example of Temperance fasted with great facilitie and cheerefulnesse when it is needfull and hee fasteth perfectly expecting the conuenient houre and eating meates appoynted and once only but he that hath not this vertue or contrariwise is a glutton it seemeth a death to him to fast and if perhaps hee fast he can not well expect the due houre of dinner and after at night in place of a drinking as the custome is he will make so large a collation as wanteth little of a supper S How manie vertues be there M The vertues are very manie but the more principall to which all the rest are reduced are seuen to wit the three Theological Faith Hope Charitie foure Cardinall Prudence Iustice Fortitude Temperance according to this number there are seuen giftes of the Holie Ghost and the Euangelical Beatitudes which guide vs to the perfection of Christian life There be also seuen workes of mercie corporall seuen spirituall Of all which I will geue you a briefe instruction Chap. II. Of the Theologicall Vertues S VVHat is faith M Faith is the first of the Theological vertues that is of those vertues which haue immediat relation to God And the proper office of faith is to illuminate and eleuate the vnderstanding to beleue firmely all that God by his Church reueileth vnto vs although it bee otherwise heard and aboue naturall reason S What is the cause that wee must beleeue matters of faith so firmly M The cause is for that faith doth relie vpon infallible veritie for so much as all that faith proposeth vnto vs is reueiled from God God is veritie it self Wherefore it is impossible that which God sayeth should be false And so when faith proposeth anie thing vnto vs which appeareth contrarie to reason as for example that a virgin should bring forth a child it is necessarie to consider that humaine reason is feeble may easely be deceiued but God can not be deceiued nor deceiue vs. S What is necessarie to be beleued by this vertue of faith M It is necessarie to beleue distinctly al the Articles of the Crede which before I haue declared And specially those Articles whereof Feasts are kept euerie yeare in holie Church as the Incarnation of our Lord the Natiuitie the Passion the Resurrection the Ascension the comming of the Holie Ghost the most Holie Trinitie Moreouer wee must be readie to beleeue al that shal be declared vnto vs by holie Church And finally in all out ward behauiour to shunne and auoide those things which haue anie shew of infidelitie as to carrie the habit of a Turke or of the Iewes the eating of flesh on daies forbidden as Heretikes do and such like For that it is necessarie to confesse the true faith not only in hart with mouth but also with exterior deeds to shew our selues to dislike of all Sects that are contrary to holie Church S What is hope M Hope is the second Theological vertue so called because it also hath immediat relation to God For as by faith we beleue in God so by hope we trust or hope in God S What is the office of Hope M It is to eleuate our mind to hope for eternall felicitie And because this is so heigh a benefit that it was not possible to reach thereto by humaine abilitie therfore God geueth vs this supernaturall vertue that by it we may trust to attaine to so great a good S Whereupon is this hope grounded and whereupon doth it relie M It is grounded and doth relie vpon the infinite goodnesse mercie of God whereof wee haue most certaine signes seeing hee hath giuen vs his owne Sonne and by his meanes adopted vs for his children and promised vs the inheritance of the kingdome of Heauen if we doe works cōformable to the dignity receiued hath also giuen vs grace sufficient help to do such works S What is Charitie M It is the third Theologicall vertue hauing immediat relation to God by this vertue our soule is eleuated to loue God aboue all things Not only as Creator Author of al our natural good but also as the g◅ of grace and of glorie which are supernaturall S I would know whether charitie be also extended vnto creatures M Charity is properly extended vnto all men and to all things which God hath made But with this difference that God is to bee loued for himselfe he being infinitly good it is further extended to all other things which are to be loued for the loue of God And in particular our neighbour our parents or frends are not onely to be vnderstood but also euerie man though he would be our enemie because euerie man is the Image of God and for the same is to be loued S Is Charitie a great vertue M It is the greatest of all others it is so great that whosoeuer hath it can not lose his saluation if he first lose not charitie And he that hath it not can by no meanes be saued though he had al the other vertues and gifts of God Of the cardinall vertues S VVHAT is Prudence M It is the firste of the foure Cardinal vertues which haue this name because they be principal vertues and as fountaines of all the other moral and humaine vertues For that Prudence gouerneth the vnderstanding Iustice gouerneth the wil. Fortitude gouerneth the irascible power And Temporance gouerneth the appetite of concupiscence S What is the office of Prudence M It is to shew the due end of euerie action the conuenient meanes and all the circumstances to wit the time the place the manner such like that the worke may be wei done in all points perfectly And therfore it is called the mystris of other vertues and is as salt to meats and as the sunne in the world S Which be the vices contrarie to Prudence M Vertue consisteth in the middest and hath alwayes two contrarie vices which are in the extreames One vice contrarie to Prudence is Imprudence that is inconsideration and rashnes and it is in those that do not consider what they haue to do so either they looke not to the true end or they vse not the true meanes The other vice is subtiltie or carnal pollicie and it is in those that with great diligence think of the end of the meanes but they direct al things to their priuat commoditie for the gaining of some worldlie benefit And therfore they endeuour subtilly to deceiue their neighbour to bring to passe their busines to their owne purpose But in the end it will appeare that such are most impudent losing the most soueraigne good for the loue of things of no impotence S What is Iustice and what is the office therof M Iustice is a vertue which geueth euery one that is his own and so the office thereof is to make things iust to put equalitie in humaine contracts which is the foundation of quietnes of peace For if
see him in the life to come in glorie and in this they shall know him by grace of contemplation in the seuenth he saith that the peaceable are blessed because they shal be called the children of God that is blessed are they who hauing added perfect charitie to contemplation haue made al their repose in God and pacified all the Kingdome of the soule and so they shal be children of God like vnto their Father holie and perfect In the eight sentence no new degree of perfection is contained as S. Augustine doth well say but there is declared a manifest signe to know if one be arriued to perfection this signe is to suffer willingly vniust persecutiō for the like as that gold is tried in the fornace so is a iust and perfect man in tribulations Chap. XV. Of the seuen Workes of mercie corporall and seuen spirituall S IT remaineth that you declare to me the workes of mercie aswell corporall as spirituall M The workes of mercie corporall are seuen Whereof we haue six in the holie gospel to wit to geue meate to such as haue hunger to geue drinke to such as haue thirste to cloth the naked to harbour pilgrims to visite the sicke to comforte the imprisoned The seauenth worke which is to burie the dead holie Tobie hath taught vs and the Angel Raphael The workes of mercie spiritual are also seuen to instruct the ignorant to geue counsaile to the doubtfull to comfort the afflicted to correct such as erre to pardon offences to beare with other mens defects and to pray to God for the quick and dead S Is there anie cause that excuseth vs from the workes of mercie M Three things may excuse vs. The first is when a man hath not the meanes to do them and so that good Lazarus the poore begger of whom it is read in the Gospel did no corporall workes of mercie because himselfe had need in a manner of all those workes and so was crouned for his patience And this is the ordinance of God that the rich may saue themselues by shewing mercie the poore by the way of patience and so he that hath not knowledge or prudence for himselfe is not bound to teach or giue counsaile to others The second cause is when a man serueth God in a higher sorte then the actiue life is and by reason of that state hath no occasion to do manie workes of charitie so the holie Eremits that remayne inclosed in solitarie places or in their cels to contemplate heauenlie thinges are not bound to leaue that holie exercise and goe to seeke those to whom they may do workes of mercie The third cause is when a man doth not finde anie that hath notorious need of his mercie for that we are not bound to succor anie but those who can not help themselues or haue not others that will and can help them True it is that perfect mercie doth not expect the time of the bond but is readie to succour in the best manner it can and all that it can S It seemeth to mee that all men may worke the last worke of mercie that is to praye to God for our neighbour M So it is and therefore the holie Eremits do also the works of mercie for that they pray to god that he giue his grace to al those that need it Chap. XVI Of Vices and sins in generall S IT is nowe time that you teach mee what vice and sinne is to flie from it like as you haue instructed me in vertues and good works to obtaine them M Sinne is nothing else but a voluntarie committing or omitting against the lawe of God where you haue to consider that three things are required to a sinne First that there be some act committed or omitted that is to doe and worke a thing forbidden or not to doe a thing commanded As for example to blaspheame is a committing not to heare Masse is an omission Secondly is required that this committing or omitting be against the law of God for that the law of God is the rule of well-working like as the arte of a Maison is the rule of making a Wall well And therefore as a Maison is not a good Maison and maketh not a Wall well when he worketh not according to art so a man liueth not well and is not a good man when hee followeth not the law of God And by the lawe of God is not only vnderstood that which he hath giuen by himselfe as the ten commandements are but that also which he giueth vs by his vicar in earth the Pope his holines and other superiors aswell spirituall as temporal because al are the ministers of God haue authoritie frō him thirdly is required that cōmitting or omitting be voluntarie for whatsoeuer is done without consent of the will is no sinne As for example if one blaspheme when he sleepeth or hath not the vse of reason or probably knoweth not that such a word is blasphemie in such a case a man sinneth not because there is no consent of the will S I haue vnderstood what sinne is now tell me what vice is M Vice is an euill habite or an euil custome of sinning procured by often sinning Whereof commeth that a nan sinneth more easely and with more boldnes and alacritie As for example we do call one a blasphemer or a gamester when he is woont to blaspheme or vseth gamming So that to blaspheme is a sin to be a blasphemer is a vice And so we may say of al the other sinnes S Is sinne a great euil M It is the greatest euil that can be found Yea rather it onlie is absolutly euill displeaseth God more then any thing else which appeareth by this that God spareth not to destroy loose the most noble things that hee hath to punish finne If a Prince had a vessell of siluer or of gold most fayre and most precious and finding in it some stincking liquore should be so displeased there with that he should breake it cast it into the bottome of the Sea you would doubtles say that Prince had a wounderfull great hate againste that liquore So God hath made two most precious vessels one of siluer which is man one of gold which is an Angell And for that hee hath found this stincking liquore of sin in the one and in the other he hath broken them and cast into the bottome of hell to perpetuall miserie all those Angels that sinned and daily casteth into the same place of perdition all those men that die in their And once for the sins of the world he brought vpon it the Deluge and drowned all except Noe and his familie that liued justlie S Howe many sorts of sinnes bee there M Sinne is of two sorts For one is called Original sinne and the other Actuall And actual sinne is likewise of two sorts one mortal and the other veniall Cap. XVII Of Originall sinne S VVHat is original sinne M
that either God is ignorant of the matter or that hee is a friend of lying and of antiquitie S Declare I pray in particular what is to sweare with truth M That one may sweare with truth it is necessary that he do not affirme with an oth any thing but that hee certainely knoweth to be true and that he promise not with an oth any thing but that he will vndoubtedly performe Whereupon they are periured and sinne greeuously that affirme with an oath such thinges as they know are false or do not know to be true And in like maner those that promise by oath that which they meane not to fulfil S What meaneth to sweare with iustice M The meaning is that a man promise not with an oath to do anie thing but that which is lawful And therfore they sinne most greeuously who promise with an oath to reuenge injuries or to do anie thing that displeaseth God Neither ought they to obserue such promises neither do they binde in anie sort For no man can be bound to do euil for so much as the law of God bindeth vs that we must not do it S What meaneth to sweare with iudgement M The meaning is to sweare with aduisement maturely cōsidering that it is not conuenient to call God to witnesse but in needful things of great importance and with much feare and reuerence And therefore they offend that for euerie trifle yea playing jeasting do sweare Who by this euil custome of swearing often do easely incurre perjurie which is one of the greatest sinnes that can be committed Whereupon aswell our Lord in the Gospel as S. Iames in his Epistle do command that wee do not sweare that is without necessitie And holie men doe yeelde the reasō thereof because an oath being inuented for remedy of the weaknes of a mans credit for that men doe hardly beleeue one an other therfore an oath ought to be vsed as we vse a medicine which is not oftē to be taken but as seldome as well may be S Declar then if you please the third part of this commandement which consisteth in vowes M A Vowe is a promise made to God of some good thing grateful to his diuine Majestie Where you haue to considder three things First that a Vowe is a promise and therefore it sufficeth not to the making of a Vowe to haue a purpose much lesse a desire to do any thing but the expresse promise is required either by word of mouth or at the least in heart Againe you haue to consider that this promise is to be made to God to whom Vowes doe properly belong And when you heare that a Vow is made to our Ladie or to other Saints you must vnderstande that the same is principally made to God but in the honour of our Lady or other Saints in whome God remaineth in a more particular maner and more excellently then in other creatures So that a Vow made to a Saint is nothing else but a promise made vnto God to honour the memorie of such a Saint with some present that is to honour God himself in his Saint Thirdly you haue to know that a Vow cannot be made but of a good thing and grateful to God as holy virginitie voluntarie pouertie and the like things Wherfore he that should vowe to commit anie sinne or anie act not pertaining to the seruice of God yea or anie good thing which should hinder a greater good should not make promise of a thing grateful to his diuine Maiestie and therefore should not do him honour but dishonour and he should sinne against this second commandement As he also sinneth greeuiously against the same commandement that maketh a vow and fulfilleth it not so soone as he can For God commandeth in holie Scripture that whosoeuer maketh a vowe do not only remember to fulfill it but also that hee slacke not to do it S Declare to me the last part which treateth of the praise of God and of blasphemie M God commādeth in the last part of this seconde commandement that a man shal not blaspheame but contrariwise that he praise blesse his holy name And first forasmuch as appertaineth to the praise there is no difficultie at all being manifest that all good things comming vnto vs from God and all the works of God being full of wisdome of justice and of mercie it is reason that in all things he be praised and blessed But touching blaspheamie it is necessary you know that blasphemy is nothing else but an injury done in wordes to God in himselfe or in his Saints And there are found six sorts of blasphemies The first when that is attributed to God which is false as that he hath hornes or like indignitie The second when that is denied to God which belongeth to him as Power Wisdome Iustice or other excellences As to say that God can not do or seeth some things or that he is not iust The third whē that is tributed to any creature which is proper to God as if one say that the diuel knoweth the things that are to come or can worke true miracles The fourth when one curseth God or our Ladie or other Saints The fift when some members of Christ or of Saints are named to doe some injurie as if there were any things in them to bee ashamed of as be in vs. The sixt when one nameth some parts of Christ or of Saints to jest at them as to saye To the bread of Christ or of Saint Peter or other like things which the enuie of the diuel and the wickednesse of man hath found out S I desire to know howe great the sin of blasphemie is M It is so great that it is in a maner the greatest of all other which may be vnderstood by the pain that it meriteth For that in the old Testament God commandeth that blasphemers should presently be stoned by al the people As the ciuil lawes do also punish blasphemers with death And S. Gregorie writeth that a litle child of fiue years old hauing learned to blaspheme God and not being corrected by his father died in his fathers lap and his soule was carried away by diuels that appeared visibly into hell fire Which was neuer read to haue happened for any other sinne Whereby wee may see what diligence ought to be vsed in auoyding so great an offence of his diuine Maiestie the auoyding of this sinne ought to be more easie seeing there is no commoditie nor pleasure gotten by it as by some other sin there is but the onely hurt which the sinne bringeth with it And yet wee ought neuer to sinne though wee could gaine neuer so great cōmoditie or pleasure thereby Of the third Commandement S I Haue vnderstood the two first commandements now I desire that you wil declare to me the third M The third commandemēt which is of keeping holie feasts is somthing differing from the others because al the others to wit the two