wil not haue faith as Iewes Turkes Heritikes or because they wil not receiue the Sacraments as those that wil not be baptised or wil not confesse their sinnes or wil not do such penance as they can for their sins nor resolue to liue conformably to the law of God S I would haue some example to vnderstand this M Take the example of one which should take great paines and with sweate and labours should gaine so much money as were sufficient to pay al the debts of this citie and should put the same in a bank to the end it should be geuen vnto al such as should bring a warant from him this man surely had satisfied for al somuch as lieth in him yet manie might remaine stil in debt for that they would not either for pride or for slouth or for some other cause demand his warant and carie it to the bank to receiue the money S What signifieth He descended into hel and what doth hel signifie in this place M Hel is the lowest deepest place in this world to wit the midle of the earth And the Scripture in manie places putteth heauen as opposite vnto hel as the highest place vnto the lowest But in this depth of the earth there are foure as it were great caues one for the damned which is the deepest of al and so it is agreable that the proud Diuels and the men which imitate them be in the lowest place and furthest from heauen that can be In the second caue which is something higher are those soules which suffer the paines of Purgatorie In the third which is yet higher are the soules of those children that die with out Baptisme who do not suffer torments of fire but onely the perpetuall priuation of eternall felicity In the fourth which is the highest remained the soules of the Patriarchs Prophets and other Holie men that dyed before the comming of Christ for albeit those holy soules had not any thing to be purged yet they could not enter into glory before Christ by his death had opened the gate of eternall life therefore they remained in that higher place called the place of holy Fathers otherwise Abrahams bosome where they suffered no paines at all but enjoyed a sweete repose expecting the comming of our Lord with great joy And so we read in the Gospel that the soule of that poore beggar Lazarus was carried by an Angell to rest in the bosome of Abraham where hee was seene by the rich glutton who burning in flames of hell cast vp his eyes and saw Lazarus in a farre higher place remayning in great joy and consolation enjoying the fruits of his former patience S Into which of these foure partes of Hell did Christ descend after his death M There is no doubt but hee descended into the place of holy Fathers and suddainely made them blessed after led thē with him in to the kingdome of heauē He made himselfe also seene vnto all the other parts of hell terrifying the Diuels as a victorious Triumpher threatning the damned as a supreame Iudge comforting the soules in Purgatorie as their Aduocate and deliuerer So that Christ descended into Hell as a King vseth sometimes to repaire into prisons to visite prisoners and to shew fauour to whom it pleaseth him S If Christ was dead his body did lye in the sepulchre then he did not whollie descend into hell but onely the soule of Christ and how is it then said that Christ descended into hell M Death had force to separate the soule of Christ from his body but it could not separate either the soule or the bodie from the Diuine person of the same Christ And therefore we beleeue that the Diuine person of Christ remained with his bodie in the sepulcre that the same person descēded with his soule into hel Of the fift Article S HOw is it true that our Lord rose from death the third day seeing that from Friday in the euening when he was buried vnto the night before Sunday when hee rose there wanteth of two whole daies M We doe not say that Christ rose after three whole daies but the third daye which is most true For he was buried on Friday which is the first day though not a whole day and so hee remained in the Sepulchre all Saterday and a part of Sundaie which is the third day For the natural day beginning the night before at the setting of the Sunne the first houre after the Sunne-setting is the first of the day following S. For what cause did not Christ rise streight after his death but would expect the third day M Because he would shew that he was truely dead he would remaine there in the graue so long as sufficed to prooue this truth Moreouer I would haue you considder that like as Christ liued amongst men thirtie three or thirty foure yeares so hee would stay amongst the dead at least thirtie three or thirtie foure houres For so many they are if you put together one houre of Friday for hee was buried an houre before Sunne-setting twentie foure houres of the Saturday and eight or nine houres of Sunday For he rose after midnight towards the beginning of the morning S Why is it said of Christ that hee rose and of other dead as of Lazarus and the Widdowes sonne that they were raysed from death M The reason is because Christ being the Son of God rose of himself to wit by vertue of his God-head he reunited his soule to his bodie so began to liue againe But other dead men can not returne to life by their owne power And therefore it is said they were raised by others As we al at the day of Iudgment shal be raised by Christ S Is there anie other difference betwixt the Resurrection of Christ of others which returned to life before him M There is this difference that the others rose mortal therefore they died againe but Christ rose immortal neither can he euer die anie more Of the sixt Article S Now let vs come vnto the sixt article which is of the Ascension I desire to know how long our Sauiour remained vpon earth after his Resurrection and for what cause M He remained fourtie dayes as you may consider by numbring the dayes betwixt the feasts of his Resurection and Ascension And the reason of his so long stay was because he would with manie diuers apparitions establish the Mysterie of his most true Resurrection For that the same seemeth as it were the most hard And he that beleeueth it hath no difficultie to beleeue the rest For he that riseth was certainly dead before And he that was dead was first borne And so he that beleueth the Resurrection of Christ findeth no labour in beleeuing his death and natiuitie And likewise for so much as the earth is not a conuenient place for glorious bodies but heauen therefore he that beleueth the Resurrection of our Sauiour can
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
beneath in which men do dwel which are the two most noble creatures of all others the which also all others do serue as they are also bound to serue God who hath made them of nothing and placed them in so high estate The declaration of the second Article S DEclare vnto me now the second article what signifyeth And in Iesus Christ his onely Sonne our Lord M The same God omnipotent of whom wee haue spoken in the first article hath one true and naturall Sonne who is called Iesus Christ that you may see in some sort howe God hath begotten this Sonne take the example of a looking-glasse whē one doth looke in a glasse presently he produceth an Image of himselfe so like as no difference can be found in so much as it is not onely like in shape but in moouing also for that if the man mooue the Image wil also mooue and this Image being so like is not made by any labour neither is it long in making nor with instruments but in a moment and with one looke onely In like manner you haue to thinke that God beholding him selfe with the eye of vnderstanding in the glasse of his Diuinitie doth produce an Image most like vnto him selfe And because God hath geuen vnto this Image al his owne substance his owne being which wee can not do in beholding our selues in a glasse therefore that Image is the true Sonne of God albeit our Images which wee see in glasses are not our sonnes Hereof you must gather that the Sonne of God is God as the Father and one the same God with the father seeing he hath the same substance that his Father hath furthermore you haue together that the Son of God is not yonger then his Father but was alwaies as his father alwaies was because he was begotten by Gods only beholding himselfe and God hath alwaies beholden him-selfe Lastly you haue togeather that the Sonne of God was not begotten with help of a woman nor in length of time nor in delight of concupiscence nor any other imperfection because as it hath bin said hee was begotten of the Father alone by the only beholding himselfe with the most pure eye of his diuine vnderstanding S What doth it meane that this Son of God is called Iesus Christ M This name of Iesus signifyeth a Sauiour Christ which is his surname signifyeth high Priest and king of all kings because as I haue told you in declaring the signe of the Crosse the Son of God became man to redeeme vs againe with his blood to bring vs to eternall saluation And so when hee became man he tooke this name Sauiour to shew that he was come to saue vs he was honoured by his Father with the title of Highest Priest and Supreame King for that Christ doeth signifye all this and hereof wee are called Christians S What is the reason that all men take off their caps or bowe downe when Iesus is named which is not done to other names of God M The reason is because this is the proper name of the Sonne of God and all other names are common and againe because this name doth represent vnto vs how God humbled himselfe for vs in making himself man Therefore we for gratitude bow our selues vnto him and not onely wee men but the Angels of heauen also and the diuels of hell doe bow to this name the one for loue and the other by force for that God will that all reasonable creatures do bowe vnto his sonne seeing that he hath abased himselfe for our loue to the death of the Crosse S Wherefore is it saide that Iesus Christ our Lord M Because he hath created vs together with his Father and so is our Master and Lord as his Father is And moreouer for that by his trauels and Passion hee hath brought vs againe from the captiuitie of the Diuel as we shall say by and by Of the third Article S IT Followeth that you declare vnto me the third Article what it meaneth who was conceiued by the Holie Ghost borne of the Virgin Marie M In this Article is declared the new and merueilous maner of the Incarnation of the Sonne of God You know that all other men are borne of father and mother that the mother remaineth not a Virgin after the conceiuing and bringing foorth of a childe But the Sonne of God intending to make him selfe Man would haue no Father in earth but a Mother onely to wit the perpetuall and most pure Virgin Marie in whose wombe the Holie Ghost the third person in Trinitie one and the selfe-same God with the Father and the Sonne by his infinite power formed of her moste pure blood the bodie of a most perfect childe at the same time created a most noble soule ioyning it to the same bodie all which the Sonne of God vnited to his owne Person And so Iesus Christ that before was onely God became man who as hee is God hath a Father without a Mother and as he is Man hath a Mother without a Father S I would haue some example or similitude to vnderstand how a Virgin can conceiue M The secrets of God must be beleeued although they be not vnderstood because God can do more thē we can easely vnderstand therefore it is said in the beginning of the Creed that God is omnipotent Yet there is a fit example in the creation of the world You know that ordinarily the ground doth not bring forth corne vnlesse it be plowed sowne watred with raine warmed with the sunne and yet in the beginning when corne was first brought forth the earth being neither tilled nor fowne watred nor warmed and so was a virgin in her kinde suddenly by the only commandement of God almighty by his powre it brought foorth corne euen so the vnspotted wombe of the B. Virgin MARIE without companie of man at the only commandement of God by the worke of the Holy Ghost brought foorth that precious corne of the liuing bodie of the Sonne of God S If Iesus bee conceiued by the Holie Ghost it seemeth that it may be said that the Holie Ghost is his Father as he is man M It is not so because to be a Father it is not sufficiēt to make a thing but it is necessarie that it be made of the substance of the maker and therefore we say that the Maison is not the father of the house because he maketh it of stones and not of his proper substance So the holie ghost hath made the bodie of the Sonne of God but he hath made it of the blood of the virgin not of his own proper substance and therefore the Son of God is not the Sonne of the Holie Ghost but the Sonne of God the Father as he is God because hee hath his Godhead of him and he is the Son of the B. virgin as he is man for that he hath mans flesh of her S Wherefore is it said
easely beleeue his going vp into heauen S I would know the cause wherefore it is said that Christ went vp into heauen and of his most holie Mother it is said that she was assumpted or taken vp into heauen not that she ascended or went vp M The reason is easie For that Christ being God and man went vp into heauen by his owne powre as he also rose by his owne powre But his Mother who is a meere creature though most worthie amongst all others was raysed from death and assumpted vnto the kingdome of heauen not by her owne power but by the power of God S What meaneth He sitteth at the right hand of God the Father Almightie M You must not imagine that the Father is on the left-hande of the Sonne nor that the Father is in middest hauing his Sonne on the right-hand and the Holie-Ghost on the left corporally For as well the Father as the Sonne according to his God-head and the Holie Ghost are euery where Neither can it be properly said that one is on the right-hand of an other but to bee at the right hand in this article signifieth to be in equal height glorie and maiestie because when one is side by side of an other one is not higher nor lower then the other And to vnderstand this maner of speach the holie Scripture in the Psalme 109. which beginneth Dixit Dominus Domino meo c. doth once saye that the Sonne doeth sitte at the right hand of the Father and an other time saith that the Father is at the right hand of the Sonne instructing vs that they are in deed in equal height as we haue said So that Christ when he went vp into heauen ascended aboue all the Quyars and orders of the Angels of the blessed soules which he caried with him ariued vnto the high throne of God and there stayed not going aboue his Father neither remayning vnder him but resting as we may say side by his father as equal with him in glory greatnes S Seeing Christ is God and man I would know if he sit at the right hand of the Father as he is God onlie or as he is also man M Christ as he is God is equal to the Father as he is man he is lesse then the Father yet for so much as Christ God and man are not two Christes nor two persons but one Christ onelie and one person onlie therefore it is saide that Christ God and man sitteth at the right hand of the Father And so the humanitie of our Lord to wit his flesh and soule â—re in the throne of God on the right hand of God the father Not by their proper worthines but because they are vnited to the person of the true and natural Son of God S I would haue some similitude to vnderstande this M Take the similitude of a kings robe wheÌ„ the king being vested with his purple robe sitteth in his royal throne al the Princes of his kingdome sit below him the kings robe is in a more eminent place then the Nobles them selues are because it is in the selfe same throne with the King And this is done not because the robe is of equal dignitie with the king but because it is ioyned to the King as his proper garment So the flesh and the soule of Christ do sitte aboue al the Cherubims and Seraphims in the same seat with God not by the dignitie of their owne nature but because they are vnited vnto God not onely as the garment is vnto the king but in much nearer sorte to wit by personal vnion As hath bene said Of the seuenth Article S FRom thence he shal come to iudge the quicke the dead When shall this comming of our Lord be M It shal be at the end of the world For you are to vnderstand that this world is to haue an end and to bee destroied with an inundation of fire which wil burne all thinges vpon the earth And there shal be no more dayes nor nights nor Mariages nor marchandise or anie of these things which you now see So that in the last day of this world which no man can know how neere it is nor how long hence Christ wil come downe from heauen to make the general Iudgment And these words From thence he shal come do forewarne vs not to beleeue anie that shal cal him selfe Christ or that would deceiue vs as Antichrist wil endeuour to do towards the end of the world For that the true Christ wil not come forth of anie desert or obscure place but wil come from the highest heauen with so much glorie and maiestie as no man can doubt whether it be he or no. Like as when the Sun riseth it commeth with so much light as no man can doubt whether lt be the Sun or no. S Wherefore do we say that he shal iudge the quicke and the dead shall not al men be dead at that time and all then rise againe M By the quick and the dead may be vnderstood the good which liue with the spirituall life of grace and the bad which are spiritually dead by sin But it is true also that Christ will come to iudge the quicke and the dead corporally because at that day many shal be dead and manie shall be found aliue Who though they be liuing in that last daye and some also shall bee young or children yet all shall die in an instant and suddenly rise againe thereby to pay the debt of death S I haue heard many times that whosoeuer dyeth in mortall sinne goeth presently vnto hell and whosoeuer dyeth in the grace of God goeth presently to Purgatorie or to heauen how then are all to be judged the sentence being already giueÌ„ M At the death of euery one the particular judgement is giuen of that soule which departed from the bodie but after at the last day there shall be an vniuersall judgement of the whole world And this for manny causes First for Gods honour because manie nowe seeing bad-men in prosperitie and good-men afflicted imagine that God doeth not gouerne the world well But at that time it shall be cleerly seen how God hath seene noted all things and how with great justice he hath giuen vnto the bad some temporall prosperitie in recompence of some good works of theirs of smal momeÌ„t intending afterwards to giue them eternall paine for their mortall sins And contrariwise vnto the good he hath geuen temporal affliction for punishmeÌ„t of some veniall sinnes or to geue them occasion to make them do penance intending afterwards to reward them with an infinite treasure of glorie for their good workes Secondly for the glorie of Christ because he being vniustly condemned and by manie not knowne nor honored as he ought to be it is reason there should be a day when al the world shal know him honour him either by force or for loue as their true king Lord of al.
desires S What meaneth Amen which is put to the end of the Creede M It meaneth so is the trueth to wit all that which hath been said is true and certaine CHAP. IIII. The declaration of our Lords prayer S 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 M 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 S Which is our Lords prayer M It is this Our father which art in heauen c. S For what cause do you prefer the Pater noster before all other praiers M 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 S Declare then I pray you those wordes Our Father which art in heauen M 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 S Declare if you please vnto mee all the words in particular M 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 S Wherefore is it said Our Father and not my Father M 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 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 S Wherefore is it said Which are in heauen is not God in al places M 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 S Let vs now come vnto the first petition what meaneth Hallowed be thy name M Name in this place signifieth same and renoume as when we say 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 S Seing wee desire that God bee knowen and praised of men were it not better to demand it of men thē of God M 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 S Wherefore is the prayer begune with demanding that the name of God be sanctified M 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 S Declare vnto me now the second petition Thy kingdome come M In this petition in fit place we demand our owne saluation after that in the first we demanded the glorie of God S What is to be vnderstood by the kingdome of God M 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 ordaineth or permitteth The kingdome of grace is that wherewith God gouerneth
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
time so farre distant that in his proper forme wherefore can he not make that Christ be present in manie Hoasts vnder the forme of the same Hoast S Tel me I pray you if Christ depart from Heauen when he commeth into the Hoasts or remaineth he stil in Heauen M When our Lord beginneth to be present in the holie Hoast he departeth not from heauen but by diuine power hee is both present in Heauen and in the Hoast Take the example of our soule when one is a childe of few daies old and very little as you see and being measured is founde to bee but one Palme in length after increasing he becommeth double so bigge as he was before and so being measured he is aboue two Palmes Now I demande of you if the soule which was first in one palme only hath left that palme to come into the second or no Sure it is that it hath not left it neither is it inlarged because it is inuisible so that without leauing the first it commeth also into the second euen so our Lord leaueth not heauen to come into the Hoast neither leaueth the one Hoast to be in an other but he is present in Heauen in all the Hoastes at once S Now I haue learned that which is contained in this most holy Sacrament I desire to know what things are requisite to receiue it worthely M Three things are requuired the first is that the partie doe confesse himselfe of all his sinnes procure that he be in the grace of God when hee goeth to communicate for that one of the causes wherefore this Sacrament is giuen to vs vnder the forme of bread is to the end we vnderstand that it is giuen to liuing men not to dead-men to nourish the grace of God and to increase it The second thing is that wee be altogether fasting that is at the least from midnight forward we haue taken nothing no not somuch as a litle water The third that we wel vnderstand what we do and that we haue deuotiō vnto so great a mysterie therfore this sacrament is not giuen to children neither to fooles neither to any other that hath not the vse of reason S How oftē ought we to cōmunicat M The bond of holy Church is to communicate at least once a yeare that at Easter Yet it is conuenient to do it oftner so it be by the aduice of our ghostly father S Declare now vnto mee the fruite which is gotten by this Sacrament and the ende for which it was instituted M For three causes Christ our Lord hath instituted this most noble Sacrament First that it should be the meate of soules secondly that it should be a sacrifice of the new law thirdly that it might be a perpetuall memorie of his Passion and so a most deare pledge of his loue towards vs. S What effect doth it worke in respect it is the meate of soules M It worketh that effect which corporall meate worketh in bodies therfore it is giuen to vs in forme of bread for like as bread conserueth naturall heate wherein the life of the bodie consisteth so this most holie Sacrament when it is worthely receiued conserueth and increaseth charitie which is the life and health of the soule S What effect doth it worke as it is a Sacrifice M It reconsileth God vnto the world obteyneth manie benifits not only for the liuing but also for the dead that are in purgatorie You must vnderstand that in the old Testament they offered vnto God manie Sacrifices of beastes but in the new Testament in place of al those Sacrifices is succeeded the Masse in which by the hands of the Priest is offered vnto God the most acceptable Sacrifice of the bodie and bloud of his Sonne which was signified in al those sacrifices of the old Testament S What effect worketh it as the memorial and pledge of the loue of our Lord towards vs M It maketh vs mindful of so great a benifite and in flameth vs to loue him againe that hath loued vs so much And therefore like as God in the old Testament would haue the Iewes not only to eate Manna which he sent them from Heauen but also haue them keep one vessel ful of the same in memorie of all the benefits he shewed them when he brought them out of Egipt so Christ would that this most holie Sacrament should not only be eaten by vs but also that it be conserued on the Altar and sometimes carried in Procession that when soeuer we see it we may remember his infinite goodnes towards vs. But in particular the holie Masse is a briefe representation of the whole life of our lord that the same may stil remaine in our mindes S I would know how the Masse is a representation of the life of Christ that thereby I may become more deuout and attentiue when I am present thereat M I wil declare it briefly The Introitus or beginning of the Masse doth signifie the desire which the holie Fathers had of the comming of our Lord. The Keyrieleison signifieth the voice of the same Patriarches and Prophets demanding of God this comming of christ so long desired Gloria in excelsis signifieth the Natiuitie of our Lord. The prayers next following signifie his presentation offering in the Temple The Epistle which is reade at the lift end of the Altar signifieth the preaching of S. Iohn Baptist Who inuited al men to Christ The Gradual signifieth the conuersion of the people by the preaching of S. Iohn The gospel which is read at the right end of the altar signifieth the preaching of our Lord which bringeth vs from the left hand vnto the right that is from temporal things to eternall from sinne to grace lights also are carried incense burned to signifie that the holie Gospel hath lightened the world filled it with the good sauors of the glorie of God The Crede signifieth the first conuersion of the holie Apostles and other Disciples of our Lord. The secret prayers after the Creede signifie the secret practises of the Iewes against Christ The Preface which is songue with a lowd voice and endeth with Osanna in excelsis signifieth the solemne enterance which Christ made into Ierusalem on Palme-sunday The Canon signifieth the Passion of our Lord. The eleuation of the holie Hoaste and Chalice representeth to vs that Christ was eleuated vpon the Crosse The Pater noster signifieth the praier of our Lord whiles he did hang on the Crosse the breaking of the Hoast signifieth the wound made by the speare percing his side The Agnus Dei signifieth the lamentation of the Maries at the taking downe of Christ from the Crosse The communion of the Priest signifieth the burial of Christ The Post-communion song with ioy signifieth the Resurrectiō Ite missa est signifieth the Ascēsion The benediction of the Priest signifieth the comming of the Holie Ghost The Gospel at the end of Masse signifieth the preaching
exercised in the vertues of meekenesse and of patience considering the examples of holie men and of Christ himselfe who by supporting and suffering haue triumphed more gloriouslie then worldly men do by endeuoring to be reuenged of their enemies S What is Sloath what sinnes produceth it what is the remedie against it M Sloath is called in Greeke Acidia signifyeth tediousnes loathsomnes and griefe to doe well And it is a mortal sinne when one giueth taketh loathsomnes to do well is displeased for that he is bound to obserue the cōmandements of God and to walke in the way of vertue The sinnes which he produceth are light esteeming the commaundements easelie yeelding him selfe to vices desperation of wel-doing hatred and dislike of such as would draw or force a sinner to leaue sinne and to take a good way The remedie is neuer to be idle to read good bookes to consider the great reward which God promiseth to those that are diligent and obseruing his commandements and the eternall and intollerable punishments which is prouided for the negligent Cap. XX. Of the sinnes against the Holie Ghost VVHat how many be the sinnes against the Holie Ghost M They are sixe to wit despaire of our saluation presumption to bee saued without merits to impugne the knowen truth enuie at an other mans grace obstinacie in sinne and finall impenitence S Wherefore are they called sinnes against the Holie Ghost M Because they are committed vpon meere malice and speacially the third which is of all other properly a sinne against the Holie Ghost that is when a man knoweth the truth and yet will obstinatly hold and proue that it is not true To sin of malice is said to be against the Holie Ghost because goodnes is attributed to the Holie Ghost which is contrarie to malice like as to sinne of ignorance is said to be against the Son of God to whome wisdome is atributed and sinning of frailtie is said to be against the Father to whom power is attributed S What haue these sinnes proper M They haue this that they are not pardoned in this world nor in the other as our Lord admonisheth vs in the Gospel Which yet is thus vnderstood that they are hard to be pardoned because seldom hardly those that fal into these sinnes come to true repentance like as when wee say a disease is incurable we will not for all that say it can not be cured by anie meanes but that it is seldome cured or that ordinarily it is not cured Chap. XXI Of sinnes that crie vnto Heauen S HOw manie are they what bee the sinnes which crie vnto Heauen M They are four to wit wilful murder carnall sinnes against nature oppression of the poore and chiefly of orphans and widowes and to defraud workmen of their wages S Wherefore is it said that they crie to Heauen M Because the iniustice of these sinnes is so maniefest that it can not be couered or hidden by anie means Chap. XXII Of The foure last things S I Would haue some general document to flie sinne M The wise man saith Remember thou the last things and thou wilt neuer sinne The last things are foure Death the Generall Iudgement Hell and Heauen S Wherfore are these foure things called the last M Because death is the end of life and the last thing which is to happen in this world Finall iudgement is the last of all the iudgments that are to be geuen and therfore there is no appealing from it Hell is the last euil that melefactours are to haue and they are to remaine therin for euer without possibilitie euer to change Heauen is the last good which the good are to haue they are neuer to lose it S I would haue some considerations to exercise my self in these last things for that remembring my self often of them I should neuer sinne as the wise man saith whom you alleaged M Concerning death you may consider these four points First that death is most certaine and none can escape it The second that the houre of death is vncertaine and manie die when they least thinke of it The third that in death all the designments of this life do end and then the vanitie of the world appeareth The fourth that at their death euerie one repenteth the euill he hath done and the omission of good which he might haue done therfore it is great folie to do that wherof we are sure to repent vs. Touching Iugement you may consider these points First that the iudgement shal be geuen of a most important matter to wit of the chiefest good or the greatest euil Secondly it shal be geuen by the highest Iudge who knoweth all things and whom none can resist Thirdly it shall bee geuen in the presence of the whole world where none can hide themselues Fourthly there wil be no hope to flie the sentene or the execution of Gods Iustice Concerning Hell consider that it is large long high and deepe Large for that it conteyneth all the paines that can bee imagined Long for that they are eternall High for that they are all most bitter in the highest degree Depe because they are all absolute paynes without mixture of anie sort of consolation Concerning Heauen consider in like maner that it is large for that it conteyneth all the goodnes that can be imagined and more also then we can imagine or desire It is long because all those Beatitudes are eternal It is high because they are most high and noble It is deepe because they are pure good without any mixture of euill And here you may adde that the commodities of this life haue no one of these conditions for that they are few short little and alwaies mixed with vexations and troubles of mind And likewise the euils of this world are few short litle and alwaies tempered with some consolation Wherupon you are to conclude that all those haue truly lost their wittes that for loue of the commodities of this life or for feare of present tribulations lose the happines or fall into the euils of the world to come FINIS A Table of the Chapters and principall contents of this booke VVHat Christian Doctrine is and what are the principall partes thereof pag. 1 The declaration of the vsuall blessing with the signe of the Crosse 5 The declaration of the Creede 13 And first of the first Article 20 Of the second 20 Of the third 24 Of the fourth 29 Of the fifth 40 Of the sixt 43 Of the seauenth 44 Of the eight 53 Of the ninth 57 Of the tenth 68 Of the eleuenth 64 Of the twelfth 71 The declaration of our Lords prayer 77 The declaration of the Aue Maria. 105 The declaration of the ten command 111 And first of the first commandement 117 Of the second 130 Of the third 145 Of the fourth 148 Of the fifth 152 Of the sixt 156 Of the seuenth 159 Of the eight 147 Of the ninth 253 Of the tenth 168 Declaratiō of the precepts of the church 201 Declaration of Euangelical counsell 276 Declaration of the Sacramēts of the church 279 Of the Sacrament of Baptisme 215 Of the Sacrament of Confirmation 293 Of the Sacrament of the Eucharist 294 Of the Sacrament of Penance 241 Of the Sacrament of Extreme Vnctiō 217 Of the Sacrament of Order 220 Of the Sacrament of Matrimonie 220 Of vertues in generall 258 Of the Theologicall vertues 231 Of the cardinall vertues 221 Of the seauen gifts of the Holy Ghost 237 Of the eight Beatitudes 240 Of the seauen works of mercy corporall spirituall 253 A declaration of vices sins in general 284 Of mortall and venall sinne 254 Of Original sinne 259 Of the seuen capital sinne 296 Of the sinnes against the Holie Ghost 243 Of sinnes that crie to heauen 270 Of the foure last things 312 FINIS * Likewise beginning the day at mid-night our Sauiour rising as he did after mid-night rose the third day * Counting the day to end at Sunne-setting Or if you count to midnight there was more of Fridaye and some part of Sunday * Fridaye is also Fasting daye where custome so bindeth as it doth in England
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 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 S Declare vnto me I pray you that which remaineth of the Aue Maria. M 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 S I would gladly know wherefore it ring to the Aue Maria three times in the day to wit in the morning at midday and in the euening M 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 RedemptioÌ„ 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 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 Cap. VI. The declaration of the ten Commandements S 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 M You haue reason to desire to learne to vnderstand well the ten coÌ„mandements of the law of god be cause that faith and hope without charity without obseruing of the â—aw are not sufficient to saluation S What is the cause that seing in the world in the Church there are so many lawes and commandements this lawe of the Commandements is preferred before all the rest M 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 ignoraÌ„t Fourthly because this law is immutable caÌ„not 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 with greatest solemnity in mount Sinay with sound of Angelical truÌ„pets with great thunder and lightning from heauen in the presence of al the people of God S 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 M 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 in one table there were no more then three precepts in the other seaueÌ„ 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 S Wherefore are the Commandements of the first table three M Because they teach vs to loue God with hart with tongue with worke S Why are the commandementes of the second table seauen M 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 S Let vs now come vnto the commandementes them selues And first shew mee the wordes where with they were writen by God in those tables M 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 S What meane those wordes which goe before the commandementes M 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 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 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