ruleth the soules harts of good Christians giuing them spirite and grace to serue him willingly to seeke his glorie aboue all things The kingdome of glorie shal be in the other life after the day of iudgement for that then God wil raigne with all the Saints ouer all things created without any resistaÌ„ce For theÌ„ al the force of the diuels shal be taken away also of al peruerse men who shal be shut vp in eternall prison of hel In that time shal death also be extinguished corruption with al the tentations of the world of the flesh which now trouble the seruaÌ„ts of God So that shal be quiet peaceable kingdome with secure possessioÌ„ of perfect eternal felicity S Which of these three kingdomes â—s spoken of in this petition M Not of the first for that is not to come but is now come Neither of the second for that is spoken of in the first petition is in a great part already come But here is spoken of the third which is to come and is expected with great desire of al those that know the miserie of this life so in this petition we demand our chiefe good and the perfect glory of both soule and bodie S If the kingdome of God which we desire may comequickly shal begin after the day of Iudgment then we desire demand that this world should speedely end that the day of iudgement should come shortly M So it is for thought the louers of the world can haue no worse newes then to heare the day of Iudgement named yet the citiznes of heauen who liue now as pilgrimes and banished men here below in earth haue no other greater desire Where vpon S. Augustin saith that like as before Christ came into the world al the desires of the Saincts of the ancient law were directed to the first comming of Christ so now al the desires of holie men of the new law are directed to the second comming of the same Christ which wil bring vs perfect beatitude S Let vs passe vnto the third petition What do those wordes signifie Thy wil be done in earth as it is in heauen M In these words is demanded grace to obserue wel the law of god For that the eternal life which is the end of man being demanded in the second petition it was conuenient that the principal meanes to arriue vnto that end should be demanded next after this principal meanes is the obseruing of the commandements of God as our lord hath said if thou wilt enter into eternall life keep the commandements for so much as wee are not able of our selues to kepe all the commandements in such sorte as we ought therefore we demand of God that his wil be done by vs that is that he geue vs grace to fulfil his wil in obeying wholly and in al things his holie commandements S I desire to know whether that besides the fulfilling the wil of God in obseruing the commandements we are bound also to conforme our willes with Gods wil when he sendeth vs tribulations M We are bound at the lest not to murmour nor to grudge at the prouidence of God because al that he sendeth or permitteth he doth it to a good end to wit to giue vs occasion of greater merite if we be good or els to purge vs if we be bad S To what purpose is added In earth as it is in heauen M To teach vs that we ought to endeuour to obey God and to obserue his holie commandements with that perfection promptnes gladnes with which the Angels do obey in heauen who neuer committed anie litle default in obseruing al the commandements of God It may be also said that we desire and demaund that sinners signified by the earth may obey God as the Saints do obey him who are signified by heauen Or els that the whole Church signified by the earth may intirely obey God as Christ who is signified by heauen obeyd him S Let vs come vnto the fourth petition what meaneth Geue vs this day our daylie bread M With great reason bread is demanded that mainteineth life after that grace hath been demanded which is life it selfe For that the first thing that anie one begining to liue desireth is food where with life is maintained But you haue to vnderstande that in this prayer spirituall bread is principally demaunded which is the meate of the soule and secondarily corporall bread which is the food for the body And by spirituall bread is vnderstood the most holy Sacrament of the altar that is the celestial and diuine bread which merueilously nourisheth the life of the soule likewise the word of god is vnderstood which by preaching or reading of spirituall bookes helpeth no little to nourish the same life of the soule Finally is vnderstood the inspiration of God prayer and euery other thing which helpeth to maintaine and increase grace in vs the which as is saide is the life of the soule By corporall bread is vnderstood all that is needful vnto vs to maintaine the life of the bodie which is as an instrument of the soule to do good workes S Wherefore is it saide that this bread is ours M With great mysterie this bread is called ours for if we speake of the blessed Sacrament that is our bread because of our saluation it was formed by the holy ghost in the wombe of the blessed Virgin and in a certaine manner bakte in the Ouen of the holy Crosse serued vp on the table of the Altar by the handes of Priests And moreouer it is ours because it is the bread proper of the children and may not be giuen vnto dogges that is to say to Infidels nor to those that are in mortall sinne If wee speake of the doctrine wee call it our bread to witte that which is distributed by the true preachers vnto the children of the Holy Church and not the strange bread to wit that which al heretikes giue vnto their followers which is corrupt and pestiferous bread But if we speake of corporall bread we defire that God will giue vs our owne bread and not that which belongeth to others to wit that he wil help vs in iust and lawfull gaines And againe that he blesse our lands possessions and all our labours to the end that without injurie and fraud we may procure our liuing S Wherefore is it saide that this bread is dailie M It is called dailie that is to saye bread for euerie daye for that wee desire not superfluous or curious things but simply that which may suffice for the daies refection and as well for the soule as for the bodie especially knowing that wee are pilgrims and strangers in this life S Wherfore is it said Giue vnto vs M Because albeit we are willing to labour to haue bread as well spirituall as corporall yet wee know that our labours should all bee vaine if God concurred not with his grace as
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
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
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
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.
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
rise or others like them M There is no doubt but the same bodies shall rise because otherwise it should not be a true resurrection if the same should not rise which is fallen and that same returne to liue which is dead And againe the resurrection is to the end that the bodie be partaker of the reward or punishment as it hath ben partaker of good workes or the sinnes there must be the same bodie because an other bodie should not merit either punishment or reward S How is it possible that bodie should return to liue which hath bin burned and the ashes scattered with the winde and cast into riuers M Yes for God can doe that which seemeth to vs impossible And there fore it is said in the beginning of the Creede that God is omnipotent And if you consider that God hath made the heauen and the earth of nothing it will not seeme hard vnto you to beleeue that he can bring againe to the former state that which is turned into ashes S I would know whether men shall returne to be men wemen to bee wemen or rather all to one maner M It is necessarie to beleeue that the men shall be men the wemen shall be wemen because otherwise they should not be the same bodies that they were before and as I haue already told you they are to be the same albeit in the life to come there shal not be any more bringing forth of children nor husbands nor wiues yet there shall be diuersitie of men and wemen to the ende that euerie one enjoy the reward of their proper vertues which they haue exercised in their owne sexe and as it shall be a goodly sight to behold the glorie of Martyrs of Confessors so shall it be to behold the glorie of the virgins and aboue all the Mother of our Lord. S I pray you tell me in what age stature we shal rise seeing that some doe die children some young-men others old M Al shal rise in that stature and in that state which they had or were to haue at the age of thirty three years in the which our Lorde rose So that the children shal rise so great as they should haue bene if they had arriued vnto thirtie three yeares and the olde men shall rise in that flowre of age which they had when they were thirtie and three yeares olde And if any in this life haue bene Blinde Crooked a Dwarfe or had anie other deformitie hee shall ryse whole sonnde and with all perfection Because the workes of GOD are perfecte And so in the resurrection which shal be his proper worke he wil correct the errors and defectes of nature Of the twelft article S VVHat signifieth Life euerlasting which is the last article M It signifieth a complete felicitie of the soule and of the bodie And this is the chiefe good and last end which wee gaine by being in the Church S Tel me I beseech you in particular what goodnes shal there be in life euerlasting M I wil teach you this mysterie by a similitude of the thinges in this world You know that here in earth we desier a bodie that is sound comelie nimble and strong a soule that is wise prudent and learned touching the vnderstanding ful of al vertues touching the wil besides these we desire exterior goods to wit riches honors powre and pleasures Euen so is eternal life the bodie for health shal haue immortalitie with impasibilitie that is to say that nothing can harme it for beautie it shal haue clearnes to wit it shal shine as the sun for nimblenes it shal haue agilitie that in one moment it shal be able to moue from one side of the worlde to the other and from the earth to heauen without anie labour for strength it shal haue such force that without eating drinking sleeping or other rest it shal be able to serue the spirit in al things that shal be necessarie neither shal it haue feare of anie thing Touching the soule the vnderstanding shal be ful of knowledge for it shall behold the cause of al things which is God The wil shal be ful of so much goodnes and charitie that it can not commit anie venial sinne The riches shal be to want nothing hauing all things in God Their honour to be the children of God equall to Angels for they shall be kings and spirituall Priests for euer their power agreeable for together with God they shall bee Lordes of the whole world be able to do all that they shall haue will to doe for that they shall alwaies be conformable to the will of God which nothing can resist Finally their delight shal be vnspeakeable because all their powers aswel of the soule as of the body shal be joyned vnto their proper objects Whereof will arise a full contentment a most perfect peace neuer proued before a perpetuall gladnes joy and exultation S If euery one shall haue all these things euery one shal be cōtented in one maner then shall not one be more blessed in heauē then an other M Yes assuredly For he who hath merited more in this life shall haue greater reward shal be more happie yet for al that there shal be no enuie nor any discontentment because each one shal be filled according to their capacitie those which haue merited more shal be more capable so shall haue more glorie As for example If a Father hauing manie children one greater then another according to their age should make to euery one of them a garment of cloth of gold proportionable vnto euery ones stature there is no doubt but that the greatest should haue the bigest garment of greatest valew yet euery one would remaine cōtented neither would hee that were lesse desire the garment of him that were greater because it would no be so fit for him S What is the cause of this beatitude of heauē is called life euerlasting shal not the damned liue for euer in hel M Life properly is saide to bee in other those things which mooue of themselues Whereupon in a certain maner the water of a fountaine is called Liue-water because it mooueth and water of Pooles is called dead because it standeth still So the blessed in heauē are said to haue eternal life for that they can worke all that they wil with all their inwarde and outwarde powers without any impediment And they doe alwaies worke and exercise themselues as they most desire But the damned in hell notwithstanding they liue for they shall neuer bee consumed yet they are said to haue eternall death because they are still tyed vnto the fire and torments and are enforced euer to suffer that which they would not neither can they do anie thing that they would So that the blessed in heauen enjoy all good without any mixture of euil and the damned in hell do suffer all euill not being able to fulfil any of their
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
each one would be cōtent with his own not couet that belōgeth to an other ther should neuer be war nor discorde S What bee the vices contrarie to Iustice M They are two One is Iniustice that is when one taketh that which belongeth to an other or in cōtracts giueth lesse then he ought or taketh more then is due to him The other is too much justice that is whē one is too rigorous wreasteth things by pretence of justice more seueerely then reason requireth For in some cases it is necessarie that compassion bee mixed with justice As if a poore man can not pay all he oweth presently without his great losse or damage it is a reasonable thing and just that he haue a litle time graunted him and to denie him the same is to great rigour S What is Fortitude and what is the office thereof M It is a vertue which maketh vs ready to ouercom al difficulties that would otherwise hinder vs frō doing wel it reacheth euen to suffering death whē it is necessary for the glorie of god or for performing our duty so al holy martirs haue triūphed ouer their persecutors by this vertue in like maner al valiāt soldiars which in iust wars haue made so great proofe of their valour haue become glorious by the same vertue S what be vices cōtrary to fortitude M They are cowardlines audacious temeritie For cowardlines maketh one to yeeld too easely Which cōmeth of the lacke of fortitude audatious temeritie maketh one put himselfe in danger when there is no need Which so to tearme it is too much fortitude And it deserueth no praise but blame and therefore is no vertue but a vice S What is Temperance and what is the office thereof M Temperance is a vertue that bridleth sensuall delights maketh a man to content himselfe with such pleasures and in that measure as reason alloweth S What are the vices contrarie to Temperance M They are Intemperance and Insensibility Intemperance is when one is too much giuen to delights and therefore committeth excesses in eating and such thinges as doe hurt both the soule and the bodie Insensibilitie is when a man vseth the other extreame and so flyeth all pleasures that he wil not eate things necessarie for his health to auoyd that little delectation which conuenient meats doe naturally bring But the vice of intēperance is much more common amongst men then the vice of insensibilitie And therefore all holie men by word and example haue exhorted vs to fasting to mortification of the flesh Cap. XIII Of the seauen gifts of the Holie Ghost S VVHich be the seuen gifts of the Holie Ghost M They are those which the Prophet Isaie hath taught vs to wit Wisdome Vnderstanding Counsaile Fortitude Knowledge Pietie and the Feare of our Lord. S Whereto do these gifts help vs M To attaine to the perfection of Christian life For they are as the ladder by which wee clime vp from the state of sinne by diuers degrees euen to the highest of sanctitie But you must knowe that the Prophet numbreth these steppes comming downwards For he did see as it were a ladder which came from Heauen Neuertheles we will recoont the ascending as going vpwards ascending from earth to heauen The first degree then is the Feare of our lord which doth terrifie a sinner whē he thinketh that he hath God almighty his enemiet the second degree is Pietie For he that feareth punishment which God threatneth against a sinner beginneth to become godlie desireth to obey and serue God and to worke his holie will in all things The thirde degree is Knowledge for that hee vvho desireth to vvorke the vvill of God demaundeth of God that he will teach him his holie commandements God partly by Preachers partly by books partly by inwarde inspirations teacheth him all that is necessarie The fourth degree is Fortitude for hee that knoweth and is willing in all thinges to serue God findeth many difficulties tentatiōs of the world the flesh the diuel And therefore god at that time of need giueth him the gift of Fortitude that he may ouercome al difficulties The fift degree is Counsell for when the diuell cannot preuaile by force he turneth himself to decepts and vnder pretence of good prouoketh the just man to fall yet God doth not abandon him but giueth him the gift of Counsell by which he preuaileth against the deceipts of the enemy the sixt is the gift of Vnderstāding for when a mā is wel exercised in actiue life and hath had many victories against the diuel god doth draw him exalt him to contemplatiue life and with the gifte of vnderstanding maketh him to vnderstande and penitrate diuine Mysteries The seauenth is the gift of Wisdome which is the cōplement of perfection For he is wise that knoweth the first cause of all thinges and according thereto formeth al his actions which none can doe but hee that joyneth perfect charitie to the gift of vnderstanding For by the vnderstanding he knoweth the first cause and by charitie hee directeth and disposeth all thinges vnto it as vnto the last ende And because wisdome joyneth the affection to vnderstanding therefore it is called wisdome that is sauorie knowledge as Saint Barnard teacheth vs. Cap. XIIII Of the eight beatitudes S VVHat are the eight beatitudes which our Lord taught vs in the Gospel M They are an other ladder to clime vnto perfection like vnto that of the gifts of the Holie Ghost For that in seauen sentences are conteyned seauen degrees to arriue vnto beatititude And lastly the eight doth geue vs a signe to know whether a man haue ascended vp these degrees or no. S Declare vnto mee this ladder briefly M Christ our Lord in the three first degrees teacheth vs to take away the impediments of perfection whereby we ascend vnto felicitie The generall and ordinarie impediments are three the desire of goods of honors and pleasures So Christ saith in the first degree that the poore in spirit are blessed that is those who willingly dispise goods In the second he saith that the meeke are blessed that is those that geue place to all not resisting those that put themselues before and thrust them behinde In the third he saith that those are blessed that weepe that is those that seeke not the delights and pleasures of the world but attend to do penance and to be waile their sinnes In other two degrees he teacheth vs the perfection of the actiue life which consisteth in fulfilling all that wee are bound vnto by iustice and by charitie Therefore he saith in the fourth degree that those are blessed that hunger and thirst iustice And in the fift he saith that the mercifull are blessed In the last two he draweth vs to perfection of the contemplatiue life and therfore he saith in the sixt that they are blessed that haue a cleane hart for they shall see God that is they shall
Originall sinne is that in which we are borne and it commeth vnto vs by succession frō our first father Adam For you haue to know that when God made the first man and the first woman called Adam and Eue he gaue them seuen gifts First he gaue them his grace by which they were iuste and the friends of God his adopted children Secondly he gaue them great knowledge how to doe well and to shunne euill Thirdly he gaue them obedience of the flesh to the spirite that it should not be mooued to vnlawful desires against reasō Fourthly hee gaue them promptnes and great facilitie to do well and to flie euill and but one most easie commandement to obserue Fiftly hee freed them from all labour and feare For the earth brought foorth fruites sufficient for mans life of it self neither was there any thing that could hurt man Sixtly hee made them immortall that is that they should neuer haue dyed if they had not sinned Seauenthly hee would after some time haue translated thē into Heauen to such an eternal and glorious life as Angels haue But the first man and woman inueigled by the Diuell did not obserue that commandement and so they sinned against God and thereby lost those seuen giftes which I spoke of And because God gaue them those giftes not only for them selues but also for all their posteritie therefore they lost them for themselues and for vs all and made vs partakers of their sinne and of all their miseries as we should haue bene of all their graces and other benefites if they had not sinned This then is Original sinne an emnitie with God and a priuation of his grace with which priuation wee are borne Whereof proceedeth ignorance euil inclinations difficultie to do well and facilitie to do euill the paine trauel to prouide to liue the feares and periles in which we remaine most certaine death of the bodie also eternall death in hell if before we dye we be not deliuered of sinne returne not into the sauour of God S What remedie haue wee against this Originall sinne M It is already saide before that the remedie is the Passion death of Christ our Lorde For so God would that hee that should satisfie for the sinne of Adam should bee himselfe without sin and the same was God and man and so hee was infinitely acceptable to God and did obey not in an easie thing as that was which was commanded to Adam but in a most hard thing as was the ignominious death of the Crosse And this remedie is applyed to vs by holie Baptisme as hath bin saide And albeit God doth not straight-waies render vnto vs all those seauen gifts yet he hath restored to vs the most principall which is his grace by meanes whereof we are made iust the friends and children of God and heires of Heauen The other gifts shal be restored vnto vs hereafter with great increase in the other life if we behaue our selues well in this Cap. XVIII Of mortal and veniall sinne S DEclare vnto me now what is actuall sinne and how one is mortall and an other veniall M Actuall sinne is that which wee commit by our owne will when wee are come to the vse of reason As to steale to kill to sweare falsely and such like things contrarie to the law of God And it is mortal sinne when it depriueth vs of the grace of God which is the life of the soule maketh one worthie of eternal death in hell It is veniall sinne when it displeaseth God but not so much that it depriueth vs of his grace and meriteth punishment but not eternall S How shall I know whether the sin be mortal or venial M To know when a sinne is mortall you must obserue two rules one is that the sinne be contrarie to the charitie or loue of God or of our neighbour The other that it bee with full consent of the will For when either of these two things is wanting it is not mortall but veniall And a sinne is then said to bee a-against charitie when it is against the lawe in a matter of weight as when it is a sufficient offence to breake friendship but when it is in a small matter such as ordinarilie breaketh not friendship It is not then against charitie but is said not to be according to charitie And so such as commonly breaketh friendship is against the law because it is against charitie which is the end of the law such as commonly breaketh not frendship is not against the law but not acording to the law because it is not against charitie but not according to charitie Take an exāple to steale a great quantitie of money is a mortal sinne because it is against the law of God being in a matter of weight and in the iudgement of most men sufficient to breake frendship and so is against charitie but to steale a farthing or a pinne or a like thing is not a mortall sinne but a venial because it is in a small matter which although it be not according to charitie yet it is not against charitie because it is not a thing that in reason can breake frendship In like manner we may say of being voluntarie For when a thing is against the law in a matter of weight and fully voluntarie it is a mortall sinne but if it be not fully voluntarie as if one haue a thought or a sodaine desire to steale or to kill or to blaspheme and presently perceiueth his error before he fully consent with his will it is only a veniall sin Therefore a man must stand vpon his gard and presently as he is aware of an euil thought or desire he must driue it away before they geue consent Chap. XIX Of the seuen Capitall sinnes S I Desire now to know which be the most principall sinnes to the end I may flie them with more diligence M Some sinnes are more principal because they are as fountaines or roots of others and therefore called capital and these are seuen Others are more principall for that they are more hard to be pardoned and are called sins against the Holie Ghost and they are six Finally there are others more principall because they are more manifestly enormious and against all reason and therfore it is said that they crie for reuenge to Heauen and they are foure S Which are the Capitall sinnes M They are these Pride or as others call it Vainglorie Couetousnes Lecherie Enuie Glutonie Anger and Sloath. S Wherefore are they called capitall M They are not called capitall because they are mortal for many sins are mortall and are not capitall as blasphemie and murder and many capital which are not alwaies mortal as gluttony anger sloath But they are called capitall because they are heads of many others which proceed from them as branches from the roote and riuers from the fountaines S What is Pride what sinnes doth it bring forth and what is the remedie