easely beleeue his going vp into heauen S I would know the cause wherefore it is said that Christ went vp into heauen and of his most holie Mother it is said that she was assumpted or taken vp into heauen not that she ascended or went vp M The reason is easie For that Christ being God and man went vp into heauen by his owne powre as he also rose by his owne powre But his Mother who is a meere creature though most worthie amongst all others was raysed from death and assumpted vnto the kingdome of heauen not by her owne power but by the power of God S What meaneth He sitteth at the right hand of God the Father Almightie M You must not imagine that the Father is on the left-hande of the Sonne nor that the Father is in middest hauing his Sonne on the right-hand and the Holie-Ghost on the left corporally For as well the Father as the Sonne according to his God-head and the Holie Ghost are euery where Neither can it be properly said that one is on the right-hand of an other but to bee at the right hand in this article signifieth to be in equal height glorie and maiestie because when one is side by side of an other one is not higher nor lower then the other And to vnderstand this maner of speach the holie Scripture in the Psalme 109. which beginneth Dixit Dominus Domino meo c. doth once saye that the Sonne doeth sitte at the right hand of the Father and an other time saith that the Father is at the right hand of the Sonne instructing vs that they are in deed in equal height as we haue said So that Christ when he went vp into heauen ascended aboue all the Quyars and orders of the Angels of the blessed soules which he caried with him ariued vnto the high throne of God and there stayed not going aboue his Father neither remayning vnder him but resting as we may say side by his father as equal with him in glory greatnes S Seeing Christ is God and man I would know if he sit at the right hand of the Father as he is God onlie or as he is also man M Christ as he is God is equal to the Father as he is man he is lesse then the Father yet for so much as Christ God and man are not two Christes nor two persons but one Christ onelie and one person onlie therefore it is saide that Christ God and man sitteth at the right hand of the Father And so the humanitie of our Lord to wit his flesh and soule â—re in the throne of God on the right hand of God the father Not by their proper worthines but because they are vnited to the person of the true and natural Son of God S I would haue some similitude to vnderstande this M Take the similitude of a kings robe wheÌ„ the king being vested with his purple robe sitteth in his royal throne al the Princes of his kingdome sit below him the kings robe is in a more eminent place then the Nobles them selues are because it is in the selfe same throne with the King And this is done not because the robe is of equal dignitie with the king but because it is ioyned to the King as his proper garment So the flesh and the soule of Christ do sitte aboue al the Cherubims and Seraphims in the same seat with God not by the dignitie of their owne nature but because they are vnited vnto God not onely as the garment is vnto the king but in much nearer sorte to wit by personal vnion As hath bene said Of the seuenth Article S FRom thence he shal come to iudge the quicke the dead When shall this comming of our Lord be M It shal be at the end of the world For you are to vnderstand that this world is to haue an end and to bee destroied with an inundation of fire which wil burne all thinges vpon the earth And there shal be no more dayes nor nights nor Mariages nor marchandise or anie of these things which you now see So that in the last day of this world which no man can know how neere it is nor how long hence Christ wil come downe from heauen to make the general Iudgment And these words From thence he shal come do forewarne vs not to beleeue anie that shal cal him selfe Christ or that would deceiue vs as Antichrist wil endeuour to do towards the end of the world For that the true Christ wil not come forth of anie desert or obscure place but wil come from the highest heauen with so much glorie and maiestie as no man can doubt whether it be he or no. Like as when the Sun riseth it commeth with so much light as no man can doubt whether lt be the Sun or no. S Wherefore do we say that he shal iudge the quicke and the dead shall not al men be dead at that time and all then rise againe M By the quick and the dead may be vnderstood the good which liue with the spirituall life of grace and the bad which are spiritually dead by sin But it is true also that Christ will come to iudge the quicke and the dead corporally because at that day many shal be dead and manie shall be found aliue Who though they be liuing in that last daye and some also shall bee young or children yet all shall die in an instant and suddenly rise againe thereby to pay the debt of death S I haue heard many times that whosoeuer dyeth in mortall sinne goeth presently vnto hell and whosoeuer dyeth in the grace of God goeth presently to Purgatorie or to heauen how then are all to be judged the sentence being already giueÌ„ M At the death of euery one the particular judgement is giuen of that soule which departed from the bodie but after at the last day there shall be an vniuersall judgement of the whole world And this for manny causes First for Gods honour because manie nowe seeing bad-men in prosperitie and good-men afflicted imagine that God doeth not gouerne the world well But at that time it shall be cleerly seen how God hath seene noted all things and how with great justice he hath giuen vnto the bad some temporall prosperitie in recompence of some good works of theirs of smal momeÌ„t intending afterwards to giue them eternall paine for their mortall sins And contrariwise vnto the good he hath geuen temporal affliction for punishmeÌ„t of some veniall sinnes or to geue them occasion to make them do penance intending afterwards to reward them with an infinite treasure of glorie for their good workes Secondly for the glorie of Christ because he being vniustly condemned and by manie not knowne nor honored as he ought to be it is reason there should be a day when al the world shal know him honour him either by force or for loue as their true king Lord of al.
our Lord with great wisdome teacheth vs to demand to be deliuered from all euill and commeth not to particulars as to pouertie sicknes persecutions the like For that oftentimes it doth seeme vnto vs that a thing is good for vs which God doth see is euill And contrariwise it seemeth to vs that a thing is euil which God seeth is good for vs. And therefore according to the instruction of our Lord we demand that he deliuer vs from all that which he seeth is euil for vs be it prosperitie or aduersitie S What meaneth Amen M This is an Hebrew word as I haue already said vnto you it signifyeth so be it or so it is And as in the end of the Creed Amen signifyeth so it is and so I beleeue In like maner in the end of the Pater noster Amen signifyeth so be it so I desire and so I pray that it may be done Cap. V. The declaration of the Aue Maria. S NOw you haue declared to me the Pater noster I desire that you declare also the Aue Maria M I wil do it willingly for I desire that you be most deuout to our blessed Ladie The Aue Maria in our vulgar tongue is this Haile Marie ful of grace c. S What meaneth it that to the Pater noster the Aue Maria is ioyned rather then anie other prayer M For so much as we haue no aduocate nor intercessor with Christ more potent then his Mother therfore when wee haue said the praier which Christ hath taught vs we repaire also to his mother to the end that she by her intercession may helpe vs to obtaine that we haue demanded in saying the Pater noster like as in this world when we haue geuen a supplication to the Prince wee recommend the busines vnto the most potent that is in the court S Who composed the Aue Maria M God himselfe hath composed it For albeit hee taught it not by his owne mouth yet he taught it by the mouth of the Archangel Gabriel of S. Elizabeth and of the Church For those wordes Haile Marie full of grace our Lord is with thee blessed art thou among women were spoken by the Archangel Gabriel but hee spake them as Gods embassadour so hee spake them as from God and God spake them by the mouth of his Embassadour Those other wordes blessed is the fruit of thy wombe Saint Elizabeth spake but she spake them whē she was replenished with the Holy Ghost as the Euangelist Saint Luke testifyeth Whereby it appeareth that the holy Ghost spake them by the mouth of S. Elizabeth Al the rest holy church hath added which is gouerned taught by the same holy ghost so it may welbe said that after the pater noster which christ taught vs by his owne mouth the Aue Maria is the most excellent prayer that can be found being cōposed by the same God taught vs by the mouth of his seruants S Let vs come thē to the declaratiō Wherefore do we say Haile Marie M This is a salutation which we geue vnto her to shew that we are friendes and of acquaintance and therefore dare come to speake vnto her and we vse the words of the Angel for that we know that she is pleased to heare often that newes which the Angell brought her when hee spake the same wordes and shee rejoyceth also that wee are mindefull thereof and that we are gratefull to God for so great a benefite S What meaneth Full of grace M The grace of God worketh three principall effects in the soule It wipeth out the sinnes which are as spottes that defile the soule it adorneth the same soule with giftes and vertues and finallie it in-ableth to doe meritorious workes gratefull to the diuine Majestie Our Ladie is full of grace because touching the first effect she neuer had any spot of sinne neither Original nor Actuall neither mortal nor venial Touching the second she had al the vertues gifts of the holy ghost in the highest degree Touching the third she did works so gratefull vnto God and so meritorious that she was worthie to be assumpted in bodie and soule aboue al the orders of Angels S It seemeth not that our Ladie had more grace then other Saints For I haue often heard that S. Stephen other Saints were full of grace M How much soeuer it is said of other Saints that they were full of grace yet our Ladie had most grace of them al for that she was made by God capable of more grace then any other Saints as for example if manie vessels one greater then an other were filled with balme al should be ful yet in the greatest should be more balme then in the others And the reason of this is because God doeth make men capable of more or lesse grace according to the offices which he geueth them And for so much as the greatest office that hath been geuen to a meere creature was to be the Mother of God therefore our Ladie was made capable of filled with more grace then anie other meere creature S What meaneth Our Lord is with thee M this is an other singular praise of the blessed virgin which signifieth to vs that our Lord hath bene with our Ladie from the beginning of her conception with a perpetual assistance gouerning her directing her and defending her And hereof it commeth that she neuer committed anie sinne either in thought in worde or in deed Wherevpon God hath not only adorned this most holy virgin with al graces but he would also remaine alwaies 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 geuen to our B. Ladie in which is declared that she is not only ful of al the graces which can belong to a virgin but of those also which can belong vnto a wife and therby doth absolutly surpasse al other women which haue bene or shal be The benediction of a married woman is fecunditie and this was not wanting to the blessed Virgin seeing shee hath brought foorth a childe which is more worth then a hundreth thousand Children It may also be said that shee is a Mother of a verie great number of Children for that all good Christians are brothers to Christ and consequently are childrē to our Ladie not by birth and nature in which maner only Christ is her childe but by loue and motherlie affection which she had towards all Whereupon she is worthely said to bee blessed amongst all women because others had either the glorie of virginitie without fecunditie or the benediction of fecunditie without Virginitie she only had joyntlie by a singuler priuiledge of God the honour of perfect virginitie with the benediction of the highest and most happie fecunditie S What meaneth And blessed is the fruit of thy wombe Iesus M This is the fourth praise which is giuen to our Ladie that she is not onely
woman who thereby looseth her fame it hurteth the childe which is borne a bastard it doth injurie to Christ for we being all members of Christ hee that committeth fornication maketh the member of Christ the member of an harlot Finally hee doth injurie to the Holie Ghost for that our bodies are the temple of the Holie Ghost and so he that defileth his bodie with fornication defileth the temple of the Holie Ghost S Doth this sixt commandement forbid any other thing besides these kinds of sin which you haue named M It forbiddeth also al other dishonesties which are as allurements to adultery or fornication as lasciuious lookes vnchaste kissing and the like And so our Lorde taught vs in in the holie Gospel where declaring this sixt Commandement he saith Whosoeuer shall see a woman to lust after her hath already committed aduoutrie with her in his heart And therfore it is necessarie to those that will flie from such sinnes to haue great care of their outwarde senses and especially of their eyes which are as doores whereby death of the soule entreth Of the seuenth Commandement S VVHat doth the seuenth coÌ„mandement contain M It containeth the prohibition of theeft that is to take the goodes of an other againste the will of the owner And so in right order theft is forbiden after murder and adulterie For that amongst temporal or worldlie things next to life honour or honestie is estemed then the goodes or riches of this world S How manie wayes is this seuenth commandement broken M Two waies principally to which al 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 roberie And albeit the commandement of God speaketh of the first saying Thou shalt not steale yet it is vnderstood also of the second for he that forbiddeth the lesse euil without doubt forbiddeth also the greater S What be the sinnes which are reduced to theft and roberie and are for bid by this commandement M They are these First al the frauds deceipts which are vsed in buying selling and other like bargaynes And these are reduced to theft because he that vseth such deceipts taketh secretly of his neighbours more then is due Secondly al vsuries which are made by lending of money with couenant that it shal be restored with something more And these are reduced to roberie because he that taketh vsurie exacteth manifestly more theÌ„ he hathlent Thirdly al the damages which are done to our neighbour though he that is the occasion thereof gaine nothing thereby As when one burneth an other mans house And this is reduced sometimes to theft and sometimes to roberie according as the harme is done secretly or manifestly Fourthly he that payeth not that he is bouud to pay sinneth against this commandement as much as if hee should steale in that hee keepeth an other mans goods against the wil of the owner Fiftly he sinneth against the same commandement and committeth theft that findeth any thing that an other hath lost and taketh it for himselfe I say that an other hath lost because it is not sinne to take that which belonged to no bodie As pretious stones which sometimes are found by the sea side Sixtly it is reduced to theft or to robberie wheÌ„ one appropriateth to himselfe anie thing which is common For he that doth appropriate thinges that are common depriueth the communitie of such things as belong to the whole bodie S I desire to know if theft be a great sinne M All mortall sinnes may bee called great for that they depriue a man of eternall life but theft hath this propertie that it bringeth greatest euils with it for we see that Iudas by the custome he had to steale appropriating to himselfe that was giuen him for the common vse of our Lord and his holie Apostles it brought him in the ende to betray his owne most holie Master And we see dailie that robbers sticke not to kill men whom they neuer did see before and to whom they haue no hatred nor enmitie onely for dedesire to take from them that more or lesse which they carry about theÌ„ God permitteth that coÌ„monly those which take froÌ„ other men enjoy it not long as it fel to Iudas who hanged himself al thieues ordinarily fal into the hands of justice Of the eight Commandement S VVHat doth the eight commandement containe M Hitherto hath been spoken of injuries which are committed against our neighbour in deedes now follow the iniuries which are done by wordes And therefore the eight commandement forbiddeth false witnes which is the most principal iniurie that is committed with wordes S I would know whether it bee against this commandement when one speaketh that is false without harme to any man M One may speake that is false three maner of waies First with damage to our neighbour as when one accuseth an other before the iustice that he hath stollen or killed or the like knowing that it is not true And this is a wicked and pernitious lie Secondly to helpe or excuse his neighbour as when one telleth a lie to saue 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 maners is properly forbidden by this commandement because it is not onely a false testimonie but vniust also a most grieuous sinne The other two maners albeit they contain not alwaies iustice and are not so grieuous sinnes as the first yet they are alwaies sinnes at the least venial For that a lie ought not to bee tolde for any thing in the world S Doth this precept containe any thing besids the prohibitioÌ„ of a lie M It containeth the prohibition of three other sinnes which are committed by the tongue and in some sorte are reduced to false witnesse which are Contumelie Detraction and Cursing S What 〈◊〉 â—eante by Contumelie M A Contumelie is an iniurious worde spoken to the dishonour or discredite our neighbour As if one saye to an other that he is ignorant or of litle wit base infamous or the like And that this is a great sinne being spoken with an injurious meaning our Sauiour declareth in the holy Gospel where he saith that he that calleth his brother foole shal be guiltie of hel fire I said when it is spoken with an injurious minde for when it is spoken in iest or to admonish or correct as sometimes a father speaketh to his childe or a master to his Scholar without meaning to iniurie him then it is not coÌ„tumely nor any sin for most parte 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 euill of him And this iâ— done either
see him in the life to come in glorie and in this they shall know him by grace of contemplation in the seuenth he saith that the peaceable are blessed because they shal be called the children of God that is blessed are they who hauing added perfect charitie to contemplation haue made al their repose in God and pacified all the Kingdome of the soule and so they shal be children of God like vnto their Father holie 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 signe to know if one be arriued to perfection this signe is to suffer willingly vniust persecutiō for the like as that gold is tried in the fornace so is a iust and perfect man in tribulations Chap. XV. Of the seuen Workes of mercie corporall and seuen spirituall S IT remaineth that you declare to me the workes of mercie aswell corporall as spirituall M The workes of mercie corporall are seuen Whereof we haue six in the holie gospel to wit to geue meate to such as haue hunger to geue drinke to such as haue thirste to cloth the naked to harbour pilgrims to visite the sicke to comforte the imprisoned The seauenth worke which is to burie the dead holie Tobie hath taught vs and the Angel Raphael The workes of mercie spiritual are also seuen to instruct the ignorant to geue counsaile to the doubtfull to comfort the afflicted to correct such as erre to pardon offences to beare with other mens defects and to pray to God for the quick and dead S Is there anie cause that excuseth vs from the workes of mercie M Three things may excuse vs. The first is when a man hath not the meanes to do them and so that good Lazarus the poore begger of whom it is read in the Gospel did no corporall workes of mercie because himselfe had need in a manner of all those workes and so was crouned for his patience And this is the ordinance of God that the rich may saue themselues by shewing mercie the poore by the way of patience and so he that hath not knowledge or prudence for himselfe is not bound to teach or giue counsaile to others The second cause is when a man serueth God in a higher sorte then the actiue life is and by reason of that state hath no occasion to do manie workes of charitie so the holie Eremits that remayne inclosed in solitarie places or in their cels to contemplate heauenlie thinges are not bound to leaue that holie exercise and goe to seeke those to whom they may do workes of mercie The third cause is when a man doth not finde anie that hath notorious need of his mercie for that we are not bound to succor anie but those who can not help themselues or haue not others that will and can help them True it is that perfect mercie doth not expect the time of the bond but is readie to succour in the best manner it can and all that it can S It seemeth to mee that all men may worke the last worke of mercie that is to praye to God for our neighbour M So it is and therefore the holie Eremits do also the works of mercie for that they pray to god that he giue his grace to al those that need it Chap. XVI Of Vices and sins in generall S IT is nowe time that you teach mee what vice and sinne is to flie from it like as you haue instructed me in vertues and good works to obtaine them M Sinne is nothing else but a voluntarie committing or omitting against the lawe of God where you haue to consider that three things are required to a sinne First that there be some act committed or omitted that is to doe and worke a thing forbidden or not to doe a thing commanded As for example to blaspheame is a committing not to heare Masse 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 arte 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 liueth not well and is not a good man when hee followeth not the law of God And by the lawe of God is not only vnderstood that which he hath giuen by himselfe as the ten commandements are but that also which he giueth vs by his vicar in earth the Pope his holines and other superiors aswell spirituall as temporal because al are the ministers of God haue authoritie frō him thirdly is required that cōmitting or omitting be voluntarie for whatsoeuer is done without consent of the will is no sinne As for example if one blaspheme when he sleepeth or hath not the vse of reason or probably knoweth not that such a word is blasphemie in such a case a man sinneth not because there is no consent of the will S I haue vnderstood what sinne is now tell me what vice is M Vice is an euill habite or an euil custome of sinning procured by often sinning Whereof commeth that a nan sinneth more easely and with more boldnes and alacritie As for example we do call one a blasphemer or a gamester when he is woont to blaspheme or vseth gamming So that to blaspheme is a sin to be a blasphemer is a vice And so we may say of al the other sinnes S Is sinne a great euil M It is the greatest euil that can be found Yea rather it onlie is absolutly euill displeaseth God more then any thing else which appeareth by this that God spareth not to destroy loose the most noble things that hee hath to punish finne If a Prince had a vessell of siluer or of gold most fayre and most precious and finding in it some stincking liquore should be so displeased there with that he should breake it cast it into the bottome of the Sea you would doubtles say that Prince had a wounderfull great hate againste that liquore So God hath made two most precious vessels one of siluer which is man one of gold which is an Angell And for that hee hath found this stincking liquore of sin in the one and in the other he hath broken them and cast into the bottome of hell to perpetuall miserie 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 vpon it the Deluge and drowned all except Noe and his familie that liued justlie S Howe many sorts of sinnes bee there M Sinne is of two sorts For one is called Original sinne and the other Actuall And actual sinne is likewise of two sorts one mortal and the other veniall Cap. XVII Of Originall sinne S VVHat is original sinne M
Originall sinne is that in which we are borne and it commeth vnto vs by succession frō our first father Adam For you haue to know that when God made the first man and the first woman called Adam and Eue he gaue them seuen gifts First he gaue them his grace by which they were iuste and the friends of God his adopted children Secondly he gaue them great knowledge how to doe well and to shunne euill Thirdly he gaue them obedience of the flesh to the spirite that it should not be mooued to vnlawful desires against reasō Fourthly hee gaue them promptnes and great facilitie to do well and to flie euill and but one most easie commandement to obserue Fiftly hee freed them from all labour and feare For the earth brought foorth fruites sufficient for mans life of it self neither was there any thing that could hurt man Sixtly hee made them immortall that is that they should neuer haue dyed if they had not sinned Seauenthly hee would after some time haue translated thē into Heauen to such an eternal and glorious life as Angels haue But the first man and woman inueigled by the Diuell did not obserue that commandement and so they sinned against God and thereby lost those seuen giftes which I spoke of And because God gaue them those giftes not only for them selues but also for all their posteritie therefore they lost them for themselues and for vs all and made vs partakers of their sinne and of all their miseries as we should haue bene of all their graces and other benefites if they had not sinned This then is Original sinne an emnitie with God and a priuation of his grace with which priuation wee are borne Whereof proceedeth ignorance euil inclinations difficultie to do well and facilitie to do euill the paine trauel to prouide to liue the feares and periles in which we remaine most certaine death of the bodie also eternall death in hell if before we dye we be not deliuered of sinne returne not into the sauour of God S What remedie haue wee against this Originall sinne M It is already saide before that the remedie is the Passion death of Christ our Lorde For so God would that hee that should satisfie for the sinne of Adam should bee himselfe without sin and the same was God and man and so hee was infinitely acceptable to God and did obey not in an easie thing as that was which was commanded to Adam but in a most hard thing as was the ignominious death of the Crosse And this remedie is applyed to vs by holie Baptisme as hath bin saide And albeit God doth not straight-waies render vnto vs all those seauen gifts yet he hath restored to vs the most principall which is his grace by meanes whereof we are made iust the friends and children of God and heires of Heauen The other gifts shal be restored vnto vs hereafter with great increase in the other life if we behaue our selues well in this Cap. XVIII Of mortal and veniall sinne S DEclare vnto me now what is actuall sinne and how one is mortall and an other veniall M Actuall sinne is that which wee commit by our owne will when wee are come to the vse of reason As to steale to kill to sweare falsely and such like things contrarie to the law of God And it is mortal sinne when it depriueth vs of the grace of God which is the life of the soule maketh one worthie of eternal death in hell It is veniall sinne when it displeaseth God but not so much that it depriueth vs of his grace and meriteth punishment but not eternall S How shall I know whether the sin be mortal or venial M To know when a sinne is mortall you must obserue two rules one is that the sinne be contrarie to the charitie or loue of God or of our neighbour The other that it bee with full consent of the will For when either of these two things is wanting it is not mortall but veniall And a sinne is then said to bee a-against charitie when it is against the lawe in a matter of weight as when it is a sufficient offence to breake friendship but when it is in a small matter such as ordinarilie breaketh not friendship It is not then against charitie but is said not to be according to charitie And so such as commonly breaketh friendship is against the law because it is against charitie which is the end of the law such as commonly breaketh not frendship is not against the law but not acording to the law because it is not against charitie but not according to charitie Take an exāple to steale a great quantitie of money is a mortal sinne because it is against the law of God being in a matter of weight and in the iudgement of most men sufficient to breake frendship and so is against charitie but to steale a farthing or a pinne or a like thing is not a mortall sinne but a venial because it is in a small matter which although it be not according to charitie yet it is not against charitie because it is not a thing that in reason can breake frendship In like manner we may say of being voluntarie For when a thing is against the law in a matter of weight and fully voluntarie it is a mortall sinne but if it be not fully voluntarie as if one haue a thought or a sodaine desire to steale or to kill or to blaspheme and presently perceiueth his error before he fully consent with his will it is only a veniall sin Therefore a man must stand vpon his gard and presently as he is aware of an euil thought or desire he must driue it away before they geue consent Chap. XIX Of the seuen Capitall sinnes S I Desire now to know which be the most principall sinnes to the end I may flie them with more diligence M Some sinnes are more principal because they are as fountaines or roots of others and therefore called capital and these are seuen Others are more principall for that they are more hard to be pardoned and are called sins against the Holie Ghost and they are six Finally there are others more principall because they are more manifestly enormious and against all reason and therfore it is said that they crie for reuenge to Heauen and they are foure S Which are the Capitall sinnes M They are these Pride or as others call it Vainglorie Couetousnes Lecherie Enuie Glutonie Anger and Sloath. S Wherefore are they called capitall M They are not called capitall because they are mortal for many sins are mortall and are not capitall as blasphemie and murder and many capital which are not alwaies mortal as gluttony anger sloath But they are called capitall because they are heads of many others which proceed from them as branches from the roote and riuers from the fountaines S What is Pride what sinnes doth it bring forth and what is the remedie
are now liuing but also those which haue ben from the beginning and shal be vntil the end of the world And therefore it is not only called one but also Catholike that is to say vniuersal because it is extended to all places and to all times S For what reason is the Church called one onlie if it conteine so great a multitude of men M It is called one onelie because it hath one onlie head which is Christ and his one Vicar in earth the Bishop of Rome and againe because it liueth by one and the same spirit and hath one and the same law As a kingdome is called one because it hath one onlie king and the same lawes though in that kingdome there be manie prouinces manie more Cities or townes S Wherefore is it saide that this Church is holie seeing there are manie wicked men in it M It is called holie for three reasons first because the head there of which is Christ is most holie like as one that hath a fayre faice is said to be a faire man though he haue some crooked finger or some blot on his breast or shoulders Secondly because all faithfull people are holy by faith and profession for they haue one moste true and diuine faith and make profession of the holie Sacraments and of a most iuste law which doth not command any thing but that which is good and forbiddeth nothing but that which is euill Thirdly because there are alwaies in the Church some assuredly good not onely by faith and profession but by vertues and maners also Whereas among Iewes Turkes Heretiks and such like people who are out of the Church none at all can truely be good S What signifyeth the Communion of Saints M It signifyeth that the body of the holie Church is in such sort vnited that of the good of one member all the rest doe participate whereby how many soeuer there bee in farre countries though we do not knowe them yet their Masses diuine offices other prayers and good workes helpe vs also And this Communion is not onely heere vpon earth but our Masses prayers and other good workes helpe those that be in Purgatorie And the prayers of such as are in heauen helpe vs the soules also in Purgatorie S If this be so it needeth not to pray for any in particular nor to procure Masse to be said for this or for that soule in Purgatorie seeing all good is common M It is not so Because Masse praiers and other good workes though they be in some sort cōmon vnto al yet they help more such as they are done for in particular then others S What shall wee say of such as are excommunicated do they also participate of the good workes of the faithfull or no M For this they are called excommunicated because they haue not the communion of the Saints for they are like bowes cut from the tree or like members separated from the bodie which do not enjoy the good humors that are spread amongst the other bowes and vnited members And by this you may gather what account is to be made of excommunication seeing he cannot haue God for his Father that hath not the Church for his Mother S Are then the excommunicated out of the Church as the Iewes and other Infidels be M So it is but there is this difference that the Iewes and Turkes are out of the Church because they neuer entred in being neuer baptised the Heretikes which are baptised and haue lost their faith are out because they are gone foorth and fled away of themselues and therefore the Church enforceth them by diuers punishments to returne vnto the Holy faith As when a sheepe flyeth from the fold the shepheard forceth him with his stafe to returne But other excommunicated which haue baptisme and faith and did enter in and not goe out of themselues are driuen out by force As when the shepheard driueth foorth an infected sheepe and leaueth the same a pray for the Wolfe Yet true it is that the Church driueth not out the excommunicated to the end they should euer remaine out but to the end they should repent of their disobedience and demaund to returne being humbled and so bee receiued againe into the bosome of their mother and to the communion of Saints Of the tenth article S VVHat is signified by the remission of sins which is the tenth article M This is the first of those three principal benefites which are found in the Church For which it is needful to know that al men are borne sinners and enimies to God and after increasing they passe from euil to worse vntil by the grace of God their sinnes be remitted and so become his friends and children This grace which is so great is not found other where thē in the holie church In which are the holie Sacramēts namely Baptisme Penance which as heauenlie medicins curemen of al spiritual diseases which are sinnes S I pray you declare vnto me a little better how great this benifite is of remission of sinnes M In the world is not found a greater euil then sinne is not onely for that al euills in this life and in the life to come do spring from it but also for that sinne is the cause that man becommeth an enemie to God And what can be said worse then to be enimie vnto him who can do al that he wil and none can resist him who can defend him with whom God is angrie And contrariwise in this life a greater good can not be found then to be in grace for who can hurt him whom God defendeth al things being in the hands of God Briefly you know that amongst corporal thinges life is most esteemed because it is the foundation of al other good things and death is most abhorred because it is contrarie vnto life So then seeing sin is the spiritual death of the soule and the remission of sin is the life of the same soule you may easely consider how great a benefit is receiued in the church seeing in it only is the remission of sins Of the eleuenth article S VVHAT meaneth the resurrection of the flesh which is the eleuenth article M This is the second principal benefite of the Holy Church to wit that in the last daye all those whose sins shall be remitted shal returne to life S And others which are out of the Church or haue not remission of their sinnes shall not they returne also to life againe M Touching naturall life all shall returne to liue as the good so the bad but because the resurrection of the bad shall be for their perpetuall torment not for any good to thē therefore that life of theirs is called rather a death then a true life so the true resurrection to wit vnto life worthy to be desired shall not be of any but of the good which shall be found without sinne S I would know if the same bodies which wee now haue shall
that either God is ignorant of the matter or that hee is a friend of lying and of antiquitie S Declare I pray in particular what is to sweare with truth M That one may sweare with truth it is necessary that he do not affirme with an oth any thing but that hee certainely knoweth to be true and that he promise not with an oth any thing but that he will vndoubtedly performe Whereupon they are periured and sinne greeuously that affirme with an oath such thinges as they know are false or do not know to be true And in like maner those that promise by oath that which they meane not to fulfil S What meaneth to sweare with iustice M The meaning is that a man promise not with an oath to do anie thing but that which is lawful And therfore they sinne most greeuously who promise with an oath to reuenge injuries or to do anie thing that displeaseth God Neither ought they to obserue such promises neither do they binde in anie sort For no man can be bound to do euil for so much as the law of God bindeth vs that we must not do it S What meaneth to sweare with iudgement M The meaning is to sweare with aduisement maturely cōsidering that it is not conuenient to call God to witnesse but in needful things of great importance and with much feare and reuerence And therefore they offend that for euerie trifle yea playing jeasting do sweare Who by this euil custome of swearing often do easely incurre perjurie which is one of the greatest sinnes that can be committed Whereupon aswell our Lord in the Gospel as S. Iames in his Epistle do command that wee do not sweare that is without necessitie And holie men doe yeelde the reasō thereof because an oath being inuented for remedy of the weaknes of a mans credit for that men doe hardly beleeue one an other therfore an oath ought to be vsed as we vse a medicine which is not oftē to be taken but as seldome as well may be S Declar then if you please the third part of this commandement which consisteth in vowes M A Vowe is a promise made to God of some good thing grateful to his diuine Majestie Where you haue to considder three things First that a Vowe is a promise and therefore it sufficeth not to the making of a Vowe to haue a purpose much lesse a desire to do any thing but the expresse promise is required either by word of mouth or at the least in heart Againe you haue to consider that this promise is to be made to God to whom Vowes doe properly belong And when you heare that a Vow is made to our Ladie or to other Saints you must vnderstande that the same is principally made to God but in the honour of our Lady or other Saints in whome God remaineth in a more particular maner and more excellently then in other creatures So that a Vow made to a Saint is nothing else but a promise made vnto God to honour the memorie of such a Saint with some present that is to honour God himself in his Saint Thirdly you haue to know that a Vow cannot be made but of a good thing and grateful to God as holy virginitie voluntarie pouertie and the like things Wherfore he that should vowe to commit anie sinne or anie act not pertaining to the seruice of God yea or anie good thing which should hinder a greater good should not make promise of a thing grateful to his diuine Maiestie and therefore should not do him honour but dishonour and he should sinne against this second commandement As he also sinneth greeuiously against the same commandement that maketh a vow and fulfilleth it not so soone as he can For God commandeth in holie Scripture that whosoeuer maketh a vowe do not only remember to fulfill it but also that hee slacke not to do it S Declare to me the last part which treateth of the praise of God and of blasphemie M God commādeth in the last part of this seconde commandement that a man shal not blaspheame but contrariwise that he praise blesse his holy name And first forasmuch as appertaineth to the praise there is no difficultie at all being manifest that all good things comming vnto vs from God and all the works of God being full of wisdome of justice and of mercie 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 wordes to God in himselfe 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 hornes or like indignitie The second when that is denied to God which belongeth to him as Power Wisdome Iustice or other excellences As to say that God can not do or seeth some things or that he is not iust The third whē that is tributed to any creature which is proper to God as if one say that the diuel knoweth the things that are to come or can worke true miracles The fourth when one curseth God or our Ladie or other Saints The fift when some members of Christ or of Saints are named to doe some injurie as if there were any things in them to bee ashamed of as be in vs. The sixt when one nameth some parts of Christ or of Saints to jest at them as to saye To the bread of Christ or of Saint Peter or other like things which the enuie of the diuel and the wickednesse of man hath found out S I desire to know howe great the sin of blasphemie is M It is so great that it is in a maner the greatest of all other which may be vnderstood by the pain that it meriteth For that in the old Testament God commandeth that blasphemers should presently be stoned by al the people As the ciuil lawes do also punish blasphemers with death And S. Gregorie writeth that a litle child of fiue years old hauing learned to blaspheme God and not being corrected by his father died in his fathers lap and his soule was carried away by diuels that appeared visibly into hell fire Which was neuer read to haue happened for any other sinne Whereby wee may see what diligence ought to be vsed in auoyding so great an offence of his diuine Maiestie the auoyding of this sinne ought to be more easie seeing there is no commoditie nor pleasure gotten by it as by some other sin there is but the onely hurt which the sinne bringeth with it And yet wee ought neuer to sinne though wee could gaine neuer so great cōmoditie or pleasure thereby Of the third Commandement S I Haue vnderstood the two first commandements now I desire that you wil declare to me the third M The third commandemēt which is of keeping holie feasts is somthing differing from the others because al the others to wit the two
obey or giue eare vnto them no otherwise then if they were our enimies Finally we are bound to reuerence our father mother in bearing them respect and honoring them in words exterior behauior as is conuenient so great account God made of this in the olde testament that he commanded that who soeuer durst curse his father or mother should be killed S I know not for what cause the law of God hath cōmanded the children that they should help their father mother to assist them hath not also commanded the fathers mothers that they should helpe succour their children especially whiles they are little haue need of helpe M Truely the bonde is reciprocall and all one betwixt the parents and the children For euen as the childrē are bound to help to reuerence and to obey their parents so the parents are bound to prouide for the children not only meate clothes but also that they be taught and instructed But the law of parents towardes their children is so naturall and ordinarie that there is no neede of any other written law to put Parents in mind of their bond towards their children But contrariwise it is often seene that children are not answerable in loue towardes their parents And therfore it was necessary to admonish them by this commandement of their dutie neither is God contented with a bare commandement but hath adjoyned a promise and a threatning to make them obserue it S I would gladly know what promise and threatning that is M Vnto this fourth commandemēt God adjoyneth these wordes that thou maist liue long vpon the earth Meaning that those who honour their father and mother shall haue for rewarde to liue long and those who do not honour them shall haue amongst other punishmēts this particular not to liue long And it is a very iust punishment For there is no reason thar he enioy long life who dtshonoreth those of whom he receiued the same life S There occurreth vnto me to demand whether this that hath been said of the father mother be vnderstood also of other superriors who towardes vs haue the place of parents M It is very wel considered of you For indeed this commandement is extended vnto al Superiors as wel Ecclesiastical as temporal Of the fifth Commandement S DEclare now if you please the fiifth commandement M This commandement chiefly forbiddeth murder to wit to kil men For to kil other liuing things is not forbidden by this precept And the reason is because liuing things wen created for man and therefore where it is needeful that he serue himself of the life of those liuing creatures he may kil them but one man is not created for an other man but for God and therefore one man is not maister of an other mans life And so it is not lawfull for one man to kill an other S Notwithstāding we see that Princes and Gouernours put thieues and other malefactors to death who neuerthelesse are men it is not holden that they do euil herein but wel M Princes and Gouernours that haue publique authoritie put malefactors to death not as masters of mens liues but as ministers of God as S. Paul saith Because God willeth and commandeth that malefactors be punished killed when they deserue it that good men may be safe and liue in peace And for this purpose God hath geuen the sword into the handes of Princes and Rulers to do iustice in defending the good and chastising the bad And so when by publique authoritie a malefactor is put to death it is not called murder but an act of iustice and whereas the commandement of God saith Thou shalt not kil it is vnderstood by thy priuat authority S I haue heare a doubt whether this commandement forbiddeth a man to kil him selfe as it forbiddeth to kil an other M Without all doubt this commandement forbiddeth to kil himselfe because no man is maister of his owne life man being made not by himself but by God And therefore no man by priuat authoritie can take the life from himself And if any holie men not to lose their faith or their chastitie haue killed them selues it is to be thought that they had particular and cleare inspiration from God to doe it which otherwise could not be excused frō most grieuous sinne For that who killeth himselfe killeth a man and so committeth murder which is a sin principally forbidden in this fift precept of the lawe S Wherfore do you say principally M Because not only to kill is forbidden but also to hurt to beat or to doe anie other injurie whatsoeuer to the body person of our neighbor Yea Christ our Lord in the holie Gospell declaring this commandement forbiddeth also disdaine hatred rancour reuiling other like passionat behauiour and speaches which vsually are the cause roote of murders And contrariwise willeth that we be meeke and curteous procuring peace and concord with all men Of the sixt Commandement S VVHat is contained in the sixt commandement M The prohibition of adulterie is principally therein cōtained Which is to sinne with an other mans wife And for that next vnto life honour or honestie is most esteemed in this world therefore next after the commandement not to kill with great reason adulterie is forbid by which honestie is lost S Wherefore doe you say principally M Because in the ten commandements which are lawes of Iustice those sinnes are principally forbid by which injustice is more manifestly committed of which sort is adulterie But besides this all other sortes of carnall sinnes are also secondarily forbidden as sacriledge which is to sinne with a person consecrated to God incest which is to sinne with those of our owne kindred deflowring which is to sinne with a virgin fornication which is to sinne with a woman corrupted and single as a Widow or a harlot and other sortes of sinnes more abhominable which ought not so much as to be named amongst Christians S Albeit I doe beleeue that all is true which you haue saide yet I would be glad to vnderstand where vpon it is grounded that fornication is a sinne for that he seemeth not to do any harme or injurie vnto any that committeth simply fornication M It is grounded in all lawes in the law of Nature in the written lawe and in the law of Grace In the lawe of nature it is found that the Patriarch Iudas would haue put to death a woman called Thamar who had bin his sonnes wife and being now widdow was founde with childe Whereby it appeareth that in that time before the Law of Moses was giuen by the instinct of nature men did know that fornication was sinne After in the lawe of Moses fornication is forbidden in many places And in the Epistles of S. Paul wee reade many times that fornicators shall not enter into the glorie of heauen Neither is it true that fornication doth no hurt nor injurie to anie For it hurteth the same
by speaking ill falsly or by telling some euill that is true but was secrete Whereby our neighbour looseth the good-name which he had with them who did not know his sinne before And this detraction is a very frequent sinne amongst men and very grieuous and dangerous because a mans name is more worth then his goods and by some it is more esteemed then life it selfe And therefore it is a great wrong to make them loose it And whereas it is an easie thing to find remedie for other losses a good name when it is lost is not recouered without great difficultie And besides all this hee that by his detraction hath taken it away is bound to restore it Wherefore it is a most profitable counsel to speake well alwaies 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 vttering other sorts of maledictions against him as saying such an euil or such an one take thee And this cursing is a most grieuous sin when it is spoken with hatred with desire that such euils come vnto his neighbour in earneste But when it is done without hatred or euill desire as in ieast or to make sporte or vppon some suddaine disdaine without regarde to that hee speaketh it is lesse euill yet it is for all that alwaies euill for that from the mouth of a Christian who is the sonne of God by adoption nothing ought to passe but benediction Of the ninth Commandement S VVHAT doeth the ninth Commandement contayne M It contayneth the prohibition of the desire to haue thy neighbours wife For that albeit in the sixt Commandement adulterie is forbidden yet God would seueerely forbid the desire of adulterie to giue vs to vnderstād that these two are diuerse sinnes S It seemeth that in this Commandemēt the desire of adulterie which a woman committeth with the husband of an other woman is not forbidden but only the desire of adulterie which a man committeth with the wife of an other man seeing it is said thou shalt not desire thy neighbours wife M It is not so But the desire of adulterie is forbidden aswel of a woman as of a man for albeit it is said thou shalt not desire thy neighbours wife yet that is spoken vnto the man is vnderstood to be spoken also to the woman because in the man as more notable is contained also the womā And besids euery one knoweth that the adulterie of a woman is more infamous at leaste in the sight of the worlde then of a man as the honestie shamefastnes is also more commended in a woman then in a man Seeing then it is forbidden to a man to desire an other mans wife without doubt it is also forbidden to a woman to desire an other womans husband S You haue saide before that where adulterie is forbidden all other carnall sinnes are also forbidden I desire to knowe whether the same bee vnderstood of the desire M There is no doubt at all but that when the desire of adulterie is forbidden the desire also of fornication and of all other dishonesties is vnderstood to bee forbidden for that the same reason is of all these sinnes S I would know whether euery desire of an other mans wife be sinne although there be no consent of the will to such a desire M S. Gregory the Pope hath taugth vs that in an euill desire there are three degrees The first is called suggestion the second delectation the third consent Suggestion is when the diuell putteth into the minde a dishonest thought which is accompanied with a suddaine beginning of euill desire and if to this suggestion there be resistance made presently so that it come to no delight a man doth not sin but merite before God but if the suggestion passe to a sensuall delectation and there bee no consent of reason and will then a man is not without some veniall sinne but if to the suggestion and delectation the consent of reason and will be annexed so that a man perceiue it and desire it and willingly remaine in such a desire thought it is a mortall sinne and this is that which is properly forbidden in this commandement Of the tenth Commandement S VVHAT doth the tenth Commandement contayne M It contayneth the prohibition of the desire of an other mans goods aswell immooueable as are his house and landes as mooueable such as money cattle fruits other things And so is perfect iustice fulfilled when we doe injurie to our neighbour neither in worke nor in worde nor so much as in thought desire S I do maruel that God hauing forbidden murder adulterie and theft he doth not forbid the desire of murder as he forbiddeth the desire of adulterie and theft M The reason is this because a man doeth not desire principally any thing but that which bringeth him some good at the least in apparance And so hee desireth adulterie because it bringeth delight he desireth theft for that it bringeth profite murder bringeth no good at all therefore it is not desired for it selfe but only to attaine to adulterie or to theft or to some other his designements for this cause though the desire of murder be a most grieuous sin yet God did not forbid it particularly for that it might be vnderstood as forbidden when murder it selfe was forbidden Besides hauing shut the doores to disordinat desires of delectation and of commodities consequently were shut vp also the desires of murder which for most part is not desired but to attayne to some commoditie or delight S I would know for what cause the desire is neuer prohibited by humaine lawes as we see it is forbidden in this law of God M The reason is manifest for that men although they bee Popes or Emperours do not see the harts but onely the exteriour things therefore being not able to iudge the thoughts and desires much lesse can they punish them and so it is not conuenient they should busie themselues in forbidding them But God that discerneth the harts of all men can punishe the euill thoughts and desires and therefore he forbiddeth them in his holie law Cap. 7. The declaration of the precepts of the Church S BESIDES the Commandements of God I would know if there bee any other to bee obserued M There are the precepts of Holie Church which are these 1 To be present at Masse on commanded feasts 2 To fast the Lent the foure Imbre weeks cōmanded Eues of Feasts Also to abstaine from flesh vpon Friday and Saturday 3 To confesse at the least once in the yeare 4 To receiue 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 vntill the Feast of the Epiphanie and from the first day of Lent till
of the holie Apostles when being filled with the holie Ghost they began to preach the Gospel through the whole world and so begane the conuersion of the Gentils Of the Sacrament of Penance S THERE followeth nowe 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 certaine vertue by which a man repenteth himselfe of his sinnes and the contrarie vice is called impenitence to wit when a man wil not repent but wil perseuer in sinne Secondly we cal penance the paine affliction which a man taketh to satisfie to God for the euil he hath done And so we say that one doth great penance because he afflicteth himselfe much with fastings and other austeritie Thirdly penance signifieth a Sacrament instituted by Christ to remit sinnes of those who after Baptisme haue lost the grace of God and do againe repent the same and desire to returne into his fauour 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 sinnes committed after Baptisme and giuen them authoritie in his place to remitte them so the sinner confesse them and bee otherwise disposed as hee ought to be So in this consisteth the Sacrament that like as the sinner confesseth his sinnes exteriorly and the Priest exteriorly pronounceth absolution so God inwardly by meanes of those words of the Priest looseth that soule from the band of sinne with which it was tyed and restored it to grace and deliuereth it from that it had deserued to haue been cast head-long into hell S What is necessarie for the receiuing 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 certaine manner breake it selfe with sorrowe for that it hath offended God But in particular Contrition contayneth two things the one sufficeth not without the other First that the sinner be earnestly sorie for all his sins committed after Baptisme therefore it is necessarie to examine well and to consider all his actions and to be sorrowfull that he hath not done them according to the law of God Secondly that the sinner haue firme purpose to sinne no more 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 vnto the feete of Christ and confesse his sins with truth not adding nor diminishing nor mixing any lye with simplicitie not excusing himself nor laying the fault on others neither multiplying superfluous words with integritie vttering them all not leauing any thing for shamfastnes telling the number of euery sorte and the circumstances which any way do agrauate the sinne so far as he can remember Finally with shamefastnesse and humilitie not recounting his sinnes as if he tolde an historie but telling them as thinges deseruing shame and vnworthie of a Christian and humbly desiring pardon S What meaneth satisfaction M That the sinner haue purpose to doe penance and therefore he must willingly accept that punishment which his ghostly father shal appoint him and performe it with speede considering that God doth him most high fauour in pardoning him the eternall paine of hell and is contented with a temporal paine much lesse then his sinnes haue deserued S Tell mee now what fruit this Sacrament bringeth M We reape foure very great commodities by this Sacrament The first is that which was saide euen now that God doth pardon vs the sinnes committed after Baptisme and doth change the eternall paine of hell into a temporall paine to bee suffered in this life or in Purgatory The second that the good workes which wee had wrought during the time we were in grace and were lost by sin are restored to vs by meanes of this Sacrament The third is that we bee loosed from the band of Excommunication if perhaps we were tyed therewith For you must knowe that Excommunication is a most grieuous punishment which depriueth vs of the prayers of Holye church of lawfully receiuing the sacraments likewise of conuersing with faithful people finally of holy buriall and from this so terrible a punishmēt wee are deliuered by the Sacrament of penance according to the authority which the Confessors haue of the Bishoppe or of the Pope Albeit this absolution from Excommunication may also be geuen without the Sacrament by the Prelate though he be no Priest The fourth and last fruit is that wee are made capable of the indulgences which the Popes do often geue S. What is meant by indulgences M. Indulgence is a Liberty which God doth vse by meanes of his Vicar with his faithful by pardoning their temporall paine either all or some part which they were to suffer for their sinnes in this life or in purgatory S. What is required for the gaining of Indulgence M. That a man bee in the grace of God and therefore he must confesse himself if he be in sin that he fulfil so much as the Pope appointeth when he granteth the Indulgence S. Howe often is it necessary to receaue the Sacrament of Penance M. Holy Church commaundeth that euery one confesse at the least once in the yeere But it is further necessarie to confesse euerie time that the partie will communicate if hee bee in mortall sinne And likewise when he is in peril of death or goeth about any thinge wherein is danger he may die And besides these it is verie well done to confesse often to keepe cleane a mans conscience especially for that hee that confesseth seldom can hardly do it well S. There remaineth lastly that Idemaund of you what the workes bee that are gratefull to God to satisfie for sinnes M. Al are reduced to three to-wit Prayer Fasting and Almes For so the Angell Raphel taught Tobie The reason whereof is for that a man hauing a soule a body and externall goods by prayer he offereth vnto God the goods of the soule by fasting the goods of the bodie by almes the externall goods By prayer is vnderstoode the hearing of Masse saying of the seuen Psalmes the Offfice of the dead and other like things By fasting is vnderstood all corporall austeritie as wearing of heare-cloth whipping lying on the ground pilgrimages and the like By almes is vnderstood all other works of charitie seruice done to our neighbour for the loue of God S What is required to fast aright M Three thinges are required to eate once only in the day and that about midday and the longer it is deferred the better and to abstaine from flesh and in Lent from egges and whit meates S Whether is it better to make satisfaction our selues to God by these works or to take Indulgence M It is better that our selues satisfie by these wordes
against it M Pride is a sinne by which a man thinketh himself to be more then he is and so preferreth himselfe aboue others not willing to haue others a boue him nor equall with him The sinnes which it produceth are vaine glorie and vaunting of him selfe contending with others discorde disobedience and the like The remedie is to attende with all diligence to holiehumilitie that is to know that a man is nothing of him selfe that al we haue is the gift of God and to thinke that others are better then wee and therefore to esteeme our selues lesse then others in minde to submit our selues to all outwardly to honor all others according to their degrees It helpeth also to consider that pride maketh a man like the diuel and that it pleaseth God highly whereupon it is written that God resisteth proude men and boweth himselfe to humble men he confoundeth the proud and exalteth the humble S What is Couetousnesse what are the sinnes which come of it and the remedie against it M Couetousnesse is a disordinate affection towards riches and it consisteth in three things First in desiring the goods of others not being contente with his owne Secondly in desiring more then is sufficient and not willing to giue the superfluous to the poore as we are bound Thirdly in louing those goods wee haue too much though they be our owne and not superfluous And this appeareth when a man is not found readie to loose his goodes in a case that is necessarie for the honour of God And therefore Sainte PAVL saith that couetousnesse is in some sort Idolatrie for that the couetous man preferreth his goods before God seeing hee is contented rather to loose God then his goods The sinnes then which proceed of couetousnesse are manie as Theft Robrie deceipts in buying and selling crueltie towards the poore other like the remedy is to exercise our selus in the vertue of liberalitie considering that in this life wee are trauellers and pilgrims and that therefore it is much better for vs not to load our selues with goods but to deuide them with our fellow trauellers who may carrie them vnto our countrey and so being in part disburdened we may make our voyage more easely S What is Lecherie what sinnes doth it bring forth and what is the remedie against it M Leacherie is a disordinate affection towards cardinall pleasures delights The sinnes which proceed from it are Blindnes of minde Temeritie and Inconstancie as also Adulterie Fornication dishonest words and all other vncleannesse The remedie is to be well exercised in fasting in prayer in flying euil cōpany because these are the means to keepe chastitie and aboue all for men not to trust thēselues for their owne vertue holines but to stand aloofe from dangers and to keepe well their senses considering that the most strong Sampson the most holie Dauid and the most wise Salomon were deceiued with this vice and fel into great blindnes of mind chiefly Salomō who was brought to adore al the Idols of his cōcubins S What is Enuie what sinnes doe come of it what remedie is there against it M Enuie is a sinne by which one is displeased at the good of an other for that it seemeth to diminish his owne greatnes Where you haue to consider that when the good of an other displeaseth you for that he is not worthy to haue it or because hee vseth it not well it is no sinne Likewise when you are displeased that you also haue not the good which others haue and chiefly vertue deuotion and the like goodnes this also is no sinne but rather is a holie and commendable emulation But when it displeaseth you that an other hath some goodnesse because it seemeth to you that it darkneth your glorie and you would that he had it not to the end he were not your equal or your better it is the sin of Enuie And it bringeth forth many sins as peruerse iudgemente ioy of an other mans euill murmuring and detraction For that the enuious seeketh to diminish the good name of his neighbour And finally sometimes it induceth to commit murder as Cain did who for enuie killed his brother and the Iewes for enuie procured the death of our Lord. The remedie is to be exercicised in brotherlie charitie often to thinke that Enuie hurteth more him that enuieth then him that is enuied For that the enuious afflicteth and fretteth himselfe inwardly and oftentimes God doth exalt him that is enuied by that means by which the enuious would haue abased him So wee see that the diuel for enuie caused man to lose the terrestrial Paradise god by that occasion wrought that christ came into the world so gaue vs the celestial paradise The brothers of the patriarch Ioseph sold him for enuie and God by that occasion brought to passe that Ioseph became lord of his brothers Saul for enuie persecuted Dauid God caused Saul to lose the kingdome gaue it to Dauid S What is Gluttonie what sinnes produceth it and what is the remedie against it M Gluttonie is a disordinate appetite of eating drinking which cōsisteth in taking more meate then is conuenient in seeking too pretious meates in desiring forbidden meats as flesh on the Friday and Saturday in not exspecting the houre of eating on fasting daies and finally in eating with too great desire eagernesse The sinnes which come of gluttonie are obscuritie of vnderstanding vaine mirth and babling And often of Gluttonie commeth Leacherie with all the sinnes which proceed thereof The remedie is to attende vnto temperance and abstinence which helpe both the soule and the bodie And in particular it is most profitable to consider that the delight of gluttony is very short and often leaueth behinde it long paines of the stomacke of the head and other like S What is anger what sinnes doth it bring and what remedie is there against it M Anger is a disordinate desire of reuenge But you must knowe that moderat ordinate anger is good Whereupon the Psalme saith Bee you angrie and sinne not And S. Basil saith that anger is like to a dogge which is good when he barketh against enemies but more whē he hurteth friends The disorder of anger consisteth in three thinges First in desire to be reuenged of him that deserueth it not and that hath not offended vs. Secondly in desiring to reuenge by priuate authoritie for that to punish and to vse reuenge against malefactors doth not belong to any but to Superiors as to the Prince or Magistrate And for so much as God is the Supreame Prince he saith that to him reuenge principally belongeth Thirdly in reuenging for hatred and not for zeale of justce and in exceeding in the maner in other circumstances The sinnes which come of disordinate anger are contentions injourious words furious behauior outragious actions as of mad-men for immoderat anger is like to madnesse The remedie is to be
exercised in the vertues of meekenesse and of patience considering the examples of holie men and of Christ himselfe who by supporting and suffering haue triumphed more gloriouslie then worldly men do by endeuoring to be reuenged of their enemies S What is Sloath what sinnes produceth it what is the remedie against it M Sloath is called in Greeke Acidia signifyeth tediousnes loathsomnes and griefe to doe well And it is a mortal sinne when one giueth taketh loathsomnes to do well is displeased for that he is bound to obserue the cōmandements of God and to walke in the way of vertue The sinnes which he produceth are light esteeming the commaundements easelie yeelding him selfe to vices desperation of wel-doing hatred and dislike of such as would draw or force a sinner to leaue sinne and to take a good way The remedie is neuer to be idle to read good bookes to consider the great reward which God promiseth to those that are diligent and obseruing his commandements and the eternall and intollerable punishments which is prouided for the negligent Cap. XX. Of the sinnes against the Holie Ghost VVHat how many be the sinnes against the Holie Ghost M They are sixe to wit despaire of our saluation presumption to bee saued without merits to impugne the knowen truth enuie at an other mans grace obstinacie in sinne and finall impenitence S Wherefore are they called sinnes against the Holie Ghost M Because they are committed vpon meere malice and speacially the third which is of all other properly a sinne against the Holie Ghost that is when a man knoweth the truth and yet will obstinatly hold and proue that it is not true To sin of malice is said to be against the Holie Ghost because goodnes is attributed to the Holie Ghost which is contrarie to malice like as to sinne of ignorance is said to be against the Son of God to whome wisdome is atributed and sinning of frailtie is said to be against the Father to whom power is attributed S What haue these sinnes proper M They haue this that they are not pardoned in this world nor in the other as our Lord admonisheth vs in the Gospel Which yet is thus vnderstood that they are hard to be pardoned because seldom hardly those that fal into these sinnes come to true repentance like as when wee say a disease is incurable we will not for all that say it can not be cured by anie meanes but that it is seldome cured or that ordinarily it is not cured Chap. XXI Of sinnes that crie vnto Heauen S HOw manie are they what bee the sinnes which crie vnto Heauen M They are four to wit wilful murder carnall sinnes against nature oppression of the poore and chiefly of orphans and widowes and to defraud workmen of their wages S Wherefore is it said that they crie to Heauen M Because the iniustice of these sinnes is so maniefest that it can not be couered or hidden by anie means Chap. XXII Of The foure last things S I Would haue some general document to flie sinne M The wise man saith Remember thou the last things and thou wilt neuer sinne The last things are foure Death the Generall Iudgement Hell and Heauen S Wherfore are these foure things called the last M Because death is the end of life and the last thing which is to happen in this world Finall iudgement is the last of all the iudgments that are to be geuen and therfore there is no appealing from it Hell is the last euil that melefactours are to haue and they are to remaine therin for euer without possibilitie euer to change Heauen is the last good which the good are to haue they are neuer to lose it S I would haue some considerations to exercise my self in these last things for that remembring my self often of them I should neuer sinne as the wise man saith whom you alleaged M Concerning death you may consider these four points First that death is most certaine and none can escape it The second that the houre of death is vncertaine and manie die when they least thinke of it The third that in death all the designments of this life do end and then the vanitie of the world appeareth The fourth that at their death euerie one repenteth the euill he hath done and the omission of good which he might haue done therfore it is great folie to do that wherof we are sure to repent vs. Touching Iugement you may consider these points First that the iudgement shal be geuen of a most important matter to wit of the chiefest good or the greatest euil Secondly it shal be geuen by the highest Iudge who knoweth all things and whom none can resist Thirdly it shall bee geuen in the presence of the whole world where none can hide themselues Fourthly there wil be no hope to flie the sentene or the execution of Gods Iustice Concerning Hell consider that it is large long high and deepe Large for that it conteyneth all the paines that can bee imagined Long for that they are eternall High for that they are all most bitter in the highest degree Depe because they are all absolute paynes without mixture of anie sort of consolation Concerning Heauen consider in like maner that it is large for that it conteyneth all the goodnes that can be imagined and more also then 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 deepe because they are pure good without any mixture of euill And here you may adde that the commodities of this life haue no one of these conditions for that they are few short little and alwaies mixed with vexations and troubles of mind And likewise the euils of this world are few short litle and alwaies tempered with some consolation Wherupon you are to conclude that all those haue truly lost their wittes that for loue of the commodities of this life or for feare of present tribulations lose the happines or fall into the euils of the world to come FINIS A Table of the Chapters and principall contents of this booke VVHat Christian Doctrine is and what are the principall partes thereof pag. 1 The declaration of the vsuall blessing with the signe of the Crosse 5 The declaration of the Creede 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 sixt 43 Of the seauenth 44 Of the eight 53 Of the ninth 57 Of the tenth 68 Of the eleuenth 64 Of the twelfth 71 The declaration of our Lords prayer 77 The declaration of the Aue Maria. 105 The declaration of the ten command 111 And first of the first commandement 117 Of the second 130 Of the third 145 Of the fourth 148 Of the fifth 152 Of the sixt 156 Of the seuenth 159 Of the eight 147 Of the ninth 253 Of the tenth 168 Declaratiō of the precepts of the church 201 Declaration of Euangelical counsell 276 Declaration of the Sacramēts of the church 279 Of the Sacrament of Baptisme 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 Vnctiō 217 Of the Sacrament of Order 220 Of the Sacrament of Matrimonie 220 Of vertues in generall 258 Of the Theologicall vertues 231 Of the cardinall vertues 221 Of the seauen gifts of the Holy Ghost 237 Of the eight Beatitudes 240 Of the seauen works of mercy corporall spirituall 253 A declaration of vices sins in general 284 Of mortall and venall sinne 254 Of Original sinne 259 Of the seuen capital sinne 296 Of the sinnes against the Holie Ghost 243 Of sinnes that crie to heauen 270 Of the foure last things 312 FINIS * Likewise beginning the day at mid-night our Sauiour rising as he did after mid-night rose the third day * Counting the day to end at Sunne-setting Or if you count to midnight there was more of Fridaye and some part of Sunday * Fridaye is also Fasting daye where custome so bindeth as it doth in England