SEEING I do vnderstand, that it is necessarie to sal­uation, to know the Chri­stian doctrine, I desire you to declare vnto mee what this doctrine is.

The Christian doctrine is a briefe [Page 4] summe of all those thinges, which Christ our Lord hath taught, to shew vs the way of saluation.

How many be the principal and most necessary parts of this doctrine

Foure, to wit, the Creede, the Pater noster, the ten Commande­ments, and the holy Sacraments.

Wherefore are there foure, and neither more nor fewer?

Because there are three principal vertues, Faith, Hope, and Charitie, and Grace, necessarie to saluation. And so, the Creede is necessarie for Faith, because it teacheth vs that which we haue to beleeue; the Pater noster, is necessary for Hope, be­cause it teacheth vs what wee haue to hope; the ten Commandements are necessarie for Charitie, because they teach vs what we haue to doe, to please God; the sacraments are necessarie, because they are the In­struments of Grace, by which those [Page 5] vertues are receiued and conserued.

I would be glad you should giue me some similitude, to vnderstande better, the necessitie of these foure parts of Christian doctrine.

S. Augustine giueth vs the simi­litude of a house: for as to make a house, it is needfull first to place the fundation, then to rayse the walles, and last of all, to couer it with the roofe, and to doe these things there are some instruments necessarie: so to make in our Soules the building of saluation, we haue need of the foun­dation of Faith; the walles of Hope; the roofe of Charitie; and the instru­ments, which are the most holie Sa­craments.

BEfore wee come vnto the first part of this doctrine, I would be glad you should giue mee some [Page 6] taste of those things which are to be beleeued, declaring vnto mee in grosse and in summe, the most ne­cessarie mysteries that are conteined in the Creede.

You haue reason, and so I will doe. You must then know that the principall mysteries of our faith are two, and both two are conteyned in the blessing that wee vse to make with the signe of the holie Crosse. The first mysterie is the Vnitie and trinitie of God: the second is the In­carnatiō & Passion of our Sauiour.

What meaneth the Vnitie and Trinitie of God.

These are most high matters, & by litle and litle are to be declared, in the progresse of this doctrine: but for this time it shall suffice to learne the names, & to vnderstād so much as you may. The Vnitie of God sig­nifieth, that besides all things crea­ted, there is one thinge that hath [Page 7] not had beginning, but hath al­waies been, and euer shall bee, and hath made all other thinges, and maintaineth and gouerneth them, and is aboue all, most high, most noble, most glorious, most potent, absolutely Patrone of all thinges: and this is called God, who is one onely, because there can not bee more then one true Diuinitie, that is to saye, one onely Nature and Essence, infinitely potent, Holie, good, and so foorth. Yet notwith­standing this Diuinitie, is founde in three persons, which are called the Father, the Sonne, and the Ho­lie Ghost, which three persons are one onely God, because they haue the selfe-same Diuinity and essence. As for example, if three persons here in earth, called Peter, Paul, & Iohn, should haue one & the same soul, & one & the same bodie, they should be called three persōs, because one is [Page 8] Peter, an other Paul, and an other Iohn: and yet they should be one man onely, and not three men, not hauing three bodies, nor three soules but one bodie and one soule. This is not possible amongst men, because the being of a man is dererminat & limited, and therefore cannot be in many persons. But the being of God & his diuinitie is infinite. And there fore the selfe-same being, and the selfe-same Diuinitie of the Father, may be, and is found in the soone, and in the Holie-Ghost. There bee then three persons, because one is the Father, another is the Sonne, and the third is the Holie-Ghost. And yet they are one God onely, because they haue the same Diuinitie, the same being, the same power, wise­dome, goodnes, &c.

Tell me now what signifyeth the Incarnatiō & Passiō of our Sauiour?

You are to know that the second [Page 9] Diuine person, the which as wee haue said, is called the Son, besides his diuine being, which he had be­fore the world was created, yea from all eternitie, tooke the flesh & soule of man, that is to say, our whole na­ture, in the wombe of a most pure Virgin, and so hee who was before only God, came likewise to be Man. And after hee had conuersed with men thirtie and three yeares, teach­ing the way of saluation, and work­ing many miracles, in the ende hee suffered himselfe to be nayled vpon a Crosse, and on the same dyed to satisfie God for the sinnes of the whole world: and after three daies he rose from death to life, and after fourtie daies more, ascended into heauen, as wee shall shew in the de­claration of the Creede: this is the Incarnation and Passion of our Sa­uiour.

Wherefore are these the principal [Page 10] mysteries of our Faith?

Because in the first, is contayned the first beginning, and last end of man: In the second, the onely and most effectuall meanes to know the first beginning, and how to attaine vnto the last end: & because in be­leeuing and confessing these two mysteries, we manifest our selues di­stinct from all the false Sectes of Gentils, Turkes, Iewes and Here­ticks: and lastly, because without be­leeuing and confessing these two mysteries, no man can be saued.

How are these mysteries contey­ned in the signe of the Crosse?

We make the signe of the Crosse when we say: In the name of the Fa­ther, and of the Sonne, and of the Ho­lie Ghost, and that in this forme, put­ting the right hand vnder the fore­head, when we saye, In the name of the Father: then vnder the breast, when we say, & of the Sonne: lastly, [Page 11] frō the left shoulder vnto the right, when we say, and of the holy Ghost. And withall the word, In the name, doeth shew the vnitie of God: be­cause it is said, in the name, and not in the names: & by the word name is also vnderstood the diuine power and authoritie, which is one only in all the three persons. These words of the Father, of the Sonne, and of the Holie Ghost, doe shew vnto vs the Trinitie of persons: The signing in forme of a Crosse, representeth vnto vs the Passion, and conse­quently, the Incarnation of the Sonne of God: the passing from the left shoulder to the right, and not from the right to the left, signifyeth that by the Passion of our Sauiour, we are transferred from sinne vnto grace, from transitorie things vnto eternall, from death to life.

To what purpose is this signe of the Crosse made?

First it is made to shew that wee are Christians, to wit, souldiers of our chiefe Emperour Christ, because this signe is, as it were an ensigne or liuerie, which distinguisheth the sol­diers of Christ, from all the enemies of the Holie Church: to wit, Gentils, Iewes Turkes & Heretiks: besides this signe is made to call for Gods helpe, in all our works:: because with this signe, the most holie Trinitie is called to help by meanes of the pas­sion of our Sauiour: and therefore good Christians vse to make this signe, when they arise from bed, whē they goe to sleepe, and in the begin­ning of all other things, which they haue to do; finally this signe is made to arme vs against all temptations of the Deuill, because the Diuel is a fraid of this signe, and flyeth from it, as malefactors doe, when they see the signe of the officers of Iustice, and often-times by meanes of this [Page 13] signe of the holie Crosse, a man e­scapeth many dangers, aswell spiri­tuall as temporal, when he maketh it with faith and trust of Gods mercy, and of the merits of Christ our Sa­uiour.

NOwe comming to the first part of this doctrine, I desire to learne the Creede.

The Creede contayneth twelue parts, which are called Articles, and they are twelue, according to the number of the twelue Apostles who composed the same, and are these.

• 1 I Beleeue in God the Father al­mightie, Creator of heauen and earth.
• 2 And in Iesus Christ, his onely Sonne our Lord.
• 3 Who was conceiued by the holie Ghost, borne of the Virgin Mary.
• 4 Suffered vnder Pontious Pilate, was crucifyed, dead, and buried, [Page 14] descended into Hell.
• 5 The third day he rose again from death.
• 6 Ascended into heauen: si [...]eth at the right hand of God the Father almightie.
• 7 From thence hee shall come to judge the quicke and the dead.
• 8 I beleeue in the Holie Ghost.
• 9 The holie Catholike Church: the Communion of Saints,
• 10 Remission of sinnes.
• 11 Resurrection of the flesh.
• 12 Life euerlasting. Amen.

I haue learned through the grace of God, that I am to beleeue: I desire that you now teach me what I am to hope for, & desire; & what meanes I may haue to obtaine it.

Al that you demaund is contey­ned in our Lords prayer, which wee call the Pater noster: For in this prai­er is declared what thing is to be de­sired, & of whom we are to demand it, and the selfe-same prayer is the meanes to obtaine it.

Which is our Lords prayer?

It is this, Our father which art in heauen, &c.

For what cause do you prefer the [Page 78] Pater noster, before all other praiers?

First, because it is the most ex­cellent of all, being made by Christ himselfe, who is the supreame wis­dome. Secondly, because this praier is shortest, and so is easie to be lear­ned and kept in memorie, & with al ful of substance, conteyning all that we ought to demand of God: third­ly, because it is most profitable, and effectual, being made by him who is both our Iudge & our Aduocate, & therefore knoweth better then any other, how we ought to demaunde, that we may obtaine. Fourthlie it is the most necessarie of all others, in regard that all Christians are bound to know it, & to repeate it euery day, and therefore it is called the dailie praier, that is to say, prayer to be said euery day.

Declare then (I pray you) those wordes: Our Father which art in heauen.

These few words are, as it were a litle preface, or a preparation to the praier. For in saying that God is our Father, we take corage & confidèce, to pray vnto him: in saying hee is in heauē, we remember our selues, that we ought to go vnto him with great feare & humilitie, seeing he is notan earthly father, but an heauēly: again, saying he is a Father, wee consider that he is willing to pleasure vs, in that wee demaund; in saying hee is in heauen as Lord & master of the world, we vnderstande that he can do so much as he wil. Finally, in say­ing he is a Father, we remember that we are children of God, & heires of heauen, in saying he is in heauen; & considering that we are on earth, we remēber that we haue not the pos­session of our inheritance, but that wee are pilgrims and trauellers, in a land of our enemies, and therefore stand in great neede of his helpe.

Declare (if you please) vnto mee all the words in particular.

The worde Father, albeit it be­longeth to God, as he is Father of all things by creation, yet in this pray­er, it is vnderstood of God, as hee is the Father of good Christians by a­doption. It is true also that sinners may say vnto God, Our father, who desire to be conuerted to him, & to become his childrē. And only those cannot truly saye, the Pater noster, who neither are, nor desire to be the children of God, not thinking at all of amending themselues.

Wherefore is it said, Our Father, and not my Father?

It is said, Our Father, to the end wee may vnderstand that we are all brethren, and as brethren ought to loue, and be vnited together, being the children of one & the same Fa­ther. It is also said, Our Father, to teach vs, that a cōmon praier is better [Page 65] then a priuate, and more profitable also vnto him that doth pray: for that whiles each one saith: Our Fa­ther, euerie one prayeth for al, and al pray for euerie one.

Wherefore is it said, Which are in heauen? is not God in al places?

God is said to dwel in heauen, not for that he is not in al places: but because heauen is the most noble part of the world, and in it doth ap­peare the greatnes, powre, and wis­dome of God. Finally in it, God vouchsafeth to be seene face to face, of the Angels, and blessed men. It may be also said, that God is in hea­uen, because he dwelleth in a per­ticuler manner, in the Angels, & in holie mē, who are spiritual heauens.

Let vs now come vnto the first petition, what meaneth: Hallowed be thy name?

Name in this place, signifieth same and renoume, as when we say [Page 82] that one hath a great name, because he is knowne of manie. Or that he hath a good name, or an euil name; because he hath a good fame, or an euil fame, being knowne of manie and commended for good, or dis­commended for bad. Wherefore to sanctifie the name of God, is no­thing els, then to publish through the world the knowledge of God, & to conserue it pure and holie in the hartes and mouthes of men, as in it selfe it is. And because there are in the world manie infidels, who know not God, and manie euil Christians, that blaspheme & curse him, there­fore those that are the children of God, and haue zeale of the honour of their father, do praie with great desire, that his name may be sancti­fied, that is, that it be through the whole world knowen, adored, cōfes­sed, praised & blessed, as is conueniēt

Seing wee desire, that God bee [Page 83] knowen, and praised of men, were it not better to demand it of men, thē of God.

Man is not able of him self, nei­ther to knowe, nor to praise God, & therfore we demand of God, that he wil worke with his grace in that maner, that the Infidels, and other sinners may be conuerred, & being conuered, beginne to know & praise his holie name.

Wherefore is the prayer begune with demanding, that the name of God be sanctified?

We are bound to loue God aboue al things, & more then our selues; & therefore our first, & most frequent desire ought to be of the glorie of God, and for this cause were we cre­ated, and endued with reason, to the end we may know, and praise God: wherein also doth consist our chifest good, as we shal say here after.

Declare vnto me now the second [Page 84] petition: Thy kingdome come,

In this petition, in fit place we demand our owne saluation, after that in the first we demanded the glorie of God?

What is to be vnderstood, by the kingdome of God?

The kingdome of God may be vnderstood three maner of waies: for we finde a kingdome of nature, a kingdom of grace, and a kingdome of glorie. The kingdome of nature is that, where with God gouerneth al the creatures, as absolute Lord of al things. For albeit peruerse men do euil, and obserue not the law of God, yet God doth raigne ouer thē, for that when it pleaseth him he hin­dereth their disignmentes. And though he permit them sometimes to haue their desires, afterwardes hee punisheth them seuerely: and there is none that can resist his wil, nor that can do otherwise, then he [Page 85] ordaineth or permitteth. The king­dome of grace is that, wherewith God gouerneth & ruleth the soules, & harts of good Christians, giuing them spirite and grace to serue him willingly, & to seeke his glorie aboue all things. The kingdome of glorie shalbe in the other life, after the day of iudgement: for that then God wil raigne with all the Saints, ouer all things created, without any resistāce For thē al the force of the diuels shal be taken away, & also of al peruerse men, who shalbe shut vp in eternall prison of hel. In that time shal death also be extinguished, & corruption, with al the tentations of the world & of the flesh, which now trouble the seruāts of God. So that shalbe quiet & peaceable kingdome, with secure possessiō of perfect & eternal felicity

Which of these three kingdomes [...]s spoken of, in this petition?

Not of the first: for that is not to [Page 86] come, but is now come. Neither of the second, for that is spoken of in the first petition, & is in a great part already come. But here is spoken of the third, which is to come, and is ex­pected with great desire, of al those that know the miserie of this life: & so in this petition we demand our chiefe good, and the perfect glory of both soule and bodie.

If the kingdome of God (which we desire may comequickly) shal be­gin after the day of Iudgment, then we desire & demand that this world should speedely end, & that the day of iudgement should come shortly.

So it is: for thought the louers of the world can haue no worse newes, then to heare the day of Iudgement named: yet the citiznes of heauen, who liue now as pilgrimes, and ba­nished men here below in earth, haue no other greater desire: Where vpon S. Augustin saith, that like as [Page 87] before Christ came into the world, al the desires of the Saincts of the ancient law, were directed to the first comming of Christ: so now al the de­sires of holie men of the new law, are directed to the second comming of the same Christ, which wil bring vs perfect beatitude.

Let vs passe vnto the third petiti­on. What do those wordes signifie: Thy wil be done, in earth, as it is in heauen.

In these words is demanded grace, to obserue wel the law of god. For that the eternal life, which is the end of man being demanded in the second petition, it was conuenient, that the principal meanes to arriue vnto that end should be demanded next after: & this principal meanes is the obseruing of the commande­ments of God, as our lord hath said: if thou wilt enter into eternall life: keep the commandements: & for so [Page 88] much as wee are not able of our selues, to kepe all the commande­ments in such sorte as we ought, therefore we demand of God, that his wil be done by vs: that is, that he geue vs grace to fulfil his wil, in obeying wholly, and in al things his holie commandements.

I desire to know, whether that besides the fulfilling the wil of God in obseruing the commandements, we are bound also to conforme our willes with Gods wil, when he sen­deth vs tribulations?

We are bound at the lest, not to murmour, nor to grudge at the pro­uidence of God: because al that he sendeth or permitteth, he doth it to a good end: to wit, to giue vs occasi­on of greater merite, if we be good: or els to purge vs if we be bad?

To what purpose is added: In earth as it is in heauen;

To teach vs, that we ought to [Page 89] endeuour to obey God, and to ob­serue his holie commandements, with that perfection, promptnes & gladnes, with which the Angels do obey in heauen: who neuer commit­ted anie litle default in obseruing al the commandements of God. It may be also said that we desire; and demaund, that sinners, signified by the earth, may obey God, as the Saints do obey him who are signifi­ed by heauen, Or els that the whole Church, signified by the earth may intirely obey God, as Christ, who is signified by heauen, obeyd him.

Let vs come vnto the fourth pe­tition: what meaneth, Geue vs this day our daylie bread?

With great reason, bread is de­manded that mainteineth life, after that grace hath been demanded, which is life it selfe, For that the first thing, that anie one begining to liue desireth, is food, where with life is [Page 90] maintained. But you haue to vnder­stande, that in this prayer, spirituall bread is principally demaunded, which is the meate of the soule: and secondarily corporall bread, which is the food for the body. And by spi­rituall bread, is vnderstood the most holy Sacrament of the altar, that is the celestial and diuine bread, which merueilously nourisheth the life of the soule: & likewise the word of god is vnderstood, which by preaching or reading of spirituall bookes, help­eth no little to nourish the same life of the soule. Finally is vnderstood, the inspiration of God, prayer, and euery other thing, which helpeth to maintaine and increase grace in vs, the which (as is saide) is the life of the soule. By corporall bread is vn­derstood all that is needful vnto vs, to maintaine the life of the bodie, which is as an instrument of the soule, to do good workes.

Wherefore is it saide, that this bread is ours.

With great mysterie this bread is called ours, for if we speake of the blessed Sacrament, that is our bread, because of our saluation it was form­ed by the holy ghost, in the wombe of the blessed Virgin, and in a cer­taine manner, bakte in the Ouen of the holy Crosse, & serued vp, on the table of the Altar, by the handes of Priests. And moreouer it is ours, be­cause it is the bread proper of the children, and may not be giuen vn­to dogges, that is to say, to Infidels, nor to those that are in mortall sinne. If wee speake of the doctrine, wee call it our bread, to witte, that which is distributed by the true preachers, vnto the children of the Holy Church, and not the strange bread, to wit, that which al heretikes giue vnto their followers, which is corrupt and pestiferous bread. But if [Page 92] we speake of corporall bread, we de­fire that God will giue vs our owne bread, and not that which belong­eth to others, to wit, that he wil help vs in iust and lawfull gaines. And a­gaine, that he blesse our lands, pos­sessions, and all our labours, to the end, that without injurie and fraud, we may procure our liuing.

Wherefore is it saide, that this bread is dailie?

It is called dailie, that is to saye, bread for euerie daye, for that wee desire not superfluous or curious things, but simply that which may suffice for the daies refection: and as well for the soule as for the bodie, e­specially knowing that wee are pil­grims, and strangers in this life.

Wherfore is it said: Giue vnto vs?

Because, albeit we are willing to labour to haue bread, as well spiri­tuall as corporall, yet wee know that our labours should all bee vaine, if [Page 93] God concurred not with his grace: as we often see that how much soe­uer men labour to sowe and reape, yet dearth doth happen for the sins of the world. We demaund also, that God giue vs our bread, that is to say, that not only he helpe vs to procure and gaine it, but that he also blesse and sanctifie it, when we vse it: that it may do vs good and be profitable both to soule and bodie.

Wherefore is annexed that worde this day?

The word, this day, signifyeth the whole time of this temporal life, and so we demand of God, that du­ring the time of this life he sustaine vs, with spiritual and corporal bread vntill wee arriue vnto our heauenly cuntrey, where we shall haue no need more of Sacraments of preachings, nor of corporall foode. It may be al­so said, that we demand of God that he giue vs to day this bread, because [Page 64] wee will not bee solicitous for the morrow, not knowing whether wee shall be liuing to morrow or no. And so our Lorde hath taught vs, not to trouble our selues, with things that be not present. So that we demand this daye, the bread which is suffici­ent for this day: & that for the mor­rew, we shal demand to morrow.

There ariseth a new doubt to me, of that which you haue saide: for if wee ought not to trouble our selues with any thing, but with that which is present they doe euill, that make prouision of corne, of wine, and of o­ther necessaries, for the whole yeare.

Our Lord, when he taught vs, not to trouble our selues with things not present, meant nothing else, but to deliuer vs of superfluous cares, which do greatly hinder prayers, & other things of greater importance, that belong vnto the gaining of e­ternal life. And therefore when the [Page 95] care for things to come, is not super­fluous: but necessarie, as to make such prouision as you speake of, it is not euil to think of that, which is to come. Yea rather such a thought is not of the morow, but of this day: for if we should not thinke of it vntill to morow, we shuld not haue so fit time

The fift petition followeth: What meaneth, And forgiue vs our debts, as we also forgiue our debters?

We haue already, in the foure pe­titions that goe before, demanded of god, that he wil giue vs all things, as wel eternall as temporal: now in the three following, we demand, that he wil deliuer vs frō al euil past, present & to come: And so you see it is true which I said before, that in this prai­er is contained al that we can desire. Wee demaund then in this petiti­on, that God deliuer vs from euill, that is paste, to witte, from the sinnes which wee haue committed, so [Page 96] for so our Lorde declared vnto the holy Apostles, when he taught them this prayer; that by debts they ought to vnderstand sinnes.

For what cause are sinnes called debts?

For three causes. First, because euery man that sinneth, remaineth debter to satisfie God for the injurie which he hath done him. Secondly, because he that sinneth, doth trans­gresse the law of God; and because the same lawe promiseth rewarde to all that obserue it, and punishment to him that doth not obserue it, therefore he that obserueth it not, remay­neth debter to paye the penaltie. Thirdly, because each one of vs is bound to cultiuate (or manure) the vineard of his soule, and to yeeld to God the fruite of his good workes. Therefore hee that doth not good workes, & much more he that doth euil works, insteed of good, is debter [Page 97] to god, who is the true lord of al vin­yards: & because al we do often faile aswel in doing that we ought not, as in doing that we ought: therfore it is cōuenient that oftentimes euery day we humbly desire of God that hee remit our debts.

Wherefore is it added, as we also forgiue our debters

Here likewise by debtes, are vn­derstood the offences iniuries, which we receiue of ouer neighbours. And wee desire of God, that hee will pardon our offences, as wee pardon them, that haue offended vs: for that like as he who pardoneth the offen­ces receiued of his neighbour, is more disposed to receiue pardon of his offences committed against God so contrariwise, he that will not par­don the iniuries of his neighbour, doth make himselfe vnworthie, that God should pardon him. Finally, in saying that we pardon the iniuries of our neighbours, wee make knowne, [Page 98] that mercie doth please vs, and that we make account, that to pardon is a magnanimous & a notable thing. To the ende that when we demande mercie of God, he may not answere vs, how wouldest thou that I should vse mercie towards thee, seeing thou doest hate mercie towards others? & how doest thou demand pardon of me, seing thou esteemest pardoning as an act of a base minde.

Declare then vnto me, I pray you the sixt petition. And leade vs not into tentation.

In this petitiō is demanded help against euil to come: to wit, against tentations, which are occasions that make vs fall into sin. Here you haue to know that principally it is deman­ded, that God permit vs not to bee vanquished & ouercome by tētati­ons: & because tentatiōs are dange­rous, & the victorie doubtful, there­fore we demand also that God per­mit [Page 99] vs not to bee tempted, chiefly when he seeth that the victorie shall not be ours, but the diuels: & of this you are to draw an excellent lesson, to wit, that not only the diuel cānot ouercome vs, but also that he cānot so much as tempt vs, if God doe not permit him.

I doe not well vnderstande that speach: Lead vs not into tentatiō: for it may seeme to haue this sense, that god vseth to lead men into tentatiōs and that we desire him not to do it?

To bring or lead into tentations whether it be to tempt to euil, or to cause one to fall into sinne, is proper to the diuel, & pertaineth in no re­spect to God, who greately hateth sinne. But after the manner of spea­king in Holie Scripture, when God is said to induce or leade into tenta­tion, it is nothing else, but to permit that one be tempted, or ouercome by tentation: so the sense of this peti­tion [Page 100] is no other but as we haue said, that knowing our owne weakenes & frailtie, and on the othet side, the subtiltie and force of the diuel, we desire of God, not only that he wil not permit vs to be ouerthrowne by temptations, but also that he permit vs not to be tempted, if he see not, that we shall remaine victorious.

The last petition remaineth: But deliuer vs from euill. What euill is spoke of in this petition?

This last petition doth in parte confirme the former petitions, and partly it addeth some things more. And therefore it saith: But deliuer vs from euill, that is, I do not onely de­mand that thou remit vnto vs our sinnes past, and defend vs from sins to come: but moreouer, that thou deliuer vs also from all present euil. And marke well that our Lord with great wisdome teacheth vs, to de­mand to be deliuered from all euill [Page 105] 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.

What meaneth Amen?

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.

NOw you haue declared to me the Pater noster, I desire [Page 102] that you declare also, the Aue Maria

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.

What meaneth it, that to the Pa­ter noster, the Aue Maria is ioyned, rather then anie other prayer?

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.

Who composed the Aue Maria?

God himselfe hath composed it. [Page 103] 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 [Page 104] Aue Maria is the most excellent prayer that can be found: being cō ­posed by the same God, & taught vs by the mouth of his seruants.

Let vs come thē to the declaratiō Wherefore do we say, Haile Marie?

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.

What meaneth, Full of grace?

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 [Page 105] 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.

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.

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 [Page 106] 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.

What meaneth, Our Lord is with thee?

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 [Page 107] 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.

What meaneth, Blessed art thou among women?

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 [Page 108] 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.

What meaneth. And blessed is the fruit of thy wombe Iesus.

This is the fourth praise, which is giuen to our Ladie, that she is not onely worthy of honour, for that she hath in her selfe: but for that also, which is in the fruit of her wombe. Because the praise of the fruite re­doundeth [Page 109] to the tree, and the glorie of the child redoundeth to the mo­ther. And because Iesus is not onlie true man, and blessed amongst men; but is also God, blessed aboue all things, as S. Paul teacheth vs, there­fore his mother is not onely blessed amongst women; but shee is blessed amongst all the creatures, as well in earth as in heauen.

Declare vnto me I pray you that which remaineth of the Aue Maria.

In the words following, the holy Church repeating the principall praise of our Ladie, which is to bee the mother of God, and so shewing, that she can obtain of the same God what shee pleaseth, desireth her to make intercession for vs, who haue great need thereof being sinners, & that she help vs while we liue, and in particular, at the poynt of death, when we shal be in greatest danger.

I would gladly know, wherefore it [Page 110] ring to the Aue Maria, three times in the day, to wit, in the morning, at midday, and in the euening.

To the end we may vnderstand, that we haue need to make recourse often to the helpe of God, and of the Saints: being in the middest of ene­mies visible & inuisible. And that we ought not to thinke it sufficient to haue recourse to the armour of praier in the beginning of our works but that we must do the same in the progresse and in the end. There is also an other mysterie in this ringing thrise to the Aue Maria. That is, ho­lie Church would haue vs continu­ally to remember the three principal mysteries of our Redemptiō, the In­carnation, the Passion, and the Re­surrection. And therfore willeth that wee salute our B. Ladie in the mor­ning, in memorie of the Resurrecti­on of our lord: at midday, in memo­rie of the passion: & at night, in me­mory [Page 111] of the Incarnation. Because as we are certaine that our Lord was mayled on the Crosse at midday, & rose in the morning, so it is probably thought, that the Incarnation was in the night.

HAuing now vnderstood the Creede, and the Pater noster with the Aue Maria: I desire that you would declare vnto mee the ten commandements of the law of God: for that this is the third principall part of the christian doctrine, as you told me in the beginning.

You haue reason to desire to learne, & to vnderstand well the ten cōmandements of the law of god, be cause that faith and hope without charity, & without obseruing of the [...]aw, are not sufficient to saluation.

What is the cause, that seing in the world, & in the Church there are so [Page 112] many lawes and commandements, this lawe of the Commandements is preferred before all the rest?

Many reasons may be alleadged concerning the excellencie of this law. First, for that this law was made by God, & written by himselfe, first of all in the hearts of men, & after­wards in twotables of stone: second­ly, because this is most ancient lawe of all others, & as the fountain of all the rest. Thirdly, because this is most vniuersal law that is to be found: for it bindeth not onely Christians but Iewes also & Gentils: aswell men as wemen, aswell rich as poore, aswell Princes as priuate men, aswell the learned as the ignorāt. Fourthly, be­cause this law is immutable & cānot be taken away, nor dispensed withal by any. Fiftly, because it is necessary to euery one to saluation, as our lord hath often taught vs, in his holy go­spel; lastly, bceause it was promulgat [Page 113] with greatest solemnity in mount Si­nay with sound of Angelical trūpets with great thunder, and lightning from heauen, in the presence of al the people of God.

Before you come to the declarati­on of the commandementes in par­ticular; it would be gratful to me to vnderstand briefly the summe, and order of them?

The end of al the commande­mentes is the loue of God, and of our neighbour: for they al teach vs, not to offend God, nor our neigh­bour: and for this cause they are di­uided into two partes and were writ­ten (as I haue already said) in two tables of stone. The first part con­tayneth, three commandementes, which instruct vs of the bond wee haue to God. The second containeth seuen other precepts, which teach vs the bond, we haue to our neigh­bour. But you must know, that albeit [Page 114] in one table there were no more then three precepts, & in the other seauē: yet the two tables were equall, and both full written: for the three first were written with more words, and the other seauen with fewer: and so the seauen shorter precepts were e­qual touching the writing vnto the three longer.

Wherefore are the Commande­ments of the first table three?

Because they teach vs to loue God, with hart, with tongue, & with worke.

Why are the commandementes of the second table seauen?

Because, one teacheth vs to do good to our neighbour, the other six teach vs to do him no euil. First in his person, after in his honour, lastly in his goodes. And that neither in thought, worde, nor deede.

Let vs now come vnto the com­mandementes them selues. And first [Page 115] shew mee the wordes where with they were writen by God in those tables.

The wordes are these: I am the Lord thy God, which brought thee forth, out of the land of Egypt, from the house of seruitude.

• 1 Thou shalt not haue strange Gods in my sight.
• 2 Thou shalt not take the name of the Lord thy God in vaine.
• 3 Remember that thou sanctifie the Sabbaoth day.
• 4 Honour thy father & thy mother.
• 5 Thou shalt not murder.
• 6 Thou shalt not commit adultrie.
• 7 Thou shalt not steale.
• 8 Thou shalt not beare false witnes against thy neighbour.
• 9 Thou shalt not desire thy neigh­bours wife.
• 10 Thou shalt not couet the neigh­bours goods.

What meane those wordes which [Page 116] goe before the commandementes?

In those words are yelded foure reasons, to shew that God can geue a law, and that we are bounde to ob­serue it. The first reason is in the word, I am the Lord, because God being our chief and highest Lord, who hath created vs of nothing, he may doubtles geue vs a law, as to his proper seruants. The second is in that word, God, because that word signifieth that our Lord is not only Lord (or Maister) but he is also supreme Iudge, and gouernour, and as such a one can geue a law, and punish those that obserue it not. The third is in that word, thine, because besides the bond which we haue to obey God, as seruants their maister and as subiects their Prince; we haue an other bond, by reason of the packt which God doth make with vs, and we with him, in holie Baptisme. For therein God taketh vs for his owne [Page 117] adopted children, and we take him for our proper Father: as God also taketh all the faithfull for his parti­cular people, and the faithfull take God for their owne proper God and Lord. The fourth is in those wordes, which brought thee forth out of the land of Egypt, out of the house of seruitude; for that besides so manie other bondes, there is this of grati­tude: for that God hath deliuered vs from the seruitude of the diuel & of sin, which was signifyed by that seruitude of Egipt and of Pharao, from the which the same God deli­uered the people of the Iewes.

BESIDES the Commande­ments of God, I would know if there bee any other to bee obser­ued.

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. [Page 175] Also to abstaine from flesh vpon Friday and Saturday *Fridaye is also Fa­sting daye, where cu­stome so bindeth, as it doth in England..
• 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 the Octaues of Easter. But of these commande­ments, I will say no more now, part­ly, because they are easie, partly for that of the Masse, of Confession, and Communicating, as also of Fa­sting we shall speake hereafter, when we shal declare the holy Sacraments of the Church.

I Desire to know, if besides the commandements of our Lord, there be any counsels also of his, to liue more perfectly.

There are many most holy coun­sels and most profitable to obserue the commandements with more perfection: But there are three most principall; voluntary pouertie, cha­stitie, and obedience.

Wherein consisteth the counsell of pouertie.

In not hauing any thing proper, all his goodes being giuen to the poore, or put into the common, which likewise hath giuen all to the poore. And this counsell Christe taught, not onely in wordes: but al­so by his example. And after Christ, the holy Apostles followed it, as also all the first Christians, who dwelled in Ierusalem, in the time of the Pri­matiue [Page 177] Church: and finally al religi­ous persons make vow to obserue this holie counsaile of voluntarie pouertie.

Wherein consisteth the counsaile of chastitie?

In a resolution to be perpetually chast, not only abstayning from all sortes of carnal sinnes, but also from Mariage. And this coūsaile also our Lord taught by word and example. And our Ladie likewise obserued the same, S. Iohn Baptist, al the Apostles, after they were called by Christ to the Apostleship. And al religious persons make particular vow hereof as also al Ecclesiastical men, that take holie Orders.

Where in consisteth the coun­saile of obedience;

In renouncing our proper iudg­ment, and proper wil, which in the holie Gospel is called, denying of a mans selfe, and to subiect him selfe [Page 178] to the wil of his superior, in al things that be not against God. And this counsaile likewise the Sauiour of the world, taught not only in word, but also by his example, obeying in all thinges his eternall Father, and sub­mitting himself when he was a child to his mother, and to S. Ioseph his supposed Father, the spouse of our B. Lady, albeit indeede he was not his Father, being borne of a mother, who was alwaies a Virgin. And this is the third counsaile, to the vvhich all religious persons bind themselues by vowe.

Wherefore are there three princi­pall counsailes, and no moe?

Because these principall coun­sailes serue to take away the impedi­ments of perfection: that consisteth in charity, for the impediments are three, to witte, the loue of goods, which is taken away by pouerty: the loue of carnall pleasures, which is [Page 179] taken away by chastitie: & the loue of honour and power which is taken away by obedience. Moreouer, be­cause a man hath but three sorts of goods; to wit, a soule, a body, and his exterior wealth, therefore giuing the exterior goods to God by pouertie, his bodie by chastitie, and his soule by obedience, he maketh a Sacrifice vnto God of all that he hath, and so disposeth himselfe to perfection of charitie, in the best maner that in this life is possible.

I HAVE learned through the grace of our Lorde, the three principal parts of Christiā doctrine, it remaineth that you declare vnto me the fourth, which, if I well re­member, contayneth the seauen Sa­craments of the Church?

This part of doctrine is also very profitable, & therefore it is conue­ent [Page 180] that you learne it with great di­ligence. You must then know, that in the holie Church there is a great treasure, to wit these holie Sacra­ments, by meanes whereof, we re­ceiue the grace of God, we keepe it, we increase it, and when by our de­falt wee lose it, wee may recouer it a­gain. I wil therfore declare vnto you what a sacrament is, how many Sa­craments there bee, by whom they were instituted, and some other fewe things: and after we will come to the declaration of euerie one of them in particular.

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

A Sacrament is a holy Mystery, by which God bestoweth his grace, and with all it representeth exterior­ly the inuisible effect, which grace worketh in our soule. For if wee were spirits without bodies, as the Angels [Page 181] are, God would giue vs his grace spi­ritually: but because we are compo­sed of a soule and a bodie, therefore our Lord condescending to our na­ture, geueth vs his grace by means of certayn corporal actions, which as I haue said, together with certain exterior signes declare to vs the in­ward effect of grace. As for example holie Baptisme, which is one of the Sacraments, is done by washing the bodie with water, and therwith cal­ling vpon the most holie Trinitie. By means of which ceremonious wa­shing, God geueth his grace, & put­teth it in the soule of him, that is baptised. And it instructeth vs, that as that water washeth the bodie, so grace washeth the soule & clenseth it from al sinne.

If I haue wel vnderstood, three conditions are requisit to the nature of a Sacrament: first, that it be a ce­remonie, or as we would say, an [Page 190] exterior action: the second, that God by it giue his grace: the third, that the same ceremonie haue a simili­tude with the effect of grace, and so represent and signifie it exteriorly.

You haue vnderstood it very wel. Now you haue to know further, that these Sacraments are in al seauen, & are called Baptisme, Confirmation or Chrisme, Eucharist, Penance, Ex­treame Vnction, Order, and Matri­monie. The reason wherfore they are seauen is this: for that God would proceed in giuing vs spiritual life, as he vseth to proceed in giuing vs our corporal life. Touching corporal life, first is needful to be borne, secondly, is needfull to grow, thirdly, is need­full to be nourished: fourthly when a man falleth sicke, it is needful he vse phisicke: siftly, when he must fight, he hath need to arme himselfe: sixt­ly is needfull, that there bee some to gouerne and rule those that are now [Page 191] borne & growne; seuenthly, is need­full there be some to multiplie man­kind: for seeing those that are borne do die, if others should not succeed, mankinde would soone decay. So then touching the spiritual life, first it is needfull that Gods grace bee borne in vs, & this is done by bap­tisme: secondly, it is needfull that the same grace increase and bee made strong: & this is done by Confirma­tion: thirdly, is needful, that it be no­rished and maintained, & this doth the Eucharist worke: fourthly, is needfull that it be recouered, when­it is lost, and this is done be the me­dicine of Penance. Fiftly, is needfull that at the poynt of death, a man arme himselfe against the infernal e­nimy, who then, more thē euer assal­teth vs, & this doth extreme Vnctiō worke: Sixtly, is necessary that there be in the church such as may guid & gouerne vs in spiritual life, & this is [Page 184] done by Orders. Seuenthly, is need­full that there bee in the Church, such as do multiplie mankinde, and the number of the faithfull thereby, and this is done by the Sacrament of Matrimonie.

Who found out, and instituted so marueilous things?

These Sacraments being so ad­mirable, could not be deuised other­wise then by diuine wisdome, nor instituted by any other then by God, who can giue vs grace: and so Christ our Lorde, who is God and man, deuised and instituted them. Moreouer all the Sacraments are as certaine condicts, by which the ver­tue of Christs Passion is deriued vn­to vs. And sure it is, that none can bestow the treasure of Christs passi­on, but in that maner and by those meanes, which christ hath ordained.

I would gladly know if in the time of the old Testament, there were Sa­craments, [Page 185] and if they were so excel­lent as ours?

There were many Sacraments in the olde Testament, but they were different from ours in foure things. First, those were moe in number thē ours, and therefore the old law was harder then the new law. Secondly, those were not so easie to be obser­ued as ours are. Thirdly, those were more obscure, whereby fewe vnder­stood what they signifyed: whereas ours haue so cleere signifycation, that euery one may vnderstande them. Fourthly, those did not giue grace, which ours do: but did onely figuratiuely foreshew and promise it. So that our Sacraments are much more excellent: being fewer, more easie, more cleere, and more effectu­all, then those were.

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

They are al great, & euerie one of them hath some peculiar great­nes. The greatest of al is the most holie Sacrament of the Eucharist, for in it is contained the Author of grace, and of al goodnes which is Christ our Lord, yet touching the necessitie, the most necessarie of all are Baptisme & Penance. In respect of the dignitie of those that can mi­nister the Sacramentes: the more worthie are Confirmatiō, & Order, because these two Sacraments, can not be geuen ordinarily, but by a Bishop. In respect of the facilitie, the most easie is Extreme Vnction, be­cause by it sinnes are remitted with out trouble of penance: touching the signification, Matrimonie is the greatest, because it signifieth the vnion of Christ with the Church.

YOv haue declared the foure principall partes of Christian Doctrine: I desire to know, if there be any thing else to learne?

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.

Tell me then what is vertue?

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 [Page 225] 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 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 [Page 226] 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.

How manie vertues be there?

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.

VVHat is faith?

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.

What is the cause, that wee must beleeue matters of faith so firmly?

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 [Page 228] 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.

What is necessarie to be beleued, by this vertue of faith?

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 shalbe 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 [Page 229] 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.

What is hope?

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.

What is the office of Hope?

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.

Whereupon is this hope groun­ded, [Page 230] and whereupon doth it relie?

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.

What is Charitie?

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.

I would know, whether charitie be also extended vnto creatures?

Charity is properly extended vn­to [Page 231] 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.

Is Charitie a great vertue?

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.

VVHich be the seuen gifts of the Holie Ghost?

They are those which the Pro­phet Isaie hath taught vs, to wit, Wisdome, Vnderstanding, Coun­saile, Fortitude, Knowledge, Pietie, and the Feare of our Lord.

Whereto do these gifts help vs?

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 [Page 238] 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 [Page 239] 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 [Page 240] 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.

VVHat are the eight bea­titudes, which our Lord taught vs in the Gospel?

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 [Page 241] geue vs a signe to know whether a man haue ascended vp these de­grees or no.

Declare vnto mee this ladder briefly?

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 [Page 242] 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 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 [Page 243] the Kingdome of the soule, and so they shalbe 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.

IT remaineth that you declare to me the workes of mercie, aswell corporall as spirituall.

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 [Page 244] 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.

Is there anie cause that excuseth vs, from the workes of mercie?

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, [Page 245] & 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 [Page 246] it can, and all that it can.

It seemeth to mee that all men may worke the last worke of mercie, that is, to praye to God for our neighbour?

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.

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.

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, [Page 247] 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 [Page 248] 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.

I haue vnderstood, what sinne is, now tell me what vice is?

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.

Is sinne a great euil?

It is the greatest euil that can be found. Yea rather, it onlie is absolutly [Page 249] 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 [Page 250] 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.

Howe many sorts of sinnes bee there?

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.

VVHat is original sinne?

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 [Page 251] 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 [Page 252] 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.

What remedie haue wee against [Page 253] this Originall sinne?

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 shalbe restored vnto vs hereafter with great increase in [Page 254] the other life, if we behaue our selues well in this.

DEclare vnto me now, what is actuall sinne, and how one is mortall and an other veniall.

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.

How shall I know, whether the sin be mortal or venial?

To know when a sinne is mor­tall, you must obserue two rules, one [Page 255] 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 a­against 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, [Page 256] 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 [Page 257] of an euil thought, or desire, he must driue it away, before they geue consent.

I Desire now to know, which be the most principall sinnes, to the end I may flie them with more diligence.

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.

Which are the Capitall sinnes?

They are these, Pride, or (as [Page 258] others call it) Vainglorie, Couetous­nes, Lecherie, Enuie, Glutonie, An­ger and Sloath.

Wherefore are they called capi­tall?

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.

What is Pride, what sinnes doth it bring forth, and what is the reme­die against it?

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 [Page 259] 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.

What is Couetousnesse, what are the sinnes which come of it, and the remedie against it?

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 [Page 261] 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.

What is Lecherie, what sinnes doth it bring forth, and what is the remedie against it?

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 [Page 262] 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

What is Enuie, what sinnes doe come of it, & what remedie is there against it?

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 [Page 263] 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 [Page 264] 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.

What is Gluttonie, what sinnes produceth it, and what is the reme­die against it?

Gluttonie is a disordinate appe­tite of eating & drinking: which cō ­sisteth in taking more meate then is conuenient, in seeking too pretious [Page 265] 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.

What is anger, what sinnes doth it bring, and what remedie is there against it?

Anger is a disordinate desire of reuenge. But you must knowe that [Page 266] 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 [Page 267] 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.

What is Sloath, what sinnes pro­duceth it, & what is the remedie a­gainst it?

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: [Page 268] 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.

VVHat & how many be the sinnes against the Holie Ghost?

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.

Wherefore are they called sinnes [Page 269] against the Holie Ghost?

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.

What haue these sinnes proper?

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 [Page 270] 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.

HOw manie are they, & what bee the sinnes, which crie vnto Heauen?

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.

Wherefore is it said, that they crie to Heauen?

Because the iniustice of these sinnes is so maniefest, that it can not be couered or hidden by anie means.

I Would haue some general do­cument to flie sinne.

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.

Wherfore are these foure things called the last?

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.

I would haue some considerati­ons, to exercise my self in these last [Page 272] things, for that remembring my self often of them, I should neuer sinne, as the wise man saith whom you alleaged.

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, [Page 273] it shalbe 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 [Page 274] 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.