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
example of Temperance fasted with great facilitie and cheerefulnesse when it is needfull and hee fasteth perfectly expecting the conuenient houre and eating meates appoynted and once only but he that hath not this vertue or contrariwise is a glutton it seemeth a death to him to fast and if perhaps hee fast he can not well expect the due houre of dinner and after at night in place of a drinking as the custome is he will make so large a collation as wanteth little of a supper S How manie vertues be there M The vertues are very manie but the more principall to which all the rest are reduced are seuen to wit the three Theological Faith Hope Charitie foure Cardinall Prudence Iustice Fortitude Temperance according to this number there are seuen giftes of the Holie Ghost and the Euangelical Beatitudes which guide vs to the perfection of Christian life There be also seuen workes of mercie corporall seuen spirituall Of all which I will geue you a briefe instruction Chap. II. Of the Theologicall Vertues S VVHat is faith M Faith is the first of the Theological vertues that is of those vertues which haue immediat relation to God And the proper office of faith is to illuminate and eleuate the vnderstanding to beleue firmely all that God by his Church reueileth vnto vs although it bee otherwise heard and aboue naturall reason S What is the cause that wee must beleeue matters of faith so firmly M The cause is for that faith doth relie vpon infallible veritie for so much as all that faith proposeth vnto vs is reueiled from God God is veritie it self Wherefore it is impossible that which God sayeth should be false And so when faith proposeth anie thing vnto vs which appeareth contrarie to reason as for example that a virgin should bring forth a child it is necessarie to consider that humaine reason is feeble may easely be deceiued but God can not be deceiued nor deceiue vs. S What is necessarie to be beleued by this vertue of faith M It is necessarie to beleue distinctly al the Articles of the Crede which before I haue declared And specially those Articles whereof Feasts are kept euerie yeare in holie Church as the Incarnation of our Lord the Natiuitie the Passion the Resurrection the Ascension the comming of the Holie Ghost the most Holie Trinitie Moreouer wee must be readie to beleeue al that shal be declared vnto vs by holie Church And finally in all out ward behauiour to shunne and auoide those things which haue anie shew of infidelitie as to carrie the habit of a Turke or of the Iewes the eating of flesh on daies forbidden as Heretikes do and such like For that it is necessarie to confesse the true faith not only in hart with mouth but also with exterior deeds to shew our selues to dislike of all Sects that are contrary to holie Church S What is hope M Hope is the second Theological vertue so called because it also hath immediat relation to God For as by faith we beleue in God so by hope we trust or hope in God S What is the office of Hope M It is to eleuate our mind to hope for eternall felicitie And because this is so heigh a benefit that it was not possible to reach thereto by humaine abilitie therfore God geueth vs this supernaturall vertue that by it we may trust to attaine to so great a good S Whereupon is this hope grounded and whereupon doth it relie M It is grounded and doth relie vpon the infinite goodnesse mercie of God whereof wee haue most certaine signes seeing hee hath giuen vs his owne Sonne and by his meanes adopted vs for his children and promised vs the inheritance of the kingdome of Heauen if we doe works cōformable to the dignity receiued hath also giuen vs grace sufficient help to do such works S What is Charitie M It is the third Theologicall vertue hauing immediat relation to God by this vertue our soule is eleuated to loue God aboue all things Not only as Creator Author of al our natural good but also as the g◅ of grace and of glorie which are supernaturall S I would know whether charitie be also extended vnto creatures M Charity is properly extended vnto all men and to all things which God hath made But with this difference that God is to bee loued for himselfe he being infinitly good it is further extended to all other things which are to be loued for the loue of God And in particular our neighbour our parents or frends are not onely to be vnderstood but also euerie man though he would be our enemie because euerie man is the Image of God and for the same is to be loued S Is Charitie a great vertue M It is the greatest of all others it is so great that whosoeuer hath it can not lose his saluation if he first lose not charitie And he that hath it not can by no meanes be saued though he had al the other vertues and gifts of God Of the cardinall vertues S VVHAT is Prudence M It is the firste of the foure Cardinal vertues which haue this name because they be principal vertues and as fountaines of all the other moral and humaine vertues For that Prudence gouerneth the vnderstanding Iustice gouerneth the wil. Fortitude gouerneth the irascible power And Temporance gouerneth the appetite of concupiscence S What is the office of Prudence M It is to shew the due end of euerie action the conuenient meanes and all the circumstances to wit the time the place the manner such like that the worke may be wei done in all points perfectly And therfore it is called the mystris of other vertues and is as salt to meats and as the sunne in the world S Which be the vices contrarie to Prudence M Vertue consisteth in the middest and hath alwayes two contrarie vices which are in the extreames One vice contrarie to Prudence is Imprudence that is inconsideration and rashnes and it is in those that do not consider what they haue to do so either they looke not to the true end or they vse not the true meanes The other vice is subtiltie or carnal pollicie and it is in those that with great diligence think of the end of the meanes but they direct al things to their priuat commoditie for the gaining of some worldlie benefit And therfore they endeuour subtilly to deceiue their neighbour to bring to passe their busines to their owne purpose But in the end it will appeare that such are most impudent losing the most soueraigne good for the loue of things of no impotence S What is Iustice and what is the office therof M Iustice is a vertue which geueth euery one that is his own and so the office thereof is to make things iust to put equalitie in humaine contracts which is the foundation of quietnes of peace For if
each one would be cōtent with his own not couet that belōgeth to an other ther should neuer be war nor discorde S What bee the vices contrarie to Iustice M They are two One is Iniustice that is when one taketh that which belongeth to an other or in cōtracts giueth lesse then he ought or taketh more then is due to him The other is too much justice that is whē one is too rigorous wreasteth things by pretence of justice more seueerely then reason requireth For in some cases it is necessarie that compassion bee mixed with justice As if a poore man can not pay all he oweth presently without his great losse or damage it is a reasonable thing and just that he haue a litle time graunted him and to denie him the same is to great rigour S What is Fortitude and what is the office thereof M It is a vertue which maketh vs ready to ouercom al difficulties that would otherwise hinder vs frō doing wel it reacheth euen to suffering death whē it is necessary for the glorie of god or for performing our duty so al holy martirs haue triūphed ouer their persecutors by this vertue in like maner al valiāt soldiars which in iust wars haue made so great proofe of their valour haue become glorious by the same vertue S what be vices cōtrary to fortitude M They are cowardlines audacious temeritie For cowardlines maketh one to yeeld too easely Which cōmeth of the lacke of fortitude audatious temeritie maketh one put himselfe in danger when there is no need Which so to tearme it is too much fortitude And it deserueth no praise but blame and therefore is no vertue but a vice S What is Temperance and what is the office thereof M Temperance is a vertue that bridleth sensuall delights maketh a man to content himselfe with such pleasures and in that measure as reason alloweth S What are the vices contrarie to Temperance M They are Intemperance and Insensibility Intemperance is when one is too much giuen to delights and therefore committeth excesses in eating and such thinges as doe hurt both the soule and the bodie Insensibilitie is when a man vseth the other extreame and so flyeth all pleasures that he wil not eate things necessarie for his health to auoyd that little delectation which conuenient meats doe naturally bring But the vice of intēperance is much more common amongst men then the vice of insensibilitie And therefore all holie men by word and example haue exhorted vs to fasting to mortification of the flesh Cap. XIII Of the seauen gifts of the Holie Ghost S VVHich be the seuen gifts of the Holie Ghost M They are those which the Prophet Isaie hath taught vs to wit Wisdome Vnderstanding Counsaile Fortitude Knowledge Pietie and the Feare of our Lord. S Whereto do these gifts help vs M To attaine to the perfection of Christian life For they are as the ladder by which wee clime vp from the state of sinne by diuers degrees euen to the highest of sanctitie But you must knowe that the Prophet numbreth these steppes comming downwards For he did see as it were a ladder which came from Heauen Neuertheles we will recoont the ascending as going vpwards ascending from earth to heauen The first degree then is the Feare of our lord which doth terrifie a sinner whē he thinketh that he hath God almighty his enemiet the second degree is Pietie For he that feareth punishment which God threatneth against a sinner beginneth to become godlie desireth to obey and serue God and to worke his holie will in all things The thirde degree is Knowledge for that hee vvho desireth to vvorke the vvill of God demaundeth of God that he will teach him his holie commandements God partly by Preachers partly by books partly by inwarde inspirations teacheth him all that is necessarie The fourth degree is Fortitude for hee that knoweth and is willing in all thinges to serue God findeth many difficulties tentatiōs of the world the flesh the diuel And therefore god at that time of need giueth him the gift of Fortitude that he may ouercome al difficulties The fift degree is Counsell for when the diuell cannot preuaile by force he turneth himself to decepts and vnder pretence of good prouoketh the just man to fall yet God doth not abandon him but giueth him the gift of Counsell by which he preuaileth against the deceipts of the enemy the sixt is the gift of Vnderstāding for when a mā is wel exercised in actiue life and hath had many victories against the diuel god doth draw him exalt him to contemplatiue life and with the gifte of vnderstanding maketh him to vnderstande and penitrate diuine Mysteries The seauenth is the gift of Wisdome which is the cōplement of perfection For he is wise that knoweth the first cause of all thinges and according thereto formeth al his actions which none can doe but hee that joyneth perfect charitie to the gift of vnderstanding For by the vnderstanding he knoweth the first cause and by charitie hee directeth and disposeth all thinges vnto it as vnto the last ende And because wisdome joyneth the affection to vnderstanding therefore it is called wisdome that is sauorie knowledge as Saint Barnard teacheth vs. Cap. XIIII Of the eight beatitudes S VVHat are the eight beatitudes which our Lord taught vs in the Gospel M They are an other ladder to clime vnto perfection like vnto that of the gifts of the Holie Ghost For that in seauen sentences are conteyned seauen degrees to arriue vnto beatititude And lastly the eight doth geue vs a signe to know whether a man haue ascended vp these degrees or no. S Declare vnto mee this ladder briefly M Christ our Lord in the three first degrees teacheth vs to take away the impediments of perfection whereby we ascend vnto felicitie The generall and ordinarie impediments are three the desire of goods of honors and pleasures So Christ saith in the first degree that the poore in spirit are blessed that is those who willingly dispise goods In the second he saith that the meeke are blessed that is those that geue place to all not resisting those that put themselues before and thrust them behinde In the third he saith that those are blessed that weepe that is those that seeke not the delights and pleasures of the world but attend to do penance and to be waile their sinnes In other two degrees he teacheth vs the perfection of the actiue life which consisteth in fulfilling all that wee are bound vnto by iustice and by charitie Therefore he saith in the fourth degree that those are blessed that hunger and thirst iustice And in the fift he saith that the mercifull are blessed In the last two he draweth vs to perfection of the contemplatiue life and therfore he saith in the sixt that they are blessed that haue a cleane hart for they shall see God that is they shall
because by Indulgence is satisfied onely for the bond of paine or punishment but by these workes we do both satisfie and withall merite eternall life but best of all is to vse both their helps satisfying our selues so much as wee can withall taking Indulgences Of the Sacrament of extreame Vnction S VVHat is Extreame Vnction M Extreame Vnction is a Sacrament which our Lord instituted for the sick It is called Vnction because it consisteth in annoynting the sicke with holie Oyle and receyting ouer him certaine prayers And it is called Extreame as being the last amongst the Vnctions which are vsed in the Sacramēts of the church For the first vnction is giuen in Baptisme the second in confirmatiō the third in Priesthood the last in sicknes it may also be called extreme for that it is giuē at the end of the life S What be the effects of this Sacrament M They are three The first is remission of sins that remaine sometimes after the other Sacraments to wit those which the party did not remember or not know and which if he had knowen and remembred he would willingly haue repented and confessed them The second is to cōsort the sicke to make him stronger in spirite in that time when hee findeth himselfe oppressed with bodely infirmities and with temptations of the diuel The third is to restore the health of the bodie if that be expedient for the eternal saluation of the same sicke person And these three effects are signifyed by the oyle which is vsed in this Sacrament for that oyle refresheth strengthneth and healeth S At what time ought this Sacrament to be receiued M In this many doe commit great error who wil not take this Sacramēt but when they are in departing this life for the true time to take it is whē the phisitions iudge the disease to be dangerous for when humane remedies seem to be insufficient the celestial remedies are chiefly to besought for And so sometimes it hapneth that by the meanes of this holy oyle the sicke party doth recouer health therefore as this Sacrament ought not to bee demanded when there is no danger to die so ought it not to be deferred so long till there bee no hope remaining And this is the cause why holie oyle is not giuen to those that are put to death by justice because such are neither sicke nor haue hope of life Of the Sacrament of Order S VVHat is the Sacrament of Order M It is a Sacrament in whtch power is giuen to consecrate the most holie Eucharist and to minister the other Sacraments to the people or to serue by proper offiee those that haue receiued such power And it is called Order because there are manie degrees in this Sacrament one subordinate to an other As Priests Deacons and other inferiors But of these there is no neede to tell you any more seing this Sacrament doth not pertaine to all but only to men of yeares and learning who are not to learne the Christian doctrine but rather it belongeth to them to teach others Of the Sacrament of Marriage S VVHat is the Sacrament of Matrimonie M The Sacrament of Matrimonie is the lawfull joyning of man and woman in holie wedlocke which signifyeth and representeth the Vnion of Christ with his Church by the Incarnation and the vnion of God with the soule by grace S What effects worketh this Sacrament M First it giueth grace to the husband the wife to comport thēselues wel to loue each other spiritually as Christ loueth his Church and as God loueth a faithful just soule Secondly it conferreth grace to know and to desire to bring vp their children in the feare of God Thirdly it produceth a bonde betweene the husband and the wife so straight that it is not possible to bee dissolued like as betweene Christ his Church And hereof it commeth that no bodie can dispence that the husband leaue his first wife take an other neither that the wife leaue her first husband and take an other S What is necessarie to the making of Mariage M Three things are necessarie First that the parties be without impediment to be ioyned together that is that they be not kinsfolkes within the fourth degree that they haue no solemne vowe of chastitie nor the like Secondly that in contracting of Matrimonie there be witnesses and that in particular the Curate or proper Pastor be present or as wee cal him the Parrish Priest Thirdly that the consent of both parties be free not forced by any great feare that it be expressed by wordes or some equiualent signe And if anie of these three things shal be wanting the Mariage is not of force S Whether is it better to take the Sacrament of matrimonie or to kepe virginitie M The Apostle S. Paul hath cleered this doubt hauing written that who ioyneth himselfe in Mariage doth wel but he that doth not ioyne himself but keepeth virginitie doth better And the reason is because Mariage is a thing humane virginitie is Angelical Mariage is according to nature Virginitie is aboue nature And not only virginitie but widowhood also is better then mariage Therefore whereas our Sauiour said in a parable that the good seede yelded in one field thirtie fold fruit in an other threescore in an other a hundred fold the holie Doctors haue declared that the thirtie fold fruite is of Matrimonie the threescore fold of widowhood hundereth fold of virginitie Cap. X. Of vertues in general YOv haue declared the foure principall partes of Christian Doctrine I desire to know if there be any thing else to learne M The necessarie thinges to bee knowne are those foure which I haue already shewed you But there be some other things profitable also to the end we pretend of obtayning eternall saluation to wit Vertues and Vices good workes and sinnes For albeit wee haue spoken alreadie of these things in general in the declaration of the Creede and of the Commandements yet it will be very profitable to speake of them more distinctly and in particular S Tell me then what is vertue M Vertue is a qualitie which is receiued in the soule and maketh a man good For as science maketh a man a good Philosopher and art maketh one a good artificer so vertue maketh a good man and causeth him to doe that which is good and that with facilitie readinesse and perfection Whereas hee that hath not vertue though hee may sometimes do well yet he shall not doe it without difficultie and imperfection whereof to giue you some example vertue is like to art and practise For you see one that hath art to play on the Citerone or Lute playeth both wel with facilitie although he neuer look vpō the strings where as an other that hath not the art or hath not practise may well touch the strings and make them sounde but hee shall neither doe it readily nor so well Euen so hee that hath the vertue for