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 S To what purpose is this signe of the Crosse made M 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 wheÌ„ 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 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 CHAP. 3. The declaration of the Creede S NOwe comming to the first part of this doctrine I desire to learne the Creede M 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 descended into Hell 5 The third day he rose again from death 6 Ascended into heauen siâ—â—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 S May it please you declare to mee the first article word by word What signifyeth I beleeue M It signifyeth I hold for certaine and for most true all that is contayned in these twelue articles and the reason is this because the same God hath taught the holy Apostles these sentences and the holy Apostles the Church and the Church doth teach them vs and because it is impossible that God should saye that which is false I therefore beleeue these things more certainely then those I see with mine eyes and feele with my hands S What meaneth In God M It meaneth that we ought to beleeue firmely that there is a God albeit we do not see him with corporal eies this God is one only therefore it is said in God and not in Gods And you must not imagine that god is like to any corporal thing how great or faire so euer it be but you must thinke that God is a spiritual thing which euer was foreuer shal be hath made the whole filleth the whole gouerneth the whole knoweth seeth euery thing finally what thing soeuer is represented vnto our eies or vnto our imagination you must say that this which now is represeÌ„ted vnto me is not god because God is a thinge infinitelie better S Wherefore is it said that God is a Father M Because he is truly the Father of his onlie begotten Son of whom we shal speake in the second article and also because he is the Father of al good men not by nature but by adoption and finally because he is the father of al creatures not by nature or by adoption but by creation as we shal say hereafter in this same article S Wherefore is he called Almighty M Because it is a proper title of God and albeit God hath manie proper titles as eternal infinite vnmeasurable and others yet in this place the most fit is that he is omnipotent because it may not seeme hard vnto vs to beleeue that hee hath made heauen and earth of nothing as in the words following is added For that vnto him who can do al that he wil thereby is omnipotent nothing can be hard And if you should say vnto me God can not dye nor sinne and therefore it semeth not that he can do al things I would answere you that to dye or to sinne is not power but impotencie as when it is said of a most valiant soldier that hee can ouercome al and that he cannot be ouercome of anie it doth not preindicate his force to say that he cannot be ouercome because that he can be ouercome is not streÌ„gth but weaknes S What is signified by Creator M It signifieth that God hath made al thinges of nothing and he alone can bring them againe vnto nothing The Angels Men and also Diuels can make and vnmake some things but they can not make them otherwise then of some kinde of matter which was before neither can they vnmake theÌ„ but by changing them into some other thing as a Maison cannot make a house of nothing but he must haue stones lyme and wood neither can he destroy it in bringing it to nothing but into stones dust wood and such like so that God only is called is a creator because he only hath no need of any matter to make all things S Why is he called creator of heaueÌ„ and earth hath not God also made the ayre the water stones trees men and all other things M By heauen and earth is also vnderstood all that is in heauen and earth as he that saith a man hath a bodie a soule meaneth also that he hath al things belonging to a bodie as veines bloud bones sinewes and the rest all things belonging vnto a soule as vnderstanding will memorie internal and external senses and the rest so that by heauen is vnderstood the ayre where birds vse to be all things aboue where the clouds the stars are wherevpon it is said the birds of heaueÌ„ the clouds of heauen the stars of heauen finally the Angels By the earth is vnderstood al that is compassed by the aire as the waters of the sea of the riuers which are in the lower partes of the earth also al liue creatures plants stones mettals and all other things which are found in the earth or in the sea it is therefore said that God is creator of heauen earth because these two are the principall parts of the world the one aboue in the which the Angels remaine and the other
Thirdly for the glorie of the Saincts to the end it may be seene vnto all how God hath glorified them who were persecuted vexed in this world Fourthly for confusion of the proud enimies of God Fiftly because the bodie shal haue sentēce together with the soule of glorie or of punishment eternal Of the eight Article S THE eight article saith I beleeue in the Holie Ghost what signifieth the Holie Ghost M Here is declared the third Person of the most Holie Trinitie as in the first article was declared the first and in the other sixe the second so that the Holie Ghost is not the Father nor the Sonne but a third Person which procedeth from the Father and the Sonne and is true God as the Father and the Sonne yea the same God because he hath the same diuinitie which is in the Father and in the Sonne S I would haue some similitude of this M Diuine matters can not be perfectly declared by any examples of created things especially by corparal things Notwithstanding take you the example of a lake which is deriued from some riuer as the riuer is deriued from some fountaine and yet al is one and the same water so the eternal Father as a fountaine produceth the Sonne as a riuer the Father and the Sonne as a fountaine and a riuer produce the Holie Ghost as a lake yet the Father and the Sonne and the Holie Ghost are not three Gods but one onlie God S Wherefore is the third Person in Trinitie called holie ghost Are not also al Angels and al the blessed soules spirits and holie M God is called the Holie spirit by excelencie because he is the chiefest spirite and most holie and author of al created spirites and of al holines Like as a mongst mē ther are manie that are fathers and holie either by office or by goodnes of life to wit manie good Bishops or Priests or religious men and yet there is none called Holie Father but the Pope because this name belongeth vnto him alone by excellencie being the head of al other fathers and ought to be the most holie of al by goodnes of life as he is by office representing vnto vs the person of Christ S If the name of holie ghost belong vnto God by excellencie wherefore is it onely attributed vnto the third Person Is not the father also the Sonne a spirit holy by excellēcie M It is true But because the first Person hath a proper name to wit the Father the second hath a proper name to wit the Son to the third is left a commō name to distinguish him from the other two And moreouer you are to know that when it is said of the third diuine Person that he is the holy ghost these two words make one name only As whē a man is called Ioannes Maria they are one onely name though otherwise Iohn Mary are commonly two names S What meaneth it that the Holie Ghost is painted in the forme of a Doue especiallie ouer Christ and our Ladie M You must not thinke that the Holy Ghost hath a bodie or that he can be seene with corporall eyes but he is painted so that we may knowe the effects which he worketh vpon men And because the Doue is simple pure jealouse and fruitfull he is therefore painted ouer Christ and our Ladie to the ende we may vnderstand that Christ and our Ladie were full of grace and of the gifts of the Holy Ghost and in particular of holy simplicitie puritie zeale of soules and spirituall fecunditie by the which they haue gained infinite children to wit all the faithfull and good Christians S What meaneth it that the Holie Ghost is painted ouer the Apostles in forme of fyerie tongues M Because the Holie Ghost tenne daies after the ascention of our Lord came vpon the Apostles and replenished them with knowledge with charitie and with eloquence teaching them to speake with all tongues to the ende they might be able to preach the Holy faith through the whole world And in signe of these wonderfull effects he caused those tongues of fire to appeare because the light of that fire doth signifie wisdome the heate of the same doth signifie charitie and the forme of a tongue signifyeth eloquence and for that this was a most great benefite which God bestowed vpon his Church therefore we doe celebrate that great Feast called Penticost or the Feast of the Holie Ghost Of the ninth Article S VVHAT signifyeth that which is saide in the ninth article The Holie Catholike Church the communion of Saints M Here beginneth the second part of the Creede For the first parte belongeth vnto God the second vnto the Church the spouse of God And as in God we beleeue one Diuinity and three Persons so in the Church wee beleeue that there is one onely Church and that it hath three principall graces the first in the soule which is the remission of sinnes an other in the bodie which shal be the resurrection of the flesh and the third in the soule and bodie together which shall be life eternall as we shall see in the articles following S May it please you declare vnto me the whole article word by word first what meaneth the Church M It signifyeth a conuocation or congregation of men which are baptized and make profession of the faith and law of Christ vnder the obedience of the chiefe Bishop of Rome and it is called Conuocation because wee are not borne Christians as we are borne Englishmen Italians French or of any other countrey but wee are called Christians of Christ and wee enter into this congregation by baptisme which is as the doore of the church And to be in the Church it doeth not suffice to bee baptized but it is needeful to beleeue and confesse the holie faith and law of Christ as the Pastors and Preachers of the same Church do teach vs. Neither doth this suffice but it is necessarie to obey the chiefe Bishop of Rome as Vicar of Christ to wit to acknowledge and hold him for chiefe Superiour and Vicar of Christ S If the Church be a congregation of men how do we call those buildings Churches where Masse and other Seruice of God is said M Because the faithfull which are the true Church are gathered together in those buildings to practise the exercises of Christians therefore those buildings are also called Churches chiefly when they are dedicated and consecrated to the seruice of God But we in this Article doe not speake of the Churches made of stone wood but of the liuing Church which is the faithful baptised people and obedient vnto the vicar of Christ as hath been said S Why is it said The Church and not the Churches seeing manie congregations of the faithful are founded in diuers parts of the world M Because the Church is but one though it containe al the faithful which are dispersed through the whole world not only those which
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 Cap. VIII The declaration of the Euangelicall Counsailes S I Desire to know if besides the commandements of our Lord there be any counsels also of his to liue more perfectly M 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 S Wherein consisteth the counsell of pouertie M 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 Church and finally al religious persons make vow to obserue this holie counsaile of voluntarie pouertie S Wherein consisteth the counsaile of chastitie M 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 S Where in consisteth the counsaile of obedience M 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 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 S Wherefore are there three principall counsailes and no moe M 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 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 Chap. IX The declaration of the Sacraments of holie Church S 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 M This part of doctrine is also very profitable therefore it is conueent that you learne it with great diligence You must then know that in the holie Church there is a great treasure to wit these holie Sacraments by meanes whereof we receiue the grace of God we keepe it we increase it and when by our defalt wee lose it wee may recouer it again I wil therfore declare vnto you what a sacrament is how many Sacraments there bee by whom they were instituted and some other fewe things and after we will come to the declaration of euerie one of them in particular S. Begin then I pray you to declare what a Sacrament is which I much desire to vnderstand M. A Sacrament is a holy Mystery by which God bestoweth his grace and with all it representeth exteriorly the inuisible effect which grace worketh in our soule For if wee were spirits without bodies as the Angels are God would giue vs his grace spiritually but because we are composed of a soule and a bodie therefore our Lord condescending to our nature geueth vs his grace by means of certayn corporal actions which as I haue said together with certain exterior signes declare to vs the inward effect of grace As for example holie Baptisme which is one of the Sacraments is done by washing the bodie with water and therwith calling vpon the most holie Trinitie By means of which ceremonious washing God geueth his grace putteth it in the soule of him that is baptised And it instructeth vs that as that water washeth the bodie so grace washeth the soule clenseth it from al sinne S If I haue wel vnderstood three conditions are requisit to the nature of a Sacrament first that it be a ceremonie or as we would say an exterior action the second that God by it giue his grace the third that the same ceremonie haue a similitude with the effect of grace and so represent and signifie it exteriorly M You haue vnderstood it very wel Now you haue to know further that these Sacraments are in al seauen are called Baptisme Confirmation or Chrisme Eucharist Penance Extreame Vnction Order and Matrimonie The reason wherfore they are seauen is this for that God would proceed in giuing vs spiritual life as he vseth to proceed in giuing vs our corporal life Touching corporal life first is needful to be borne secondly is needfull to grow thirdly is needfull to be nourished fourthly when a man falleth sicke it is needful he vse phisicke siftly when he must fight he hath need to arme himselfe sixtly is needfull that there bee some to gouerne and rule those that are now borne growne seuenthly is needfull there be some to multiplie mankind for seeing those that are borne do die if others should not succeed mankinde would soone decay So then touching the spiritual life first it is needfull that Gods grace bee borne in vs this is done by baptisme secondly it is needfull that the same grace increase and bee made strong this is done by Confirmation thirdly is needful that it be norished and maintained this doth the Eucharist worke fourthly is needfull that it be recouered whenit is lost and this is done be the medicine of Penance Fiftly is needfull that at the poynt of death a man arme himselfe against the infernal enimy who then more thē euer assalteth vs this doth extreme Vnctiō worke Sixtly is necessary that there be in the church such as may guid gouerne vs in spiritual life this is done by Orders Seuenthly is needfull that there bee in the Church
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
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
our Lord with great wisdome teacheth vs to demand to be deliuered from all euill and commeth not to particulars as to pouertie sicknes persecutions the like For that oftentimes it doth seeme vnto vs that a thing is good for vs which God doth see is euill And contrariwise it seemeth to vs that a thing is euil which God seeth is good for vs. And therefore according to the instruction of our Lord we demand that he deliuer vs from all that which he seeth is euil for vs be it prosperitie or aduersitie S What meaneth Amen M This is an Hebrew word as I haue already said vnto you it signifyeth so be it or so it is And as in the end of the Creed Amen signifyeth so it is and so I beleeue In like maner in the end of the Pater noster Amen signifyeth so be it so I desire and so I pray that it may be done Cap. V. The declaration of the Aue Maria. S NOw you haue declared to me the Pater noster I desire that you declare also the Aue Maria M I wil do it willingly for I desire that you be most deuout to our blessed Ladie The Aue Maria in our vulgar tongue is this Haile Marie ful of grace c. S What meaneth it that to the Pater noster the Aue Maria is ioyned rather then anie other prayer M For so much as we haue no aduocate nor intercessor with Christ more potent then his Mother therfore when wee haue said the praier which Christ hath taught vs we repaire also to his mother to the end that she by her intercession may helpe vs to obtaine that we haue demanded in saying the Pater noster like as in this world when we haue geuen a supplication to the Prince wee recommend the busines vnto the most potent that is in the court S Who composed the Aue Maria M God himselfe hath composed it For albeit hee taught it not by his owne mouth yet he taught it by the mouth of the Archangel Gabriel of S. Elizabeth and of the Church For those wordes Haile Marie full of grace our Lord is with thee blessed art thou among women were spoken by the Archangel Gabriel but hee spake them as Gods embassadour so hee spake them as from God and God spake them by the mouth of his Embassadour Those other wordes blessed is the fruit of thy wombe Saint Elizabeth spake but she spake them whē she was replenished with the Holy Ghost as the Euangelist Saint Luke testifyeth Whereby it appeareth that the holy Ghost spake them by the mouth of S. Elizabeth Al the rest holy church hath added which is gouerned taught by the same holy ghost so it may welbe said that after the pater noster which christ taught vs by his owne mouth the Aue Maria is the most excellent prayer that can be found being cōposed by the same God taught vs by the mouth of his seruants S Let vs come thē to the declaratiō Wherefore do we say Haile Marie M This is a salutation which we geue vnto her to shew that we are friendes and of acquaintance and therefore dare come to speake vnto her and we vse the words of the Angel for that we know that she is pleased to heare often that newes which the Angell brought her when hee spake the same wordes and shee rejoyceth also that wee are mindefull thereof and that we are gratefull to God for so great a benefite S What meaneth Full of grace M The grace of God worketh three principall effects in the soule It wipeth out the sinnes which are as spottes that defile the soule it adorneth the same soule with giftes and vertues and finallie it in-ableth to doe meritorious workes gratefull to the diuine Majestie Our Ladie is full of grace because touching the first effect she neuer had any spot of sinne neither Original nor Actuall neither mortal nor venial Touching the second she had al the vertues gifts of the holy ghost in the highest degree Touching the third she did works so gratefull vnto God and so meritorious that she was worthie to be assumpted in bodie and soule aboue al the orders of Angels S It seemeth not that our Ladie had more grace then other Saints For I haue often heard that S. Stephen other Saints were full of grace M How much soeuer it is said of other Saints that they were full of grace yet our Ladie had most grace of them al for that she was made by God capable of more grace then any other Saints as for example if manie vessels one greater then an other were filled with balme al should be ful yet in the greatest should be more balme then in the others And the reason of this is because God doeth make men capable of more or lesse grace according to the offices which he geueth them And for so much as the greatest office that hath been geuen to a meere creature was to be the Mother of God therefore our Ladie was made capable of filled with more grace then anie other meere creature S What meaneth Our Lord is with thee M this is an other singular praise of the blessed virgin which signifieth to vs that our Lord hath bene with our Ladie from the beginning of her conception with a perpetual assistance gouerning her directing her and defending her And hereof it commeth that she neuer committed anie sinne either in thought in worde or in deed Wherevpon God hath not only adorned this most holy virgin with al graces but he would also remaine alwaies with her as guardian of so great a treasure S What meaneth Blessed art thou among women M This is the third praise which is geuen to our B. Ladie in which is declared that she is not only ful of al the graces which can belong to a virgin but of those also which can belong vnto a wife and therby doth absolutly surpasse al other women which haue bene or shal be The benediction of a married woman is fecunditie and this was not wanting to the blessed Virgin seeing shee hath brought foorth a childe which is more worth then a hundreth thousand Children It may also be said that shee is a Mother of a verie great number of Children for that all good Christians are brothers to Christ and consequently are childrē to our Ladie not by birth and nature in which maner only Christ is her childe but by loue and motherlie affection which she had towards all Whereupon she is worthely said to bee blessed amongst all women because others had either the glorie of virginitie without fecunditie or the benediction of fecunditie without Virginitie she only had joyntlie by a singuler priuiledge of God the honour of perfect virginitie with the benediction of the highest and most happie fecunditie S What meaneth And blessed is the fruit of thy wombe Iesus M This is the fourth praise which is giuen to our Ladie that she is not onely
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 S Declare vnto mee now the first commandement M The first Commandement containeth three parts The first is that we ought to haue God for God The second that we must not take any other thing for God The third that wee must not make Idols to wit statues or Images taking them for Gods and that we must not adore the same Idols S Declare vnto me the first part M God will be taken for that which he is to wit for true God which is done by exercising foure vertues towards his diuine Majestie to wit Faith Hope Charitie and Religion Hee that beleeueth in God taketh God for God because he taketh him for the chiefe veritie and in this the Heretiks do sinne for they doe not beleeue in him Hee that hopeth in God taketh God for God for that he holdeth him for most faithful most pittifull and also most potent confidently considering that he can and wil help him in al his necessities in this poynt those do sin that despaire of the mercy of god or do trust more in men thē in god or so much in mē as in God he that loueth god aboue all thinges taketh God for God for that hee taketh him for the chiefe goodnesse and in this poynt those do sin that loue any creature whatsoeuer more then god or equal with God And much more doe they sin that hate God Finallie whosoeuer adoreth god with greatest reuerence as the vertue of Religion teacheth vs taketh god for god for he taketh him for the first beginning and author of all things and in this poynt they offend that beare small respect to God and to thinges consecrated vnto him as Churches hallowed vessels Priestes and the like and those also that honour men equally with God or more then God S Declare I praye you the second part of this commandement M In the second part God willeth and commandeth that wee take no created thing for God And in this the Gentils offended in olde time who not knowing the true God did take and adore for God diuers creatures as the Sunne the Moone or some dead men In the same Inchanters Witches offend and al Sorcerers Negromancers and Soothsayers who gaue to the diuel of hell that honour which is due onely to God some of them take him and adore him for their God and thinke by his meanes to fore-tell things to come or to find treasures or to attain vnto other their dishonest desires For the diuel being deadly enemy to all mankinde deceiueth often this poore sort of people and with vaine hopes causeth thē to commit many sins in the end to loose their souls and many times their bodies also S Declare to me the third part M In the third parte God doeth command that not only we take not the things created by him for God as hath ben saide but that much lesse wee make to our selues any thing to take it adore it for God Wherein the Gentils offended who were so blinde that they made Idols to wit statues of Gold or of siluer or of wood or of stone and made it be thought that they were Gods Chiefly because the diuels some-times entred into them and caused them to speake or to mooue themselues so they sacrificed vnto them and adored them And because the holy Martirs would not in any wise do the same they put them to death with moste cruell torments S Is there any thing else in this commandement M There is annexed by God a terrible threatning to those that doe contrarie to this commandemēt a great promise to those that obserue it For after the giuing of the commandemēt God spake those words I am a jealous God who punish not only those that loue me not but their posteritie also vnto the fourth generation and shewe mercie to those that loue me vnto a thousand generations Where marke well that our Lorde saith that he is a jealouse God to the ende wee may vnderstande that he can punish most grieuously because hee is God and that he will punish most grieuously because he is jealous of his honour and of justice and of right and therefore cannot beare with impietie and iniquitie Which is against those that sinne continually yet liue merily as if God had no care therof But by this you see God hath care wil shew it when time is S What meane thit that God punisheth such as do euil vnto the fourth generation and giueth rewarde vnto those that doe well vnto a thousand generations M God punisheth vnto the fourth generation for that for the most part a man doth not liue longer then to see the children of his Nephewes or at the moste the Nephewes to his Nephewes he will not punish others of his posteritie then the sinner himselfe may see But in doing well God extended himselfe not only vnto the fourth generation but vnto a thousande if there were so manie For that our Lord is more inclined to reward then to punish because that hee rewardeth is of his owne goodnesse and therefore hee doth it very willingly but that hee punisheth any it commeth of our sinne and therefore hee doth it as it were perforce to wit vrged by our peruersenesse S Wherefore is this threat and this promise joyned to the first commandement onely M Because this is the principall commandement of more importance then the rest Againe for that it is the first and so being spoken of the first it may be vnderstood also of the rest S I desire to know how the honour which wee giue to Saints and their Reliques and Images is not against this commandement For it seemeth that wee adore all these things seeing we kneele vnto them and praye vnto them as we do vnto God M The holie Church is the spouse of God and hath the holy Ghost for her master And therefore there is no danger that she should be deceiued or that she should doe or teach others to do any thing that were against the commandements of God And to come to the particular wee doe honour and call vpon Saintes as friends of God who can helpe vs with their merits and prayers before him but wee doe not take them for gods neither adore them as God neither importeth it that we knele because this reuerance is not proper to God alone but is done also vnto creatures of high dignitie as to the Pope and in manie places religious persons kneele vnto their Superiours So that it is no maruel
that go before and the seauen which follow are wholy natural and bind not only Christians but Iewes and Gentils also but this third is in part natural and bindeth all men in part is not natural neither bindeth it al for that to sanctifie the feasts that is to haue some daies for holie to be spent in holie works chiefly in the seruice of God is a naturall precept for that natural reason teacheth it to al men and so in al partes of the world some day is obserued festiual But the ordaining of such a day that is that it should be one rather then an other is not natural And therefore with the Iewes the principal feast was Saturdaye with Christians it is the Sunday S For what cause did God command that the Iewes should obserue the Saturday rather then anie other day M There are two principal reasons The first is because on the Saturday God finished the frame of the world and therefore he would that day should be sāctified in memory of this great benefite of the creation of the world Which serued also to conuince the error of certaine Philosophers who said that the world had alwaies bene for that celebrating the feast in memorie of the creation of the world it must needs be confessed that the worlde had a beginning The second reason is because a man hauing caused his seruants and hand-maides and his cattle to worke and wearie themselues sixe daies of the weeke God would that the seauenth daye which is the Saturday the same seruants maides yea his Oxealso and Asse should repose and that masters should learne to bee pittifull towardes their laborers and not to bee cruell but to haue compassion also of their very bruit beastes S What is the cause that we Christians do not obserue the Saturday as the Iewes doe seeing there is so good reason to obserue it M With great reasō god hath changed the Saterday into the Sunday as hee hath also done Circumcision into Baptisme the Paschal lambe into the blessed Sacrament al other good thinges of the old Testament into better thinges in the new Testament Wherefore if the Saturday was celebrated in memorie of the creation of the worlde because in that day the worke of the creation was ended with more reason the Sunday is celebrated in memorie of the same creation for that in the sunday the said creation was begune and if the Iewes did geue to God the last day of the weeke then Christians do better who geue him the first Moreouer vpon the Sunday memorie is made of three principal benefites of our Redemption For Christ was borne on the sunday on sunday he rose and vpon Sunday he sent the Holie Ghost to his Apostles Finally the Saturday did signifie the repose which the holie soules had in Limbo the Sunday signifieth the glorie which the holie souls haue now and the bodies shal haue hereafter in heauen And therefore the Iewes did celebrate the Saterday because when they died they went to repose in Limbo but christians celebrate the sunday because when they dye they go vnto the glorious blisse of heauen which yet is vnderstood if they haue done wel according to the holie Law which God hath geuen them S Is it necessarie to obserue other feastes besides the Sunday M It is necessarie to obserue manie other feasts as well of our Lord as of our Ladie and of other Sainctes to wit al those which are commanded by holie Church But we haue spoken in particular of the Sunday because it is the most ancient and oftner celebrared then anie other As amongst the Iewes there were also manie feaste◠but the most ancient most frequent and the greatest of al was the Sabboth And therefore in the ten commādements there is not expresse mention made of anie but of the Sabbaoth to which as we haue said the Sunday hath succeeded S What ought to be done to obserue the feastes M Two things are necessarie the first is to bstaine from seruil works which are those that seruants and artificers are accustomed to do who labour most specially with their bodies For those workes in which the vnderstanding doth principally labour cannot be called seruil though for helpe of the vnderstanding the tongue the hand or anie other corporal member be vsed The second thing is that in the commanded feastes we are bound to be present at the holie Sacrifice of Masse And albeit holie Church bindeth vs to no more yet is it conuenient that we spend the whole day of the feast or the greatest part thereof in prayer and spiritual reading in visiting Churches in hearing sermons and in doing like holie exercises for this is the end for which feastes were instituted S If seruil workes may not be done on the festiual dayes thē belles may not be rongue the table may not be made readie much lesse meate be dressed for al these are seruil workes M The commandement of not doing seruile works is vnderstood with two conditions The first that they bee not necessary to mans life and therefore it is permitted to dresse meate to make ready the table and such like that can not bee done the day before The second that they be not necessary for the seruice of God for which it is allowed to ring the Bels and to doe other workes in the Church that cānot be done another day And besides these conditions it is also lawfull to do seruile workes vpon the holie day when licence is granted by the Prelate for reasonable cause Of the fourth Commandement S THe fourth Commandement followeth which is of honoring our father and mother I desire to know wherefore the commandement of honoring our father mother is the first in the second table M The commandements of the second table belong to our neighbour as those of the first belong to God And because amongst all neighbours our father and mother are most neere to vs to whom wee are moste bounde as of whom wee haue our being and our life which is the foundation of all our temporall good thinges therefore with great reason the second table beginneth with the honour of our father and mother S What is vnderstood by this honour which is due to our father and mother M Three thinges are vnderstood helpe obedience reuerence First wee are bound to helpe assist our father mother in their necessities And this helpe in holy Scriptures is called honour And it is great reasō that children hauing receiued life of their father mother should procure to preserue vnto them the same life Further wee are bounde to obey our father mother as S. Paul saith in all things in our Lorde that is in all things which are conformable to the will of our Lord for that when our father or mother commandeth vs any thing which is contrary to the wil of God then we must according to the commaundemente of Christ hate our father and mother that is not
by speaking ill falsly or by telling some euill that is true but was secrete Whereby our neighbour looseth the good-name which he had with them who did not know his sinne before And this detraction is a very frequent sinne amongst men and very grieuous and dangerous because a mans name is more worth then his goods and by some it is more esteemed then life it selfe And therefore it is a great wrong to make them loose it And whereas it is an easie thing to find remedie for other losses a good name when it is lost is not recouered without great difficultie And besides all this hee that by his detraction hath taken it away is bound to restore it Wherefore it is a most profitable counsel to speake well alwaies of all men when it can be done with truth and when it can not then be silent S What meaneth cursing M Malediction or cursing is when one curseth his neighbour as by saying cursed be he or by vttering other sorts of maledictions against him as saying such an euil or such an one take thee And this cursing is a most grieuous sin when it is spoken with hatred with desire that such euils come vnto his neighbour in earneste But when it is done without hatred or euill desire as in ieast or to make sporte or vppon some suddaine disdaine without regarde to that hee speaketh it is lesse euill yet it is for all that alwaies euill for that from the mouth of a Christian who is the sonne of God by adoption nothing ought to passe but benediction Of the ninth Commandement S VVHAT doeth the ninth Commandement contayne M It contayneth the prohibition of the desire to haue thy neighbours wife For that albeit in the sixt Commandement adulterie is forbidden yet God would seueerely forbid the desire of adulterie to giue vs to vnderstād that these two are diuerse sinnes S It seemeth that in this Commandemēt the desire of adulterie which a woman committeth with the husband of an other woman is not forbidden but only the desire of adulterie which a man committeth with the wife of an other man seeing it is said thou shalt not desire thy neighbours wife M It is not so But the desire of adulterie is forbidden aswel of a woman as of a man for albeit it is said thou shalt not desire thy neighbours wife yet that is spoken vnto the man is vnderstood to be spoken also to the woman because in the man as more notable is contained also the womā And besids euery one knoweth that the adulterie of a woman is more infamous at leaste in the sight of the worlde then of a man as the honestie shamefastnes is also more commended in a woman then in a man Seeing then it is forbidden to a man to desire an other mans wife without doubt it is also forbidden to a woman to desire an other womans husband S You haue saide before that where adulterie is forbidden all other carnall sinnes are also forbidden I desire to knowe whether the same bee vnderstood of the desire M There is no doubt at all but that when the desire of adulterie is forbidden the desire also of fornication and of all other dishonesties is vnderstood to bee forbidden for that the same reason is of all these sinnes S I would know whether euery desire of an other mans wife be sinne although there be no consent of the will to such a desire M S. Gregory the Pope hath taugth vs that in an euill desire there are three degrees The first is called suggestion the second delectation the third consent Suggestion is when the diuell putteth into the minde a dishonest thought which is accompanied with a suddaine beginning of euill desire and if to this suggestion there be resistance made presently so that it come to no delight a man doth not sin but merite before God but if the suggestion passe to a sensuall delectation and there bee no consent of reason and will then a man is not without some veniall sinne but if to the suggestion and delectation the consent of reason and will be annexed so that a man perceiue it and desire it and willingly remaine in such a desire thought it is a mortall sinne and this is that which is properly forbidden in this commandement Of the tenth Commandement S VVHAT doth the tenth Commandement contayne M It contayneth the prohibition of the desire of an other mans goods aswell immooueable as are his house and landes as mooueable such as money cattle fruits other things And so is perfect iustice fulfilled when we doe injurie to our neighbour neither in worke nor in worde nor so much as in thought desire S I do maruel that God hauing forbidden murder adulterie and theft he doth not forbid the desire of murder as he forbiddeth the desire of adulterie and theft M The reason is this because a man doeth not desire principally any thing but that which bringeth him some good at the least in apparance And so hee desireth adulterie because it bringeth delight he desireth theft for that it bringeth profite murder bringeth no good at all therefore it is not desired for it selfe but only to attaine to adulterie or to theft or to some other his designements for this cause though the desire of murder be a most grieuous sin yet God did not forbid it particularly for that it might be vnderstood as forbidden when murder it selfe was forbidden Besides hauing shut the doores to disordinat desires of delectation and of commodities consequently were shut vp also the desires of murder which for most part is not desired but to attayne to some commoditie or delight S I would know for what cause the desire is neuer prohibited by humaine lawes as we see it is forbidden in this law of God M The reason is manifest for that men although they bee Popes or Emperours do not see the harts but onely the exteriour things therefore being not able to iudge the thoughts and desires much lesse can they punish them and so it is not conuenient they should busie themselues in forbidding them But God that discerneth the harts of all men can punishe the euill thoughts and desires and therefore he forbiddeth them in his holie law Cap. 7. The declaration of the precepts of the Church S BESIDES the Commandements of God I would know if there bee any other to bee obserued M There are the precepts of Holie Church which are these 1 To be present at Masse on commanded feasts 2 To fast the Lent the foure Imbre weeks cōmanded Eues of Feasts Also to abstaine from flesh vpon Friday and Saturday 3 To confesse at the least once in the yeare 4 To receiue the B. Sacrament at the least at Easter 5 To pay tithes to the Church 6 Not to solemnize Marriages in times ptohibited to wit from the first Sunday of Aduent vntill the Feast of the Epiphanie and from the first day of Lent till
such as do multiplie mankinde and the number of the faithfull thereby and this is done by the Sacrament of Matrimonie S Who found out and instituted so marueilous things M 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 S I would gladly know if in the time of the old Testament there were Sacraments and if they were so excellent as ours M There were many Sacraments in the 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 S I would also know which amongst our seauen Sacraments is the greatest of all M 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 Of Baptisme S BEgin if you please to declare the first Sacrament and first tel me wherefore is it called Baptisme M This name of baptisme is a greek word and it signifieth washing but holie Church vseth this greeke word because the word washing is to cōmon and is vsed euerie day in common thinges And therefore to the end this Sacrament should haue a proper name and should be the better knowen and honored it is called Baptisme S What things are necessarie to the Sacrament of Baptisme M Three things at the least are necessarie learne them wel because in certaine cases of necessitie as wee shal say hereafter euerie one may baptise and therefore it is good that euerie one know how to do it First is required true and naturall water which must be applied to the partie that is Baptised Secondly at the same time when the water is vsed these wordes must be spoken I Baptise thee in the name of the Father of the Sonne and of the Holie Ghost Thirdly it is necessarie that the person that baptiseth haue intention to baptise that is to giue the Sacrament which Christ hath instituted and which Holie Church vseth to giue when shee baptiseth For if one had intention only to iest or to wash only the body of some foulenes hee should sinne most grieuously and it were no baptisme and so the poore soule were not baptised S What effect worketh Baptisme M It worketh three effects First it reneweth a man perfectly giuing him the grace of God by which being before the childe of the diuel he becommeth the childe of God and of a sinner becommeth iust and it doth not only wash the soule from all spot of sinne but it deliuereth it also from all the paines of Hell and of Purgatorie In so much that if one should die immediatly after Baptisme hee should goe directly into Heauen as if he had neuer committed sin Secondly Baptisme leaueth in the soule a certain spiritual marke which cannot by any meanes be taken away by which it shall for euer be knowne yea also in those which goe to Hell that they receiued Baptisme and that they had been of the sheepe of Christ As by the peculiar marks it is knowne in this world to whom slaues or cattle do belong And this is the cause why Baptisme can not bee taken oftner then once for it is neuer lost this effect thereof remayning for euer printed in the soule Thirdly by Baptisme a man entreth into the Church and is partaker of all the benefits thereof as a childe of holie Church and maketh profession to bee a Christian and to be readie to obey those that in place of Christ gouerne the Church S To whom doth it belong properly to giue Baptisme M It belongeth to a Priest by proper office and chiefely to those who haue charge of soules But when a Priest can not be had it belongeth to a Deacon and in case of necessitie to wit when there is danger that the partie should die without Baptisme it belongeth to euery one aswell Priest as Lay-man as well man as woman but alwaies order is to be obserued that a woman baptise not if a man may be had and that a Lay man baptise not if any Ecclesiastical person be present and amongst Ecclesiasticall alwaies the lesse must giue place to the greater S I maruell that Baptisme is giuen to litle children scarce borne who do not know what they take M The necessitie of Baptisme is so great that who dyeth without it or at the least without desiring it can not enter into heauen and because litle infants are in great danger to die easely and can not at that age haue any such desire of Baptisme it is therefore necessarie to baptise thē with all speede that may be And although they knowe not what they take the Church supplyeth the defect which by the godfather godmother answereth and promiseth for them and this sufficeth because as by the meanes of Adam wee are fallen into sin and into the offence of God not knowing any thing so God is contented that by meanes of Baptisme and of the Church we bee deliuered from sinne and turne into his grace yea though we know nothing thereof S What meaneth godfather and godmother of whom you spoke and what is their office M To the administration of Baptisme by ancient custome of the Church concurreth a man who is called a godfather and also a woman who is called a godmother that is an other father and mother in things pertayning to God And these two or on of them holdeth the child whiles it is christned and answereth for it when the Priest demādeth of the child if it wil be baptised and if it beleue the
of the holie Apostles when being filled with the holie Ghost they began to preach the Gospel through the whole world and so begane the conuersion of the Gentils Of the Sacrament of Penance S THERE followeth nowe the fourth Sacrament which is called Penance declare therefore I pray you what this Sacrament is M Penance signifieth three things First it signifieth a certaine vertue by which a man repenteth himselfe of his sinnes and the contrarie vice is called impenitence to wit when a man wil not repent but wil perseuer in sinne Secondly we cal penance the paine affliction which a man taketh to satisfie to God for the euil he hath done And so we say that one doth great penance because he afflicteth himselfe much with fastings and other austeritie Thirdly penance signifieth a Sacrament instituted by Christ to remit sinnes of those who after Baptisme haue lost the grace of God and do againe repent the same and desire to returne into his fauour S Wherein doth this Sacrament principally consist M In two things in the confession of the sinner and the absolution of the Priest For that christ hath made the Priest judges of sinnes committed after Baptisme and giuen them authoritie in his place to remitte them so the sinner confesse them and bee otherwise disposed as hee ought to be So in this consisteth the Sacrament that like as the sinner confesseth his sinnes exteriorly and the Priest exteriorly pronounceth absolution so God inwardly by meanes of those words of the Priest looseth that soule from the band of sinne with which it was tyed and restored it to grace and deliuereth it from that it had deserued to haue been cast head-long into hell S What is necessarie for the receiuing of this Sacrament M Three things are necessary Contrition Confession and Satisfaction Which are three parts of Penance S What meaneth Contrition M That the hard-hart of the sinner become soft and in a certaine manner breake it selfe with sorrowe for that it hath offended God But in particular Contrition contayneth two things the one sufficeth not without the other First that the sinner be earnestly sorie for all his sins committed after Baptisme therefore it is necessarie to examine well and to consider all his actions and to be sorrowfull that he hath not done them according to the law of God Secondly that the sinner haue firme purpose to sinne no more S What meaneth confession M The sinner must not be content with only contrition but he must go to the feet of the Priest as Magdalen went vnto the feete of Christ and confesse his sins with truth not adding nor diminishing nor mixing any lye with simplicitie not excusing himself nor laying the fault on others neither multiplying superfluous words with integritie vttering them all not leauing any thing for shamfastnes telling the number of euery sorte and the circumstances which any way do agrauate the sinne so far as he can remember Finally with shamefastnesse and humilitie not recounting his sinnes as if he tolde an historie but telling them as thinges deseruing shame and vnworthie of a Christian and humbly desiring pardon S What meaneth satisfaction M That the sinner haue purpose to doe penance and therefore he must willingly accept that punishment which his ghostly father shal appoint him and performe it with speede considering that God doth him most high fauour in pardoning him the eternall paine of hell and is contented with a temporal paine much lesse then his sinnes haue deserued S Tell mee now what fruit this Sacrament bringeth M We reape foure very great commodities by this Sacrament The first is that which was saide euen now that God doth pardon vs the sinnes committed after Baptisme and doth change the eternall paine of hell into a temporall paine to bee suffered in this life or in Purgatory The second that the good workes which wee had wrought during the time we were in grace and were lost by sin are restored to vs by meanes of this Sacrament The third is that we bee loosed from the band of Excommunication if perhaps we were tyed therewith For you must knowe that Excommunication is a most grieuous punishment which depriueth vs of the prayers of Holye church of lawfully receiuing the sacraments likewise of conuersing with faithful people finally of holy buriall and from this so terrible a punishmēt wee are deliuered by the Sacrament of penance according to the authority which the Confessors haue of the Bishoppe or of the Pope Albeit this absolution from Excommunication may also be geuen without the Sacrament by the Prelate though he be no Priest The fourth and last fruit is that wee are made capable of the indulgences which the Popes do often geue S. What is meant by indulgences M. Indulgence is a Liberty which God doth vse by meanes of his Vicar with his faithful by pardoning their temporall paine either all or some part which they were to suffer for their sinnes in this life or in purgatory S. What is required for the gaining of Indulgence M. That a man bee in the grace of God and therefore he must confesse himself if he be in sin that he fulfil so much as the Pope appointeth when he granteth the Indulgence S. Howe often is it necessary to receaue the Sacrament of Penance M. Holy Church commaundeth that euery one confesse at the least once in the yeere But it is further necessarie to confesse euerie time that the partie will communicate if hee bee in mortall sinne And likewise when he is in peril of death or goeth about any thinge wherein is danger he may die And besides these it is verie well done to confesse often to keepe cleane a mans conscience especially for that hee that confesseth seldom can hardly do it well S. There remaineth lastly that Idemaund of you what the workes bee that are gratefull to God to satisfie for sinnes M. Al are reduced to three to-wit Prayer Fasting and Almes For so the Angell Raphel taught Tobie The reason whereof is for that a man hauing a soule a body and externall goods by prayer he offereth vnto God the goods of the soule by fasting the goods of the bodie by almes the externall goods By prayer is vnderstoode the hearing of Masse saying of the seuen Psalmes the Offfice of the dead and other like things By fasting is vnderstood all corporall austeritie as wearing of heare-cloth whipping lying on the ground pilgrimages and the like By almes is vnderstood all other works of charitie seruice done to our neighbour for the loue of God S What is required to fast aright M Three thinges are required to eate once only in the day and that about midday and the longer it is deferred the better and to abstaine from flesh and in Lent from egges and whit meates S Whether is it better to make satisfaction our selues to God by these works or to take Indulgence M It is better that our selues satisfie by these wordes