He descended into hell? and what doth hell signify in this place? M Hell is the lowest & deepest place in this world: to wit, the middle of the earth. And the Scripture in many places, putteth heaven as opposite unto hell, as the highest place unto the lowest. But in this depth of the earth, there are four, as it were, great caves: one for the damned, which is the deepest of all, and so it is agreeable, that the proud Devils, and the men which imitate them, be in the lowest place, and furthest from heaven that can be. In the second cave, which is something higher, are those souls, which suffer the pains of Purgatory. In the third, which is yet higher, are the souls of those children, that die with out Baptism, who do not suffer torments of fire, but only the perpetual privation of eternal felicity. In the fourth, which is the highest, remained the souls of the Patriarches, Prophets, and other Holy men, that died before the coming of Christ; for albeit, those holy souls had not any thing to be purged, yet they could not enter into glory, before Christ by his death had opened the gate of eternal life: & therefore they remained in that higher place, called, the place of holy Fathers, otherwise Abraham's bosom, where they suffered no pains at all, but enjoyed a sweet repose, expecting the coming of our Lord with great joy. And so we read in the Gospel, that the soul of that poor beggar Lazarus, was carried by an Angel to rest in the bosom of Abraham, where he was seen by the rich glutton, who burning in flames of hell, cast up his eyes, and saw Lazarus in a far higher place, remaining in great joy and consolation, enjoying the fruits of his former patience. S Into which of these four parts of Hell, did Christ descend, after his death? M There is no doubt, but he descended into the place of holy Fathers, and suddenly made them blessed, & after led than with him in to the kingdom of heaven: He made himself also seen unto all the other parts of hell, terrifying the Devils, as a victorious Triumpher: threatening the damned, as a supreme judge; comforting the souls in Purgatory, as their Advocate and deliverer. So that Christ descended into Hell, as a King useth sometimes to repair into prisons to visit prisoners, and to show favour to whom it pleaseth him. S If Christ was dead, & his body did lie in the sepulchre, than he did not wholly descend into hell, but only the soul of Christ: and how is it then said, that Christ descended into hell? M Death had force to separate the soul of Christ from his body, but it could not separate either the soul, or the body from the Divine person of the same Christ. And therefore we believe that the Divine person of Christ, remained with his body, in the sepulchre, & that the same person descended with his soul into hell. Of the fifth Article. S HOw is it true, that our Lord rose from death the third day, seeing that from Friday in the evening when he was buried, unto the night before Sunday, when he rose, there wanteth of two whole days? M We do not say, that Christ rose after three whole days, but the third day, which is most true. For he was buried on Friday, which is the first day, though not a whole day, and so he remained in the Sepulchre all Saturday, and a part of Sunday, which is the third day. For the natural day * Likewise beginning the day at midnight, our Saviour rising, as he did, after midnight rose the third day. beginning the night before at the setting of the Sun, the first hour after the sun-setting, is the first of the day following. S. For what cause, did not Christ rise straight after his death, but would expect the third day? M Because he would show, that he was truly dead, he would remain there in the grave, so long as sufficed to prove this truth. Moreover, I would have you considder, that like as Christ lived amongst men, thirty three, or thirty four years: so he would stay amongst the dead, at least thirty three, or thirty four hours. For so many they are, if you put together, * Counting the day to end at sun-setting. Or if you count to midnight, there was more of Fridaye and some part of Sunday. one hour of Friday (for he was buried an hour before sun-setting) twenty four hours of the Saturday, and eight or nine hours of Sunday. For he rose after midnight towards the beginning of the morning. S Why is it said of Christ, that he rose, and of other dead, as of Lazarus, and the widows son, that they were raised from death? M The reason is, because Christ being the Son of God, rose of himself, to wit, by virtue of his Godhead, he reunited his soul to his body & so began to live again. But other dead men can not return to life, by their own power. And therefore it is said, they were raised by others. As we all at the day of judgement, shall be raised by Christ. S Is there any other difference betwixt the Resurrection of Christ, & of others, which returned to life before him? M There is this difference, that the others rose mortal, & therefore they died again: but Christ rose immortal, neither can he ever die any more. Of the sixth Article. S Now let us come unto the sixth article, which is of the Ascension. I desire to know, how long our Saviour remained upon earth, after his Resurrection: and for what cause? M He remained forty days, as you may consider, by numbering the days, betwixt the feasts of his Resurrection, and Ascension. And the reason of his so long stay was, because he would, with many & divers apparitions, establish the Mystery of his most true Resurrection. For that the same seemeth as it were the most hard. And he that believeth it, hath no difficulty to believe the rest. For he that riseth, was certainly dead before: And he that was dead, was first borne: And so he that believeth the Resurrection of Christ, findeth no labour in believing his death, and nativity. And likewise, for so much as the earth is not a convenient place for glorious bodies, but heaven, therefore he that believeth the Resurrection of our Saviour, can easily believe his going up into heaven. S I would know the cause, wherefore it is said, that Christ went up into heaven, and of his most holy Mother it is said, that she was assumpted, or taken up into heaven, & not that she ascended, or went up? M The reason is easy. For that Christ being God and man, went up into heaven, by his own power, as he also rose by his own power. But his Mother, who is a mere creature though most worthy amongst all others, was raised from death, and assumpted unto the kingdom of heaven, not by her own power, but by the power of God. S What meaneth. He sitteth at the right hand of God the Father Almighty? M You must not imagine, that the Father is on the lefthande of the Son: nor that the Father is in midst, having his Son on the right-hand, and the holyghost on the left corporally. For as well the Father as the Son, according to his Godhead, and the Holy Ghost, are every where. Neither can it be properly said, that one is on the right-hand of an other: but to be at the right hand in this article, signifieth to be in equal height, glory, and majesty: because when one is side by side of an other, one is not higher, nor lower than the other. And to understand this manner of speech, the holy Scripture in the Psalm 109. which beginneth: Dixit Dominus Domino meo: etc. doth once say, that the Son doth sit at the right hand of the Father: and an other time saith, that the Father is at the right hand of the Son: instructing us, that they are in deed in equal height: as we have said. So that Christ, when he went up into heaven, ascended above all the Quyars and orders of the Angels, & of the blessed souls. which he carried with him, & arrived unto the high throne of God, and there stayed, not going above his Father, neither remaining under him, but resting (as we may say) side by his father, as equal with him in glory & greatness S Seeing Christ is God and man, I would know, if he sit at the right hand of the Father, as he is God only, or as he is also man? M Christ as he is God, is equal to the Father, as he is man, he is less than the Father: yet for so much, as Christ God and man, are not two Christ's, nor two persons, but one Christ only, and one person only: therefore it is said, that Christ God and man, sitteth at the right hand of the Father. And so the humanity of our Lord, to wit, his flesh and soul, ●re in the throne of God, on the right hand of God the father. Not by their proper worthiness, but because they are united to the person, of the true and natural Son of God. S I would have some similitude, to understand this. M Take the similitude of a king's rob: when the king being vested with his purple rob, sitteth in his royal throne, & all the Princes of his kingdom sit below him, the king's rob is in a more eminent place, than the Nobles themselves are, because it is in the self same throne with the King. And this is done not because the rob is of equal dignity with the king, but because it is joined to the King, as his proper garment. So the flesh and the soul of Christ do sit above all the Cherubims, and Seraphims, in the same seat with God: not by the dignity of their own nature, but because they are united unto God: not only as the garment is unto the king, but in much nearer sort, to wit, by personal union. As hath been said. Of the seventh Article. S FRom thence he shall come, to judge the quick, & the dead. When shall this coming of our Lord be? M It shall be at the end of the world: For you are to understand, that this world is to have an end, and to be destroyed with an inundation of fire: which will burn all things upon the earth. And there shall be no more days, nor nights, nor Marriages, nor merchandise, or any of these things, which you now see. So that, in the last day of this world, which no man can know, how near it is, nor how long hence, Christ will come down from heaven, to make the general judgement. And these words, From thence he shall come, do forewarn us, not to believe any that shall call himself Christ, or that would deceive us, as Antichrist will endeavour to do, towards the end of the world. For that the true Christ, will not come forth of any desert, or obscure place, but will come from the highest heaven, with so much glory, and majesty, as no man can doubt, whether it be he or no. Like as when the Sun riseth, it cometh with so much light, as no man can doubt whether lt be the Sun or no. S Wherefore do we say, that he shall judge the quick and the dead? shall not all men be dead at that time, and all than rise again? M By the quick and the dead, may be understood, the good which live with the spiritual life of grace, and the bad which are spiritually dead by sin. But it is true also, that Christ will come to judge the quick and the dead corporally: because at that day many shall be dead, and many shall be found alive: Who though they be living in that last day, and some also shall be young, or children, yet all shall die in an instant, and suddenly rise again, thereby to pay the debt of death. S I have heard many times, that whosoever dieth in mortal sin, goeth presently unto hell, and whosoever dieth in the grace of God, goeth presently to Purgatory, or to heaven: how then are all to be judged, the sentence being already given? M At the death of every one, the particular judgement is given of that soul which departed from the body: but after, at the last day, there shall be an universal judgement of the whole world. And this for many causes. First, for God's honour, because many now seeing bad-men in prosperity, and goodmen afflicted: imagine that God doth not govern the world well. But at that time, it shall be clearly seen, how God hath seen & noted all things, and how with great justice, he hath given unto the bad, some temporal prosperity, in recompense of some good works of theirs, of small moment, intending afterwards, to give them eternal pain, for their mortal sins. And chose unto the good, he hath given temporal affliction, for punishment of some venial sins, or to give them occasion, & to make them do penance, intending afterwards, to reward them, with an infinite treasure of glory, for their good works. Secondly, for the glory of Christ, because he being unjustly condemned, and by many not known, nor honoured as he ought to be, it is reason there should be a day, when all the world shall know him, & honour him, either by force, or for love, as their true king & Lord of al. Thirdly, for the glory of the Saints? to the end it may be seen unto all how God hath glorified them, who were persecuted, & vexed in this world. Fourthly, for confusion of the proud enemies of God. Fiftly, because the body shall have sentence together with the soul of glory or of punishment eternal. Of the eight Article. S THE eight article saith: I believe in the Holy Ghost: what signifieth the Holy Ghost? M Here is declared the third Person of the most Holy Trinity, as in the first article was declared, the first, and in the other six the second: so that the Holy Ghost is not the Father, nor the Son, but a third Person, which proceedeth from the Father and the Son, and is true God as the Father, and the Son, yea the same God, because he hath the same divinity, which is in the Father, and in the Son. S I would have some similitude of this. M Divine matters, can not be perfectly declared, by any examples of created things, & especially by corparal things. Notwithstanding take you the example of a lake, which is derived from some river? as the river is derived from some fountain, and yet all is one, and the same water: so the eternal Father, as a fountain, produceth the Son as a river: the Father and the Son, as a fountain and a river, produce the Holy Ghost as a lake: & yet the Father, and the Son, and the Holy Ghost are not three Gods, but one only God. S Wherefore is the third Person in Trinity called holy ghost? Are not also all Angels, and all the blessed souls, spirits and holy? M God is called the Holy spirit by excellency, because he is the chiefest spirit, and most holy and author of all created spirits, and of all holiness. Like as a 'mongst men, there are many that are fathers and holy, either by office, or by goodness of life, to wit, many good Bishops, or Priests, or religious men: and yet there is none called Holy Father, but the Pope: because this name belongeth unto him alone by excellency, being the head of all other fathers, and aught to be the most holy of all by goodness of life, as he is by office, representing unto us the person of Christ. S If the name of holy ghost, belong unto God by excellency, wherefore is it only attributed unto the third Person. Is not the father also, & the Son a spirit & holy by excellency? M It is true. But because the first Person hath a proper name, to wit, the Father: & the second hath a proper name, to wit, the Son: to the third is left a common name, to distinguish him from the other two. And moreover you are to know, that when it is said of the third divine Person, that he is the holy ghost; these two words make one name only. As when a man is called joannes Maria, they are one only name, though otherwise john & Mary are commonly two names. S What meaneth it that the Holy Ghost is painted in the form of a Dove, especially over Christ, and our Lady? M You must not think that the Holy Ghost hath a body, or that he can be seen with corporal eyes: but he is painted so, that we may know the effects, which he worketh upon men. And because the Dove is simple, pure, jealous, and fruitful, he is therefore painted over Christ and our Lady, to the end we may understand, that Christ and our Lady were full of grace, and of the gifts of the Holy Ghost, and in particular of holy simplicity, purity, zeal of souls, and spiritual fecundity, by the which they have gained infinite children, to wit, all the faithful, and good Christians. S What meaneth it that the Holy Ghost is painted over the Apostles, in form of fiery tongues? M Because the Holy Ghost, ten days after the ascension of our Lord came upon the Apostles, and replenished them with knowledge, with charity, and with eloquence, teaching them to speak with all tongues, to the end they might be able to preach the Holy faith, through the whole world. And in sign of these wonderful effects, he caused those tongues of fire to appear: because the light of that fire, doth signify wisdom, the heat of the same, doth signify charity, and the form of a tongue signifieth eloquence: and for that this was a most great benefit, which God bestowed upon his Church, therefore we do celebrate that great Feast, called Penticost, or the Feast of the Holy Ghost. Of the ninth Article. S WHAT signifieth that which is said in the ninth article. The Holy Catholic Church: the communion of Saints? M Here beginneth the second part of the Creed. For the first part belongeth unto God, the second unto the Church the spouse of God. And as in God we believe one Divinity, and three Persons: so in the Church we believe that there is one only Church: and that it hath three principal graces: the first in the soul, which is the remission of sins, an other in the body, which shall be the resurrection of the flesh: and the third in the soul and body together, which shall be life eternal, as we shall see in the articles following. S May it please you declare unto me, the whole article word by word: & first what meaneth the Church? M It signifieth a convocation, or congregation of men, which are baptised, and make profession of the faith, and law of Christ, under the obedience, of the chief Bishop of Rome: and it is called Convocation, because we are not borne Christians, as we are borne Englishmen, Italians, French, or of any other country: but we are called Christians of Christ, and we enter into this congregation by baptism, which is as the door of the church. And to be in the Church, it doth not suffice to be baptised, but it is needful to believe and confess the holy faith and law of Christ, as the Pastors and Preachers of the same Church do teach us. Neither doth this suffice, but it is necessary to obey the chief Bishop of Rome, as Vicar of Christ, to wit, to acknowledge and hold him for chief Superior and Vicar of Christ. S If the Church be a congregation of men: how do we call those buildings Churches, where Mass and other Service of God is said? M Because the faithful, which are the true Church, are gathered together in those buildings, to practise the exercises of Christians, therefore those buildings are also called Churches: chiefly when they are dedicated, and consecrated to the service of God. But we in this Article, do not speak of the Churches made of stone & wood, but of the living Church, which is, the faithful baptized people, and obedient unto the vicar of Christ, as hath been said. S Why is it said, The Church, and not the Churches seeing many congregations of the faithful are founded in divers parts of the world? M Because the Church is but one, though it contain all the faithful, which are dispersed through the whole world, not only those which are now living but also those, which have been from the beginning, and shall be until the end of the world. And therefore it is not only called one but also Catholic, that is to say universal, because it is extended to all places, and to all times. S For what reason, is the Church called one only, if it contain so great a multitude of men? M It is called one only, because it hath one only head, which is Christ, and his one Vicar in earth the Bishop of Rome? and again, because it liveth by one and the same spirit, and hath one and the same law. As a kingdom is called one, because it hath one only king, and the same laws, though in that kingdom, there be many provinces, & many more Cities or towns. S Wherefore is it said, that this Church is holy, seeing there are many wicked men in it? M It is called holy for three reasons: first, because the head there of, which is Christ, is most holy: like as one that hath a fair faice, is said to be a fair man, though he have some crooked finger, or some blot on his breast or shoulders. Secondly, because all faithful people are holy, by faith and profession, for they have one most true and divine faith, and make profession of the holy Sacraments, and of a most just law, which doth not command any thing, but that which is good, and forbiddeth nothing, but that which is evil. Thirdly, because there are always in the Church some assuredly good, not only by faith and profession, but by virtues and manners also: Whereas among jews, Turks, Heretics and such like people, who are out of the Church, none at all can truly be good. S What signifieth the Communion of Saints? M It signifieth, that the body of the holy Church, is in such sort united, that of the good of one member all the rest do participate: whereby how many soever there be in far countries, though we do not know them, yet their Masses, divine offices, other prayers and good works help us also. And this Communion is not only here upon earth, but our Masses, prayers and other good works, help those that be in Purgatory: And the prayers of such, as are in heaven help us, & the souls also in Purgatory. S If this be so, it needeth not to pray for any in particular, nor to procure Mass to be said for this or for that soul in Purgatory, seeing all good is common. M It is not so: Because Mass, prayers, and other good works, though they be in some sort common unto all, yet they help more such as they are done for in particular, than others. S What shall we say of such as are excommunicated, do they also participate of the good works of the faithful, or no? M For this they are called excommunicated, because they have not the communion of the Saints, for they are like bows cut from the tree, or like members separated from the body, which do not enjoy the good humours, that are spread amongst the other bows, and united members. And by this you may gather, what account is to be made of excommunication, seeing he cannot have God for his Father, that hath not the Church for his Mother. S Are then the excommunicated out of the Church, as the jews, and other Infidels be? M So it is: but there is this difference, that the jews and Turks are out of the Church, because they never entered in, being never baptized; the Heretics, which are baptized, and have lost their faith are out, because they are gone forth, and fled away of themselves, and therefore the Church enforceth them by divers punishments, to return unto the Holy faith: As when a sheep flieth from the fold, the shepherd forceth him with his n1 to return. But other excommunicated which have baptism and faith, and did enter in, and not go out of themselves, are driven out by force. As when the shepherd driveth forth an infected sheep, and leaveth the same a pray for the Wolf. Yet true it is, that the Church driveth not out the excommunicated, to the end they should ever remain out, but to the end they should repent of their disobedience, and demand to return being humbled, and so be received again into the bosom of their mother, and to the communion of Saints. Of the tenth article. S WHat is signified, by the remission of sins? which is the tenth article. M This is the first of those three principal benefits, which are found in the Church. For which it is needful to know, that all men are borne sinners, and enemies to God, and after increasing, they pass from evil to worse, until by the grace of God, their sins be remitted, and so become his friends, and children. This grace which is so great, is not found other where, than in the holy church. In which are the holy Sacraments, & namely Baptism, & Penance, which as heavenly medicines curemen of all spiritual diseases, which are sins. S I pray you declare unto me, a little better, how great this benefit is, of remission of sins? M In the world is not found, a greater evil than sin is: not only for that all evils in this life, and in the life to come, do spring from it; but also, for that sin is the cause, that man becometh an enemy to God. And what can be said worse, then to be enemy unto him, who can do all that he will, and none can resist him: & who can defend him, with whom God is angry? And chose, in this life a greater good can not be found, then to be in grace: for who can hurt him, whom God defendeth all things being in the hands of God? Briefly you know, that amongst corporal things life is most esteemed, because it is the foundation of all other good things: and death is most abhorred because it is contrary unto life. So then seeing sin is the spiritual death of the soul, and the remission of sin, is the life of the same soul: you may easily consider, how great a benefit is received, in the church seeing in it only, is the remission of sins. Of the eleventh article. S WHAT meaneth the resurrection of the flesh? which is the eleventh article. M This is the second principal benefit of the Holy Church, to wit, that in the last day, all those whose sins shall be remitted, shall return to life. S And others which are out of the Church, or have not remission of their sins, shall not they return also to life again? M Touching natural life, all shall return to live, as the good, so the bad: but because the resurrection of the bad, shall be for their perpetual torment, & not for any good to them, therefore that life of theirs, is called rather a death, than a true life, & so the true resurrection, to wit, unto life, worthy to be desired, shall not be of any, but of the good, which shall be found without sin. S I would know, if the same bodies, which we now have shall rise, or others like them? M There is no doubt, but the same bodies shall rise, because otherwise, it should not be a true resurrection, if the same should not rise, which is fallen, and that same return to live, which is dead. And again, the resurrection is to the end, that the body be partaker of the reward, or punishment, as it hath been partaker of good works or the sins: & there must be the same body, because an other body should not merit either punishment or reward. S How is it possible, that body should return to live, which hath been burned, and the ashes scattered with the wind, and cast into rivers. M Yes, for God can do that which seemeth to us impossible. And there fore it is said, in the beginning of the Creed, that God is omnipotent. And if you consider that God hath made the heaven and the earth of nothing, it will not seem hard unto you to believe, that he can bring again to the former state that which is turned into ashes. S I would know whether men shall return to be men, & women to be women, or rather all to one manner? M It is necessary to believe, that the men shall be men, & the women shall be women: because otherwise they should not be the same bodies, that they were before, and as I have already told you, they are to be the same, albeit in the life to come, there shall not be any more bringing forth of children, nor husbands, nor wives yet there shall be diversity of men and women, to the end, that every one enjoy the reward of their proper virtues, which they have exercised in their own sex, and as it shall be a goodly sight to behold the glory of Martyrs, & of Confessors, so shall it be to behold the glory of the virgins, and above all, the Mother of our Lord. S I pray you tell me, in what age & stature we shall rise, seeing that some do die children, some youngmen, others old? M All shall rise in that stature, and in that state which they had or were to have, at the age of thirty three years, in the which our Lord rose. So that the children shall rise so great as they should have been, if they had arrived unto thirty three years: and the old men shall rise in that flower of age which they had, when they were thirty and three years old. And if any in this life, have been Blind, Crooked, a Dwarf, or had any other deformity, he shall rise whole, sonnde, and with all perfection. Because the works of GOD are perfect. And so in the resurrection, which shallbe his proper work, he will correct the errors, and defects of nature. Of the twelft article. S WHat signifieth; Life everlasting, which is the last article? M It signifieth a complete felicity of the soul and of the body. And this is the chief good, and last end, which we gain by being in the Church. S Tell me I beseech you in particular, what goodness shall there be in life everlasting? M I will teach you this mystery, by a similitude of the things in this world. You know that here in earth, we desire a body, that is sound, comely, nimble, and strong: a soul that is wise, prudent, and learned, touching the understanding, & full of all virtues touching the will: & besides these; we desire exterior goods to wit, riches, honours, power, and pleasures. Even so is eternal life, the body for health shall have immortality, with impasibilitie, that is to say, that nothing can harm it: for beauty it shall have clearness, to wit, it shall shine, as the sun: for nimbleness it shall have agility, that in one moment, it shall be able to move from one side of the world to the other, and from the earth to heaven, without any labour: for strength it shall have such force, that without eating, drinking, sleeping, or other rest, it shall be able to serve the spirit, in all things that shall be necessary, neither shall it have fear of any thing. Touching the soul, the understanding shall be full of knowledge, for it shall behold the cause of all things, which is God. The will shallbe full of so much goodness, and charity, that it can not commit any venial sin. The riches shall be to want nothing, having all things in God. Their honour, to be the children of God, equal to Angels, for they shall be kings, and spiritual Priests for ever: their power agreeable; for together with God, they shall be Lords of the whole world, & be able to do all that they shall have will to do: for that they shall always be conformable to the will of God, which nothing can resist. Finally, their delight shall be unspeakable, because all their powers, aswell of the soul as of the body, shall be joined unto their proper objects. Whereof will arise a full contentment, a most perfect peace never proved before, a perpetual gladness, joy, and exultation. S If every one shall have all these things, & every one shallbe contented in one manner, then shall not one be more blessed in heaven then an other M Yes assuredly: For he who hath merited more in this life, shall have greater reward, & shallbe more happy: yet for all that, there shallbe no envy, nor any discontentment: because each one shallbe filled, according to their capacity: & those which have merited more, shallbe more capable, & so shall have more glory. As for example: If a Father having many children, one greater than another, according to their age, should make to every one of them, a garment of cloth of gold, proportionable unto every one's stature, there is no doubt but that the greatest should have the bigest garment, & of greatest value & yet every one would remain contented: neither would he that were less, desire the garment of him that were greater, because it would not be so fit for him. S What is the cause of this beatitude of heaven is called life everlasting: shall not the damned live for ever in hell? M Life properly is said to be in other those things which move of themselves. Whereupon in a certain manner, the water of a fountain is called Live-water, because it moveth: and water of Pools, is called dead, because it standeth still. So the blessed in heaven, are said to have eternal life, for that they can work all that they will, with all their inward, and outward powers, without any impediment. And they do always work and exercise themselves as they most desire. But the damned in hell, notwithstanding they live (for they shall never be consumed) yet they are said to have eternal death, because they are still tied unto the fire and torments, and are enforced ever to suffer that which they would not: neither can they do any thing, that they would. So that the blessed in heaven enjoy all good, without any mixture of evil: and the damned in hell, do suffer all evil, not being able to fulfil any of their desires. S What meaneth Amen? which is put to the end of the Creed. M It meaneth, so is the truth, to wit, all that which hath been said, is true and certain. CHAP. FOUR The declaration of our Lord's prayer. S I have learned through the grace of God, that I am to believe: I desire that you now teach me what I am to hope for, & desire; & what means I may have to obtain it. M All that you demand is contained in our Lord's prayer, which we call the Pater noster: For in this prayer is declared what thing is to be desired, & of whom we are to demand it, and the self-same prayer is the means to obtain it. S Which is our Lord's prayer? M It is this, Our father which art in heaven, etc. S For what cause do you prefer the Pater noster, before all other prayers? M First, because it is the most excellent of all, being made by Christ himself, who is the supreme wisdom. Secondly, because this prayer is shortest, and so is easy to be learned and kept in memory, & with all full of substance, containing all that we ought to demand of God: thirdly, because it is most profitable, and effectual, being made by him who is both our judge & our Advocate, & therefore knoweth better than any other, how we ought to demand, that we may obtain. fourthly it is the most necessary of all others, in regard that all Christians are bound to know it, & to repeat it every day, and therefore it is called the daily prayer, that is to say, prayer to be said every day. S Declare then (I pray you) those words: Our Father which art in heaven. M These few words are, as it were a little preface, or a preparation to the prayer. For in saying that God is our Father, we take courage & confidèce, to pray unto him: in saying he is in heaven, we remember ourselves, that we ought to go unto him with great fear & humility, seeing he is notan earthly father, but an heavenvly: again, saying he is a Father, we consider that he is willing to pleasure us, in that we demand; in saying he is in heaven as Lord & master of the world, we understand that he can do so much as he wil Finally, in saying he is a Father, we remember that we are children of God, & heirs of heaven, in saying he is in heaven; & considering that we are on earth, we remember that we have not the possession of our inheritance, but that we are pilgrims and travelers, in a land of our enemies, and therefore stand in great need of his help. S Declare (if you please) unto me all the words in particular. M The word Father, albeit it belongeth to God, as he is Father of all things by creation, yet in this prayer, it is understood of God, as he is the Father of good Christians by adoption. It is true also that sinners may say unto God, Our father, who desire to be converted to him, & to become his children. And only those cannot truly say, the Pater noster, who neither are, nor desire to be the children of God, not thinking at all of amending themselves. S Wherefore is it said, Our Father, and not my Father? M It is said, Our Father, to the end we may understand that we are all brethren, and as brethren ought to love, and be united together, being the children of one & the same Father. It is also said, Our Father, to teach us, that a common prayer is better than a private, and more profitable also unto him that doth pray: for that whiles each one saith: Our Father, every one prayeth for all, and all pray for every one. S Wherefore is it said, Which are in heaven? is not God in all places? M God is said to dwell in heaven, not for that he is not in all places: but because heaven is the most noble part of the world, and in it doth appear the greatness, power, and wisdom of God. Finally in it, God vouchsafeth to be seen face to face, of the Angels, and blessed men. It may be also said, that God is in heaven, because he dwelleth in a particular manner, in the Angels, & in holy men, who are spiritual heavens. S Let us now come unto the first petition, what meaneth: Hallowed be thy name? M Name in this place, signifieth same and renown, as when we say that one hath a great name, because he is known of many. Or that he hath a good name, or an evil name; because he hath a good fame, or an evil fame, being known of many and commended for good, or discommended for bad. Wherefore to sanctify the name of God, is nothing else, then to publish through the world the knowledge of God, & to conserve it pure and holy in the hearts and mouths of men, as in itself it is. And because there are in the world many infidels, who know not God, and many evil Christians, that blaspheme & curse him, therefore those that are the children of God, and have zeal of the honour of their father, do pray with great desire, that his name may be sanctified, that is, that it be through the whole world known, adored, confessed, praised & blessed, as is convenient S Seing we desire, that God be known, and praised of men, were it not better to demand it of men, than of God. M Man is not able of himself, neither to know, nor to praise God, & therefore we demand of God, that he will work with his grace in that manner, that the Infidels, and other sinners may be converted, & being conuered, begin to know & praise his holy name. S Wherefore is the prayer begun with demanding, that the name of God be sanctified? M We are bound to love God above all things, & more than ourselves; & therefore our first, & most frequent desire ought to be of the glory of God, and for this cause were we created, and endued with reason, to the end we may know, and praise God: wherein also doth consist our chiefest good, as we shall say here after. S Declare unto me now the second petition: Thy kingdom come, M In this petition, in fit place we demand our own salvation, after that in the first we demanded the glory of God? S What is to be understood, by the kingdom of God? M The kingdom of God may be understood three manner of ways: for we find a kingdom of nature, a kingdom of grace, and a kingdom of glory. The kingdom of nature is that, where with God governeth all the creatures, as absolute Lord of all things. For albeit perverse men do evil, and observe not the law of God, yet God doth reign over them, for that when it pleaseth him he hindereth their disignmentes. And though he permit them sometimes to have their desires, afterwards he punisheth them severely: and there is none that can resist his will, nor that can do otherwise, than he ordaineth or permitteth. The kingdom of grace is that, wherewith God governeth & ruleth the souls, & hearts of good Christians, giving them spirit and grace to serve him willingly, & to seek his glory above all things. The kingdom of glory shallbe in the other life, after the day of judgement: for that then God will reign with all the Saints, over all things created, without any resistance For then all the force of the devils shall be taken away, & also of all perverse men, who shallbe shut up in eternal prison of hell. In that time shall death also be extinguished, & corruption, with all the temptations of the world & of the flesh, which now trouble the servants of God. So that shallbe quiet & peaceable kingdom, with secure possession of perfect & eternal felicity S Which of these three kingdoms ●s spoken of, in this petition? M Not of the first: for that is not to come, but is now come. Neither of the second, for that is spoken of in the first petition, & is in a great part already come. But here is spoken of the third, which is to come, and is expected with great desire, of all those that know the misery of this life: & so in this petition we demand our chief good, and the perfect glory of both soul and body. S If the kingdom of God (which we desire may comequickly) shall begin after the day of judgement, than we desire & demand that this world should speedily end, & that the day of judgement should come shortly. M So it is: for thought the lovers of the world can have no worse news, then to hear the day of judgement named: yet the citiznes of heaven, who live now as pilgrims, and banished men here below in earth, have no other greater desire: Where upon S. Augustin saith, that like as before Christ came into the world, all the desires of the Saints of the ancient law, were directed to the first coming of Christ: so now all the desires of holy men of the new law, are directed to the second coming of the same Christ, which will bring us perfect beatitude. S Let us pass unto the third petition. What do those words signify: Thy will be done, in earth, as it is in heaven. M In these words is demanded grace, to observe well the law of god. For that the eternal life, which is the end of man being demanded in the second petition, it was convenient, that the principal means to arrive unto that end should be demanded next after: & this principal means is the observing of the commandments of God, as our lord hath said: if thou wilt enter into eternal life: keep the commandments: & for so much as we are not able of ourselves, to keep all the commandments in such sort as we ought, therefore we demand of God, that his will be done by us: that is, that he give us grace to fulfil his will, in obeying wholly, and in all things his holy commandments. S I desire to know, whether that besides the fulfilling the will of God in observing the commandments, we are bound also to conform our wills with Gods will, when he sendeth us tribulations? M We are bound at the jest, not to mumur, nor to grudge at the providence of God: because all that he sendeth or permitteth, he doth it to a good end: to wit, to give us occasion of greater merit, if we be good: or else to purge us if we be bad? S To what purpose is added: In earth as it is in heaven; M To teach us, that we ought to endeavour to obey God, and to observe his holy commandments, with that perfection, promptness & gladness, with which the Angels do obey in heaven: who never committed any little default in observing all the commandments of God. It may be also said that we desire; and demand, that sinners, signified by the earth, may obey God, as the Saints do obey him who are signified by heaven, Or else that the whole Church, signified by the earth may entirely obey God, as Christ, who is signified by heaven, obeyed him. S Let us come unto the fourth petition: what meaneth, give us this day our daily bread? M With great reason, bread is demanded that maintaineth life, after that grace hath been demanded, which is life itself, For that the first thing, that any one beginning to live desireth, is food, where with life is maintained. But you have to understand, that in this prayer, spiritual bread is principally demanded, which is the meat of the soul: and secondarily corporal bread, which is the food for the body. And by spiritual bread, is understood the most holy Sacrament of the altar, that is the celestial and divine bread, which marvelously nourisheth the life of the soul: & likewise the word of god is understood, which by preaching or reading of spiritual books, helpeth no little to nourish the same life of the soul. Finally is understood, the inspiration of God, prayer, and every other thing, which helpeth to maintain and increase grace in us, the which (as is said) is the life of the soul. By corporal bread is understood all that is needful unto us, to maintain the life of the body, which is as an instrument of the soul, to do good works. S Wherefore is it said, that this bread is ours. M With great mystery this bread is called ours, for if we speak of the blessed Sacrament, that is our bread, because of our salvation it was form by the holy ghost, in the womb of the blessed Virgin, and in a certain manner, baked in the Oven of the holy Cross, & served up, on the table of the Altar, by the hands of Priests. And moreover it is ours, because it is the bread proper of the children, and may not be given unto dogs, that is to say, to Infidels, nor to those that are in mortal sin. If we speak of the doctrine, we call it our bread, to wit, that which is distributed by the true preachers, unto the children of the Holy Church, and not the strange bread, to wit, that which all heretics give unto their followers, which is corrupt and pestiferous bread. But if we speak of corporal bread, we desire that God will give us our own bread, and not that which belongeth to others, to wit, that he will help us in just and lawful gains. And again, that he bless our lands, possessions, and all our labours, to the end, that without injury and fraud, we may procure our living. S Wherefore is it said, that this bread is daily? M It is called daily, that is to say, bread for every day, for that we desire not superfluous or curious things, but simply that which may suffice for the days refection: and as well for the soul as for the body, especially knowing that we are pilgrims, and strangers in this life. S Wherefore is it said: Give unto us? M Because, albeit we are willing to labour to have bread, as well spiritual as corporal, yet we know that our labours should all be vain, if God concurred not with his grace: as we often see that how much soever men labour to sow and reap, yet dearth doth happen for the sins of the world. We demand also, that God give us our bread, that is to say, that not only he help us to procure and gain it, but that he also bless and sanctify it, when we use it: that it may do us good and be profitable both to soul and body. S Wherefore is annexed that word this day? M The word, this day, signifieth the whole time of this temporal life, and so we demand of God, that during the time of this life he sustain us, with spiritual and corporal bread until we arrive unto our heavenly country, where we shall have no need more of Sacraments of preachings, nor of corporal food. It may be also said, that we demand of God that he give us to day this bread, because we will not be solicitous for the morrow, not knowing whether we shall be living to morrow or no. And so our Lord hath taught us, not to trouble ourselves, with things that be not present. So that we demand this day, the bread which is sufficient for this day: & that for the morrew, we shall demand to morrow. S There ariseth a new doubt to me, of that which you have said: for if we ought not to trouble ourselves with any thing, but with that which is present they do evil, that make provision of corn, of wine, and of other necessaries, for the whole year. M Our Lord, when he taught us, not to trouble ourselves with things not present, meant nothing else, but to deliver us of superfluous cares, which do greatly hinder prayers, & other things of greater importance, that belong unto the gaining of eternal life. And therefore when the care for things to come, is not superfluous: but necessary, as to make such provision as you speak of, it is not evil to think of that, which is to come. Yea rather such a thought is not of the morrow, but of this day: for if we should not think of it until to morrow, we should not have so fit time S The fifth petition followeth: What meaneth, And forgive us our debts, as we also forgive our debtor? M We have already, in the four petitions that go before, demanded of god, that he will give us all things, as well eternal as temporal: now in the three following, we demand, that he will deliver us from all evil past, present & to come: And so you see it is true which I said before, that in this prayer is contained all that we can desire. We demand then in this petition, that God deliver us from evil, that is paste, to wit, from the sins which we have committed, so for so our Lord declared unto the holy Apostles, when he taught them this prayer; that by debts they ought to understand sins. S For what cause are sins called debts? M For three causes. First, because every man that sinneth, remaineth debtor to satisfy God for the injury which he hath done him. Secondly, because he that sinneth, doth transgress the law of God; and because the same law promiseth reward to all that observe it, and punishment to him that doth not observe it, therefore he that observeth it not, remaineth debtor to pay the penalty. Thirdly, because each one of us is bound to cultivate (or manure) the vineyard of his soul, and to yield to God the fruit of his good works. Therefore he that doth not good works, & much more he that doth evil works, instead of good, is debtor to god, who is the true lord of all vineyards: & because all we do often fail aswell in doing that we ought not, as in doing that we ought: therefore it is convenient that oftentimes every day we humbly desire of God that he remit our debts. S Wherefore is it added, as we also forgive our debtor M Here likewise by debts, are understood the offences injuries, which we receive of over neighbours. And we desire of God, that he will pardon our offences, as we pardon them, that have offended us: for that like as he who pardoneth the offences received of his neighbour, is more disposed to receive pardon of his offences committed against God so chose, he that will not pardon the injuries of his neighbour, doth make himself unworthy, that God should pardon him. Finally, in saying that we pardon the injuries of our neighbours, we make known, that mercy doth please us, and that we make account, that to pardon is a magnanimous & a notable thing. To the end that when we demand mercy of God, he may not answer us, how wouldst thou that I should use mercy towards thee, seeing thou dost hate mercy towards others? & how dost thou demand pardon of me, seeing thou esteemest pardoning as an act of a base mind. S Declare then unto me, I pray you the sixth petition. And lead us not into tentation. M In this petition is demanded help against evil to come: to wit, against temptations, which are occasions that make us fall into sin. Here you have to know that principally it is demanded, that God permit us not to be vanquished & overcome by temptations: & because temptations are dangerous, & the victory doubtful, therefore we demand also that God permit us not to be tempted, chiefly when he seeth that the victory shall not be ours, but the devils: & of this you are to draw an excellent lesson, to wit, that not only the devil cannot overcome us, but also that he cannot so much as tempt us, if God do not permit him. S I do not well understand that speech: Led us not into tentation: for it may seem to have this sense, that god useth to lead men into temptations and that we desire him not to do it? M To bring or lead into temptations whether it be to tempt to evil, or to cause one to fall into sin, is proper to the devil, & pertaineth in no respect to God, who greatly hateth sin. But after the manner of speaking in Holy Scripture, when God is said to induce or lead into tentation, it is nothing else, but to permit that one be tempted, or overcome by tentation: so the sense of this petition is no other but as we have said, that knowing our own weakness & frailty, and on the other side, the subtlety and force of the devil, we desire of God, not only that he will not permit us to be overthrown by temptations, but also that he permit us not to be tempted, if he see not, that we shall remain victorious. S The last petition remaineth: But deliver us from evil. What evil is spoke of in this petition? M This last petition doth in part confirm the former petitions, and partly it addeth some things more. And therefore it saith: But deliver us from evil, that is, I do not only demand that thou remit unto us our sins past, and defend us from sins to come: but moreover, that thou deliver us also from all present evil. And mark well that our Lord with great wisdom teacheth us, to demand to be delivered from all evil and cometh not to particulars, as to poverty, sickness, persecutions, & the like, For that oftentimes it doth seem unto us, that a thing is good for us, which God doth see is evil. And chose it seemeth to us, that a thing is evil, which God seeth is good for us. And therefore according to the instruction of our Lord, we demand, that he deliver us from all that which he seeth is evil for us, be it prosperity or adversity. S What meaneth Amen? M This is an Hebrew word, & (as I have already said unto you) it signifieth, so be it: or, so it is. And as in the end of the Creed Amen signifieth so it is, and so I believe: In like manner, in the end of the Pater noster, Amen signifieth, so be it, so I desire, and so I pray that it may be done. Cap. V. The declaration of the ave Maria. S NOw you have declared to me the Pater noster, I desire that you declare also, the ave Maria M I will do it willingly, for I desire that you be most devout to our blessed Lady. The ave Maria in our vulgar tongue is this: Hail Marry full of grace, etc. S What meaneth it, that to the Pater noster, the ave Maria is joined, rather than any other prayer? M For so much as we have no advocate nor intercessor with Christ, more potent than his Mother, therefore when we have said the prayer, which Christ hath taught us, we repair also to his mother, to the end that she by her intercession, may help us to obtain, that we have demanded, in saying the Pater noster: like as in this world, when we have given a supplication to the Prince, we recommend the business unto the most potent that is in the court. S Who composed the ave Maria? M God himself hath composed it. For albeit he taught it not by his own mouth, yet he taught it by the mouth of the Archangel Gabriel, of S. Elizabeth, and of the Church. For those words, Hail Marry full of grace, our Lord is with thee, blessed art thou among women: were spoken by the Archangel Gabriel, but he spoke them as God's ambassador, & so he spoke them as from God, and God spoke them by the mouth of his Ambassador. Those other words: & blessed is the fruit of thy womb, Saint Elizabeth spoke, but she spoke them when she was replenished with the Holy Ghost, as the Evangelist Saint Luke testifieth. Whereby it appeareth, that the holy Ghost spoke them by the mouth of S. Elizabeth. All the rest, holy church hath added, which is governed & taught by the same holy ghost; so it may welbe said that after the pater noster which christ taught us by his own mouth, the ave Maria is the most excellent prayer that can be found: being composed by the same God, & taught us by the mouth of his servants. S Let us come them to the declaration Wherefore do we say, Hail Marry? M This is a salutation, which we give unto her, to show that we are friends and of acquaintance, and therefore dare come to speak unto her, and we use the words of the Angel, for that we know that she is pleased to hear often that news which the Angel brought her, when he spoke the same words: and she rejoiceth also, that we are mindful thereof, and that we are grateful to God for so great a benefit. S What meaneth, Full of grace? M The grace of God worketh three principal effects in the soul. It wipeth out the sins which are as spots that defile the soul: it adorneth the same soul with gifts and virtues: and finally, it enableth to do meritorious works, grateful to the divine Majesty. Our Lady is full of grace, because touching the first effect, she never had any spot of sin, neither Original nor Actual, neither mortal nor venial: Touching the second, she had all the virtues & gifts of the holy ghost, in the highest degree. Touching the third, she did works so grateful unto God, and so meritorious, that she was worthy to be assumpted in body and soul above all the orders of Angels. S It seemeth not that our Lady had more grace than other Saints. For I have often heard that S. Stephen & other Saints were full of grace. M How much soever it is said of other Saints, that they were full of grace, yet our Lady had most grace of them all: for that she was made by God capable of more grace, than any other Saints: as for example if many vessels one greater than an other were filled with balm, all should be full, & yet in the greatest should be more balm, then in the others. And the reason of this is, because God doth make men capable of more or less grace, according to the offices which he giveth them. And for so much as the greatest office that hath been given to a mere creature, was to be the Mother of God, therefore our Lady was made capable of, & filled with more grace than any other mere creature. S What meaneth, Our Lord is with thee? M this is an other singular praise of the blessed virgin which signifieth to us that our Lord hath been with our Lady from the beginning of her conception, with a perpetual assistance, governing her, directing her, and defending her. And hereof it cometh that she never committed any sin, either in thought, in word, or in deed. Whereupon God hath not only adorned this most holy virgin with all graces, but he would also remain always with her as guardian of so great a treasure. S What meaneth, Blessed art thou among women? M This is the third praise, which is given to our B. Lady, in which is declared, that she is not only full of all the graces, which can belong to a virgin: but of those also which can belong unto a wife, and thereby doth absolutely surpass all other women, which have been, or shall be. The benediction of a married woman is fecundity, and this was not wanting to the blessed Virgin, seeing she hath brought forth a child, which is more worth, than a hundredth thousand Children. It may also be said, that she is a Mother of a very great number of Children: for that all good Christians are brothers to Christ, and consequently are children to our Lady, not by birth and nature, in which manner only Christ is her child: but by love and motherly affection, which she had towards all. Whereupon she is worthily said to be blessed amongst all women: because others had either the glory of virginity without fecundity, or the benediction of fecundity without Virginity: she only had jointly by a singular privilege of God, the honour of perfect virginity, with the benediction of the highest and most happy fecundity. S What meaneth. And blessed is the fruit of thy womb jesus. M This is the fourth praise, which is given to our Lady, that she is not only worthy of honour, for that she hath in herself: but for that also, which is in the fruit of her womb. Because the praise of the fruit redoundeth to the tree, and the glory of the child redoundeth to the mother. And because jesus is not only true man, and blessed amongst men; but is also God, blessed above all things, as S. Paul teacheth us, therefore his mother is not only blessed amongst women; but she is blessed amongst all the creatures, as well in earth as in heaven. S Declare unto me I pray you that which remaineth of the ave Maria. M In the words following, the holy Church repeating the principal praise of our Lady, which is to be the mother of God, and so showing, that she can obtain of the same God what she pleaseth, desireth her to make intercession for us, who have great need thereof being sinners, & that she help us while we live, and in particular, at the point of death, when we shall be in greatest danger. S I would gladly know, wherefore it ring to the ave Maria, three times in the day, to wit, in the morning, at midday, and in the evening. M To the end we may understand, that we have need to make recourse often to the help of God, and of the Saints: being in the midst of enemies visible & invisible. And that we ought not to think it sufficient to have recourse to the armour of prayer in the beginning of our works but that we must do the same in the progress and in the end. There is also an other mystery in this ringing thrice to the ave Maria. That is, holy Church would have us continually to remember the three principal mysteries of our Redemption, the Incarnation, the Passion, and the Resurrection. And therefore willeth that we salute our B. Lady in the morning, in memory of the Resurrection of our lord: at midday, in memory of the passion: & at night, in memory of the Incarnation. Because as we are certain that our Lord was mailed on the Cross at midday, & rose in the morning, so it is probably thought, that the Incarnation was in the night. Cap. VI The declaration of the ten Commandments. S Having now understood the Creed, and the Pater noster with the ave Maria: I desire that you would declare unto me the ten commandments of the law of God: for that this is the third principal part of the christian doctrine, as you told me in the beginning. M You have reason to desire to learn, & to understand well the ten commandments of the law of god, be cause that faith and hope without charity, & without observing of the ●aw, are not sufficient to salvation. S What is the cause, that seeing in the world, & in the Church there are so many laws and commandments, this law of the Commandments is preferred before all the rest? M Many reasons may be alleged concerning the excellency of this law. First, for that this law was made by God, & written by himself, first of all in the hearts of men, & afterwards in twotables of stone: secondly, because this is most ancient law of all others, & as the fountain of all the rest. Thirdly, because this is most universal law that is to be found: for it bindeth not only Christians but jews also & Gentiles: aswell men as women, aswell rich as poor, aswell Princes as private men, aswell the learned as the ignorant. Fourthly, because this law is immutable & cannot be taken away, nor dispensed withal by any. Fiftly, because it is necessary to every one to salvation, as our lord hath often taught us, in his holy gospel; lastly, bceause it was promulgat with greatest solemnity in mount Sinai with sound of Angelical trumpets with great thunder, and lightning from heaven, in the presence of all the people of God. S Before you come to the declaration of the commandements in particular; it would be grateful to me to understand briefly the sum, and order of them? M The end of all the commandements is the love of God, and of our neighbour: for they all teach us, not to offend God, nor our neighbour: and for this cause they are divided into two parts and were written (as I have already said) in two tables of stone. The first part containeth, three commandements, which instruct us of the bond we have to God. The second containeth seven other precepts, which teach us the bond, we have to our neighbour. But you must know, that albeit in one table there were no more than three precepts, & in the other seven: yet the two tables were equal, and both full written: for the three first were written with more words, and the other seven with fewer: and so the seven shorter precepts were equal touching the writing unto the three longer. S Wherefore are the Commandments of the first table three? M Because they teach us to love God, with heart, with tongue, & with work. S Why are the commandements of the second table seven? M Because, one teacheth us to do good to our neighbour, the other six teach us to do him no evil. First in his person, after in his honour, lastly in his goods. And that neither in thought, word, nor deed. S Let us now come unto the commandements themselves. And first show me the words where with they were written by God in those tables. M The words are these: I am the Lord thy God, which brought thee forth, out of the land of Egypt, from the house of servitude. 1 Thou shalt not have strange Gods in my sight. 2 Thou shalt not take the name of the Lord thy God in vain. 3 Remember that thou sanctify the Sabbaoth day. 4 Honour thy father & thy mother. 5 Thou shalt not murder. 6 Thou shalt not commit adultery. 7 Thou shalt not steal. 8 Thou shalt not bear false witness against thy neighbour. 9 Thou shalt not desire thy neighbour's wife. 10 Thou shalt not covet the neighbour's goods. S What mean those words which go before the commandements? M In those words are yielded four reasons, to show that God can give a law, and that we are bound to observe it. The first reason is in the word, I am the Lord, because God being our chief and highest Lord, who hath created us of nothing, he may doubtless give us a law, as to his proper servants. The second is in that word, God, because that word signifieth that our Lord is not only Lord (or Master) but he is also supreme judge, and governor, and as such a one can give a law, and punish those that observe it not. The third is in that word, thine, because besides the bond which we have to obey God, as servants their master and as subjects their Prince; we have an other bond, by reason of the packed which God doth make with us, and we with him, in holy Baptism. For therein God taketh us for his own adopted children, and we take him for our proper Father: as God also taketh all the faithful for his particular people, and the faithful take God for their own proper God and Lord. The fourth is in those words, which brought thee forth out of the land of Egypt, out of the house of servitude; for that beside so many other bonds, there is this of gratitude: for that God hath delivered us from the servitude of the devil & of sin, which was signified by that servitude of Egypt and of Pharaoh, from the which the same God delivered the people of the jews. S Declare unto me now the first commandment. M The first Commandment containeth three parts. The first is, that we ought to have God for God. The second, that we must not take any other thing for God. The third, that we must not make Idols, to wit, statues or Images, taking them for Gods, and that we must not adore the same Idols. S Declare unto me the first part. M God will be taken for that which he is, to wit, for true God, which is done by exercising four virtues towards his divine Majesty, to wit, Faith, Hope, Charity, and Religion. He that believeth in God, taketh God for God: because he taketh him for the chief verity: and in this the Heretics do sin, for they do not believe in him. He that hopeth in God, taketh God for God, for that he holdeth him for most faithful, most pitiful, and also most potent, confidently considering that he can, and will help him in all his necessities: & in this point those do sin, that despair of the mercy of god, or do trust more in men, than in god, or so much in men as in God, he that loveth god above all things, taketh God for God, for that he taketh him for the chief goodness, and in this point those do sin, that love any creature whatsoever more than god, or equal with God. And much more do they sin, that hate God. Finally, whosoever adoreth god with greatest reverence as the virtue of Religion teacheth us, taketh god for god: for he taketh him for the first beginning and author of all things, and in this point they offend, that bear small respect to God, and to things consecrated unto him, as Churches, hallowed vessels, Priests, and the like, and those also that honour men equally with God, or more than God. S Declare I pray you the second part of this commandment. M In the second part God willeth and commandeth, that we take no created thing for God. And in this the Gentiles offended in old time, who not knowing the true God, did take and adore for God divers creatures, as the Sun, the Moon, or some dead men. In the same Enchanters & Witches offend, and all Sorcerers, necromancers, and Soothsayers, who gave to the devil of hell that honour which is due only to God; & some of them take him and adore him for their God, and think by his means to foretell things to come, or to find treasures, or to attain unto other their dishonest desires. For the devil being deadly enemy to all mankind, deceiveth often this poor sort of people, and with vain hopes causeth them to commit many sins, & in the end to lose their souls and many times their bodies also. S Declare to me the third part. M In the third part, God doth command, that not only we take not the things created by him for God, as hath been said, but that much less we make to ourselves any thing to take it & adore it for God. Wherein the Gentiles offended, who were so blind, that they made Idols, to wit, statues of Gold, or of silver or of wood, or of stone, and made it be thought that they were Gods. Chiefly because the devils sometimes entered into them, and caused them to speak or to move themselves, & so they sacrificed unto them, and adored them. And because the holy Martyrs would not in any wise do the same, they put them to death, with most cruel torments. S Is there any thing else in this commandment? M There is annexed by God a terrible threatening, to those that do contrary to this commandment, & a great promise to those that observe it. For after the giving of the commandment, God spoke those words, I am a jealous God, who punish not only those that love me not, but their posterity also, unto the fourth generation, and show mercy to those that love me, unto a thousand generations. Where, mark well, that our Lord saith, that he is a jealous God, to the end we may understand that he can punish most grievously, because he is God, and that he will punish most grievously, because he is jealous of his honour, and of justice, and of right: and therefore cannot bear with impiety and iniquity. Which is against those that sin continually, & yet live merrily, as if God had no care thereof. But by this you see God hath care, & will show it when time is. S What mean thither, that God punisheth such as do evil, unto the fourth generation: and giveth reward unto those that do well unto a thousand generations? M God punisheth unto the fourth generation, for that for the most part a man doth not live longer than to see the children of his Nephews, or at the most, the Nephews to his Nephews, & he will not punish others of his posterity, than the sinner himself may see. But in doing well, God extended himself not only unto the fourth generation, but unto a thousand, if there were so many. For that our Lord is more inclined to reward then to punish, because that he rewardeth, is of his own goodness, and therefore he doth it very willingly, but that he punisheth any, it cometh of our sin, and therefore he doth it as it were perforce, to wit, urged by our perverseness. S Wherefore is this threat, and this promise joined to the first commandment only? M Because this is the principal commandment, & of more importance than the rest. Again, for that it is the first, and so being spoken of the first, it may be understood also of the rest. S I desire to know how the honour which we give to Saints and their Relics and Images, is not against this commandment. For it seemeth, that we adore all these things, seeing we kneel unto them and pray unto them as we do unto God. M The holy Church is the spouse of God, and hath the holy Ghost for her master. And therefore there is no danger that she should be deceived, or that she should do or teach others to do any thing that were against the commandments of God. And to come to the particular, we do honour and call upon saints, as friends of God, who can help us with their merits and prayers before him: but we do not take them for gods, neither adore them as God: neither importeth it that we kneel, because this reverence is not proper to God alone: but is done also unto creatures of high dignity, as to the Pope: and in many places religious persons kneel unto their Superiors So that it is no marvel if that be done unto saints, who reign with Christ in heaven. which is done unto some men in earth. S But what shall we say of the Relics of Saints, which understand nothing: and yet we kneel and pray unto them? M We do not pray to the Relics which we know well do not understand: but we honour the holy Relics, as those which have been the instruments of the holy souls, to do many good works, and shall again in their times be living bodies, and are to us in the mean time dear pledges of the love, which the Saints did, & do bear unto us. And therefore we do pray, before the same Relics unto the Saints, desiring them by these dear pledges which we keep of them, that they remember to help us, as we remember to honour them. S The same perhaps may be said of Images. M So it is, for the Images of our Lord, of our Lady, & other Saints, are not taken by us for gods: & therefore they cannot be called Idols, as those were of the Gentiles: but they are holden for Images, which make us to remember our Lord, our Lady, and other Saints: & so they serve such as cannot read in place of books. For that by Images they learn many mysteries of our holy faith: & the life and death of many Saints. And the honour we do unto them, we do it not because they are figures of paper or of metal, or because they are well-coloured & well made: but because they represent unto us our Lord, our Lady, or other Saints: and for that we know that the Images do not live nor have sense, being made by the hands of men: we do not demand any thing of them: but we pray before them, unto those whom they represent unto us, to wit, our Lord, our Lady, or other Saints. S If Relics and Images do not understand: how then do they work so many miracles to such as do recommend themselves unto them? M God worketh all the miracles: but he worketh them often by the intercession of Saints, and chiefly of our blessed Lady: & oftentimes he doth them unto those, who pray unto the Saints before their Relics or Images, and sometimes he useth the Relics and Images, as instruments of such miracles, to show unto us, that our devotion towards the Saints, and towards their Relics, and Images, doth please him. S When therefore it is said, that one is recommended to such Relics, or such Images, and hath received grace, it is to be understood, that he is recommended to that Saint, to whom those Reliuques or Images pertain: and that God, by the intercession of that Saint, and by the means of those Relics or Images, hath done him that grace. S So it is: and I am glad that you have well understood all that I have said unto you. S I would lastly know for what cause, God the Father is painted like an old man, and the Holy Ghost like a Dove, and the Angels like young men with wings, seeing God and the Angels are spirits, and have no corporal figure, which can be drawn by Painters, as pictures of men may be. M When God the Father is painted in form of an old man, and the Holy Ghost in form of a dove, and the Angles in form of youngmen, that which they are in themselves is not painted: because as you have said, they are spirits without bodies, but that form is painted, in which they have sometimes appeared. And so God the Father is painted like an old-man, because he appeared in that form in a vision to Daniel the prophet. And the Holy Ghost is painted in form of a dove, because in that form he appeared upon Christ when he was baptized by Saint john Baptist. And the Angls' are painted in form of young men, for that they have sometimes so appeared. Moreover you are to know, that many things are painted, to make us understand, not what they are in themselves, but what properties they have or what effect they use to work. So it may be said, that God the Father is painted in form of an old man, to make us understand, that he is most ancient, to wit, eternal, & before all created things. And the Holy Ghost is painted in likeness of of a dove, to signify the gifts of innocency, purity, & sanctity, which the Holy Ghost worketh in us. And the angels are painted like young men, because they are always, fair & full of strength: and with wings, because they are ready to pass whither it shall please God to send them: and with white garments, and with holy stoales, because they are pure, and innocent, and ministers of his divine Majesty. Of the second commandment. S LEt us come to the second commandment: what meaneth, thou shalt not take the name of God in vain? M In this commandment is handled the honour and dishonour of God touching words, that is, honour is commanded, and dishonour is forbidden. And this commandment: may be divided into four parts, because God is honoured, or dishonoured by words, in four sorts. First, God is honoured by naming him often with charitable affection: and is dishonoured by often naming him to no good purpose. Secondly, he is honoured by an oath, and he is dishonoured by perjury. Thirdly, he is honoured by observation of vows, & dishonoured by breaking of vows once made. Fourthly, he is honoured by calling upon him and praising him, and dishonoured by blaspheming and cursing him. S Declare to me the first part. M In simply naming God, as also our Lady and other Saints, one may well do an evil. For those that ●oue God much, remember him often, and often speak of him: and they do it with devotion & affection, as is seen in the Epistles of Saint. Paul, where the holy name of jesus Christ is very often read. For as S. Paul had Christ in his heart, so he had him in his mouth. But there be others, who of an evil custom, when they are angry, or when they jest, not regarding what they say, name God, or some Saint, because nothing else comes to their mind. And this is evil: for it is a kind of tearing the most holy name of God. Which is to give you an example, though not equal) as if one having a precious garment, should wear it in all places and at all times, not regarding the preciousness thereof. S Declare now the second part, which concerneth swearing, M An oath or swearing is nothing else, but to call God as witness of the truth. But that it be lawfully done three things ought to accompany it, to wit, truth, justice & judgement, as God himself doth teach us, by the mouth of the Prophet jeremy. And as God is honoured by an oath made with due circumstances, we professing thereby, that he seeth all things and is the sovereign truth, & defender of the truth: so by the contrary the same god is greatly dishonoured when an oath is made without truth or without justice, or without judgement: for he that so sweareth maketh show that either God is ignorant of the matter, or that he is a friend of lying and of antiquity. S Declare I pray in particular, what is to swear with truth. M That one may swear with truth it is necessary that he do not affirm with an oath any thing but that he certainly knoweth to be true: and that he promise not with an oath any thing but that he will undoubtedly perform. Whereupon they are perjured, and sin grievously, that affirm with an oath such things as they know are false, or do not know to be true. And in like manner, those that promise by oath, that which they mean not to fulfil. S What meaneth to swear with justice? M The meaning is, that a man promise not with an oath, to do any thing, but that which is lawful. And therefore they sin most grievously who promise with an oath, to revenge injuries, or to do any thing that displeaseth God. Neither aught they to observe such promises: neither do they bind in any sort. For no man can be bound to do evil, for so much as the law of God bindeth us that we must not do it. S What meaneth to swear with judgement? M The meaning is, to swear with advisement, & maturely: considering that it is not convenient to call God to witness, but in needful things of great importance, and with much fear and reverence. And therefore they offend, that for every trifle, yea playing & jesting do swear. Who by this evil custom of swearing often do easily incur perjury, which is one of the greatest sins that can be committed. Whereupon aswell our Lord in the Gospel, as S. james in his Epistle do command that we do not swear, that is, without necessity. And holy men do yield the reason thereof, because an oath being invented for remedy of the weakness of a man's credit: for that men do hardly believe one an other, therefore an oath ought to be used, as we use a medicine, which is not often to be taken, but as seldom, as well may be. S Declare then, if you please, the third part of this commandment, which consisteth in vows? M A Vow is a promise made to God of some good thing grateful to his divine Majesty. Where you have to considder three things. First that a Vow is a promise, and therefore it sufficeth not to the making of a Vow to have a purpose, & much less a desire to do any thing: but the express promise is required, either by word of mouth, or at the least in heart. Again you have to consider, that this promise is to be made to God, to whom Vows do properly belong. And when you hear that a Vow is made to our Lady, or to other Saints, you must understand that the same is principally made to God, but in the honour of our Lady, or other Saints, in whom God remaineth in a more particular manner and more excellently then in other creatures. So that a Vow made to a Saint is nothing else but a promise made unto God, to honour the memory of such a Saint, with some present: that is to honour God himself in his Saint. Thirdly, you have to know, that a Vow cannot be made but of a good thing, and grateful to God, as holy virginity, voluntary poverty, and the like things. Wherefore he that should vow to commit any sin, or any act not pertaining to the service of God; yea or any good thing, which should hinder a greater good, should not make promise of a thing grateful to his divine Majesty, and therefore should not do him honour, but dishonour, and he should sin against this second commandment. As he also sinneth greeviously against the same commandment, that maketh a vow and fulfilleth it not so soon as he can. For God commandeth in holy Scripture, that whosoever maketh a vow, do not only remember to fulfil it, but also that he slack not to do it. S Declare to me the last part, which treateth of the praise of God, and of blasphemy. M God commandeth in the last part of this second commandment, that a man shall not blaspheme: but chose, that he praise & bless his holy name. And first, forasmuch as appertaineth to the praise, there is no difficulty at all: being manifest that all good things coming unto us from God, and all the works of God being full of wisdom, of justice, and of mercy; it is reason that in all things he be praised, and blessed. But touching blaspheamie, it is necessary you know that blasphemy is nothing else, but an injury done in words to God in himself or in his Saints. And there are found six sorts of blasphemies. The first, when that is attributed to God, which is false, as that he hath horns, or like indignity. The second, when that is denied to God, which belongeth to him, as Power, Wisdom, justice, or other excellences. As to say that God can not do, or seeth some things, or that he is not just. The third, when that is tributed to any creature, which is proper to God, as if one say, that the devil knoweth the things that are to come, or can work true miracles. The fourth, when one curseth God, or our Lady, or other Saints. The fifth, when some members of Christ, or of Saints are named, to do some injury, as if there were any things in them to be ashamed of, as be in us. The sixth, when one nameth some parts of Christ or of Saints, to jest at them, as to say: To the bread of Christ: or of Saint Peter: or other like things: which the envy of the devil, and the wickedness of man hath found out. S I desire to know how great the sin of blasphemy is? M It is so great, that it is in a manner the greatest of all other: which may be understood by the pain that it meriteth. For that in the old Testament, God commandeth, that blasphemers should presently be stoned by all the people. As the civil laws do also punish blasphemers with death. And S. Gregory writeth that a little child of five years old, having learned to blaspheme God, and not being corrected by his father, died in his father's lap, and his soul was carried away by devils (that appeared visibly) into hell fire. Which was never read to have happened for any other sin. Whereby we may see what diligence ought to be used in avoiding so great an offence of his divine Majesty: & the avoiding of this sin ought to be more easy, seeing there is no commodity nor pleasure gotten by it, as by some other sin there is, but the only hurt which the sin bringeth with it. And yet we ought never to sin, though we could gain never so great commodity or pleasure thereby. Of the third Commandment. S I Have understood the two first commandments: now I desire that you will declare to me the third. M The third commandment, which is of keeping holy feasts, is something differing from the others, because all the others, to wit, the two that go before, and the seven which follow, are wholly natural, and bind not only Christians, but jews and Gentiles also: but this third is in part natural, and bindeth all men, & in part is not natural, neither bindeth it all: for that to sanctify the feasts, that is, to have some days for holy, & to be spent in holy works, & chiefly in the service of God, is a natural precept: for that natural reason teacheth it to all men; and so in all parts of the world some day is observed festival. But the ordaining of such a day, that is, that it should be one, rather than an other, is not natural. And therefore with the jews the principal feast was Saturdaye, with Christians it is the Sunday. S For what cause did God command that the jews should observe the Saturday, rather than any other day? M There are two principal reasons. The first is because, on the Saturday God finished the frame of the world: and therefore he would, that day should be sanctified in memory of this great benefit, of the creation of the world: Which served also to convince the error of certain Philosophers (who said that the world had always been) for that celebrating the feast in memory of the creation of the world, it must needs be confessed that the world had a beginning. The second reason is, because a man having caused his servants, and handmaides, and his cattle to work and weary themselves six days of the week, God would that the seventh day, which is the Saturday, the same servants & maids, yea, his Oxealso and Ass should repose, and that masters should learn to be pitiful towards their labourers, and not to be cruel, but to have compassion also of their very bruit beasts. S What is the cause that we Christians do not observe the Saturday, as the jews do, seeing there is so good reason to observe it? M With great reason god hath changed the Saturday into the Sunday, as he hath also done Circumcision into Baptism, the Paschal lamb, into the blessed Sacrament, & all other good things of the old Testament, into better things in the new Testament. Wherefore, if the Saturday was celebrated in memory of the creation of the world; because in that day the work of the creation was ended: with more reason the Sunday is celebrated in memory of the same creation: for that in the sunday the said creation was begun: and if the jews did give to God the last day of the week, than Christians do better, who give him the first. Moreover upon the Sunday, memory is made of three principal benefits of our Redemption. For Christ was borne on the sunday, on sunday he rose, and upon Sunday he sent the Holy Ghost to his Apostles. Finally the Saturday did signify the repose which the holy souls had in Limbo: the Sunday signifieth the glory which the holy souls have now, and the bodies shall have hereafter in heaven. And therefore the jews did celebrate the Saturday, because when they died they went to repose in Limbo: but christians celebrate the sunday, because when they die they go unto the glorious bliss of heaven: which yet is understood, if they have done well according to the holy Law, which God hath given them. S Is it necessary to observe other feasts besides the Sunday? M It is necessary to observe many other feasts, as well of our Lord, as of our Lady, and of other Saints, to wit, all those which are commanded by holy Church. But we have spoken in particular of the Sunday because it is the most ancient and oftener celebrared then any other. As amongst the jews there were also many feaste●, but the most ancient, most frequent, and the greatest of all was the Sabbath. And therefore in the ten commandments there is not express mention made of any, but of the Sabbaoth, to which, as we have said, the Sunday hath succeeded. S What ought to be done, to observe the feasts? M Two things are necessary: the first is, to bstaine from servile works: which are those, that servants and artificers, are accustomed to do, who labour most specially with their bodies. For those works in which the understanding doth principally labour, cannot be called servile, though for help of the understanding, the tongue, the hand, or any other corporal member be used. The second thing is, that in the commanded feasts we are bound to be present at the holy Sacrifice of Mass. And albeit holy Church bindeth us to no more: yet is it convenient, that we spend the whole day of the feast, or the greatest part thereof, in prayer, and spiritual reading, in visiting Churches, in hearing sermons, and in doing like holy exercises: for this is the end, for which feasts were instituted. S If servile works may not be done, on the festival days, them bells may not be rongue, the table may not be made ready, & much less meat be dressed, for all these are servile works. M The commandment of not doing servile works, is understood with two conditions. The first, that they be not necessary to man's life, and therefore it is permitted to dress meat, to make ready the table, and such like that can not be done the day before. The second, that they be not necessary for the service of God: for which it is allowed to ring the Bells, and to do other works in the Church that cannot be done another day. And besides these conditions, it is also lawful to do servile works, upon the holy day, when licence is granted by the Prelate for reasonable cause. Of the fourth Commandment. S THe fourth Commandment followeth, which is of honouring our father and mother. I desire to know, wherefore the commandment of honouring our father & mother, is the first in the second table. M The commandments of the second table belong to our neighbour as those of the first belong to God. And because amongst all neighbours, our father and mother are most near to us, to whom we are most bound, as of whom we have our being and our life, which is the foundation of all our temporal good things, therefore with great reason the second table beginneth with the honour of our father and mother. S What is understood by this honour which is due to our father and mother? M Three things are understood, help, obedience, & reverence. First, we are bound to help & assist our father & mother in their necessities. And this help in holy Scriptures is called honour. And it is great reason that children having received life of their father & mother, should procure to preserve unto them the same life. Further we are bound to obey our father & mother, as S. Paul saith in all things in our Lord, that is, in all things which are conformable to the will of our Lord: for that when our father or mother commandeth us any thing, which is contrary to the will of God, than we must according to the commandment of Christ, hate our father and mother, that is, not obey or give ear unto them, no otherwise then if they were our enemies. Finally we are bound to reverence our father & mother in bearing them respect, and honouring them in words, & exterior behaviour, as is convenient: & so great account God made of this in the old testament, that he commanded that who soever durst curse his father or mother, should be killed. S I know not for what cause the law of God hath commanded the children that they should help their father & mother, & to assist them: & hath not also commanded the fathers & mothers, that they should help & succour their children, especially whiles they are little & have need of help. M Truly the bond is reciprocal, and all one, betwixt the parents and the children. For even as the children are bound to help, to reverence, and to obey their parents: so the parents are bound to provide for the children, not only meat & clothes, but also that they be taught and instructed. But the law of parents towards their children, is so natural and ordinary, that there is no need of any other written law, to put Parents in mind of their bond towards their children. But chose it is often seen, that children are not answerable in love towards their parents. And therefore it was necessary to admonish them by this commandment of their duty: neither is God contented with a bare commandment, but hath adjoined a promise, and a threatening to make them observe it. S I would gladly know what promise and threatening that is. M Unto this fourth commandment God adjoineth these words; that thou mayst live long upon the earth. Meaning that those who honour their father and mother, shall have for reward to live long: and those who do not honour them, shall have amongst other punishments, this particular, not to live long. And it is a very just punishment. For there is no reason, that he enjoy long life, who dtshonoreth those of whom he received the same life. S There occurreth unto me to demand, whether this, that hath been said of the father & mother, be understood also of other superriors, who towards us have the place of parents? M It is very well considered of you. For indeed this commandment, is extended unto all Superiors, as well Ecclesiastical as temporal. Of the fifth Commandment. S DEclare now if you please the fiifth commandement. M This commandment chiefly forbiddeth murder, to wit, to kill men. For to kill other living things, is not forbidden by this precept And the reason is, because living things wen created for man, and therefore where it is needful that he serve himself of the life of those living creatures, he may kill them: but one man is not created for an other man, but for God, and therefore one man is not master of an other man's life: And so it is not lawful for one man to kill an other. S Notwithstanding we see that Princes and Governors put thieves and other malefactors to death, who nevertheless are men, & it is not holden that they do evil herein, but well. M Princes and Governors that have public authority, put malefactors to death, not as masters of men's lives, but as ministers of God, as S. Paul saith. Because God willeth and commandeth that malefactors be punished & killed, when they deserve it, that good men may be safe, and live in peace. And for this purpose God hath given the sword into the hands of Princes and Rulers to do justice, in defending the good, and chastising the bad. And so, when by public authority a malefactor is put to death, it is not called murder, but an act of justice: and whereas the commandment of God saith: Thou shalt not kill, it is understood, by thy private authority. S I have hear a doubt, whether this commandment forbiddeth a man to kill himself, as it forbiddeth to kill an other; M Without all doubt this commandment forbiddeth to kill himself, because no man is master of his own life, man being made not by himself, but by God. And therefore no man by private authority can take the life from himself. And if any holy men not to lose their faith, or their chastity, have killed themselves, it is to be thought, that they had particular, and clear inspiration from God to do it; which otherwise could not be excused from most grievous sin. For that who killeth himself, killeth a man, and so committeth murder, which is a sin principally forbidden in this fifth precept of the law. S Wherefore do you say principally? M Because not only to kill is forbidden, but also to hurt, to beat, or to do any other injury whatsoever, to the body & person of our neighbour. Yea Christ our Lord in the holy Gospel, declaring this commandment, forbiddeth also disdain, hatred, rancour, reviling, & other like passionate behaviour, and speeches, which usually are the cause & root of murders. And chose, willeth, that we be meek, and courteous, procuring peace and concord with all men. Of the sixth Commandment. S WHat is contained in the sixth commandment? M The prohibition of adultery is principally therein contained. Which is to sin with an other man's wife. And for that, next unto life, honour (or honesty) is most esteemed in this world, therefore next after the commandment, not to kill, with great reason adultery is forbid, by which honesty is lost. S Wherefore do you say, principally? M Because in the ten commandments, which are laws of justice, those sins are principally forbid, by which injustice is more manifestly committed, of which sort is adultery. But besides this all other sorts of carnal sins are also secondarily forbidden: as sacrilege, which is to sin with a person consecrated to God: incest, which is to sin with those of our own kindred, deflowering, which is to sin with a virgin: fornication, which is to sin with a woman corrupted and single, as a Widow or a harlot: and other sorts of sins more abominable, which ought not so much as to be named amongst Christians. S Albeit I do believe that all is true, which you have said, yet I would be glad to understand, where upon it is grounded, that fornication is a sin: for that he seemeth not to do any harm or injury unto any, that committeth simply fornication. M It is grounded in all laws: in the law of Nature, in the written law, and in the law of Grace. In the law of nature it is found, that the Patriarch judas would have put to death a woman called Thamar, who had been his sons wife, and being now widow was found with child. Whereby it appeareth, that in that time, before the Law of Moses was given, by the instinct of nature, men did know that fornication was sin. After in the law of Moses, fornication is forbidden in many places. And in the Epistles of S. Paul, we read many times, that fornicators shall not enter into the glory of heaven. Neither is it true, that fornication doth no hurt nor injury to any. For it hurteth the same woman, who thereby looseth her fame: it hurteth the child which is borne a bastard: it doth injury to Christ, for we being all members of Christ, he that committeth fornication, maketh the member of Christ, the member of an harlot. Finally, he doth injury to the Holy Ghost, for that our bodies are the temple of the Holy Ghost, and so he that defileth his body with fornication, defileth the temple of the Holy Ghost. S Doth this sixth commandment forbid any other thing, besides these kinds of sin, which you have named M It forbiddeth also all other dishonesties, which are as allurements to adultery, or fornication: as lascivious looks, unchaste kissing, and the like. And so our Lord taught us in in the holy Gospel, where declaring this sixth Commandment he saith: Whosoever shall see a woman to lust after her, hath already committed adultery with her in his heart. And therefore it is necessary to those that will fly from such sins, to have great care of their outward senses, and especially of their eyes, which are as doors whereby death of the soul entereth. Of the seventh Commandment. S WHat doth the seventh commandment contain? M It containeth the prohibition of theft, that is, to take the goods of an other against the will of the owner. And so in right order, theft is forbidden, after murder and adultery. For that amongst temporal, or worldly things next to life, honour, (or honesty) is esteemed & then the goods or riches of this world. S How many ways is this seventh commandment broken; M Two ways principally, to which all others are reduced. The first way is by taking an others goods secretly, and this is properly called theft. The second principal way is by taking an others goods openly, and by force, as robbers do by the highway: and this is called robbery. And albeit the commandment of God speaketh of the first, saying: Thou shalt not steal, yet it is understood also of the second: for he that forbiddeth the less evil, without doubt forbiddeth also the greater. S What be the sins which are reduced to theft and robbery, and are for bid by this commandment. M They are these. First all the frauds & deceits which are used in buying & selling, and other like bargains. And these are reduced to theft: because he that useth such deceits, taketh secretly of his neighbours more than is due. Secondly, all usuries, which are made by lending of money with covenant, that it shall be restored with something more: And these are reduced to robbery, because he that taketh usury, exacteth manifestly more than he hathlent. Thirdly, all the damages which are done to our neighbour, though he that is the occasion thereof, gain nothing thereby: As when one burneth an other man's house. And this is reduced sometimes to theft, and sometimes to robbery, according as the harm is done secretly or manifestly. Fourthly, he that payeth not that he is bowed to pay, sinneth against this commandment, as much as if he should steal, in that he keepeth an other man's goods against the will of the owner. Fiftly, he sinneth against the same commandment, and committeth theft, that findeth any thing that an other hath lost, and taketh it for himself: I say, that an other hath lost, because it is not sin to take that which belonged to no body. As precious stones which sometimes are found by the sea side. Sixtly, it is reduced to theft or to robbery, when one appropriateth to himself any thing which is common. For he that doth appropriate things that are common, depriveth the community of such things as belong to the whole body. S I desire to know, if theft be a great sin? M All mortal sins may be called great, for that they deprive a man of eternal life: but theft hath this property, that it bringeth greatest evils with it: for we see that judas by the custom he had to steal, appropriating to himself, that was given him, for the common use of our Lord, and his holy Apostles, it brought him in the end to betray his own most holy Master. And we see daily that robbers stick not to kill men, whom they never did see before, and to whom they have no hatred nor enmity, only for dedesire to take from them, that more or less, which they carry about them: & God permitteth, that commonly those which take from other men, enjoy it not long: as it fell to judas, who hanged himself, & all thieves ordinarily fall into the hands of justice. Of the eight Commandment. S WHat doth the eight commandment contain? M Hitherto hath been spoken of injuries, which are committed against our neighbour in deeds, now follow the injuries which are done by words. And therefore the eight commandment forbiddeth false witness, which is the most principal injury, that is committed with words. S I would know, whether it be against this commandment, when one speaketh that is false without harm to any man? M One may speak that is false, three manner of ways. First with damage to our neighbour, as when one accuseth an other before the justice, that he hath stolen or killed, or the like, knowing that it is not true. And this is a wicked and pernicious lie. Secondly, to help or excuse his neighbour, as when one telleth a lie to save an other from some danger. And this is called an officious lie. Thirdly, when one telleth a lie, without either harming or helping any man. And this is called an idle lie. The first of all these three manners is properly forbidden by this commandment, because it is not only a false testimony, but unjust also, & a most grievous sin. The other two manners, albeit they contain not always justice, and are not so grievous sins, as the first, yet they are always sins, at the least venial. For that a lie ought not to be told for any thing in the world. S Doth this precept contain any thing, besides the prohibition of a lie? M It containeth the prohibition of three other sins, which are committed by the tongue, and in some sort are reduced to false witness: which are, Contumely, Detraction, and Cursing. S What 〈◊〉 meant by Contumely? M A Contumely is an injurious word, spoken to the dishonour or discredit our neighbour. As if one say to an other, that he is ignorant or of little wit, base, infamous, or the like. And that this is a great sin, being spoken with an injurious meaning: our Saviour declareth in the holy Gospel, where he saith, that he that calleth his brother fool, shall be guilty of hell fire. I said when it is spoken with an injurious mind: for when it is spoken in jest, or to admonish, or correct, as sometimes a father speaketh to his child, or a master to his Scholar, without meaning to injury him, than it is not contumely, nor any sin, for most part, but sometimes it may be a venial sin. S What is detraction? M Detraction is to take away the fame of our neighbour in speaking evil of him. And this i● done either by speaking ill falsely, or by telling some evil that is true, but was secret. Whereby our neighbour looseth the nickname which he had with them, who did not know his sin before. And this detraction is a very frequent sin amongst men, and very grievous and dangerous, because a man's name is more worth than his goods, and by some it is more esteemed than life itself. And therefore it is a great wrong to make them lose it. And whereas it is an easy thing to find remedy for other losses, a good name when it is lost, is not recovered without great difficulty. And besides all this, he that by his detraction hath taken it away is bound to restore it. Wherefore, it is a most profitable counsel, to speak well always of all men, when it can be done with truth, and when it can not, then be silent. S What meaneth cursing? M Malediction or cursing is, when one curseth his neighbour, as by saying, cursed be he, or by uttering, other sorts of maledictions against him, as saying, such an evil, or such an one take thee. And this cursing is a most grievous sin, when it is spoken with hatred & with desire that such evils come unto his neighbour in earnest. But when it is done, without hatred or evil desire, as in jest, or to make sport, or upon some sudden disdain, without regard to that he speaketh, it is less evil; yet it is for all that, always evil, for that from the mouth of a Christian, who is the son of God by adoption, nothing ought to pass but benediction. Of the ninth Commandment. S WHAT doth the ninth Commandment contain? M It containeth the prohibition of the desire to have thy neighbour's wife. For that albeit in the sixth Commandment adultery is forbidden: yet God would seveerely forbid the desire of adultery, to give us to understand, that these two are diverse sins. S It seemeth that in this Commandment the desire of adultery, which a woman committeth with the husband of an other woman is not forbidden, but only the desire of adultery, which a man committeth with the wife of an other man, seeing it is said, thou shalt not desire thy neighbour's wife. M It is not so. But the desire of adultery is forbidden, aswell of a woman, as of a man: for albeit it is said, thou shalt not desire thy neighbour's wife: yet that is spoken unto the man, is understood to be spoken also to the woman: because in the man as more notable, is contained also the woman. And besides every one knoweth that the adultery of a woman, is more infamous, at least in the sight of the world then of a man: as the honesty & shamefastness, is also more commended in a woman, then in a man. Seeing then it is forbidden to a man to desire an other man's wife, without doubt it is also forbidden to a woman to desire an other woman's husband. S You have said before, that where adultery is forbidden, all other carnal sins are also forbidden. I desire to know whether the same be understood of the desire. M There is no doubt at all but that when the desire of adultery is forbidden, the desire also of fornication and of all other dishonesties, is understood to be forbidden, for that the same reason is of all these sins. S I would know whether every desire of an other man's wife be sin, although there be no consent of the will to such a desire? M S. Gregory the Pope hath taugth us, that in an evil desire there are three degrees. The first is called suggestion; the second delectation; the third consent. Suggestion is when the devil putteth into the mind a dishonest thought, which is accompanied with a sudden beginning of evil desire: and if to this suggestion, there be resistance made presently, so that it come to no delight, a man doth not sin, but merit before God: but if the suggestion pass to a sensual delectation, and there be no consent of reason and will, than a man is not without some venial sin: but if to the suggestion and delectation, the consent of reason and will be annexed, so that a man perceive it and desire it, and willingly remain in such a desire & thought, it is a mortal sin, and this is that which is properly forbidden in this commandment. Of the tenth Commandment. S WHAT doth the tenth Commandment contain? M It containeth the prohibition of the desire of an other man's goods, aswell immovable, as are his house and lands, as movable, such as money, cattle, fruits, & other things And so is perfect justice fulfilled, when we do injury to our neighbour, neither in work nor in word, nor so much as in thought & desire. S I do marvel that God having forbidden murder, adultery, and theft, he doth not forbid the desire of murder, as he forbiddeth the desire of adultery, and theft. M The reason is this, because a man doth not desire principally any thing, but that which bringeth him some good, at the least in appearance. And so he desireth adultery, because it bringeth delight he desireth theft, for that it bringeth profit: murder bringeth no good at all, & therefore it is not desired for itself, but only to attain to adultery, or to theft, or to some other his designments: for this cause, though the desire of murder, be a most grievous sin, yet God did not forbid it particularly: for that it might be understood as forbidden, when murder itself was forbidden. Besides, having shut the doors to disordinate desires of delectation, and of commodities, consequently were shut up also the desires of murder, which for most part is not desired, but to attain to some commodity, or delight. S I would know, for what cause the desire is never prohibited by humane laws, as we see it is forbidden in this law of God. M The reason is manifest, for that men, although they be Popes, or Emperors, do not see the hearts, but only the exterior things, & therefore being not able to judge the thoughts and desires, much less can they punish them, and so it is not convenient they should busy themselves in forbidding them. But God that discerneth the hearts of all men, can punish the evil thoughts and desires: and therefore he forbiddeth them in his holy law. Cap. 7. The declaration of the precepts of the Church. S BESIDES the Commandments of God, I would know if there be any other to be observed. M There are the precepts of Holy Church, which are these. 1 To be present at Mass on commanded feasts. 2 To fast the Lent, the four Imbre weeks, & commanded eves of Feasts. Also to abstain from flesh upon Friday and Saturday * Fridaye is also Fasting day, where custom so bindeth, as it doth in England. . 3 To confess at the lest once in the year. 4 To receive the B. Sacrament at the least at Easter. 5 To pay tithes to the Church. 6 Not to solemnize Marriages in times ptohibited, to wit, from the first Sunday of Aduent, until the Feast of the epiphany: and from the first day of Lent, till the Octaves of Easter. But of these commandments, I will say no more now, partly, because they are easy, partly for that of the Mass, of Confession, and Communicating, as also of Fasting we shall speak hereafter, when we shall declare the holy Sacraments of the Church. Cap. VIII. The declaration of the evangelical Counsels. S I Desire to know, if besides the commandments of our Lord, there be any counsels also of his, to live more perfectly. M There are many most holy counsels and most profitable to observe the commandments with more perfection: But there are three most principal; voluntary poverty, chastity, and obedience. S Wherein consisteth the counsel of poverty. M In not having any thing proper, all his goods being given to the poor, or put into the common, which likewise hath given all to the poor. And this counsel Christ taught, not only in words: but also by his example. And after Christ, the holy Apostles followed it, as also all the first Christians, who dwelled in jerusalem, in the time of the primitive Church: and finally all religious persons make vow to observe this holy counsel of voluntary poverty. S Wherein consisteth the counsel of chastity? M In a resolution to be perpetually chaste, not only abstaining from all sorts of carnal sins, but also from Marriage. And this counsel also our Lord taught by word and example. And our Lady likewise observed the same, S. john Baptist, all the Apostles, after they were called by Christ to the Apostleship. And all religious persons make particular vow hereof as also all Ecclesiastical men, that take holy Orders. S Where in consisteth the counsel of obedience; M In renouncing our proper judgement, and proper will, which in the holy Gospel is called, denying of a man's self, and to subject himself to the will of his superior, in all things that be not against God. And this counsel likewise the Saviour of the world, taught not only in word, but also by his example, obeying in all things his eternal Father, and submitting himself when he was a child to his mother, and to S. joseph his supposed Father, the spouse of our B. Lady, albeit indeed he was not his Father, being borne of a mother, who was always a Virgin. And this is the third counsel, to the which all religious persons bind themselves by vow. S Wherefore are there three principal counsels, and no more? M Because these principal counsels serve to take away the impediments of perfection: that consisteth in charity, for the impediments are three, to wit, the love of goods, which is taken away by poverty: the love of carnal pleasures, which is taken away by chastity: & the love of honour and power which is taken away by obedience. Moreover, because a man hath but three sorts of goods; to wit, a soul, a body, and his exterior wealth, therefore giving the exterior goods to God by poverty, his body by chastity, and his soul by obedience, he maketh a Sacrifice unto God of all that he hath, and so disposeth himself to perfection of charity, in the best manner that in this life is possible. Chap. IX. The declaration of the Sacraments of holy Church. S I HAVE learned through the grace of our Lord, the three principal parts of Christian doctrine, it remaineth that you declare unto me the fourth, which, if I well remember, containeth the seven Sacraments of the Church? M This part of doctrine is also very profitable, & therefore it is conveent that you learn it with great diligence. You must then know, that in the holy Church there is a great treasure, to wit these holy Sacraments, by means whereof, we receive the grace of God, we keep it, we increase it, and when by our default we lose it, we may recover it again. I will therefore declare unto you what a sacrament is, how many Sacraments there be, by whom they were instituted, and some other few things: and after we will come to the declaration of every one of them in particular. S. Begin then I pray you, to declare what a Sacrament is, which I much desire to understand. M. A Sacrament is a holy Mystery, by which God bestoweth his grace, and with all it representeth exteriorly the invisible effect, which grace worketh in our soul. For if we were spirits without bodies, as the Angels are, God would give us his grace spiritually: but because we are composed of a soul and a body, therefore our Lord condescending to our nature, giveth us his grace by means of certain corporal actions, which as I have said, together with certain exterior signs declare to us the inward effect of grace. As for example holy Baptism, which is one of the Sacraments, is done by washing the body with water, and therewith calling upon the most holy Trinity. By means of which ceremonious washing, God giveth his grace, & putteth it in the soul of him, that is baptized. And it instructeth us, that as that water washeth the body, so grace washeth the soul & cleanseth it from all sin. S If I have well understood, three conditions are requisite to the nature of a Sacrament: first, that it be a ceremony, or as we would say, an exterior action: the second, that God by it give his grace: the third, that the same ceremony have a similitude with the effect of grace, and so represent and signify it exteriorly. M You have understood it very well. Now you have to know further, that these Sacraments are in all seven, & are called Baptism, Confirmation or Chrism, Eucharist, Penance, Extreme Unction, Order, and Matrimony. The reason wherefore they are seven is this: for that God would proceed in giving us spiritual life, as he useth to proceed in giving us our corporal life. Touching corporal life, first is needful to be borne, secondly, is needful to grow, thirdly, is needful to be nourished: fourthly when a man falleth sick, it is needful he use physic: siftly, when he must fight, he hath need to arm himself: sixthly is needful, that there be some to govern and rule those that are now borne & grown; seventhly, is needful there be some to multiply mankind: for seeing those that are borne do die, if others should not succeed, mankind would soon decay. So then touching the spiritual life, first it is needful that God's grace be borne in us, & this is done by baptism: secondly, it is needful that the same grace increase and be made strong: & this is done by Confirmation: thirdly, is needful, that it be nourished and maintained, & this doth the Eucharist work: fourthly, is needful that it be recovered, whenit is lost, and this is done be the medicine of Penance. Fiftly, is needful that at the point of death, a man arm himself against the infernal enemy, who then, more than ever assaulteth us, & this doth extreme Unction work: Sixtly, is necessary that there be in the church such as may guide & govern us in spiritual life, & this is done by Orders. Seventhly, is needful that there be in the Church, such as do multiply mankind, and the number of the faithful thereby, and this is done by the Sacrament of Matrimony. S Who found out, and instituted so marvelous things? M These Sacraments being so admirable, could not be devised otherwise then by divine wisdom, nor instituted by any other then by God, who can give us grace: and so Christ our Lord, who is God and man, devised and instituted them. Moreover all the Sacraments are as certain condicts, by which the virtue of Christ's Passion is derived unto us. And sure it is, that none can bestow the treasure of Christ's passion, but in that manner and by those means, which christ hath ordained. S I would gladly know if in the time of the old Testament, there were Sacraments, and if they were so excellent as ours? M There were many Sacraments in the old Testament, but they were different from ours in four things. First, those were more in number than ours, and therefore the old law was harder than the new law. Secondly, those were not so easy to be observed as ours are. Thirdly, those were more obscure, whereby few understood what they signified: whereas ours have so clear signification, that every one may understand them. Fourthly, those did not give grace, which ours do: but did only figuratively foreshow and promise it. So that our Sacraments are much more excellent: being fewer, more easy, more clear, and more effectual, than those were. S I would also know, which amongst our seven Sacraments is the greatest of all? M They are all great, & every one of them hath some peculiar greatness. The greatest of all is the most holy Sacrament of the Eucharist, for in it is contained the Author of grace, and of all goodness which is Christ our Lord, yet touching the necessity, the most necessary of all are Baptism & Penance. In respect of the dignity of those that can minister the Sacraments: the more worthy are Confirmation, & Order, because these two Sacraments, can not be given ordinarily, but by a Bishop. In respect of the facility, the most easy is Extreme Unction, because by it sins are remitted with out trouble of penance: touching the signification, Matrimony is the greatest, because it signifieth the union of Christ with the Church. Of Baptism. S BEgin, if you please, to declare the first Sacrament: and first tell me wherefore is it called Baptism? M This name of baptism is a greek word, and it signifieth washing, but holy Church useth this greek word because the word washing is to common, and is used every day in common things. And therefore to the end this Sacrament should have a proper name, and should be the better known, and honoured, it is called Baptism. S What things are necessary to the Sacrament of Baptism? M Three things at the least are necessary, & learn them well, because in certain cases of necessity, as we shall say hereafter, every one may baptize: and therefore it is good that every one know how to do it. First is required true and natural water, which must be applied to the party that is baptized: Secondly, at the same time when the water is used, these words must be spoken: I baptize thee in the name of the Father, & of the Son, and of the Holy Ghost. Thirdly, it is necessary, that the person that baptizeth have intention to baptize, that is, to give the Sacrament which Christ hath instituted, and which Holy Church useth to give, when she baptizeth. For if one had intention only to jest, or to wash only the body of some foulness, he should sin most grievously, and it were no baptism, and so the poor soul were not baptized. S What effect worketh Baptism? M It worketh three effects. First it reneweth a man perfectly, giving him the grace of God, by which, being before the child of the devil, he becometh the child of God, and of a sinner becometh just; and it doth not only wash the soul from all spot of sin, but it delivereth it also from all the pains of Hell, and of Purgatory. In so much, that if one should die immediately after Baptism, he should go directly into Heaven, as if he had never committed sin. Secondly, Baptism leaveth in the soul a certain spiritual mark which cannot by any means be taken away, by which it shall for ever be known, yea also in those which go to Hell, that they received Baptism, and that they had been of the sheep of Christ. As by the peculiar marks it is known in this world, to whom slaves or cattle do belong. And this is the cause why Baptism can not be taken oftener than once: for it is never lost, this effect thereof remaining for ever printed in the soul. Thirdly, by Baptism a man entereth into the Church, and is partaker of all the benefits thereof, as a child of holy Church, and maketh profession to be a Christian, and to be ready to obey those that in place of Christ govern the Church. S To whom doth it belong properly to give Baptism? M It belongeth to a Priest by proper office, and chiefly to those who have charge of souls. But when a Priest can not be had, it belongeth to a Deacon, and in case of necessity, to wit, when there is danger that the party should die without Baptism, it belongeth to every one, aswell Priest as Lay-man, as well man as woman: but always order is to be observed, that a woman baptize not, if a man may be had; and that a Lay man baptize not, if any Ecclesiastical person be present; and amongst Ecclesiastical, always the less must give place to the greater. S I marvel that Baptism is given to little children scarce borne, who do not know what they take. M The necessity of Baptism is so great, that who dieth without it, or at the least, without desiring it, can not enter into heaven: and because little infants, are in great danger to die easily, and can not at that age have any such desire of Baptism; it is therefore necessary to baptize them with all speed that may be. And although they know not what they take, the Church supplieth the defect which by the godfather & godmother answereth and promiseth for them, and this sufficeth: because as by the means of Adam we are fallen into sin, and into the offence of God, not knowing any thing: so God is contented, that by means of Baptism, and of the Church, we be delivered from sin, and turn into his grace, yea though we know nothing thereof. S What meaneth godfather and godmother of whom you spoke, and what is their office? M To the administration of Baptism, by ancient custom 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 pertaining to God. And these two, or on of them holdeth the child, whiles it is christened, and answereth for it, when the Priest demandeth of the child, if it will be baptized, and if it believe the Articles of the faith, and other such like things. And after when the child groweth in years, the godfather and godmother are bound, to have care to instruct it, in matters, of faith, and in good manners, if the father and mother be herein negligent. And moreover it is to be noted, that by Baptism they become allied by a spiritual affinity, to the party that is baptized, and to his father and mother, as well he that baptizeth, as the godfather and godmother. Of the Sacrament of Confirmation. S WE have spoken sufficiently of Baptism, tell me now, I pray you, what meaneth confirmation or Chrism, which is the second Sacrament. M The second Sacrament is called Confirmation, because the effect thereof is to confirm the baptized in faith, as we shall say by and by. It is also called Chrism which is a greek word, and signifieth unction, because in this Sacrament, the forehead of the person that receiveth this Sacrament, is anointed with holy Chrism. For as in Baptism the baptized is washed with water, to signify that the grace of God washeth his soul from all spot of sins: so in Chrism the forehead is anointed, to signify that the grace of God anointeth the soul, & so comforteth and fortifieth it, that it may fight against the devil, and confess boldly the holy faith, without fear of torments, or of death itself. S In what time ought this Sacrament to be received? M It ought to be received, when the child is come to use of reason, because than he beginneth to confess his faith, and hath need to be confirmed and established in the grace of God. S Doth this Sacrament work any thing else, besides the fortifying of the soul? M It leaveth a character or mark fixed and printed in the soul, which never can be scraped out: & therefore this Sacrament can not be received oftener than once. S What need is there to imprint in the soul any other mark, seeing that of baptism may suffice? M This second caractar or mark is not imprinted without cause. For that by the first, a man is only known to be a Christian, that is of the family of Christ: but by this second, it is known, that he is a soldier of christ and therefore he carrieth in his soul the arms of his captain, as in the world, soldiers carry them on their garments, & whosoever receive this Sacrament, and go into hell, shall have the greater confusion, for that every one shall see, that they made profession of the soldiers of christ, & are after so foully revolted from him. Of the Sacraments of the Eucharist. S MAY it please you declare to me now the third Sacrament: & first tell me what meaneth this word Eucharist? M This is a greek word also, & it signifieth, grateful memory, or thanks giving. For in this Sacrament, memory is made, & thanks are given to God, for the most excellent benefit, of the holy Passion of our Saviour, and withal there is given the true body & blood of our Lord, for which we are bound to render perpetual thanks to God. S Declare to me more fully all that is contained in this holy Sacrament, that knowing the greatness thereof, I may the better honour it. M The Host which you see upon the Altar, before it be consecrated, is nothing else but a little bread, made in form of a thin Wáfer cake: but immediately, when the Priest hath pronounced the consecration, there is present in the Host the true body of our Lord: and because the true body of our Lord is living, and united to the Divinity, in the person of the Son of God, therefore together with the body is the blood also, and the soul, and the Deity, and so whole Christ, God and man. In the same manner in the Chalice, before the consecration, there is nothing else but a little wine with a little 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 body, therefore in the Chalice, together with the blood, are the body, the soul, and the Deity of the same Christ, and so whole Christ, God, man. S I do yet see, that the Host after the consecration, hath the figure of bread as before, and that which is in the Chalice, the figure of Wine, as before. M So it is, that in the Host 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 under the form of bread, there is not bread, but the body of our Lord. And the better to understand this, I will give you an example You have heard that Lot's wife was converted 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 under the figure of a woman was salt. As therefore in that conversion, the inward substance was changed, & the outward shape remained: so in this Mystery, the inward substance is changed from bread into the body of our Lord, the outward figure of bread remaining, which was there before. The same also you are to understand of the Chalice, that is, that there is the figure, the taste, the colour & the smell of wine: yet is there not the substance of wine, but the blood of our Lord, under that form of wine. S It seemeth to me a great thing that a great body, as that of our lord, can be under so little a form as that of the consecrated Host. M It is certainly a great thing, but the power of God is also great who can do greater things than we can understand: and so Christ when he said, in the holy gospel, that God could make a camel, which is a beast bigger than a horse, to pass through the eye of a needle, he added, that with men these things are impossible; but with God all things are possible. S I would be glad to have some example, how the same body of our Lord, can be in so many hosts as are in so many Altars. M It is not needful to understand the wonders of God, but it sufficeth to believe them, seeing we are certain that God cannot deceive us. Yet I will give you an example for your consolation. It is sure that our soul is but one & is whole in all the members of the body, all wholly in the head, all in the feet, yea whole in every little part of our body; what marvel is it then, that God can make the body of his Son to be in many Hosts, seeing one and the same soul to be whole & entire, in so many & so divers and distinct parts of the body? It is read in the life of S. Anthony of Padua, that the same time he was Preaching in a city of Italy, he was also by God's power in Portugal, to do some other good works. And if God could make Saint Anthony, to be in two places at one time, so far distant, & that in his proper form, wherefore can he not make that Christ be present in many Hosts, under the form of the same Host? S Tell me, I pray you, if Christ depart from Heaven when he cometh into the Hosts, or remaineth he still in Heaven? M When our Lord beginneth to be present in the holy Host, he departeth not from heaven, but by divine power, he is both present in Heaven and in the Host. Take the example of our soul: when one is a child of few days old, and very little as you see; and being measured, is found to be but one Palm in length, after increasing, he becometh double so big as he was before; and so being measured, he is above two Palms. Now I demand of you, if the soul which was first in one palm only, hath left that palm to come into the second or no? Sure it is that it hath not left it, neither is it enlarged, because it is invisible, so that without leaving the first, it cometh also into the second: even so our Lord leaveth not heaven to come into the Host, neither leaveth the one Host to be in an other, but he is present in Heaven & in all the Hosts at once. S Now I have learned that which is contained in this most holy Sacrament: I desire to know what things are requisite to receive it worthily? M Three things are reqwired, the first is, that the party do confess himself of all his sins, & procure that he be in the grace of God, when he goeth to communicate, for that one of the causes, wherefore this Sacrament is given to us, under the form of bread, is to the end we understand, that it is given to living men, & not to deadmen, to nourish the grace of God, and to increase it. The second thing is, that we be altogether fasting, that is, at the least from midnight forward we have taken nothing: no not somuch as a little water. The third, that we well understand what we do, and that we have devotion unto so great a mystery: & therefore this sacrament is not given to children, neither to fools, neither to any other that hath not the use of reason. S How often ought we to communicate? M The bond of holy Church is to communicate at least once a year, & that at Easter. Yet it is convenient to do it oftener, so it be by the advice of our ghostly father. S Declare now unto me, the fruit which is gotten by this Sacrament, and the end for which it was instituted. M For three causes: Christ our Lord hath instituted this most noble Sacrament. First, that it should be the meat of souls: secondly, that it should be a sacrifice of the new law: thirdly, that it might be a perpetual memory of his Passion, and so a most dear pledge of his love towards us. S What effect doth it work in respect it is the meat of souls? M It worketh that effect which corporal meat worketh in bodies, & therefore it is given to us in form of bread: for like as bread conserveth natural heat, wherein the life of the body consisteth: so this most holy Sacrament, when it is worthily received conserveth and increaseth charity, which is the life and health of the soul. S What effect doth it work as it is a Sacrifice? M It reconsileth God unto the world, & obtaineth many benefits, not only for the living, but also for the dead, that are in purgatory. You must understand that in the old Testament they offered unto God many Sacrifices of beasts, but in the new Testament in place of all those Sacrifices, is succeeded the Mass, in which by the hands of the Priest is offered unto God, the most acceptable Sacrifice of the body and blood of his Son, which was signified in all those sacrifices of the old Testament. S What effect worketh it, as the memorial and pledge of the love of our Lord towards us? M It maketh us mindful of so great a benefit, and in flameth us to love him again, that hath loved us so much. And therefore like as God in the old Testament, would have the jews not only to eat Manna, which he sent them from Heaven, but also have them keep one vessel full of the same, in memory of all the benefits he showed them, when he brought them out of Egypt: so Christ would that this most holy Sacrament, should not only be eaten by us, but also that it be conserved on the Altar, and sometimes carried in Procession, that when soever we see it, we may remember his infinite goodness towards us. But in particular the holy Mass is a brief representation of the whole life of our lord, that the same may still remain in our minds. S I would know how the Mass is a representation of the life of Christ, that thereby I may become more devout and attentive, when I am present thereat. M I will declare it briefly. The Introitus (or beginning) of the Mass, doth signify the desire which the holy Fathers had of the coming of our Lord. The Keyrieleison signifieth the voice of the same patriarchs and Prophets, demanding of God, this coming of christ, so long desired. Gloria in excelsis, signifieth the Nativity of our Lord. The prayers next following, signify his presentation & offering in the Temple. The Epistle, which is read at the lift end of the Altar, signifieth the preaching of S. john Baptist. Who invited all men to Christ. The Gradual signifieth the conversion of the people by the preaching of S. john. The gospel, which is read at the right end of the altar, signifieth the preaching of our Lord, which bringeth us from the left hand unto the right: that is, from temporal things to eternal, & from sin to grace: lights also are carried, & incense burned to signify that the holy Gospel hath lightened the world, & filled it with the good savours of the glory of God. The Crede signifieth the first conversion of the holy Apostles, and other Disciples of our Lord. The secret prayers after the Creed signify the secret practices of the jews against Christ. The Preface, which is sung with a loud voice, and endeth with hosanna in excelsis, signifieth the solemn entrance which Christ made into jerusalem on Palme-sunday. The Canon signifieth the Passion of our Lord. The elevation of the holy Host and Chalice, representeth to us, that Christ was elevated upon the Cross. The Pater noster, signifieth, the prayer of our Lord whiles he did hang on the Cross: the breaking of the Host signifieth the wound made by the spear piercing his side. The Agnus Dei, signifieth the lamentation of the Maries, at the taking down of Christ from the Cross. The communion of the Priest, signifieth the burial of Christ. The Postcommunion song with joy, signifieth the Resurrection. Ite missa est, signifieth the Ascension. The benediction of the Priest signifieth the coming of the Holy Ghost. The Gospel at the end of Mass, signifieth the preaching of the holy Apostles, when being filled with the holy Ghost, they began to preach the Gospel through the whole world, and so began the conversion of the Gentiles. Of the Sacrament of Penance. S THERE followeth now the fourth Sacrament, which is called Penance: declare therefore, I pray you, what this Sacrament is? M Penance signifieth three things. First it signifieth a certain virtue by which a man repenteth himself of his sins, and the contrary vice is called impenitence, to wit, when a man will not repent, but will persever in sin. Secondly we call penance the pain & affliction, which a man taketh to satisfy to God, for the evil he hath done, And so we say that one doth great penance, because he afflicteth himself much, with fastings and other austerity. Thirdly penance signifieth a Sacrament, instituted by Christ to remit sins of those, who after Baptism have lost the grace of God, and do again repent the same, and desire to return into his favour. S Wherein doth this Sacrament principally consist? M In two things: in the confession of the sinner, and the absolution of the Priest. For that christ hath made the Priest judges of sins committed after Baptism, and given them authority in his place, to remit them, so the sinner confess them, and be otherwise disposed as he ought to be. So in this consisteth the Sacrament, that like as the sinner confesseth his sins exteriorly, and the Priest exteriorly pronounceth absolution: so God inwardly by means of those words of the Priest, looseth that soul from the band of sin, with which it was tied, and restored it to grace, and delivereth it from that it had deserved, to have been cast headlong into hell. S What is necessary for the receiving of this Sacrament? M Three things are necessary, Contrition, Confession, and Satisfaction; Which are three parts of Penance. S What meaneth Contrition? M That the hard-hart of the sinner become soft, and in a certain manner, break itself with sorrow, for that it hath offended God. But in particular, Contrition containeth two things, & the one sufficeth not without the other. First, that the sinner be earnestly sorry for all his sins committed after Baptism: & therefore it is necessary to examine well, and to consider all his actions, and to be sorrowful, that he hath not done them according to the law of God. Secondly that the sinner have firm purpose to sin no more. S What meaneth confession? M The sinner must not be content with only contrition, but he must go to the feet of the Priest, as Magdalen went unto the feet of Christ, and confess his sins with truth, not adding nor diminishing, nor mixing any lie; with simplicity, not excusing himself, nor laying the fault on others, neither multiplying superfluous words, with integrity, uttering them all, not leaving any thing for shamefastness, & telling the number of every sort, and the circumstances which any way do aggravate the sin, so far as he can remember. Finally with shamefastness and humility, not recounting his sins, as if he told an history, but telling them as things deserving shame, and unworthy of a Christian, and humbly desiring pardon. S What meaneth satisfaction? M That the sinner have purpose to do penance, and therefore he must willingly accept that punishment which his ghostly father shall appoint him, and perform it with speed, considering that God doth him most high favour, in pardoning him the eternal pain of hell, and is contented with a temporal pain, much less than his sins have deserved. S Tell me now, what fruit this Sacrament bringeth? M We reap four very great commodities by this Sacrament. The first is that which was said even now, that God doth pardon us the sins committed after Baptism, and doth change the eternal pain of hell, into a temporal pain, to be suffered in this life, or in Purgatory. The second, that the good works which we had wrought, during the time we were in grace, and were lost by sin, are restored to us by means of this Sacrament. The third is, that we be loosed from the band of Excommunication, if perhaps we were tied therewith. For you must know that Excommunication is a most grievous punishment, which depriveth us of the prayers of Holy church, of lawfully receiving the sacraments, likewise of conversing with faithful people, & finally of holy burial, and from this so terrible a punishment, we are delivered, by the Sacrament of penance, according to the authority, which the Confessors have of the Bishop or of the Pope. Albeit this absolution from Excommunication may also be given without the Sacrament, by the Prelate, though he be no Priest. The fourth and last fruit is, that we are made capable of the indulgences which the Popes do often give. S. What is meant by indulgences? M. Indulgence is a Liberty which God doth use by means of his Vicar, with his faithful, by pardoning their temporal pain, either all or some part, which they were to suffer for their sins in this life, or in purgatory. S. What is required for the gaining of Indulgence? M. That a man be in the grace of God, and therefore he must confess himself, if he be in sin: & that he fulfil so much as the Pope appointeth, when he granteth the Indulgence. S. How often is it necessary to receive the Sacrament of Penance? M. Holy Church commandeth that every one confess, at the least, once in the year. But it is further necessary to confess every time that the party will communicate, if he be in mortal sin. And likewise when he is in peril of death, or goeth about any thing wherein is danger he may die. And besides these, it is very well done to confess often, to keep clean a man's conscience, especially for that he that confesseth seldom can hardly do it well. S. There remaineth lastly, that Idemaund of you what the works be, that are grateful to God to satisfy for sins. M. All are reduced to three, to-wit, Prayer, Fasting, and Alms. For so the Angel Raphel taught Toby, The reason whereof is, for that a man having a soul, a body, and external goods: by prayer he offereth unto God the goods of the soul, by fasting, the goods of the body, by alms the external goods. By prayer is understood the hearing of Mass, saying of the seven Psalms, the Offfice of the dead, and other like things. By fasting is understood all corporal austerity, as wearing of hearecloth, whipping, lying on the ground, pilgrimages, and the like. By alms, is understood, all other works of charity, & service done to our neighbour, for the love of God. S What is required to fast aright? M Three things are required: to eat once only in the day: and that about midday, and the longer it is deferred the better: and to abstain from flesh, and in Lent, from eggs, and whit meats. S Whether is it better to make satisfaction ourselves to God, by these works, or to take Indulgence? M It is better that ourselves satisfy by these words, because by Indulgence is satisfied only, for the bond of pain, or punishment, but by these works we do both satisfy, and withal merit eternal life: but best of all is, to use both their helps, satisfying ourselves so much as we can, & withal taking Indulgences. Of the Sacrament of extreme Unction. S WHat is Extreme Unction? M Extreme Unction, is a Sacrament, which our Lord instituted for the sick. It is called Unction, because it consisteth in anointing the sick with holy Oil, and receyting over him certain prayers. And it is called Extreme, as being the last amongst the Unctions, which are used in the Sacraments of the church. For the first unction is given in Baptism, the second in confirmation, the third in Priesthood, the last in sickness: & it may also be called extreme for that it is given at the end of the life S What be the effects of this Sacrament? M They are three. The first is remission of sins, that remain sometimes after the other Sacraments, to wit, those which the party did not remember or not know, and which, if he had known and remembered, he would willingly have repent, and confessed them. The second is, to consort the sick, & to make him stronger in spirit in that time, when he findeth himself oppressed with bodily infirmities, and with temptations of the devil. The third is, to restore the health of the body, if that be expedient for the eternal salvation of the same sick person. And these three effects are signified by the oil, which is used in this Sacrament, for that oil refresheth, strengtheneth and healeth. S At what time ought this Sacrament to be received? M In this, many do commit great error, who will not take this Sacrament but when they are in departing this life: for the true time to take it is, when the physicians judge the disease to be dangerous, for when human remedies seem to be insufficient, the celestial remedies are chiefly to besought for. And so sometimes it happeneth, that by the means of this holy oil, the sick party doth recover health, therefore as this Sacrament ought not to be demanded, when there is no danger to die: so ought it not to be deferred so long, till there be no hope remaining. And this is the cause why holy oil is not given to those that are put to death by justice, because such are neither sick, nor have hope of life. Of the Sacrament of Order. S WHat is the Sacrament of Order? M It is a Sacrament in whtch power is given, to consecrate the most holy Eucharist, and to minister the other Sacraments to the people: or to serve by proper offiee, those that have received such power. And it is called Order, because there are many degrees in this Sacrament, one subordinate to an other. As Priests, Deacons, and other inferiors. But of these there is no need to tell you any more, seeing this Sacrament doth not pertain to all, but only to men of years and learning, who are not to learn the Christian doctrine, but rather it belongeth to them to teach others. Of the Sacrament of Marriage. S WHat is the Sacrament of Matrimony? M The Sacrament of Matrimony, is the lawful joining of man and woman in holy wedlock: which signifieth and representeth the Union of Christ with his Church, by the Incarnation: and the union of God with the soul by grace. S What effects worketh this Sacrament? M First it giveth grace to the husband & the wife, to comport themselves well, & to love each other spiritually, as Christ loveth his Church, and as God loveth a faithful & just soul. Secondly, it conferreth grace, to know and to desire to bring up their children in the fear of God. Thirdly, it produceth a bond between the husband and the wife so strait, that it is not possible to be dissolved, like as between Christ & his Church. And hereof it cometh that no body can dispense that the husband leave his first wife, & take an other, neither that the wife leave her first husband, and take an other. S What is necessary to the making of Marriage? M Three things are necessary. First that the parties be without impediment to be joined together; that is, that they be not kinsfolks within the fourth degree; that they have no solemn vow of chastity, nor the like. Secondly, that in contracting of Matrimony, there be witnesses, and that in particular, the Curate or proper Pastor be present, or (as we call him) the Parish Priest. Thirdly that the consent of both parties be free, not forced by any great fear; & that it be expressed by words, or some equivalent sign. And if any of these three things shall be wanting the Marriage is not of force. S Whether is it better to take the Sacrament of matrimony or to keep virginity? M The Apostle S. Paul hath cleared this doubt, having written, that who joineth himself in Marriage doth well, but he that doth not join himself, but keepeth virginity doth better. And the reason is, because Marriage is a thing human, virginity is Angelical. Marriage is according to nature, Virginity is above nature. And not only virginity but widowhood also is better than marriage. Therefore whereas our Saviour said in a parable, that the good seed yielded in one field thirty fold fruit; in an other threescore, in an other a hundred fold: the holy Doctors have declared, that the thirty fold fruit is of Matrimony, the threescore fold of widowhood, hundredth fold of virginity. Cap. X. Of virtues in general. You have declared the four principal parts of Christian Doctrine: I desire to know, if there be any thing else to learn? M The necessary things to be known, are those four which I have already showed you. But there be some other things profitable also, to the end we pretend of obtaining eternal salvation, to wit, Virtues and Vices, good works and sins. For albeit we have spoken already of these things in general, in the declaration of the Creed, and of the Commandments, yet it will be very profitable to speak of them more distinctly and in particular. S Tell me then what is virtue? M Virtue is a quality which is received in the soul, and maketh a man good. For as science maketh a man a good Philosopher, and art maketh one a good artificer: so virtue maketh a good man, and causeth him to do that which is good, and that with facility, readiness and perfection. Whereas he that hath not virtue, though he may sometimes do well, yet he shall not do it without difficulty and imperfection, whereof to give you some example, virtue is like to art, and practise. For you see one that hath art, to play on the Citerone or Lute, playeth both well & with facility, although he never look upon the strings, where as an other that hath not the art, or hath not practise, may well touch the strings, and make them sound, but he shall neither do it readily nor so well. Even so he that hath the virtue (for example) of Temperance, fasted with great facility and cheerfulness, when it is needful, and he fasteth perfectly, expecting the convenient hour, and eating meats appointed, and once only, but he that hath not this virtue, or chose is a glutton, it seemeth a death to him to fast, and if perhaps he fast, he can not well expect the due hour of dinner, and after at night, in place of a drinking as the custom is, he will make so large a collation, as wanteth little of a supper. S How many virtues be there? M The virtues are very many: but the more principal, & to which all the rest are reduced, are seven, to wit the three Theological, Faith, Hope, & Charity, & four Cardinal, Prudence, justice, Fortitude, & Temperance: & according to this number, there are seven gifts of the Holy Ghost, and the evangelical Beatitudes, which guide us to the perfection of Christian life. There be also seven works of mercy corporal: & seven spiritual. Of all which I will give you a brief instruction. Chap. II. Of the Theological Virtues. S WHat is faith? M Faith is the first of the Theological virtues, that is, of those virtues which have immediate relation to God. And the proper office of faith is, to illuminate and elevate the understanding, to believe firmly all that God, by his Church, revealeth unto us: although it be otherwise heard and above natural reason. S What is the cause, that we must believe matters of faith so firmly? M The cause is, for that faith doth rely upon infallible verity, for so much as all that faith proposeth unto us, is revealed from God, & God is verity itself. Wherefore it is impossible that, which God sayeth, should be false. And so when faith proposeth any thing unto us, which appeareth contrary to reason, as for example, that a virgin should bring forth a child, it is necessary to consider that humane reason is feeble, & may easily be deceived, but God can not be deceived nor deceive us. S What is necessary to be believed, by this virtue of faith? M It is necessary to believe distinctly, all the Articles of the Crede, which before I have declared. And specially those Articles, whereof Feasts are kept, every year in holy Church: as the Incarnation of our Lord, the Nativity, the Passion, the Resurrection, the Ascension, the coming of the Holy Ghost, & the most Holy Trinity. Moreover we must be ready to believe, all that shallbe declared unto us, by holy Church. And finally in all out ward behaviour, to shun and avoid those things, which have any show of infidelity, as to carry the habit of a Turk, or of the jews, the eating of flesh on days forbidden as Heretics do, and such like. For that it is necessary, to confess the true faith, not only in heart & with mouth but also with exterior deeds, to show ourselves to dislike of all Sects, that are contrary to holy Church. S What is hope? M Hope is the second Theological virtue, so called, because it also hath immediate relation to God. For as by faith we believe in God, so by hope, we trust or hope in God. S What is the office of Hope? M It is to elevate our mind to hope for eternal felicity. And because, this is so heigh a benefit, that it was not possible to reach thereto by humane ability, therefore God giveth us this supernatural virtue, that by it we may trust, to attain to so great a good. S Whereupon is this hope grounded, and whereupon doth it rely? M It is grounded, and doth rely upon the infinite goodness & mercy of God, whereof we have most certain signs: seeing he hath given us his own Son, and by his means adopted us for his children, and promised us the inheritance of the kingdom of Heaven, if we do works conformable to the dignity received, & hath also given us grace & sufficient help, to do such works. S What is Charity? M It is the third Theological virtue, having immediate relation to God: by this virtue our soul is elevated to love God above all things. Not only as Creator & Author of all our natural good, but also as the g●… of grace and of glory, which are supernatural. S I would know, whether charity be also extended unto creatures? M Charity is properly extended unto all men, and to all things, which God hath made. But with this difference, that God is to be loved for himself, he being infinitely good, & it is further extended, to all other things, which are to be loved, for the love of God. And in particular our neighbour, our parents or friends are not only to be understood, but also every man though he would be our enemy, because every man is the Image of God, and for the same is to be loved. S Is Charity a great virtue? M It is the greatest of all others, & it is so great, that whosoever hath it, can not lose his salvation if he first lose not charity. And he that hath it not, can by no means be saved, though he had all the other virtues, and gifts of God. Of the cardinal virtues. S WHAT is Prudence? M It is the first of the four Cardinal virtues, which have this name, because they be principal virtues, and as fountains of all the other moral and humane virtues. For that Prudence governeth the understanding, justice governeth the wil Fortitude governeth the irascible power, And Temperance governeth the appetite of concupiscence. S What is the office of Prudence? M It is to show the due end of every action, & the convenient means and all the circumstances, to wit, the time, the place, the manner, & such like; that the work may be wei done in all points & perfectly. And therefore it is called the mistress of other virtues, and is as salt to meats, and as the sun in the world. S Which be the vices contrary to Prudence? M Virtue consisteth in the midst, and hath always two contrary vices, which are in the extremes, One vice contrary to Prudence, is Imprudence, that is, inconsideration and rashness: and it is in those, that do not consider what they have to do; & so either they look not to the true end, or they use not the true means. The other vice is subtlety: or carnal policy: and it is in those that with great diligence think of the end, & of the means, but they direct all things to their private commodity, for the gaining of some worldly benefit. And therefore they endeavour subtly, to deceive their neighbour, to bring to pass their business to their own purpose. But in the end it will appear, that such are most impudent, losing the most sovereign good, for the love of things of no impotence. S What is justice, and what is the office thereof? M justice is a virtue, which giveth every one that is his own: and so the office thereof is to make things just, & to put equality in humane contracts: which is the foundation of quietness & of peace. For if each one would be content with his own, & not covet that belongeth to an other, there should never be war nor discord. S What be the vices contrary to justice? M They are two. One is Injustice, that is, when one taketh that which belongeth to an other, or in contracts giveth less than he ought, or taketh more than is due to him. The other is too much justice, that is, when one is too rigorous, & wresteth things by pretence of justice more seveerely than reason requireth. For in some cases, it is necessary, that compassion be mixed with justice. As if a poor man, can not pay all he oweth presently, without his great loss or damage, it is a reasonable thing and just, that he have a little time granted him: and to deny him the same is to great rigour. S What is Fortitude, and what is the office thereof? M It is a virtue which maketh us ready to overcome all difficulties that would otherwise hinder us from doing well: & it reacheth even to suffering death, when it is necessary for the glory of god, or for performing our duty: & so all holy martyrs have triumphed over their persecutors, by this virtue: & in like manner all valiant soldiers, which in just wars have made so great proof of their valour, have become glorious by the same virtue S what be vices contrary to fortitude? M They are cowardliness, & audacious temerity. For cowardliness maketh one to yield too easily; Which cometh of the lack of fortitude: & audacious temerity, maketh one put himself in danger, when there is no need. Which (so to term it) is too much fortitude. And it deserveth no praise but blame, and therefore is no virtue but a vice. S What is Temperance, and what is the office thereof? M Temperance is a virtue that bridleth sensual delights, & maketh a man to content himself, with such pleasures, and in that measure, as reason alloweth. S What are the vices contrary to Temperance? M They are Intemperance, and Insensibility. Intemperance is, when one is too much given to delights, and therefore committeth excesses in eating, and such things as do hurt both the soul and the body. Insensibility is, when a man useth the other extreme, and so flieth all pleasures, that he will not eat things necessary for his health, to avoid that little delectation, which convenient meats do naturally bring. But the vice of intemperance is much more common amongst men, than the vice of insensibility. And therefore all holy men, by word and example, have exhorted us to fasting, & to mortification of the flesh. Cap. XIII. Of the seven gifts of the Holy Ghost. S WHich be the seven gifts of the Holy Ghost? M They are those which the Prophet isaiah hath taught us, to wit, Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and the Fear of our Lord. S Whereto do these gifts help us? M To attain to the perfection of Christian life: For they are as the ladder, by which we climb up, from the state of sin by divers degrees, even to the highest of sanctity. But you must know, that the Prophet numbereth these steps coming downwards. For he did see as it were a ladder which came from Heaven. Nevertheless we will recoont the ascending, as going upwards & ascending from earth to heaven. The first degree than is, the Fear of our lord, which doth terrify a sinner, when he thinketh that he hath God almighty his enemiet the second degree is Piety: For he that feareth punishment which God threateneth against a sinner, beginneth to become godly, & desireth to obey and serve God, and to work his holy will in all things. The third degree is Knowledge, for that he who desireth to work the will of God, demandeth of God that he will teach him, his holy commandments, & God partly by Preachers, partly by books, & partly by inward inspirations, teacheth him all that is necessary. The fourth degree is Fortitude, for he that knoweth, and is willing in all things to serve God, findeth many difficulties & temptations of the world the flesh & the devil. And therefore god at that time of need giveth him the gift of Fortitude, that he may overcome all difficulties. The fifth degree is Counsel, for when the devil cannot prevail by force, he turneth himself to decepts, and under pretence of good, provoketh the just man to fall: yet God doth not abandon him, but giveth him the gift of Counsel, by which he prevaileth against the deceits of the enemy: the sixth is the gift of Understanding, for when a man is well exercised in active life, and hath had many victories against the devil, god doth draw him & exalt him to contemplative life, and with the gift of understanding, maketh him to understand and penetrate divine Mysteries. The seventh, is the gift of Wisdom, which is the compliment of perfection For he is wise that knoweth the first cause of all things, and according thereto, formeth all his actions: which none can do, but he that joineth perfect charity, to the gift of understanding. For by the understanding he knoweth the first cause, and by charity, he directeth and disposeth all things unto it, as unto the last end. And because wisdom joineth the affection to understanding, therefore it is called wisdom, that is, savoury knowledge, as Saint Barnard teacheth us. Cap. XIIII. Of the eight beatitudes. S WHat are the eight beatitudes, which our Lord taught us in the Gospel? M They are an other ladder to climb unto perfection, like unto that of the gifts of the Holy Ghost. For that in seven sentences, are contained seven degrees, to arrive unto beatititude. And lastly, the eight doth give us a sign to know whether a man have ascended up these degrees or no. S Declare unto me this ladder briefly? M Christ our Lord, in the three first degrees, teacheth us to take away the impediments of perfection, whereby we ascend unto felicity. The general and ordinary impediments are three; the desire of goods, of honours, and pleasures. So Christ saith in the first degree, that the poor in spirit are blessed, that is, those who willingly despise goods. In the second he saith, that the meek are blessed, that is, those that give place to all, not resisting those, that put themselves before, and thrust them behind. In the third he saith, that those are blessed that weep, that is, those that seek not the delights, and pleasures of the world, but attend to do penance, and to be wail their sins. In other two degrees he teacheth us the perfection of the active life, which consisteth in fulfilling all that we are bound unto by justice, and by charity. Therefore he saith in the fourth degree, that those are blessed, that hunger and thirst justice. And in the fifth he saith, that the merciful are blessed. In the last two, he draweth us to perfection of the contemplative life: and therefore he saith in the sixth, that they are blessed, that have a clean heart, for they shall see God, that is, they shall see him in the life to come, in glory; and in this they shall know him by grace of contemplation: & in the seventh he saith, that the peaceable are blessed because they shall be called the children of God; that is, blessed are they who having added perfect charity, to contemplation, have made all their repose in God, and pacified all the Kingdom of the soul, and so they shallbe children of God, like unto their Father, holy and perfect. In the eight sentence no new degree of perfection is contained, as S. Augustine doth well say, but there is declared a manifest sign, to know if one be arrived to perfection: & this sign is to suffer willingly unjust persecution, for the like as that gold is tried in the furnace, so is a just and perfect man in tribulations. Chap. XV. Of the seven Works of mercy corporal, and seven spiritual. S IT remaineth that you declare to me the works of mercy, aswell corporal as spiritual. M The works of mercy corporal are seven. Whereof we have six in the holy gospel; to wit, to give meat to such as have hunger: to give drink to such as have thirst, to clothe the naked: to harbour pilgrims: to visit the sick: to comfort the imprisoned. The seventh work, which is to bury the dead, holy Toby hath taught us, and the Angel Raphael. The works of mercy spiritual are also seven? to instruct the ignorant: to give counsel to the doubtful: to comfort the afflicted: to correct such as err: to pardon offences: to bear with other men's defects: and to pray to God for the quick and dead. S Is there any cause that excuseth us, from the works of mercy? M Three things may excuse us. The first is when a man hath not the means to do them: and so that good Lazarus, the poor beggar, of whom it is read in the Gospel, did no corporal works of mercy, because himself had need, in a manner of all those works, and so was crowned for his patience. And this is the ordinance of God, that the rich may save themselves, by showing mercy, & the poor by the way of patience, and so he that hath not knowledge or prudence for himself, is not bound to teach or give counsel to others. The second cause is, when a man serveth God in a higher sort, than the active life is, and by reason of that state, hath no occasion to do many works of charity, so the holy eremites, that remain enclosed in solitary places, or in their cells, to contemplate heavenly things, are not bound to leave that holy exercise, and go to seek those, to whom they may do works of mercy. The third cause is, when a man doth not find any that hath notorious need of his mercy: for that we are not bound to succour any but those, who can not help themselves, or have not others that will and can help them. True it is, that perfect mercy doth not expect the time of the bond, but is ready to succour in the best manner it can, and all that it can. S It seemeth to me that all men may work the last work of mercy, that is, to pray to God for our neighbour? M So it is, and therefore the holy eremites do also the works of mercy, for that they pray to god that he give his grace to all those that need it. Chap. XVI. Of Vices and sins in general. S IT is now time that you teach me, what vice and sin is, to fly from it: like as you have instructed me in virtues and good works, to obtain them. M Sin is nothing else but a voluntary committing, or omitting against the law of God: where you have to consider, that three things are required to a sin. First, that there be some act committed, or omitted, that is, to do and work a thing forbidden, or not to do a thing commanded. As for example, to blaspheme is a committing, not to hear Mass is an omission. Secondly is required, that this committing, or omitting be against the law of God: for that the law of God is the rule of well-working: like as the art of a Maison, is the rule of making a Wall well: And therefore as a Maison is not a good Maison, and maketh not a Wall well, when he worketh not according to art: so a man liveth not well, and is not a good man, when he followeth not the law of God. And by the law of God, is not only understood, that which he hath given by himself, as the ten commandments are, but that also, which he giveth us by his vicar in earth, the Pope his holiness, and other superiors, aswell spiritual as temporal: because all are the ministers of God, & have authority from him: thirdly, is required, that committing, or omitting be voluntary: for whatsoever is done without consent of the will, is no sin. As for example, if one blaspheme when he sleepeth, or hath not the use of reason, or probably knoweth not, that such a word is blasphemy: in such a case a man sinneth not: because there is no consent of the will. S I have understood, what sin is, now tell me what vice is? M Vice is an evil habit, or an evil custom of sinning, procured by often sinning. Whereof cometh, that a nan sinneth more easily: and with more boldness and alacrity. As (for example) we do call one a blasphemer, or a gamester, when he is wont to blaspheme, or useth gaming. So that to blaspheme is a sin, & to be a blasphemer is a vice. And so we may say of all the other sins. S Is sin a great evil? M It is the greatest evil that can be found. Yea rather, it only is absolutely evil, & displeaseth God more than any thing else, which appeareth by this, that God spareth not to destroy & lose the most noble things that he hath, to punish fin. If a Prince had a vessel of silver, or of gold most fair and most precious, and finding in it some stinking liquore, should be so displeased there with, that he should break it & cast it into the bottom of the Sea, you would doubtless say, that Prince had a wonderful great hate against that liquore. So God hath made two most precious vessels: one of silver, which is man, & one of gold which is an Angel. And for that he hath found this stinking liquore of sin, in the one and in the other, he hath broken them, and cast into the bottom of hell to perpetual misery, all those Angels that sinned, and daily casteth into the same place of perdition, all those men that die in their And once for the sins of the world, he brought upon it the Deluge, and drowned all, except No and his family that lived justly. S How many sorts of sins be there? M Sin is of two sorts. For one is called Original sin, and the other Actual. And actual sin is likewise of two sorts; one mortal, and the other venial. Cap. XVII, Of Original sin. S WHat is original sin? M Original sin is that in which we are borne: and it cometh unto us by succession from our first father Adam. For you have to know, that when God made the first man, and the first woman, called Adam and Eve, he gave them seven gifts. First, he gave them his grace, by which they were just, and the friends of God, & his adopted children. Secondly, he gave them great knowledge, how to do well and to shun evil. Thirdly, he gave them obedience of the flesh to the spirit, that it should not be moved to unlawful desires against reason. Fourthly, he gave them promptness and great facility to do well, and to fly evil, and but one most easy commandment to observe. Fiftly, he freed them from all labour, and fear. For the earth brought forth fruits sufficient for man's life of itself: neither was there any thing that could hurt man: Sixtly, he made them immortal, that is, that they should never have died, if they had not sinned. seventhly, he would after some time have translated them into Heaven, to such an eternal and glorious life, as Angels have. But the first man and woman, inveigled by the Devil, did not observe that commandment, and so they sinned against God, and thereby lost those seven gifts, which I spoke of. And because God gave them those gifts, not only for themselves, but also for all their posterity, therefore they lost them, for themselves and for us all: and made us partakers of their sin, and of all their miseries: as we should have been of all their graces, and other benefits, if they had not sinned. This then is Original sin, an enmity with God, and a privation of his grace, with which privation we are borne. Whereof proceedeth ignorance, evil inclinations, difficulty to do well, and facility to do evil, the pain & travel to provide to live, the fears and periles in which we remain, most certain death of the body, & also eternal death in hell, if before we die, we be not delivered of sin, & return not into the savour of God. S What remedy have we against this Original sin? M It is already said before, that the remedy is the Passion & death of Christ our Lord. For so God would that he that should satisfy for the sin of Adam, should be himself without sin: and the same was God and man, and so he was infinitely acceptable to God, and did obey, not in an easy thing, as that was, which was commanded to Adam, but in a most hard thing, as was the ignominious death of the Cross. And this remedy is applied to us by holy Baptism, as hath been said. And albeit God doth not straightways render unto us, all those seven gifts, yet he hath restored to us, the most principal which is his grace, by means whereof, we are made just, the friends and children of God and heirs of Heaven. The other gifts shallbe restored unto us hereafter with great increase in the other life, if we behave ourselves well in this. Cap. XVIII. Of mortal and venial sin. S DEclare unto me now, what is actual sin, and how one is mortal and an other venial. M Actual sin is that which we commit by our own will, when we are come to the use of reason. As to steal, to kill, to swear falsely, and such like things, contrary to the law of God. And it is mortal sin, when it depriveth us of the grace of God, which is the life of the soul, & maketh one worthy of eternal death in hell. It is venial sin, when it displeaseth God, but not so much that it depriveth us of his grace and meriteth punishment, but not eternal. S How shall I know, whether the sin be mortal or venial? M To know when a sin is mortal, you must observe two rules, one is, that the sin be contrary to the charity or love of God, or of our neighbour. The other, that it be with full consent of the will. For when either of these two things is wanting, it is not mortal but venial. And a sin is then said to be a-against charity, when it is against the law in a matter of weight, as when it is a sufficient offence to break friendship: but when it is in a small matter, such as ordinarily breaketh not friendship: It is not then against charity: but is said, not to be according to charity. And so such as commonly breaketh friendship is against the law, because it is against charity, which is the end of the law, such as commonly breaketh not friendship, is not against the law, but not according to the law, because it is not against charity, but not according to charity. Take an example to steal a great quantity of money, is a mortal sin: because it is against the law of God, being in a matter of weight, and in the judgement of most men sufficient to break friendship, and so is against charity: but to steal a farthing, or a pin, or a like thing, is not a mortal sin, but a venial, because it is in a small matter: which although it be not according to charity, yet it is not against charity: because it is not a thing that in reason can break friendship. In like manner we may say of being voluntary. For when a thing is against the law, in a matter of weight, and fully, voluntary, it is a mortal sin: but if it be not fully voluntary, as if one have a thought, or a sudden desire to steal, or to kill, or to blaspheme, and presently perceiveth his error, before he fully consent with his will, it is only a venial sin. Therefore a man must stand upon his guard, and presently as he is aware of an evil thought, or desire, he must drive it away, before they give consent. Chap. XIX. Of the seven Capital sins. S I Desire now to know, which be the most principal sins, to the end I may fly them with more diligence. M Some sins are more principal, because they are as fountains or roots of others, and therefore called capital, and these are seven. Others are more principal for that they are more hard to be pardoned, and are called sins against the Holy Ghost, and they are six. Finally there are others more principal, because they are more manifestly enormous, and against all reason, and therefore it is said, that they cry for revenge to Heaven, and they are four. S Which are the Capital sins? M They are these, Pride, or (as others call it) Vainglory, Covetousness, Lechery, Envy, Glutonie, Anger and Sloath. S Wherefore are they called capital? M They are not called capital, because they are mortal: for many sins are mortal, and are not capital, as blasphemy and murder; and many capital, which are not always mortal as gluttony, anger & sloth. But they are called capital, because they are heads of many others, which proceed from them, as branches from the root, and rivers from the fountains. S What is Pride, what sins doth it bring forth, and what is the remedy against it? M Pride is a sin, by which a man thinketh himself to be more than he is, and so preferreth himself above others, not willing to have others a 'bove him nor equal with him. The sins which it produceth, are vain glory, and vaunting of himself, contending with others, discord, disobedience, and the like. The remedy is to attend with all diligence to holiehumilitie, that is, to know that a man is nothing of himself & that all we have, is the gift of God, and to think that others are better than we, and therefore to esteem ourselves less than others, in mind to submit ourselves to all, & outwardly to honour all others according to their degrees. It helpeth also to consider, that pride maketh a man like the devil, and that it pleaseth God highly: whereupon it is written, that God resisteth proud men, and boweth himself to humble men: he confoundeth the proud and exalteth the humble. S What is Covetousness, what are the sins which come of it, and the remedy against it? M Covetousness is a disordinate affection towards riches, and it consisteth in three things. First in desiring the goods of others, not being content with his own. Secondly in desiring more than is sufficient and not willing to give the superfluous to the poor, as we are bound. Thirdly, in loving those goods, we have too much, though they be our own, and not superfluous. And this appeareth when a man is not found ready to lose his goods, in a case that is necessary, for the honour of God. And therefore Saint PAUL saith, that covetousness is (in some sort) Idolatry, for that the covetous man preferreth his goods before God, seeing he is contented rather to lose God then his goods. The sins then which proceed of covetousness are many, as Theft, Robrie, deceits in buying and selling, cruelty towards the poor, & other like: the remedy is to exercise our selves in the virtue of liberality, considering that in this life, we are travelers and pilgrims: and that therefore it is much better for us, not to load ourselves with goods, but to divide them, with our fellow travelers, who may carry them unto our country: and so being in part disburdened, we may make our voyage more easily. S What is Lechery, what sins doth it bring forth, and what is the remedy against it? M Lechery is a disordinate affection towards cardinal pleasures & delights. The sins which proceed from it, are Blindness of mind, temerity and Inconstancy, as also Adultery, Fornication, dishonest words, and all other uncleanness. The remedy is to be well exercised in fasting, in prayer, & in flying evil company: because these are the means to keep chastity: and above all for men not to trust themselves, for their own virtue & holiness, but to stand aloof from dangers, and to keep well their senses, considering that the most strong Samson, the most holy David, and the most wise Solomon, were deceived with this vice, and fell into great blindness of mind, & chiefly Solomon, who was brought to adore all the Idols of his concubines S What is Envy, what sins do come of it, & what remedy is there against it? M Envy is a sin, by which one is displeased at the good of an other: for that it seemeth to diminish his own greatness. Where you have to consider, that when the good of an other displeaseth you, for that he is not worthy to have it, or because he useth it not well, it is no sin. Likewise, when you are displeased, that you also have not the good, which others have, and chiefly virtue, devotion, and the like goodness, this also is no sin, but rather is a holy and commendable emulation. But when it displeaseth you, that an other hath some goodness, because it seemeth to you that it darkeneth your glory, and you would that he had it not, to the end he were not your equal or your better, it is the sin of Envy. And it bringeth forth many sins, as perverse judgement, joy of an other man's evil, murmuring, and detraction. For that the envious seeketh to diminish the good name of his neighbour. And finally, sometimes it induceth to commit murder: as Cain did, who for envy killed his brother: and the jews for envy procured the death of our Lord. The remedy, is to be exercicised in brotherly charity, & often to think that Envy hurteth more him that envieth, then him that is envied. For that the envious afflicteth and fretteth himself inwardly, and oftentimes God doth exalt him that is envied, by that means by which the envious would have abased him. So we see that the devil for envy caused man to lose the terrestrial Paradise, & god by that occasion wrought, that christ came into the world, & so gave us the celestial paradise: The brothers of the patriarch joseph, sold him for envy, and God by that occasion brought to pass, that joseph became lord of his brothers. Saul for envy persecuted David, & God caused Saul to lose the kingdom & gave it to David. S What is Gluttony, what sins produceth it, and what is the remedy against it? M Gluttony is a disordinate appetite of eating & drinking: which consists in taking more meat than is convenient, in seeking too precious meats, in desiring forbidden meats, as flesh on the Friday and Saturday, in not expecting the hour of eating on fasting days, and finally in eating with too great desire & eagerness. The sins which come of gluttony, are obscurity of understanding, vain mirth, and babbling, And often of Gluttony, cometh Lechery, with all the sins which proceed thereof. The remedy is to attend unto temperance and abstinence, which help both the soul and the body. And in particular it is most profitable to consider, that the delight of gluttony is very short and often leaveth behind it long pains of the stomach, of the head, and other like. S What is anger, what sins doth it bring, and what remedy is there against it? M Anger is a disordinate desire of revenge. But you must know that moderate & ordinate anger is good. Whereupon the Psalm saith: Be you angry and sin not. And S. Basil saith, that anger is like to a dog, which is good when he barketh against enemies, but more when he hurteth friends. The disorder of anger consisteth in three things. First, in desire to be revenged of him that deserveth it not, and that hath not offended us. Secondly, in desiring to revenge by private authority, for that to punish and to use revenge against malefactors, doth not belong to any, but to Superiors, as to the Prince, or Magistrate. And for so much as God is the Supreme Prince, he saith, that to him revenge principally belongeth. Thirdly, in revenging for hatred, and not for zeal of justce, and in exceeding in the manner, & in other circumstances. The sins which come of disordinate anger, are contentions, injourious words, furious behaviour, outrageous actions, as of madmen: for immoderate anger is like to madness. The remedy is to be exercised in the virtues of meekness, and of patience, considering the examples of holy men and of Christ himself, who by supporting and suffering, have triumphed more gloriously then worldly men do by endeavouring to be revenged of their enemies. S What is Sloth, what sins produceth it, & what is the remedy against it? M Sloth is called in Greek Acidia, & signifieth tediousness, loathsomeness, and grief to do well. And it is a mortal sin, when one giveth & taketh loathsomeness to do well, & is displeased for that he is bound to observe the commandments of God, and to walk in the way of virtue. The sins which he produceth, are light esteeming the commandments: easily yielding himself to vices: desperation of well-doing: hatred and dislike of such as would draw or force a sinner to leave sin and to take a good way. The remedy is, never to be idle, to read good books, to consider the great reward which God promiseth to those that are diligent and observing his commandments, and the eternal and intolerable punishments, which is provided for the negligent. Cap. XX. Of the sins against the Holy Ghost. WHat & how many be the sins against the Holy Ghost? M They are six, to wit, despair of our salvation: presumption to be saved without merits: to impugn the known truth: envy at an other man's grace: obstinacy in sin: and final impenitence. S Wherefore are they called sins against the Holy Ghost? M Because they are committed upon mere malice, and specially the third, which is of all other properly a sin against the Holy Ghost: that is, when a man knoweth the truth, and yet will obstinately hold, and prove that it is not true. To sin of malice is said to be against the Holy Ghost: because goodness is attributed to the Holy Ghost, which is contrary to malice: like as to sin of ignorance, is said to be against the Son of God, to whom wisdom is attributed: and sinning of frailty is said to be against the Father, to whom power is attributed. S What have these sins proper? M They have this, that they are not pardoned in this world, nor in the other, as our Lord admonisheth us in the Gospel. Which yet is thus understood: that they are hard to be pardoned: because seldom & hardly those that fall into these sins, come to true repentance: like as when we say: a disease is incurable, we will not for all that say, it can not be cured by any means: but that it is seldom cured, or that ordinarily it is not cured. Chap. XXI. Of sins that cry unto Heaven. S HOw many are they, & what be the sins, which cry unto Heaven? M They are four, to wit, wilful murder: carnal sins against nature: oppression of the poor, and chiefly of orphans, and widows: and to defraud workmen of their wages. S Wherefore is it said, that they cry to Heaven? M Because the injustice of these sins is so manifest, that it can not be covered or hidden by any means. Chap. XXII. Of The four last things. S I Would have some general document to fly sin. M The wise man saith, Remember thou the last things, and thou wilt never sin. The last things are four, Death, the General judgement, Hell, and Heaven. S Wherefore are these four things called the last? M Because death is the end of life, and the last thing which is to happen in this world. Final judgement is the last of all the judgements, that are to be given: and therefore there is no appealing from it. Hell is the last evil, that melefactours are to have, and they are to remain therein for ever, without possibility ever to change. Heaven is the last good, which the good are to have, & they are never to lose it. S I would have some considerations, to exercise myself in these last things, for that remembering myself often of them, I should never sin, as the wise man saith whom you alleged. M Concerning death, you may consider these four points. First, that death is most certain, and none can escape it. The second, that the hour of death is uncertain, and many die when they least think of it. The third, that in death all the designments of this life do end: and then the vanity of the world appeareth. The fourth, that at their death every one repenteth the evil he hath done, and the omission of good, which he might have done: & therefore it is great folly to do that, whereof we are sure to repent us. Touching judgement, you may consider these points. First, that the judgement shall be given of a most important matter, to wit, of the chiefest good, or the greatest evil. Secondly, it shallbe given by the highest judge who knoweth all things, and whom none can resist. Thirdly, it shall be given in the presence of the whole world, where none can hide themselves. Fourthly, there will be no hope to fly the sentene, or the execution of God's justice. Concerning Hell, consider that it is large, long, high and deep. Large, for that it containeth all the pains that can be imagined. Long, for that they are eternal. High, for that they are all most bitter in the highest degree. Deep, because they are all absolute pains, without mixture of any sort of consolation. Concerning Heaven, consider in like manner, that it is large, for that it containeth all the goodness that can be imagined, and more also than we can imagine or desire. It is long, because all those Beatitudes are eternal. It is high, because they are most high and noble, It is deep, because they are pure good without any mixture of evil. And here you may add, that the commodities of this life, have no one of these conditions: for that they are few, short, little, and always mixed with vexations, and troubles of mind. And likewise the evils of this world are few, short, little, and always tempered with some consolation. Whereupon you are to conclude, that all those have truly lost their wits, that for love of the commodities of this life, or for fear of present tribulations, lose the happiness, or fall into the evils, of the world to come. FINIS. A Table of the Chapters, and principal contents of this book. WHat Christian Doctrine is, and what are the principal parts thereof. pag. 1 The declaration of the usual blessing with the sign of the Cross. 5 The declaration of the Creed 13 And first of the first Article. 20 Of the second. 20 Of the third 24 Of the fourth. 29 Of the fifth 40 Of the sixth. 43 Of the seventh. 44 Of the eight. 53 Of the ninth, 57 Of the tenth. 68 Of the eleventh. 64 Of the twelfth. 71 The declaration of our Lord's prayer. 77 The declaration of the ave Maria. 105 The declaration of the ten command. 111 And first, of the first commandment. 117 Of the second. 130 Of the third. 145 Of the fourth 148 Of the fifth. 152 Of the sixth. 156 Of the seventh. 159 Of the eight. 147 Of the ninth. 253 Of the tenth, 168 Declaration of the precepts of the church. 201 Declaration of evangelical counsel. 276 Declaration of the Sacraments of the church. 279 Of the Sacrament of Baptism 215 Of the Sacrament of Confirmation. 293 Of the Sacrament of the Eucharist. 294 Of the Sacrament of Penance. 241 Of the Sacrament of Extreme Unction. 217 Of the Sacrament of Order. 220 Of the Sacrament of Matrimony. 220 Of virtues in general 258 Of the Theological virtues 231 Of the cardinal virtues 221 Of the seven gifts of the Holy Ghost. 237 Of the eight Beatitudes. 240 Of the seven works of mercy corporal & spiritual. 253 A declaration of vices & sins in general. 284 Of mortal and venal sin. 254 Of Original sin 259 Of the seven capital sin. 296 Of the sins against the Holy Ghost. 243 Of sins that cry to heaven. 270 Of the four last things. 312 FINIS.