An ample declaration of the Christian doctrine. Composed in Italian by the renowned Cardinal: Card. Bellarmine. Translated into English by Richard Hadock D. of Diuinitie
Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.
1604
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An ample declaration of the Christian doctrine. Composed in Italian by the renowned Cardinal: Card. Bellarmine. Translated into English by Richard Hadock D. of Diuinitie
Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.
Hadock, Richard.
274, [2] p.
English Secret Press,
Printed at Roan [i.e. England :
1604?]
A translation, by Richard Hadock, of the Italian original by Roberto Bellarmino.
Imprint is false; actual imprint from STC.
The Douai edition of this work appeared in 1609, the Saint-Omer edition in 1624.
Publication date conjectured by STC.
Some print show-through.
Reproduction of the original in the Folger Shakespeare Library.
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eng
Catholic Church -- Catechisms -- Early works to 1800.
Catholic Church -- Controversial literature -- Early works to 1800.
Catholic Church -- Doctrines -- Early works to 1800.
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AN
AMPLE
DECLARATION
OF
THE
CHRISTIAN
doctrine
.
COMPOSED
IN
Italian
by
the
renowmed
Cardinal
:
Card.
BELLARMINE
.
Translated
into
English
by
RICHARD
HADOCK
D.
of
Diuinitie
.
PRINTED
at
ROAN
.
A
DECLARATION
OF
THE
CHRISTIAN
DOCTRINE
.
For
the
vse
of
those
that
teach
children
,
and
other
vnlearned
persons
:
Composed
in
forme
of
a
Dialogue
,
betweene
the
Maister
and
Scholar
.
CHAP.
I.
What
Christian
doctrine
is
,
and
what
are
the
principall
parts
thereof
.
SCHOLER
.
SEEING
I
do
vnderstand
,
that
it
is
necessarie
to
saluation
,
to
know
the
Christian
doctrine
,
I
desire
you
to
declare
vnto
mee
what
this
doctrine
is
.
MASTER
.
The
Christian
doctrine
is
a
briefe
summe
of
all
those
thinges
,
which
Christ
our
Lord
hath
taught
,
to
shew
vs
the
way
of
saluation
.
S
How
many
be
the
principal
and
most
necessary
parts
of
this
doctrine
M
Foure
,
to
wit
,
the
Creede
,
the
Pater
noster
,
the
ten
Commandements
,
and
the
holy
Sacraments
.
S
Wherefore
are
there
foure
,
and
neither
more
nor
fewer
?
M
Because
there
are
three
principal
vertues
,
Faith
,
Hope
,
and
Charitie
,
and
Grace
,
necessarie
to
saluation
.
And
so
,
the
Creede
is
necessarie
for
Faith
,
because
it
teacheth
vs
that
which
we
haue
to
beleeue
;
the
Pater
noster
,
is
necessary
for
Hope
,
because
it
teacheth
vs
what
wee
haue
to
hope
;
the
ten
Commandements
are
necessarie
for
Charitie
,
because
they
teach
vs
what
we
haue
to
doe
,
to
please
God
;
the
sacraments
are
necessarie
,
because
they
are
the
Instruments
of
Grace
,
by
which
those
vertues
are
receiued
and
conserued
.
S
I
would
be
glad
you
should
giue
me
some
similitude
,
to
vnderstande
better
,
the
necessitie
of
these
foure
parts
of
Christian
doctrine
.
M
S.
Augustine
giueth
vs
the
similitude
of
a
house
:
for
as
to
make
a
house
,
it
is
needfull
first
to
place
the
fundation
,
then
to
rayse
the
walles
,
and
last
of
all
,
to
couer
it
with
the
roofe
,
and
to
doe
these
things
there
are
some
instruments
necessarie
:
so
to
make
in
our
Soules
the
building
of
saluation
,
we
haue
need
of
the
foundation
of
Faith
;
the
walles
of
Hope
;
the
roofe
of
Charitie
;
and
the
instruments
,
which
are
the
most
holie
Sacraments
.
CHAP.
2.
The
declaration
of
the
vsuall
blessing
with
the
signe
of
the
Crosse
.
S
BEfore
wee
come
vnto
the
first
part
of
this
doctrine
,
I
would
be
glad
you
should
giue
mee
some
taste
of
those
things
which
are
to
be
beleeued
,
declaring
vnto
mee
in
grosse
and
in
summe
,
the
most
necessarie
mysteries
that
are
conteined
in
the
Creede
.
M
You
haue
reason
,
and
so
I
will
doe
.
You
must
then
know
that
the
principall
mysteries
of
our
faith
are
two
,
and
both
two
are
conteyned
in
the
blessing
that
wee
vse
to
make
with
the
signe
of
the
holie
Crosse
.
The
first
mysterie
is
the
Vnitie
and
trinitie
of
God
:
the
second
is
the
Incarnatiō
&
Passion
of
our
Sauiour
.
S
What
meaneth
the
Vnitie
and
Trinitie
of
God.
M
These
are
most
high
matters
,
&
by
litle
and
litle
are
to
be
declared
,
in
the
progresse
of
this
doctrine
:
but
for
this
time
it
shall
suffice
to
learne
the
names
,
&
to
vnderstād
so
much
as
you
may
.
The
Vnitie
of
God
signifieth
,
that
besides
all
things
created
,
there
is
one
thinge
that
hath
not
had
beginning
,
but
hath
alwaies
been
,
and
euer
shall
bee
,
and
hath
made
all
other
thinges
,
and
maintaineth
and
gouerneth
them
,
and
is
aboue
all
,
most
high
,
most
noble
,
most
glorious
,
most
potent
,
absolutely
Patrone
of
all
thinges
:
and
this
is
called
God
,
who
is
one
onely
,
because
there
can
not
bee
more
then
one
true
Diuinitie
,
that
is
to
saye
,
one
onely
Nature
and
Essence
,
infinitely
potent
,
Holie
,
good
,
and
so
foorth
.
Yet
notwithstanding
this
Diuinitie
,
is
founde
in
three
persons
,
which
are
called
the
Father
,
the
Sonne
,
and
the
Holie
Ghost
,
which
three
persons
are
one
onely
God
,
because
they
haue
the
selfe-same
Diuinity
and
essence
.
As
for
example
,
if
three
persons
here
in
earth
,
called
Peter
,
Paul
,
&
Iohn
,
should
haue
one
&
the
same
soul
,
&
one
&
the
same
bodie
,
they
should
be
called
three
persōs
,
because
one
is
Peter
,
an
other
Paul
,
and
an
other
Iohn
:
and
yet
they
should
be
one
man
onely
,
and
not
three
men
,
not
hauing
three
bodies
,
nor
three
soules
but
one
bodie
and
one
soule
.
This
is
not
possible
amongst
men
,
because
the
being
of
a
man
is
dererminat
&
limited
,
and
therefore
cannot
be
in
many
persons
.
But
the
being
of
God
&
his
diuinitie
is
infinite
.
And
there
fore
the
selfe-same
being
,
and
the
selfe-same
Diuinitie
of
the
Father
,
may
be
,
and
is
found
in
the
soone
,
and
in
the
Holie-Ghost
.
There
bee
then
three
persons
,
because
one
is
the
Father
,
another
is
the
Sonne
,
and
the
third
is
the
Holie-Ghost
.
And
yet
they
are
one
God
onely
,
because
they
haue
the
same
Diuinitie
,
the
same
being
,
the
same
power
,
wisedome
,
goodnes
,
&c.
S.
Tell
me
now
what
signifyeth
the
Incarnatiō
&
Passiō
of
our
Sauiour
?
M
You
are
to
know
that
the
second
Diuine
person
,
the
which
as
wee
haue
said
,
is
called
the
Son
,
besides
his
diuine
being
,
which
he
had
before
the
world
was
created
,
yea
from
all
eternitie
,
tooke
the
flesh
&
soule
of
man
,
that
is
to
say
,
our
whole
nature
,
in
the
wombe
of
a
most
pure
Virgin
,
and
so
hee
who
was
before
only
God
,
came
likewise
to
be
Man.
And
after
hee
had
conuersed
with
men
thirtie
and
three
yeares
,
teaching
the
way
of
saluation
,
and
working
many
miracles
,
in
the
ende
hee
suffered
himselfe
to
be
nayled
vpon
a
Crosse
,
and
on
the
same
dyed
to
satisfie
God
for
the
sinnes
of
the
whole
world
:
and
after
three
daies
he
rose
from
death
to
life
,
and
after
fourtie
daies
more
,
ascended
into
heauen
,
as
wee
shall
shew
in
the
declaration
of
the
Creede
:
this
is
the
Incarnation
and
Passion
of
our
Sauiour
.
S
Wherefore
are
these
the
principal
mysteries
of
our
Faith
?
M
Because
in
the
first
,
is
contayned
the
first
beginning
,
and
last
end
of
man
:
In
the
second
,
the
onely
and
most
effectuall
meanes
to
know
the
first
beginning
,
and
how
to
attaine
vnto
the
last
end
:
&
because
in
beleeuing
and
confessing
these
two
mysteries
,
we
manifest
our selues
distinct
from
all
the
false
Sectes
of
Gentils
,
Turkes
,
Iewes
and
Hereticks
:
and
lastly
,
because
without
beleeuing
and
confessing
these
two
mysteries
,
no
man
can
be
saued
.
S
How
are
these
mysteries
conteyned
in
the
signe
of
the
Crosse
?
M
We
make
the
signe
of
the
Crosse
when
we
say
:
In
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holie
Ghost
,
and
that
in
this
forme
,
putting
the
right
hand
vnder
the
forehead
,
when
we
saye
,
In
the
name
of
the
Father
:
then
vnder
the
breast
,
when
we
say
,
&
of
the
Sonne
:
lastly
,
frō
the
left
shoulder
vnto
the
right
,
when
we
say
,
and
of
the
holy
Ghost
.
And
withall
the
word
,
In
the
name
,
doeth
shew
the
vnitie
of
God
:
because
it
is
said
,
in
the
name
,
and
not
in
the
names
:
&
by
the
word
name
is
also
vnderstood
the
diuine
power
and
authoritie
,
which
is
one
only
in
all
the
three
persons
.
These
words
of
the
Father
,
of
the
Sonne
,
and
of
the
Holie
Ghost
,
doe
shew
vnto
vs
the
Trinitie
of
persons
:
The
signing
in
forme
of
a
Crosse
,
representeth
vnto
vs
the
Passion
,
and
consequently
,
the
Incarnation
of
the
Sonne
of
God
:
the
passing
from
the
left
shoulder
to
the
right
,
and
not
from
the
right
to
the
left
,
signifyeth
that
by
the
Passion
of
our
Sauiour
,
we
are
transferred
from
sinne
vnto
grace
,
from
transitorie
things
vnto
eternall
,
from
death
to
life
.
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
,
whē
they
goe
to
sleepe
,
and
in
the
beginning
of
all
other
things
,
which
they
haue
to
do
;
finally
this
signe
is
made
to
arme
vs
against
all
temptations
of
the
Deuill
,
because
the
Diuel
is
a
fraid
of
this
signe
,
and
flyeth
from
it
,
as
malefactors
doe
,
when
they
see
the
signe
of
the
officers
of
Iustice
,
and
often-times
by
meanes
of
this
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
:
si●●eth
at
the
right
hand
of
God
the
Father
almightie
.
7
From
thence
hee
shall
come
to
judge
the
quicke
and
the
dead
.
8
I
beleeue
in
the
Holie
Ghost
.
9
The
holie
Catholike
Church
:
the
Communion
of
Saints
,
10
Remission
of
sinnes
.
11
Resurrection
of
the
flesh
.
12
Life
euerlasting
.
Amen
.
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
represēted
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
strēgth
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
thē
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
heauē
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
heauē
,
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
,
that
the
holie
Ghost
did
this
worke
of
the
Incarnation
?
Did
not
the
Father
,
and
the
Sonne
also
concurre
therein
?
M
That
which
one
Diuine
Person
worketh
,
the
other
two
worke
likewise
the
same
,
because
they
haue
one
and
the
same
power
,
wisdome
,
and
goodnesse
:
yet
notwithstanding
the
workes
of
power
be
attributed
vnto
the
Father
:
those
of
wisdome
,
vnto
the
Son
:
&
those
of
loue
,
vnto
the
Holie
Ghost
:
and
because
this
was
a
worke
of
the
highest
loue
of
God
towards
mankinde
,
it
is
therefore
attributed
vnto
the
holy
ghost
.
S
I
would
haue
some
example
to
vnderstand
,
how
all
the
three
diuine
Persons
haue
concurred
to
the
Incarnation
,
and
yet
the
Sonne
is
onlie
Incarnate
.
M
Whē
one
man
putteth
on
a
garment
,
&
two
others
do
help
to
cloth
him
,
three
do
then
concur
to
the
clothing
of
him
,
&
yet
one
only
is
clothed
:
so
all
the
three
diuine
Persons
concur
to
worke
the
Incarnation
of
the
Sonne
of
God
,
but
onely
the
Sonne
is
incarnate
,
and
made
man.
S
Wherefore
is
it
added
in
the
article
:
Borne
of
the
Virgin
Marie
?
M
Because
in
this
also
there
is
a
strange
mysterie
,
that
is
,
that
the
Sonne
of
God
came
foorth
of
the
wombe
of
his
Mother
,
at
the
end
of
the
ninth
moneth
,
without
paine
or
harme
of
his
said
Mother
,
not
leauing
any
signe
there
at
all
:
euen
as
hee
did
when
rising
from
death
he
went
out
of
the
close
Sepulchre
,
and
when
he
entred
and
went
foorth
of
the
chamber
,
where
his
Disciples
were
,
the
doores
being
shut
,
&
there
vpon
it
is
saide
,
that
the
mother
of
our
Lord
Iesus
Christ
was
alwaies
a
Virgin
,
before
his
birth
,
in
his
birth
,
and
after
his
birth
.
Of
the
fourth
Article
.
S
VVHat
meaneth
that
which
followeth
in
the
fourth
article
?
Hee
suffered
vnder
Pontious
Pilate
,
was
crucified
,
dead
&
buried
.
M
This
Article
conteineth
the
most
profitable
mysterie
of
our
redemption
:
and
the
summe
is
,
that
Christ
after
he
had
conuersed
in
this
world
about
thirtie
three
yeares
,
and
had
taught
with
his
most
holy
life
,
his
doctrine
and
his
miracles
,
the
way
of
saluation
,
was
vnjustly
caused
by
Pontius
Pilate
(
who
was
gouernour
of
Iewrie
)
to
be
whipped
and
nayled
vpon
a
Crosse
,
vpon
the
which
hee
dyed
,
and
by
certaine
holy
men
was
buried
.
S
Concerning
this
mysterie
,
there
do
occurre
vnto
me
some
doubts
,
&
I
desire
by
you
to
be
cleered
of
thē
,
to
the
end
I
may
be
the
more
grateful
vnto
God
for
so
great
a
benefite
,
by
how
much
I
shall
the
better
vnderstand
it
.
Tell
me
then
,
if
Christ
be
the
Sonne
of
God
omnipotent
,
how
happened
it
,
that
he
was
not
deliuered
by
his
Father
,
out
of
the
handes
of
Pilate
?
Or
rather
,
if
the
same
Christ
be
God
,
wherefore
did
hee
not
deliuer
himselfe
?
M
Christ
could
if
hee
would
haue
deliuered
himselfe
by
a
thousande
meanes
out
of
the
handes
of
Pilate
.
Yea
more
,
the
whole
world
had
not
bin
able
to
do
him
any
euil
,
if
he
had
not
bin
willing
:
and
this
is
clearely
seene
,
because
he
knew
&
foretolde
vnto
his
Disciples
,
that
the
Iewes
would
seeke
to
put
him
to
death
,
&
that
they
would
whippe
him
,
stone
him
,
and
finallie
kill
him
.
Yet
he
did
not
hide
himselfe
but
went
to
meete
his
enemies
.
And
when
they
sought
to
take
him
,
and
knew
him
not
,
hee
said
vnto
them
himselfe
,
hee
was
that
man
for
whom
they
sought
:
at
which
time
also
,
they
al
faling
backwards
as
dead
mē
,
he
did
not
depart
thence
as
he
might
haue
done
,
but
expected
&
permitted
them
to
recouer
thēselues
:
&
after
,
he
suffred
him selfe
to
be
taken
,
bound
,
&
led
like
a
meeke
Lambe
,
where
they
would
.
S
For
What
cause
did
Christ
,
being
innocent
suffer
him selfe
to
be
vniustly
crucified
and
slaine
.
M
For
manie
reasons
.
But
the
principal
reason
was
,
to
satisfie
vnto
God
for
our
sinnes
.
For
you
haue
to
know
that
the
offence
is
measured
according
to
the
dignitie
of
him
who
is
offended
:
and
contrariewise
the
satisfaction
is
measured
according
to
the
dignitie
of
him
who
doth
satisfie
:
as
for
example
,
if
a
seruant
should
geue
his
Prince
a
blow
,
it
should
be
esteemed
a
most
greeuous
offence
,
according
to
the
greatnes
of
the
prince
:
but
if
a
prince
should
giue
his
seruant
a
blowe
,
it
were
a
smal
matter
,
according
to
the
base
estate
of
the
seruant
.
And
contrariwise
,
if
a
seruant
take
off
his
cappe
vnto
his
Prince
,
it
is
but
little
esteemed
,
but
if
the
Prince
should
take
off
his
,
vnto
his
seruant
it
would
be
a
notable
fauour
,
according
to
the
rule
we
speake
of
.
Now
because
the
first
man
,
and
with
him
al
we
haue
offended
God
,
who
is
of
so
infinite
dignitie
,
the
offence
did
require
infinite
satisfaction
:
and
because
there
was
neither
man
nor
Angel
of
so
great
dignitie
,
therefore
the
Sonne
of
God
came
,
who
being
God
and
of
infinite
dignitie
,
&
hauing
taken
mortal
flesh
,
in
the
same
flesh
he
submitted
him selfe
for
the
honour
of
God
to
the
death
of
the
Crosse
,
and
so
satisfied
with
his
paines
for
our
faults
.
S
What
other
cause
is
there
,
for
which
Christ
would
suffer
so
bitter
a
death
?
M
To
teach
vs
by
his
example
,
the
vertues
,
of
Patience
,
Humilitie
,
Obedience
and
of
Charitie
:
which
are
foure
vertues
signified
in
the
foure
extreame
parts
of
the
Crosse
:
because
greater
patience
can
not
be
found
,
then
to
suffer
vniustly
so
ignominious
a
death
:
nor
greater
humilitie
,
then
for
the
Lord
of
all
Lordes
,
to
submit
him selfe
to
be
crucified
betwixt
thieues
:
nor
greater
obedience
,
then
to
be
willing
rather
to
die
,
then
not
to
fulfil
the
commandement
of
his
Father
:
nor
greater
charitie
,
then
to
yeeld
his
life
,
to
saue
his
enimies
.
And
you
must
know
,
that
Charitie
is
more
shewed
in
deedes
,
then
in
wordes
,
&
more
in
suffering
then
in
doing
.
And
so
Christ
,
who
would
not
only
bestow
vpon
vs
infinit
benifits
,
but
suffer
also
,
&
die
for
vs
,
hath
shewed
that
he
loueth
vs
most
ardently
.
S
Seeing
Christ
is
God
and
man
,
as
you
saied
before
,
and
it
semeth
that
God
can
not
suffer
,
nor
die
,
how
do
we
then
say
,
that
he
suffered
and
died
?
M
Christ
being
God
and
man
,
can
suffer
&
not
suffer
,
die
&
not
die
:
for
in
that
he
is
God
,
could
neither
suffer
nor
die
:
but
as
he
is
man
,
he
could
both
suffer
and
die
:
and
therefore
I
●old
you
,
that
being
God
,
hee
was
made
man
,
to
satisfie
for
our
sinnes
,
suffering
the
paines
of
death
in
his
most
holie
flesh
;
which
he
could
not
haue
done
,
if
he
had
not
been
man.
S
If
Christ
haue
satisfied
his
Father
for
the
sinnes
of
all
men
:
whence
●ommeth
it
,
that
so
many
are
damned
,
&
that
we
haue
neede
to
doe
penance
for
our
sinnes
.
M
Christ
hath
satisfied
for
the
sins
●f
all
men
:
but
it
is
necessarie
to
ap●lie
this
satisfaction
in
particular
,
to
●his
man
and
to
that
man
,
which
is
one
by
faith
,
by
the
Sacraments
,
by
good
workes
,
and
particularlie
by
penance
:
&
therefore
we
haue
neede
●o
do
penance
&
other
good
works
,
though
Christ
haue
suffered
,
and
wrought
for
vs
:
And
the
cause
that
many
are
dāned
or
remaine
enemies
to
God
,
is
for
that
either
they
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
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
,
●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
:
whē
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
giuē
?
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
momēt
,
intending
afterwards
,
to
giue
them
eternall
paine
,
for
their
mortall
sins
.
And
contrariwise
vnto
the
good
,
he
hath
geuen
temporal
affliction
,
for
punishmēt
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.
Thirdly
,
for
the
glorie
of
the
Saincts
?
to
the
end
it
may
be
seene
vnto
all
how
God
hath
glorified
them
,
who
were
persecuted
,
&
vexed
in
this
world
.
Fourthly
,
for
confusion
of
the
proud
enimies
of
God.
Fiftly
,
because
the
bodie
shal
haue
sentēce
together
with
the
soule
of
glorie
or
of
punishment
eternal
.
Of
the
eight
Article
.
S
THE
eight
article
saith
:
I
beleeue
in
the
Holie
Ghost
:
what
signifieth
the
Holie
Ghost
?
M
Here
is
declared
the
third
Person
of
the
most
Holie
Trinitie
,
as
in
the
first
article
was
declared
,
the
first
,
and
in
the
other
sixe
the
second
:
so
that
the
Holie
Ghost
is
not
the
Father
,
nor
the
Sonne
,
but
a
third
Person
,
which
procedeth
from
the
Father
and
the
Sonne
,
and
is
true
God
as
the
Father
,
and
the
Sonne
,
yea
the
same
God
,
because
he
hath
the
same
diuinitie
,
which
is
in
the
Father
,
and
in
the
Sonne
.
S
I
would
haue
some
similitude
of
this
.
M
Diuine
matters
,
can
not
be
perfectly
declared
,
by
any
examples
of
created
things
,
&
especially
by
corparal
things
.
Notwithstanding
take
you
the
example
of
a
lake
,
which
is
deriued
from
some
riuer
?
as
the
riuer
is
deriued
from
some
fountaine
,
and
yet
al
is
one
,
and
the
same
water
:
so
the
eternal
Father
,
as
a
fountaine
,
produceth
the
Sonne
as
a
riuer
:
the
Father
and
the
Sonne
,
as
a
fountaine
and
a
riuer
,
produce
the
Holie
Ghost
as
a
lake
:
&
yet
the
Father
,
and
the
Sonne
,
and
the
Holie
Ghost
are
not
three
Gods
,
but
one
onlie
God.
S
Wherefore
is
the
third
Person
in
Trinitie
called
holie
ghost
?
Are
not
also
al
Angels
,
and
al
the
blessed
soules
,
spirits
and
holie
?
M
God
is
called
the
Holie
spirit
by
excelencie
,
because
he
is
the
chiefest
spirite
,
and
most
holie
and
author
of
al
created
spirites
,
and
of
al
holines
.
Like
as
a
mongst
mē
,
ther
are
manie
that
are
fathers
and
holie
,
either
by
office
,
or
by
goodnes
of
life
,
to
wit
,
manie
good
Bishops
,
or
Priests
,
or
religious
men
:
and
yet
there
is
none
called
Holie
Father
,
but
the
Pope
:
because
this
name
belongeth
vnto
him
alone
by
excellencie
,
being
the
head
of
al
other
fathers
,
and
ought
to
be
the
most
holie
of
al
by
goodnes
of
life
,
as
he
is
by
office
,
representing
vnto
vs
the
person
of
Christ
.
S
If
the
name
of
holie
ghost
,
belong
vnto
God
by
excellencie
,
wherefore
is
it
onely
attributed
vnto
the
third
Person
.
Is
not
the
father
also
,
&
the
Sonne
a
spirit
&
holy
by
excellēcie
?
M
It
is
true
.
But
because
the
first
Person
hath
a
proper
name
,
to
wit
,
the
Father
:
&
the
second
hath
a
proper
name
,
to
wit
,
the
Son
:
to
the
third
is
left
a
commō
name
,
to
distinguish
him
from
the
other
two
.
And
moreouer
you
are
to
know
,
that
when
it
is
said
of
the
third
diuine
Person
,
that
he
is
the
holy
ghost
;
these
two
words
make
one
name
only
.
As
whē
a
man
is
called
Ioannes
Maria
,
they
are
one
onely
name
,
though
otherwise
Iohn
&
Mary
are
commonly
two
names
.
S
What
meaneth
it
that
the
Holie
Ghost
is
painted
in
the
forme
of
a
Doue
,
especiallie
ouer
Christ
,
and
our
Ladie
?
M
You
must
not
thinke
that
the
Holy
Ghost
hath
a
bodie
,
or
that
he
can
be
seene
with
corporall
eyes
:
but
he
is
painted
so
,
that
we
may
knowe
the
effects
,
which
he
worketh
vpon
men
.
And
because
the
Doue
is
simple
,
pure
,
jealouse
,
and
fruitfull
,
he
is
therefore
painted
ouer
Christ
and
our
Ladie
,
to
the
ende
we
may
vnderstand
,
that
Christ
and
our
Ladie
were
full
of
grace
,
and
of
the
gifts
of
the
Holy
Ghost
,
and
in
particular
of
holy
simplicitie
,
puritie
,
zeale
of
soules
,
and
spirituall
fecunditie
,
by
the
which
they
haue
gained
infinite
children
,
to
wit
,
all
the
faithfull
,
and
good
Christians
.
S
What
meaneth
it
that
the
Holie
Ghost
is
painted
ouer
the
Apostles
,
in
forme
of
fyerie
tongues
?
M
Because
the
Holie
Ghost
,
tenne
daies
after
the
ascention
of
our
Lord
came
vpon
the
Apostles
,
and
replenished
them
with
knowledge
,
with
charitie
,
and
with
eloquence
,
teaching
them
to
speake
with
all
tongues
,
to
the
ende
they
might
be
able
to
preach
the
Holy
faith
,
through
the
whole
world
.
And
in
signe
of
these
wonderfull
effects
,
he
caused
those
tongues
of
fire
to
appeare
:
because
the
light
of
that
fire
,
doth
signifie
wisdome
,
the
heate
of
the
same
,
doth
signifie
charitie
,
and
the
forme
of
a
tongue
signifyeth
eloquence
:
and
for
that
this
was
a
most
great
benefite
,
which
God
bestowed
vpon
his
Church
,
therefore
we
doe
celebrate
that
great
Feast
,
called
Penticost
,
or
the
Feast
of
the
Holie
Ghost
.
Of
the
ninth
Article
.
S
VVHAT
signifyeth
that
which
is
saide
in
the
ninth
article
.
The
Holie
Catholike
Church
:
the
communion
of
Saints
?
M
Here
beginneth
the
second
part
of
the
Creede
.
For
the
first
parte
belongeth
vnto
God
,
the
second
vnto
the
Church
the
spouse
of
God.
And
as
in
God
we
beleeue
one
Diuinity
,
and
three
Persons
:
so
in
the
Church
wee
beleeue
that
there
is
one
onely
Church
:
and
that
it
hath
three
principall
graces
:
the
first
in
the
soule
,
which
is
the
remission
of
sinnes
,
an
other
in
the
bodie
,
which
shal
be
the
resurrection
of
the
flesh
:
and
the
third
in
the
soule
and
bodie
together
,
which
shall
be
life
eternall
,
as
we
shall
see
in
the
articles
following
.
S
May
it
please
you
declare
vnto
me
,
the
whole
article
word
by
word
:
&
first
what
meaneth
the
Church
?
M
It
signifyeth
a
conuocation
,
or
congregation
of
men
,
which
are
baptized
,
and
make
profession
of
the
faith
,
and
law
of
Christ
,
vnder
the
obedience
,
of
the
chiefe
Bishop
of
Rome
:
and
it
is
called
Conuocation
,
because
wee
are
not
borne
Christians
,
as
we
are
borne
Englishmen
,
Italians
,
French
,
or
of
any
other
countrey
:
but
wee
are
called
Christians
of
Christ
,
and
wee
enter
into
this
congregation
by
baptisme
,
which
is
as
the
doore
of
the
church
.
And
to
be
in
the
Church
,
it
doeth
not
suffice
to
bee
baptized
,
but
it
is
needeful
to
beleeue
and
confesse
the
holie
faith
and
law
of
Christ
,
as
the
Pastors
and
Preachers
of
the
same
Church
do
teach
vs.
Neither
doth
this
suffice
,
but
it
is
necessarie
to
obey
the
chiefe
Bishop
of
Rome
,
as
Vicar
of
Christ
,
to
wit
,
to
acknowledge
and
hold
him
for
chiefe
Superiour
and
Vicar
of
Christ
.
S
If
the
Church
be
a
congregation
of
men
:
how
do
we
call
those
buildings
Churches
,
where
Masse
and
other
Seruice
of
God
is
said
?
M
Because
the
faithfull
,
which
are
the
true
Church
,
are
gathered
together
in
those
buildings
,
to
practise
the
exercises
of
Christians
,
therefore
those
buildings
are
also
called
Churches
:
chiefly
when
they
are
dedicated
,
and
consecrated
to
the
seruice
of
God.
But
we
in
this
Article
,
doe
not
speake
of
the
Churches
made
of
stone
&
wood
,
but
of
the
liuing
Church
,
which
is
,
the
faithful
baptised
people
,
and
obedient
vnto
the
vicar
of
Christ
,
as
hath
been
said
.
S
Why
is
it
said
,
The
Church
,
and
not
the
Churches
seeing
manie
congregations
of
the
faithful
are
founded
in
diuers
parts
of
the
world
?
M
Because
the
Church
is
but
one
,
though
it
containe
al
the
faithful
,
which
are
dispersed
through
the
whole
world
,
not
only
those
which
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
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
&
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
resistāce
For
thē
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
seruāts
of
God.
So
that
shal
be
quiet
&
peaceable
kingdome
,
with
secure
possessiō
of
perfect
&
eternal
felicity
S
Which
of
these
three
kingdomes
●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
we
often
see
that
how
much
soeuer
men
labour
to
sowe
and
reape
,
yet
dearth
doth
happen
for
the
sins
of
the
world
.
We
demaund
also
,
that
God
giue
vs
our
bread
,
that
is
to
say
,
that
not
only
he
helpe
vs
to
procure
and
gaine
it
,
but
that
he
also
blesse
and
sanctifie
it
,
when
we
vse
it
:
that
it
may
do
vs
good
and
be
profitable
both
to
soule
and
bodie
.
S
Wherefore
is
annexed
that
worde
this
day
?
M
The
word
,
this
day
,
signifyeth
the
whole
time
of
this
temporal
life
,
and
so
we
demand
of
God
,
that
during
the
time
of
this
life
he
sustaine
vs
,
with
spiritual
and
corporal
bread
vntill
wee
arriue
vnto
our
heauenly
cuntrey
,
where
we
shall
haue
no
need
more
of
Sacraments
of
preachings
,
nor
of
corporall
foode
.
It
may
be
also
said
,
that
we
demand
of
God
that
he
giue
vs
to
day
this
bread
,
because
wee
will
not
bee
solicitous
for
the
morrow
,
not
knowing
whether
wee
shall
be
liuing
to
morrow
or
no.
And
so
our
Lorde
hath
taught
vs
,
not
to
trouble
our selues
,
with
things
that
be
not
present
.
So
that
we
demand
this
daye
,
the
bread
which
is
sufficient
for
this
day
:
&
that
for
the
morrew
,
we
shal
demand
to
morrow
.
S
There
ariseth
a
new
doubt
to
me
,
of
that
which
you
haue
saide
:
for
if
wee
ought
not
to
trouble
our selues
with
any
thing
,
but
with
that
which
is
present
they
doe
euill
,
that
make
prouision
of
corne
,
of
wine
,
and
of
other
necessaries
,
for
the
whole
yeare
.
M
Our
Lord
,
when
he
taught
vs
,
not
to
trouble
our selues
with
things
not
present
,
meant
nothing
else
,
but
to
deliuer
vs
of
superfluous
cares
,
which
do
greatly
hinder
prayers
,
&
other
things
of
greater
importance
,
that
belong
vnto
the
gaining
of
eternal
life
.
And
therefore
when
the
care
for
things
to
come
,
is
not
superfluous
:
but
necessarie
,
as
to
make
such
prouision
as
you
speake
of
,
it
is
not
euil
to
think
of
that
,
which
is
to
come
.
Yea
rather
such
a
thought
is
not
of
the
morow
,
but
of
this
day
:
for
if
we
should
not
thinke
of
it
vntill
to
morow
,
we
shuld
not
haue
so
fit
time
S
The
fift
petition
followeth
:
What
meaneth
,
And
forgiue
vs
our
debts
,
as
we
also
forgiue
our
debters
?
M
We
haue
already
,
in
the
foure
petitions
that
goe
before
,
demanded
of
god
,
that
he
wil
giue
vs
all
things
,
as
wel
eternall
as
temporal
:
now
in
the
three
following
,
we
demand
,
that
he
wil
deliuer
vs
frō
al
euil
past
,
present
&
to
come
:
And
so
you
see
it
is
true
which
I
said
before
,
that
in
this
praier
is
contained
al
that
we
can
desire
.
Wee
demaund
then
in
this
petition
,
that
God
deliuer
vs
from
euill
,
that
is
paste
,
to
witte
,
from
the
sinnes
which
wee
haue
committed
,
so
for
so
our
Lorde
declared
vnto
the
holy
Apostles
,
when
he
taught
them
this
prayer
;
that
by
debts
they
ought
to
vnderstand
sinnes
.
S
For
what
cause
are
sinnes
called
debts
?
M
For
three
causes
.
First
,
because
euery
man
that
sinneth
,
remaineth
debter
to
satisfie
God
for
the
injurie
which
he
hath
done
him
.
Secondly
,
because
he
that
sinneth
,
doth
transgresse
the
law
of
God
;
and
because
the
same
lawe
promiseth
rewarde
to
all
that
obserue
it
,
and
punishment
to
him
that
doth
not
obserue
it
,
therefore
he
that
obserueth
it
not
,
remayneth
debter
to
paye
the
penaltie
.
Thirdly
,
because
each
one
of
vs
is
bound
to
cultiuate
(
or
manure
)
the
vineard
of
his
soule
,
and
to
yeeld
to
God
the
fruite
of
his
good
workes
.
Therefore
hee
that
doth
not
good
workes
,
&
much
more
he
that
doth
euil
works
,
insteed
of
good
,
is
debter
to
god
,
who
is
the
true
lord
of
al
vinyards
:
&
because
al
we
do
often
faile
aswel
in
doing
that
we
ought
not
,
as
in
doing
that
we
ought
:
therfore
it
is
cōuenient
that
oftentimes
euery
day
we
humbly
desire
of
God
that
hee
remit
our
debts
.
S
Wherefore
is
it
added
,
as
we
also
forgiue
our
debters
M
Here
likewise
by
debtes
,
are
vnderstood
the
offences
iniuries
,
which
we
receiue
of
ouer
neighbours
.
And
wee
desire
of
God
,
that
hee
will
pardon
our
offences
,
as
wee
pardon
them
,
that
haue
offended
vs
:
for
that
like
as
he
who
pardoneth
the
offences
receiued
of
his
neighbour
,
is
more
disposed
to
receiue
pardon
of
his
offences
committed
against
God
so
contrariwise
,
he
that
will
not
pardon
the
iniuries
of
his
neighbour
,
doth
make
himselfe
vnworthie
,
that
God
should
pardon
him
.
Finally
,
in
saying
that
we
pardon
the
iniuries
of
our
neighbours
,
wee
make
knowne
,
that
mercie
doth
please
vs
,
and
that
we
make
account
,
that
to
pardon
is
a
magnanimous
&
a
notable
thing
.
To
the
ende
that
when
we
demande
mercie
of
God
,
he
may
not
answere
vs
,
how
wouldest
thou
that
I
should
vse
mercie
towards
thee
,
seeing
thou
doest
hate
mercie
towards
others
?
&
how
doest
thou
demand
pardon
of
me
,
seing
thou
esteemest
pardoning
as
an
act
of
a
base
minde
.
S
Declare
then
vnto
me
,
I
pray
you
the
sixt
petition
.
And
leade
vs
not
into
tentation
.
M
In
this
petitiō
is
demanded
help
against
euil
to
come
:
to
wit
,
against
tentations
,
which
are
occasions
that
make
vs
fall
into
sin
.
Here
you
haue
to
know
that
principally
it
is
demanded
,
that
God
permit
vs
not
to
bee
vanquished
&
ouercome
by
tētations
:
&
because
tentatiōs
are
dangerous
,
&
the
victorie
doubtful
,
therefore
we
demand
also
that
God
permit
vs
not
to
bee
tempted
,
chiefly
when
he
seeth
that
the
victorie
shall
not
be
ours
,
but
the
diuels
:
&
of
this
you
are
to
draw
an
excellent
lesson
,
to
wit
,
that
not
only
the
diuel
cānot
ouercome
vs
,
but
also
that
he
cānot
so
much
as
tempt
vs
,
if
God
doe
not
permit
him
.
S
I
doe
not
well
vnderstande
that
speach
:
Lead
vs
not
into
tentatiō
:
for
it
may
seeme
to
haue
this
sense
,
that
god
vseth
to
lead
men
into
tentatiōs
and
that
we
desire
him
not
to
do
it
?
M
To
bring
or
lead
into
tentations
whether
it
be
to
tempt
to
euil
,
or
to
cause
one
to
fall
into
sinne
,
is
proper
to
the
diuel
,
&
pertaineth
in
no
respect
to
God
,
who
greately
hateth
sinne
.
But
after
the
manner
of
speaking
in
Holie
Scripture
,
when
God
is
said
to
induce
or
leade
into
tentation
,
it
is
nothing
else
,
but
to
permit
that
one
be
tempted
,
or
ouercome
by
tentation
:
so
the
sense
of
this
petition
is
no
other
but
as
we
haue
said
,
that
knowing
our
owne
weakenes
&
frailtie
,
and
on
the
othet
side
,
the
subtiltie
and
force
of
the
diuel
,
we
desire
of
God
,
not
only
that
he
wil
not
permit
vs
to
be
ouerthrowne
by
temptations
,
but
also
that
he
permit
vs
not
to
be
tempted
,
if
he
see
not
,
that
we
shall
remaine
victorious
.
S
The
last
petition
remaineth
:
But
deliuer
vs
from
euill
.
What
euill
is
spoke
of
in
this
petition
?
M
This
last
petition
doth
in
parte
confirme
the
former
petitions
,
and
partly
it
addeth
some
things
more
.
And
therefore
it
saith
:
But
deliuer
vs
from
euill
,
that
is
,
I
do
not
onely
demand
that
thou
remit
vnto
vs
our
sinnes
past
,
and
defend
vs
from
sins
to
come
:
but
moreouer
,
that
thou
deliuer
vs
also
from
all
present
euil
.
And
marke
well
that
our
Lord
with
great
wisdome
teacheth
vs
,
to
demand
to
be
deliuered
from
all
euill
and
commeth
not
to
particulars
,
as
to
pouertie
,
sicknes
,
persecutions
,
&
the
like
,
For
that
oftentimes
it
doth
seeme
vnto
vs
,
that
a
thing
is
good
for
vs
,
which
God
doth
see
is
euill
.
And
contrariwise
it
seemeth
to
vs
,
that
a
thing
is
euil
,
which
God
seeth
is
good
for
vs.
And
therefore
according
to
the
instruction
of
our
Lord
,
we
demand
,
that
he
deliuer
vs
from
all
that
which
he
seeth
is
euil
for
vs
,
be
it
prosperitie
or
aduersitie
.
S
What
meaneth
Amen
?
M
This
is
an
Hebrew
word
,
&
(
as
I
haue
already
said
vnto
you
)
it
signifyeth
,
so
be
it
:
or
,
so
it
is
.
And
as
in
the
end
of
the
Creed
Amen
signifyeth
so
it
is
,
and
so
I
beleeue
:
In
like
maner
,
in
the
end
of
the
Pater
noster
,
Amen
signifyeth
,
so
be
it
,
so
I
desire
,
and
so
I
pray
that
it
may
be
done
.
Cap.
V.
The
declaration
of
the
Aue
Maria.
S
NOw
you
haue
declared
to
me
the
Pater
noster
,
I
desire
that
you
declare
also
,
the
Aue
Maria
M
I
wil
do
it
willingly
,
for
I
desire
that
you
be
most
deuout
to
our
blessed
Ladie
.
The
Aue
Maria
in
our
vulgar
tongue
is
this
:
Haile
Marie
ful
of
grace
,
&c.
S
What
meaneth
it
,
that
to
the
Pater
noster
,
the
Aue
Maria
is
ioyned
,
rather
then
anie
other
prayer
?
M
For
so
much
as
we
haue
no
aduocate
nor
intercessor
with
Christ
,
more
potent
then
his
Mother
,
therfore
when
wee
haue
said
the
praier
,
which
Christ
hath
taught
vs
,
we
repaire
also
to
his
mother
,
to
the
end
that
she
by
her
intercession
,
may
helpe
vs
to
obtaine
,
that
we
haue
demanded
,
in
saying
the
Pater
noster
:
like
as
in
this
world
,
when
we
haue
geuen
a
supplication
to
the
Prince
,
wee
recommend
the
busines
vnto
the
most
potent
that
is
in
the
court
.
S
Who
composed
the
Aue
Maria
?
M
God
himselfe
hath
composed
it
.
For
albeit
hee
taught
it
not
by
his
owne
mouth
,
yet
he
taught
it
by
the
mouth
of
the
Archangel
Gabriel
,
of
S.
Elizabeth
,
and
of
the
Church
.
For
those
wordes
,
Haile
Marie
full
of
grace
,
our
Lord
is
with
thee
,
blessed
art
thou
among
women
:
were
spoken
by
the
Archangel
Gabriel
,
but
hee
spake
them
as
Gods
embassadour
,
&
so
hee
spake
them
as
from
God
,
and
God
spake
them
by
the
mouth
of
his
Embassadour
.
Those
other
wordes
:
&
blessed
is
the
fruit
of
thy
wombe
,
Saint
Elizabeth
spake
,
but
she
spake
them
whē
she
was
replenished
with
the
Holy
Ghost
,
as
the
Euangelist
Saint
Luke
testifyeth
.
Whereby
it
appeareth
,
that
the
holy
Ghost
spake
them
by
the
mouth
of
S.
Elizabeth
.
Al
the
rest
,
holy
church
hath
added
,
which
is
gouerned
&
taught
by
the
same
holy
ghost
;
so
it
may
welbe
said
that
after
the
pater
noster
which
christ
taught
vs
by
his
owne
mouth
,
the
Aue
Maria
is
the
most
excellent
prayer
that
can
be
found
:
being
cōposed
by
the
same
God
,
&
taught
vs
by
the
mouth
of
his
seruants
.
S
Let
vs
come
thē
to
the
declaratiō
Wherefore
do
we
say
,
Haile
Marie
?
M
This
is
a
salutation
,
which
we
geue
vnto
her
,
to
shew
that
we
are
friendes
and
of
acquaintance
,
and
therefore
dare
come
to
speake
vnto
her
,
and
we
vse
the
words
of
the
Angel
,
for
that
we
know
that
she
is
pleased
to
heare
often
that
newes
which
the
Angell
brought
her
,
when
hee
spake
the
same
wordes
:
and
shee
rejoyceth
also
,
that
wee
are
mindefull
thereof
,
and
that
we
are
gratefull
to
God
for
so
great
a
benefite
.
S
What
meaneth
,
Full
of
grace
?
M
The
grace
of
God
worketh
three
principall
effects
in
the
soule
.
It
wipeth
out
the
sinnes
which
are
as
spottes
that
defile
the
soule
:
it
adorneth
the
same
soule
with
giftes
and
vertues
:
and
finallie
,
it
in-ableth
to
doe
meritorious
workes
,
gratefull
to
the
diuine
Majestie
.
Our
Ladie
is
full
of
grace
,
because
touching
the
first
effect
,
she
neuer
had
any
spot
of
sinne
,
neither
Original
nor
Actuall
,
neither
mortal
nor
venial
:
Touching
the
second
,
she
had
al
the
vertues
&
gifts
of
the
holy
ghost
,
in
the
highest
degree
.
Touching
the
third
,
she
did
works
so
gratefull
vnto
God
,
and
so
meritorious
,
that
she
was
worthie
to
be
assumpted
in
bodie
and
soule
aboue
al
the
orders
of
Angels
.
S
It
seemeth
not
that
our
Ladie
had
more
grace
then
other
Saints
.
For
I
haue
often
heard
that
S.
Stephen
&
other
Saints
were
full
of
grace
.
M
How
much
soeuer
it
is
said
of
other
Saints
,
that
they
were
full
of
grace
,
yet
our
Ladie
had
most
grace
of
them
al
:
for
that
she
was
made
by
God
capable
of
more
grace
,
then
any
other
Saints
:
as
for
example
if
manie
vessels
one
greater
then
an
other
were
filled
with
balme
,
al
should
be
ful
,
&
yet
in
the
greatest
should
be
more
balme
,
then
in
the
others
.
And
the
reason
of
this
is
,
because
God
doeth
make
men
capable
of
more
or
lesse
grace
,
according
to
the
offices
which
he
geueth
them
.
And
for
so
much
as
the
greatest
office
that
hath
been
geuen
to
a
meere
creature
,
was
to
be
the
Mother
of
God
,
therefore
our
Ladie
was
made
capable
of
,
&
filled
with
more
grace
then
anie
other
meere
creature
.
S
What
meaneth
,
Our
Lord
is
with
thee
?
M
this
is
an
other
singular
praise
of
the
blessed
virgin
which
signifieth
to
vs
that
our
Lord
hath
bene
with
our
Ladie
from
the
beginning
of
her
conception
,
with
a
perpetual
assistance
,
gouerning
her
,
directing
her
,
and
defending
her
.
And
hereof
it
commeth
that
she
neuer
committed
anie
sinne
,
either
in
thought
,
in
worde
,
or
in
deed
.
Wherevpon
God
hath
not
only
adorned
this
most
holy
virgin
with
al
graces
,
but
he
would
also
remaine
alwaies
with
her
as
guardian
of
so
great
a
treasure
.
S
What
meaneth
,
Blessed
art
thou
among
women
?
M
This
is
the
third
praise
,
which
is
geuen
to
our
B.
Ladie
,
in
which
is
declared
,
that
she
is
not
only
ful
of
al
the
graces
,
which
can
belong
to
a
virgin
:
but
of
those
also
which
can
belong
vnto
a
wife
,
and
therby
doth
absolutly
surpasse
al
other
women
,
which
haue
bene
,
or
shal
be
.
The
benediction
of
a
married
woman
is
fecunditie
,
and
this
was
not
wanting
to
the
blessed
Virgin
,
seeing
shee
hath
brought
foorth
a
childe
,
which
is
more
worth
,
then
a
hundreth
thousand
Children
.
It
may
also
be
said
,
that
shee
is
a
Mother
of
a
verie
great
number
of
Children
:
for
that
all
good
Christians
are
brothers
to
Christ
,
and
consequently
are
childrē
to
our
Ladie
,
not
by
birth
and
nature
,
in
which
maner
only
Christ
is
her
childe
:
but
by
loue
and
motherlie
affection
,
which
she
had
towards
all
.
Whereupon
she
is
worthely
said
to
bee
blessed
amongst
all
women
:
because
others
had
either
the
glorie
of
virginitie
without
fecunditie
,
or
the
benediction
of
fecunditie
without
Virginitie
:
she
only
had
joyntlie
by
a
singuler
priuiledge
of
God
,
the
honour
of
perfect
virginitie
,
with
the
benediction
of
the
highest
and
most
happie
fecunditie
.
S
What
meaneth
.
And
blessed
is
the
fruit
of
thy
wombe
Iesus
.
M
This
is
the
fourth
praise
,
which
is
giuen
to
our
Ladie
,
that
she
is
not
onely
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
Redemptiō
,
the
Incarnation
,
the
Passion
,
and
the
Resurrection
.
And
therfore
willeth
that
wee
salute
our
B.
Ladie
in
the
morning
,
in
memorie
of
the
Resurrection
of
our
lord
:
at
midday
,
in
memorie
of
the
passion
:
&
at
night
,
in
memory
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
cōmandements
of
the
law
of
god
,
be
cause
that
faith
and
hope
without
charity
,
&
without
obseruing
of
the
●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
ignorāt
.
Fourthly
,
because
this
law
is
immutable
&
cānot
be
taken
away
,
nor
dispensed
withal
by
any
.
Fiftly
,
because
it
is
necessary
to
euery
one
to
saluation
,
as
our
lord
hath
often
taught
vs
,
in
his
holy
gospel
;
lastly
,
bceause
it
was
promulgat
with
greatest
solemnity
in
mount
Sinay
with
sound
of
Angelical
trūpets
with
great
thunder
,
and
lightning
from
heauen
,
in
the
presence
of
al
the
people
of
God.
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
seauē
:
yet
the
two
tables
were
equall
,
and
both
full
written
:
for
the
three
first
were
written
with
more
words
,
and
the
other
seauen
with
fewer
:
and
so
the
seauen
shorter
precepts
were
equal
touching
the
writing
vnto
the
three
longer
.
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
if
that
be
done
vnto
sainctes
,
who
raigne
with
Christ
in
heauen
.
which
is
done
vnto
some
men
in
earth
.
S
But
what
shal
we
say
of
the
Reliques
of
Saincts
,
which
vnderstand
nothing
:
and
yet
we
kneele
and
pray
vnto
them
?
M
We
do
not
pray
to
the
Reliques
which
we
know
wel
do
not
vnderstand
:
but
we
honour
the
holie
Reliques
,
as
those
which
haue
bin
the
instruments
of
the
holy
soules
,
to
do
many
good
workes
,
and
shal
againe
in
their
times
be
liuing
bodies
,
and
are
to
vs
in
the
meane
time
deare
pledges
of
the
loue
,
which
the
Saints
did
,
&
do
beare
vnto
vs.
And
therefore
we
doe
praye
,
before
the
same
Reliques
vnto
the
Saintes
,
desiring
them
by
these
deare
pledges
which
we
keepe
of
them
,
that
they
remember
to
helpe
vs
,
as
wee
remember
to
honour
them
.
S
The
same
perhaps
may
be
said
of
Images
.
M
So
it
is
,
for
the
Images
of
our
Lord
,
of
our
Ladie
,
&
other
Saints
,
are
not
taken
by
vs
for
gods
:
&
therefore
they
cannot
be
called
Idols
,
as
those
were
of
the
Gentils
:
but
they
are
holden
for
Images
,
which
make
vs
to
remember
our
Lord
,
our
Ladie
,
and
other
Saints
:
&
so
they
serue
such
as
cānot
read
in
place
of
books
.
For
that
by
Images
they
learne
many
mysteries
of
our
holy
faith
:
&
the
life
and
death
of
many
Saints
.
And
the
honour
we
do
vnto
them
,
we
do
it
not
because
they
are
figures
of
paper
or
of
mettal
,
or
because
they
are
well-coloured
&
wel
made
:
but
because
they
represent
vnto
vs
our
Lord
,
our
Ladie
,
or
other
Saints
:
and
for
that
we
know
that
the
Images
do
not
liue
nor
haue
sense
,
being
made
by
the
hands
of
men
:
we
do
not
demand
any
thing
of
thē
:
but
we
pray
before
them
,
vnto
those
whom
they
represent
vnto
vs
,
to
wit
,
our
Lorde
,
our
Ladie
,
or
other
Saints
.
S
If
Reliques
and
Images
doe
not
vnderstād
:
how
then
do
they
worke
so
many
miracles
to
such
as
doe
recommend
themselues
vnto
them
?
M
God
worketh
al
the
miracles
:
but
he
worketh
them
often
by
the
intercession
of
Saints
,
and
chiefly
of
our
blessed
Ladie
:
&
oftentimes
he
doth
them
vnto
those
,
who
praye
vnto
the
Sainctes
before
their
Reliques
or
Images
,
and
sometimes
hee
vseth
the
Reliques
and
Images
,
as
instruments
of
such
miracles
,
to
shew
vnto
vs
,
that
our
deuotion
towards
the
Saincts
,
and
towards
their
Reliques
,
and
Images
,
doth
please
him
.
S
When
therefore
it
is
said
,
that
one
is
recommended
to
such
Reliques
,
or
such
Images
,
and
hath
receiued
grace
,
it
is
to
be
vnderstood
,
that
he
is
recommended
to
that
Sainct
,
to
whom
those
Reliuques
or
Images
pertaine
:
and
that
God
,
by
the
intercession
of
that
Sainct
,
and
by
the
meanes
of
those
Reliques
or
Images
,
hath
done
him
that
grace
.
S
So
it
is
:
and
I
am
glad
that
you
haue
well
vnderstood
al
that
I
haue
said
vnto
you
.
S
I
would
lastlie
knowe
for
what
cause
,
God
the
Father
is
paynted
like
an
old
man
,
and
the
Holy
Ghost
like
a
Doue
,
and
the
Angels
like
young
men
with
wings
,
seeing
God
and
the
Angels
are
spirits
,
and
haue
no
corporall
figure
,
which
can
bee
drawen
by
Painters
,
as
pictures
of
men
may
be
.
M
When
God
the
Father
is
painted
in
forme
of
an
old
man
,
and
the
Holie
Ghost
in
forme
of
a
doue
,
and
the
Angles
in
forme
of
young-men
,
that
which
they
are
in
themselues
is
not
painted
:
because
as
you
haue
said
,
they
are
spirits
without
bodies
,
but
that
forme
is
painted
,
in
which
they
haue
somtimes
appeared
.
And
so
God
the
Father
is
painted
like
an
old-man
,
because
he
appeared
in
that
forme
in
a
vision
to
Daniel
the
prophet
.
And
the
Holie
Ghost
is
painted
in
forme
of
a
doue
,
because
in
that
forme
he
appeared
vpō
Christ
when
he
was
baptised
by
Saint
Iohn
Baptist
.
And
the
Angls
are
painted
in
forme
of
yong
men
,
for
that
they
haue
somtimes
so
appeared
.
Moreouer
you
are
to
know
,
that
manie
thinges
are
painted
,
to
make
vs
vnderstand
,
not
what
they
are
in
themselus
,
but
what
properties
they
haue
or
what
effecte
they
vse
to
worke
.
So
it
may
be
said
,
that
God
the
Father
is
painted
in
forme
of
an
olde
man
,
to
make
vs
vnderstand
,
that
he
is
most
ancient
,
to
wit
,
eternal
,
&
before
al
created
things
.
And
the
Holie
Ghost
is
painted
in
likenes
of
of
a
doue
,
to
signifie
the
giftes
of
innocencie
,
puritie
,
&
sanctitie
,
which
the
Holie
Ghost
worketh
in
vs.
And
the
angels
are
painted
like
yong
mē
,
because
they
are
alwaies
,
faire
&
ful
of
strength
:
and
with
winges
,
because
they
are
readie
to
passe
whyther
it
shal
please
God
to
send
them
:
and
with
white
garments
,
and
with
holie
stoales
,
because
they
are
pure
,
and
innocent
,
and
ministers
of
his
diuine
Maiestie
.
Of
the
second
commandement
.
S
LEt
vs
come
to
the
second
cōmandement
:
what
meaneth
,
thou
shalt
not
take
the
name
of
God
in
vaine
?
M
In
this
cōmandement
is
handled
the
honour
and
dishonor
of
God
touching
wordes
,
that
is
,
honour
is
commanded
,
and
dishonour
is
forbidden
.
And
this
commandement
:
may
be
deuided
into
foure
partes
,
because
God
is
honored
,
or
dishonored
by
wordes
,
in
foure
sortes
.
First
,
God
is
honored
by
naming
him
often
with
charitable
affection
:
and
is
dishonored
by
often
naming
him
to
no
good
purpose
.
Secondly
,
he
is
honored
by
an
oath
,
and
he
is
dishonored
by
perjurie
.
Thirdly
,
he
is
honored
by
obseruation
of
vowes
,
&
dishonored
by
breaking
of
vowes
once
made
.
Fourthly
,
hee
is
honored
by
calling
vpon
him
and
praising
him
,
and
dishonored
by
blaspheaming
and
cursing
him
.
S
Declare
to
me
the
first
part
.
M
In
simply
naming
God
,
as
also
our
Ladie
and
other
Saintes
,
one
may
well
doe
an
euil
.
For
those
that
●oue
God
much
,
remember
him
often
,
and
often
speake
of
him
:
and
they
do
it
with
deuotion
&
affection
,
as
is
seen
in
the
Epistles
of
Saint
.
Paul
,
where
the
holie
name
of
Iesus
Christ
is
very
often
read
.
For
as
S.
Paul
had
Christ
in
his
hart
,
so
he
had
him
in
his
mouth
.
But
there
be
others
,
who
of
an
euil
custome
,
whē
they
are
angrie
,
or
when
they
iest
,
not
regarding
what
they
say
,
name
God
,
or
some
Saint
,
because
nothing
els
comes
to
their
mind
.
And
this
is
euil
:
for
it
is
a
kinde
of
tearing
the
most
holie
name
of
God.
Which
is
to
geue
you
an
example
,
though
not
equal
)
as
if
one
hauing
a
pretious
garment
,
should
weare
it
in
all
places
and
at
al
times
,
not
regarding
the
preciousnes
thereof
.
S
Declare
nowe
the
second
part
,
which
concerneth
swearing
,
M
An
oath
or
swearing
is
nothing
els
,
but
to
cal
God
as
witnes
of
the
truth
.
But
that
it
be
lawfully
done
three
things
ought
to
accompany
it
,
to
wit
,
truth
,
justice
&
judgement
,
as
God
himselfe
doth
teach
vs
,
by
the
mouth
of
the
Prophet
Ieremy
.
And
as
God
is
honored
by
an
oath
made
with
dew
circumstances
,
we
professing
therby
,
that
he
seeth
al
things
and
is
the
soueraigne
truth
,
&
defēder
of
the
trueth
:
so
by
the
contrary
the
same
god
is
greatly
dishonoured
when
an
oath
is
made
without
truth
or
without
iustice
,
or
without
judgement
:
for
he
that
so
sweareth
maketh
shew
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
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
obey
or
giue
eare
vnto
them
,
no
otherwise
then
if
they
were
our
enimies
.
Finally
we
are
bound
to
reuerence
our
father
&
mother
in
bearing
them
respect
,
and
honoring
them
in
words
,
&
exterior
behauior
,
as
is
conuenient
:
&
so
great
account
God
made
of
this
in
the
olde
testament
,
that
he
commanded
that
who
soeuer
durst
curse
his
father
or
mother
,
should
be
killed
.
S
I
know
not
for
what
cause
the
law
of
God
hath
cōmanded
the
children
that
they
should
help
their
father
&
mother
,
&
to
assist
them
:
&
hath
not
also
commanded
the
fathers
&
mothers
,
that
they
should
helpe
&
succour
their
children
,
especially
whiles
they
are
little
&
haue
need
of
helpe
.
M
Truely
the
bonde
is
reciprocall
,
and
all
one
,
betwixt
the
parents
and
the
children
.
For
euen
as
the
childrē
are
bound
to
help
,
to
reuerence
,
and
to
obey
their
parents
:
so
the
parents
are
bound
to
prouide
for
the
children
,
not
only
meate
&
clothes
,
but
also
that
they
be
taught
and
instructed
.
But
the
law
of
parents
towardes
their
children
,
is
so
naturall
and
ordinarie
,
that
there
is
no
neede
of
any
other
written
law
,
to
put
Parents
in
mind
of
their
bond
towards
their
children
.
But
contrariwise
it
is
often
seene
,
that
children
are
not
answerable
in
loue
towardes
their
parents
.
And
therfore
it
was
necessary
to
admonish
them
by
this
commandement
of
their
dutie
:
neither
is
God
contented
with
a
bare
commandement
,
but
hath
adjoyned
a
promise
,
and
a
threatning
to
make
them
obserue
it
.
S
I
would
gladly
know
what
promise
and
threatning
that
is
.
M
Vnto
this
fourth
commandemēt
God
adjoyneth
these
wordes
;
that
thou
maist
liue
long
vpon
the
earth
.
Meaning
that
those
who
honour
their
father
and
mother
,
shall
haue
for
rewarde
to
liue
long
:
and
those
who
do
not
honour
them
,
shall
haue
amongst
other
punishmēts
,
this
particular
,
not
to
liue
long
.
And
it
is
a
very
iust
punishment
.
For
there
is
no
reason
,
thar
he
enioy
long
life
,
who
dtshonoreth
those
of
whom
he
receiued
the
same
life
.
S
There
occurreth
vnto
me
to
demand
,
whether
this
,
that
hath
been
said
of
the
father
&
mother
,
be
vnderstood
also
of
other
superriors
,
who
towardes
vs
haue
the
place
of
parents
?
M
It
is
very
wel
considered
of
you
.
For
indeed
this
commandement
,
is
extended
vnto
al
Superiors
,
as
wel
Ecclesiastical
as
temporal
.
Of
the
fifth
Commandement
.
S
DEclare
now
if
you
please
the
fiifth
commandement
.
M
This
commandement
chiefly
forbiddeth
murder
,
to
wit
,
to
kil
men
.
For
to
kil
other
liuing
things
,
is
not
forbidden
by
this
precept
And
the
reason
is
,
because
liuing
things
wen
created
for
man
,
and
therefore
where
it
is
needeful
that
he
serue
himself
of
the
life
of
those
liuing
creatures
,
he
may
kil
them
:
but
one
man
is
not
created
for
an
other
man
,
but
for
God
,
and
therefore
one
man
is
not
maister
of
an
other
mans
life
:
And
so
it
is
not
lawfull
for
one
man
to
kill
an
other
.
S
Notwithstāding
we
see
that
Princes
and
Gouernours
put
thieues
and
other
malefactors
to
death
,
who
neuerthelesse
are
men
,
&
it
is
not
holden
that
they
do
euil
herein
,
but
wel
.
M
Princes
and
Gouernours
that
haue
publique
authoritie
,
put
malefactors
to
death
,
not
as
masters
of
mens
liues
,
but
as
ministers
of
God
,
as
S.
Paul
saith
.
Because
God
willeth
and
commandeth
that
malefactors
be
punished
&
killed
,
when
they
deserue
it
,
that
good
men
may
be
safe
,
and
liue
in
peace
.
And
for
this
purpose
God
hath
geuen
the
sword
into
the
handes
of
Princes
and
Rulers
to
do
iustice
,
in
defending
the
good
,
and
chastising
the
bad
.
And
so
,
when
by
publique
authoritie
a
malefactor
is
put
to
death
,
it
is
not
called
murder
,
but
an
act
of
iustice
:
and
whereas
the
commandement
of
God
saith
:
Thou
shalt
not
kil
,
it
is
vnderstood
,
by
thy
priuat
authority
.
S
I
haue
heare
a
doubt
,
whether
this
commandement
forbiddeth
a
man
to
kil
him selfe
,
as
it
forbiddeth
to
kil
an
other
;
M
Without
all
doubt
this
commandement
forbiddeth
to
kil
himselfe
,
because
no
man
is
maister
of
his
owne
life
,
man
being
made
not
by
himself
,
but
by
God.
And
therefore
no
man
by
priuat
authoritie
can
take
the
life
from
himself
.
And
if
any
holie
men
not
to
lose
their
faith
,
or
their
chastitie
,
haue
killed
them selues
,
it
is
to
be
thought
,
that
they
had
particular
,
and
cleare
inspiration
from
God
to
doe
it
;
which
otherwise
could
not
be
excused
frō
most
grieuous
sinne
.
For
that
who
killeth
himselfe
,
killeth
a
man
,
and
so
committeth
murder
,
which
is
a
sin
principally
forbidden
in
this
fift
precept
of
the
lawe
.
S
Wherfore
do
you
say
principally
?
M
Because
not
only
to
kill
is
forbidden
,
but
also
to
hurt
,
to
beat
,
or
to
doe
anie
other
injurie
whatsoeuer
,
to
the
body
&
person
of
our
neighbor
.
Yea
Christ
our
Lord
in
the
holie
Gospell
,
declaring
this
commandement
,
forbiddeth
also
disdaine
,
hatred
,
rancour
,
reuiling
,
&
other
like
passionat
behauiour
,
and
speaches
,
which
vsually
are
the
cause
&
roote
of
murders
.
And
contrariwise
,
willeth
,
that
we
be
meeke
,
and
curteous
,
procuring
peace
and
concord
with
all
men
.
Of
the
sixt
Commandement
.
S
VVHat
is
contained
in
the
sixt
commandement
?
M
The
prohibition
of
adulterie
is
principally
therein
cōtained
.
Which
is
to
sinne
with
an
other
mans
wife
.
And
for
that
,
next
vnto
life
,
honour
(
or
honestie
)
is
most
esteemed
in
this
world
,
therefore
next
after
the
commandement
,
not
to
kill
,
with
great
reason
adulterie
is
forbid
,
by
which
honestie
is
lost
.
S
Wherefore
doe
you
say
,
principally
?
M
Because
in
the
ten
commandements
,
which
are
lawes
of
Iustice
,
those
sinnes
are
principally
forbid
,
by
which
injustice
is
more
manifestly
committed
,
of
which
sort
is
adulterie
.
But
besides
this
all
other
sortes
of
carnall
sinnes
are
also
secondarily
forbidden
:
as
sacriledge
,
which
is
to
sinne
with
a
person
consecrated
to
God
:
incest
,
which
is
to
sinne
with
those
of
our
owne
kindred
,
deflowring
,
which
is
to
sinne
with
a
virgin
:
fornication
,
which
is
to
sinne
with
a
woman
corrupted
and
single
,
as
a
Widow
or
a
harlot
:
and
other
sortes
of
sinnes
more
abhominable
,
which
ought
not
so
much
as
to
be
named
amongst
Christians
.
S
Albeit
I
doe
beleeue
that
all
is
true
,
which
you
haue
saide
,
yet
I
would
be
glad
to
vnderstand
,
where
vpon
it
is
grounded
,
that
fornication
is
a
sinne
:
for
that
he
seemeth
not
to
do
any
harme
or
injurie
vnto
any
,
that
committeth
simply
fornication
.
M
It
is
grounded
in
all
lawes
:
in
the
law
of
Nature
,
in
the
written
lawe
,
and
in
the
law
of
Grace
.
In
the
lawe
of
nature
it
is
found
,
that
the
Patriarch
Iudas
would
haue
put
to
death
a
woman
called
Thamar
,
who
had
bin
his
sonnes
wife
,
and
being
now
widdow
was
founde
with
childe
.
Whereby
it
appeareth
,
that
in
that
time
,
before
the
Law
of
Moses
was
giuen
,
by
the
instinct
of
nature
,
men
did
know
that
fornication
was
sinne
.
After
in
the
lawe
of
Moses
,
fornication
is
forbidden
in
many
places
.
And
in
the
Epistles
of
S.
Paul
,
wee
reade
many
times
,
that
fornicators
shall
not
enter
into
the
glorie
of
heauen
.
Neither
is
it
true
,
that
fornication
doth
no
hurt
nor
injurie
to
anie
.
For
it
hurteth
the
same
woman
,
who
thereby
looseth
her
fame
:
it
hurteth
the
childe
which
is
borne
a
bastard
:
it
doth
injurie
to
Christ
,
for
we
being
all
members
of
Christ
,
hee
that
committeth
fornication
,
maketh
the
member
of
Christ
,
the
member
of
an
harlot
.
Finally
,
hee
doth
injurie
to
the
Holie
Ghost
,
for
that
our
bodies
are
the
temple
of
the
Holie
Ghost
,
and
so
he
that
defileth
his
bodie
with
fornication
,
defileth
the
temple
of
the
Holie
Ghost
.
S
Doth
this
sixt
commandement
forbid
any
other
thing
,
besides
these
kinds
of
sin
,
which
you
haue
named
M
It
forbiddeth
also
al
other
dishonesties
,
which
are
as
allurements
to
adultery
,
or
fornication
:
as
lasciuious
lookes
,
vnchaste
kissing
,
and
the
like
.
And
so
our
Lorde
taught
vs
in
in
the
holie
Gospel
,
where
declaring
this
sixt
Commandement
he
saith
:
Whosoeuer
shall
see
a
woman
to
lust
after
her
,
hath
already
committed
aduoutrie
with
her
in
his
heart
.
And
therfore
it
is
necessarie
to
those
that
will
flie
from
such
sinnes
,
to
haue
great
care
of
their
outwarde
senses
,
and
especially
of
their
eyes
,
which
are
as
doores
whereby
death
of
the
soule
entreth
.
Of
the
seuenth
Commandement
.
S
VVHat
doth
the
seuenth
cōmandement
contain
?
M
It
containeth
the
prohibition
of
theeft
,
that
is
,
to
take
the
goodes
of
an
other
againste
the
will
of
the
owner
.
And
so
in
right
order
,
theft
is
forbiden
,
after
murder
and
adulterie
.
For
that
amongst
temporal
,
or
worldlie
things
next
to
life
,
honour
,
(
or
honestie
)
is
estemed
&
then
the
goodes
or
riches
of
this
world
.
S
How
manie
wayes
is
this
seuenth
commandement
broken
;
M
Two
waies
principally
,
to
which
al
others
are
reduced
.
The
first
way
is
by
taking
an
others
goods
secretly
,
and
this
is
properly
called
theft
.
The
second
principal
way
is
by
taking
an
others
goods
openly
,
and
by
force
,
as
robbers
do
by
the
highway
:
and
this
is
called
roberie
.
And
albeit
the
commandement
of
God
speaketh
of
the
first
,
saying
:
Thou
shalt
not
steale
,
yet
it
is
vnderstood
also
of
the
second
:
for
he
that
forbiddeth
the
lesse
euil
,
without
doubt
forbiddeth
also
the
greater
.
S
What
be
the
sinnes
which
are
reduced
to
theft
and
roberie
,
and
are
for
bid
by
this
commandement
.
M
They
are
these
.
First
al
the
frauds
&
deceipts
which
are
vsed
in
buying
&
selling
,
and
other
like
bargaynes
.
And
these
are
reduced
to
theft
:
because
he
that
vseth
such
deceipts
,
taketh
secretly
of
his
neighbours
more
then
is
due
.
Secondly
,
al
vsuries
,
which
are
made
by
lending
of
money
with
couenant
,
that
it
shal
be
restored
with
something
more
:
And
these
are
reduced
to
roberie
,
because
he
that
taketh
vsurie
,
exacteth
manifestly
more
thē
he
hathlent
.
Thirdly
,
al
the
damages
which
are
done
to
our
neighbour
,
though
he
that
is
the
occasion
thereof
,
gaine
nothing
thereby
:
As
when
one
burneth
an
other
mans
house
.
And
this
is
reduced
sometimes
to
theft
,
and
sometimes
to
roberie
,
according
as
the
harme
is
done
secretly
or
manifestly
.
Fourthly
,
he
that
payeth
not
that
he
is
bouud
to
pay
,
sinneth
against
this
commandement
,
as
much
as
if
hee
should
steale
,
in
that
hee
keepeth
an
other
mans
goods
against
the
wil
of
the
owner
.
Fiftly
,
he
sinneth
against
the
same
commandement
,
and
committeth
theft
,
that
findeth
any
thing
that
an
other
hath
lost
,
and
taketh
it
for
himselfe
:
I
say
,
that
an
other
hath
lost
,
because
it
is
not
sinne
to
take
that
which
belonged
to
no
bodie
.
As
pretious
stones
which
sometimes
are
found
by
the
sea
side
.
Sixtly
,
it
is
reduced
to
theft
or
to
robberie
,
whē
one
appropriateth
to
himselfe
anie
thing
which
is
common
.
For
he
that
doth
appropriate
thinges
that
are
common
,
depriueth
the
communitie
of
such
things
as
belong
to
the
whole
bodie
.
S
I
desire
to
know
,
if
theft
be
a
great
sinne
?
M
All
mortall
sinnes
may
bee
called
great
,
for
that
they
depriue
a
man
of
eternall
life
:
but
theft
hath
this
propertie
,
that
it
bringeth
greatest
euils
with
it
:
for
we
see
that
Iudas
by
the
custome
he
had
to
steale
,
appropriating
to
himselfe
,
that
was
giuen
him
,
for
the
common
vse
of
our
Lord
,
and
his
holie
Apostles
,
it
brought
him
in
the
ende
to
betray
his
owne
most
holie
Master
.
And
we
see
dailie
that
robbers
sticke
not
to
kill
men
,
whom
they
neuer
did
see
before
,
and
to
whom
they
haue
no
hatred
nor
enmitie
,
onely
for
dedesire
to
take
from
them
,
that
more
or
lesse
,
which
they
carry
about
thē
:
&
God
permitteth
,
that
cōmonly
those
which
take
frō
other
men
,
enjoy
it
not
long
:
as
it
fel
to
Iudas
,
who
hanged
himself
,
&
al
thieues
ordinarily
fal
into
the
hands
of
justice
.
Of
the
eight
Commandement
.
S
VVHat
doth
the
eight
commandement
containe
?
M
Hitherto
hath
been
spoken
of
injuries
,
which
are
committed
against
our
neighbour
in
deedes
,
now
follow
the
iniuries
which
are
done
by
wordes
.
And
therefore
the
eight
commandement
forbiddeth
false
witnes
,
which
is
the
most
principal
iniurie
,
that
is
committed
with
wordes
.
S
I
would
know
,
whether
it
bee
against
this
commandement
,
when
one
speaketh
that
is
false
without
harme
to
any
man
?
M
One
may
speake
that
is
false
,
three
maner
of
waies
.
First
with
damage
to
our
neighbour
,
as
when
one
accuseth
an
other
before
the
iustice
,
that
he
hath
stollen
or
killed
,
or
the
like
,
knowing
that
it
is
not
true
.
And
this
is
a
wicked
and
pernitious
lie
.
Secondly
,
to
helpe
or
excuse
his
neighbour
,
as
when
one
telleth
a
lie
to
saue
an
other
from
some
danger
.
And
this
is
called
an
officious
lie
.
Thirdly
,
when
one
telleth
a
lie
,
without
either
harming
or
helping
any
man.
And
this
is
called
an
idle
lie
.
The
first
of
all
these
three
maners
is
properly
forbidden
by
this
commandement
,
because
it
is
not
onely
a
false
testimonie
,
but
vniust
also
,
&
a
most
grieuous
sinne
.
The
other
two
maners
,
albeit
they
contain
not
alwaies
iustice
,
and
are
not
so
grieuous
sinnes
,
as
the
first
,
yet
they
are
alwaies
sinnes
,
at
the
least
venial
.
For
that
a
lie
ought
not
to
bee
tolde
for
any
thing
in
the
world
.
S
Doth
this
precept
containe
any
thing
,
besids
the
prohibitiō
of
a
lie
?
M
It
containeth
the
prohibition
of
three
other
sinnes
,
which
are
committed
by
the
tongue
,
and
in
some
sorte
are
reduced
to
false
witnesse
:
which
are
,
Contumelie
,
Detraction
,
and
Cursing
.
S
What
〈◊〉
●eante
by
Contumelie
?
M
A
Contumelie
is
an
iniurious
worde
,
spoken
to
the
dishonour
or
discredite
our
neighbour
.
As
if
one
saye
to
an
other
,
that
he
is
ignorant
or
of
litle
wit
,
base
,
infamous
,
or
the
like
.
And
that
this
is
a
great
sinne
,
being
spoken
with
an
injurious
meaning
:
our
Sauiour
declareth
in
the
holy
Gospel
,
where
he
saith
,
that
he
that
calleth
his
brother
foole
,
shal
be
guiltie
of
hel
fire
.
I
said
when
it
is
spoken
with
an
injurious
minde
:
for
when
it
is
spoken
in
iest
,
or
to
admonish
,
or
correct
,
as
sometimes
a
father
speaketh
to
his
childe
,
or
a
master
to
his
Scholar
,
without
meaning
to
iniurie
him
,
then
it
is
not
cōtumely
,
nor
any
sin
,
for
most
parte
,
but
sometimes
it
may
be
a
venial
sin
.
S
What
is
detraction
?
M
Detraction
is
to
take
away
the
fame
of
our
neighbour
in
speaking
euill
of
him
.
And
this
i●
done
either
by
speaking
ill
falsly
,
or
by
telling
some
euill
that
is
true
,
but
was
secrete
.
Whereby
our
neighbour
looseth
the
good-name
which
he
had
with
them
,
who
did
not
know
his
sinne
before
.
And
this
detraction
is
a
very
frequent
sinne
amongst
men
,
and
very
grieuous
and
dangerous
,
because
a
mans
name
is
more
worth
then
his
goods
,
and
by
some
it
is
more
esteemed
then
life
it selfe
.
And
therefore
it
is
a
great
wrong
to
make
them
loose
it
.
And
whereas
it
is
an
easie
thing
to
find
remedie
for
other
losses
,
a
good
name
when
it
is
lost
,
is
not
recouered
without
great
difficultie
.
And
besides
all
this
,
hee
that
by
his
detraction
hath
taken
it
away
is
bound
to
restore
it
.
Wherefore
,
it
is
a
most
profitable
counsel
,
to
speake
well
alwaies
of
all
men
,
when
it
can
be
done
with
truth
,
and
when
it
can
not
,
then
be
silent
.
S
What
meaneth
cursing
?
M
Malediction
or
cursing
is
,
when
one
curseth
his
neighbour
,
as
by
saying
,
cursed
be
he
,
or
by
vttering
,
other
sorts
of
maledictions
against
him
,
as
saying
,
such
an
euil
,
or
such
an
one
take
thee
.
And
this
cursing
is
a
most
grieuous
sin
,
when
it
is
spoken
with
hatred
&
with
desire
that
such
euils
come
vnto
his
neighbour
in
earneste
.
But
when
it
is
done
,
without
hatred
or
euill
desire
,
as
in
ieast
,
or
to
make
sporte
,
or
vppon
some
suddaine
disdaine
,
without
regarde
to
that
hee
speaketh
,
it
is
lesse
euill
;
yet
it
is
for
all
that
,
alwaies
euill
,
for
that
from
the
mouth
of
a
Christian
,
who
is
the
sonne
of
God
by
adoption
,
nothing
ought
to
passe
but
benediction
.
Of
the
ninth
Commandement
.
S
VVHAT
doeth
the
ninth
Commandement
contayne
?
M
It
contayneth
the
prohibition
of
the
desire
to
haue
thy
neighbours
wife
.
For
that
albeit
in
the
sixt
Commandement
adulterie
is
forbidden
:
yet
God
would
seueerely
forbid
the
desire
of
adulterie
,
to
giue
vs
to
vnderstād
,
that
these
two
are
diuerse
sinnes
.
S
It
seemeth
that
in
this
Commandemēt
the
desire
of
adulterie
,
which
a
woman
committeth
with
the
husband
of
an
other
woman
is
not
forbidden
,
but
only
the
desire
of
adulterie
,
which
a
man
committeth
with
the
wife
of
an
other
man
,
seeing
it
is
said
,
thou
shalt
not
desire
thy
neighbours
wife
.
M
It
is
not
so
.
But
the
desire
of
adulterie
is
forbidden
,
aswel
of
a
woman
,
as
of
a
man
:
for
albeit
it
is
said
,
thou
shalt
not
desire
thy
neighbours
wife
:
yet
that
is
spoken
vnto
the
man
,
is
vnderstood
to
be
spoken
also
to
the
woman
:
because
in
the
man
as
more
notable
,
is
contained
also
the
womā
.
And
besids
euery
one
knoweth
that
the
adulterie
of
a
woman
,
is
more
infamous
,
at
leaste
in
the
sight
of
the
worlde
then
of
a
man
:
as
the
honestie
&
shamefastnes
,
is
also
more
commended
in
a
woman
,
then
in
a
man.
Seeing
then
it
is
forbidden
to
a
man
to
desire
an
other
mans
wife
,
without
doubt
it
is
also
forbidden
to
a
woman
to
desire
an
other
womans
husband
.
S
You
haue
saide
before
,
that
where
adulterie
is
forbidden
,
all
other
carnall
sinnes
are
also
forbidden
.
I
desire
to
knowe
whether
the
same
bee
vnderstood
of
the
desire
.
M
There
is
no
doubt
at
all
but
that
when
the
desire
of
adulterie
is
forbidden
,
the
desire
also
of
fornication
and
of
all
other
dishonesties
,
is
vnderstood
to
bee
forbidden
,
for
that
the
same
reason
is
of
all
these
sinnes
.
S
I
would
know
whether
euery
desire
of
an
other
mans
wife
be
sinne
,
although
there
be
no
consent
of
the
will
to
such
a
desire
?
M
S.
Gregory
the
Pope
hath
taugth
vs
,
that
in
an
euill
desire
there
are
three
degrees
.
The
first
is
called
suggestion
;
the
second
delectation
;
the
third
consent
.
Suggestion
is
when
the
diuell
putteth
into
the
minde
a
dishonest
thought
,
which
is
accompanied
with
a
suddaine
beginning
of
euill
desire
:
and
if
to
this
suggestion
,
there
be
resistance
made
presently
,
so
that
it
come
to
no
delight
,
a
man
doth
not
sin
,
but
merite
before
God
:
but
if
the
suggestion
passe
to
a
sensuall
delectation
,
and
there
bee
no
consent
of
reason
and
will
,
then
a
man
is
not
without
some
veniall
sinne
:
but
if
to
the
suggestion
and
delectation
,
the
consent
of
reason
and
will
be
annexed
,
so
that
a
man
perceiue
it
and
desire
it
,
and
willingly
remaine
in
such
a
desire
&
thought
,
it
is
a
mortall
sinne
,
and
this
is
that
which
is
properly
forbidden
in
this
commandement
.
Of
the
tenth
Commandement
.
S
VVHAT
doth
the
tenth
Commandement
contayne
?
M
It
contayneth
the
prohibition
of
the
desire
of
an
other
mans
goods
,
aswell
immooueable
,
as
are
his
house
and
landes
,
as
mooueable
,
such
as
money
,
cattle
,
fruits
,
&
other
things
And
so
is
perfect
iustice
fulfilled
,
when
we
doe
injurie
to
our
neighbour
,
neither
in
worke
nor
in
worde
,
nor
so
much
as
in
thought
&
desire
.
S
I
do
maruel
that
God
hauing
forbidden
murder
,
adulterie
,
and
theft
,
he
doth
not
forbid
the
desire
of
murder
,
as
he
forbiddeth
the
desire
of
adulterie
,
and
theft
.
M
The
reason
is
this
,
because
a
man
doeth
not
desire
principally
any
thing
,
but
that
which
bringeth
him
some
good
,
at
the
least
in
apparance
.
And
so
hee
desireth
adulterie
,
because
it
bringeth
delight
he
desireth
theft
,
for
that
it
bringeth
profite
:
murder
bringeth
no
good
at
all
,
&
therefore
it
is
not
desired
for
it selfe
,
but
only
to
attaine
to
adulterie
,
or
to
theft
,
or
to
some
other
his
designements
:
for
this
cause
,
though
the
desire
of
murder
,
be
a
most
grieuous
sin
,
yet
God
did
not
forbid
it
particularly
:
for
that
it
might
be
vnderstood
as
forbidden
,
when
murder
it selfe
was
forbidden
.
Besides
,
hauing
shut
the
doores
to
disordinat
desires
of
delectation
,
and
of
commodities
,
consequently
were
shut
vp
also
the
desires
of
murder
,
which
for
most
part
is
not
desired
,
but
to
attayne
to
some
commoditie
,
or
delight
.
S
I
would
know
,
for
what
cause
the
desire
is
neuer
prohibited
by
humaine
lawes
,
as
we
see
it
is
forbidden
in
this
law
of
God.
M
The
reason
is
manifest
,
for
that
men
,
although
they
bee
Popes
,
or
Emperours
,
do
not
see
the
harts
,
but
onely
the
exteriour
things
,
&
therefore
being
not
able
to
iudge
the
thoughts
and
desires
,
much
lesse
can
they
punish
them
,
and
so
it
is
not
conuenient
they
should
busie
themselues
in
forbidding
them
.
But
God
that
discerneth
the
harts
of
all
men
,
can
punishe
the
euill
thoughts
and
desires
:
and
therefore
he
forbiddeth
them
in
his
holie
law
.
Cap.
7.
The
declaration
of
the
precepts
of
the
Church
.
S
BESIDES
the
Commandements
of
God
,
I
would
know
if
there
bee
any
other
to
bee
obserued
.
M
There
are
the
precepts
of
Holie
Church
,
which
are
these
.
1
To
be
present
at
Masse
on
commanded
feasts
.
2
To
fast
the
Lent
,
the
foure
Imbre
weeks
,
&
cōmanded
Eues
of
Feasts
.
Also
to
abstaine
from
flesh
vpon
Friday
and
Saturday
*
.
3
To
confesse
at
the
least
once
in
the
yeare
.
4
To
receiue
the
B.
Sacrament
at
the
least
at
Easter
.
5
To
pay
tithes
to
the
Church
.
6
Not
to
solemnize
Marriages
in
times
ptohibited
,
to
wit
,
from
the
first
Sunday
of
Aduent
,
vntill
the
Feast
of
the
Epiphanie
:
and
from
the
first
day
of
Lent
,
till
the
Octaues
of
Easter
.
But
of
these
commandements
,
I
will
say
no
more
now
,
partly
,
because
they
are
easie
,
partly
for
that
of
the
Masse
,
of
Confession
,
and
Communicating
,
as
also
of
Fasting
we
shall
speake
hereafter
,
when
we
shal
declare
the
holy
Sacraments
of
the
Church
.
Cap.
VIII
.
The
declaration
of
the
Euangelicall
Counsailes
.
S
I
Desire
to
know
,
if
besides
the
commandements
of
our
Lord
,
there
be
any
counsels
also
of
his
,
to
liue
more
perfectly
.
M
There
are
many
most
holy
counsels
and
most
profitable
to
obserue
the
commandements
with
more
perfection
:
But
there
are
three
most
principall
;
voluntary
pouertie
,
chastitie
,
and
obedience
.
S
Wherein
consisteth
the
counsell
of
pouertie
.
M
In
not
hauing
any
thing
proper
,
all
his
goodes
being
giuen
to
the
poore
,
or
put
into
the
common
,
which
likewise
hath
giuen
all
to
the
poore
.
And
this
counsell
Christe
taught
,
not
onely
in
wordes
:
but
also
by
his
example
.
And
after
Christ
,
the
holy
Apostles
followed
it
,
as
also
all
the
first
Christians
,
who
dwelled
in
Ierusalem
,
in
the
time
of
the
Primatiue
Church
:
and
finally
al
religious
persons
make
vow
to
obserue
this
holie
counsaile
of
voluntarie
pouertie
.
S
Wherein
consisteth
the
counsaile
of
chastitie
?
M
In
a
resolution
to
be
perpetually
chast
,
not
only
abstayning
from
all
sortes
of
carnal
sinnes
,
but
also
from
Mariage
.
And
this
coūsaile
also
our
Lord
taught
by
word
and
example
.
And
our
Ladie
likewise
obserued
the
same
,
S.
Iohn
Baptist
,
al
the
Apostles
,
after
they
were
called
by
Christ
to
the
Apostleship
.
And
al
religious
persons
make
particular
vow
hereof
as
also
al
Ecclesiastical
men
,
that
take
holie
Orders
.
S
Where
in
consisteth
the
counsaile
of
obedience
;
M
In
renouncing
our
proper
iudgment
,
and
proper
wil
,
which
in
the
holie
Gospel
is
called
,
denying
of
a
mans
selfe
,
and
to
subiect
him selfe
to
the
wil
of
his
superior
,
in
al
things
that
be
not
against
God.
And
this
counsaile
likewise
the
Sauiour
of
the
world
,
taught
not
only
in
word
,
but
also
by
his
example
,
obeying
in
all
thinges
his
eternall
Father
,
and
submitting
himself
when
he
was
a
child
to
his
mother
,
and
to
S.
Ioseph
his
supposed
Father
,
the
spouse
of
our
B.
Lady
,
albeit
indeede
he
was
not
his
Father
,
being
borne
of
a
mother
,
who
was
alwaies
a
Virgin.
And
this
is
the
third
counsaile
,
to
the
vvhich
all
religious
persons
bind
themselues
by
vowe
.
S
Wherefore
are
there
three
principall
counsailes
,
and
no
moe
?
M
Because
these
principall
counsailes
serue
to
take
away
the
impediments
of
perfection
:
that
consisteth
in
charity
,
for
the
impediments
are
three
,
to
witte
,
the
loue
of
goods
,
which
is
taken
away
by
pouerty
:
the
loue
of
carnall
pleasures
,
which
is
taken
away
by
chastitie
:
&
the
loue
of
honour
and
power
which
is
taken
away
by
obedience
.
Moreouer
,
because
a
man
hath
but
three
sorts
of
goods
;
to
wit
,
a
soule
,
a
body
,
and
his
exterior
wealth
,
therefore
giuing
the
exterior
goods
to
God
by
pouertie
,
his
bodie
by
chastitie
,
and
his
soule
by
obedience
,
he
maketh
a
Sacrifice
vnto
God
of
all
that
he
hath
,
and
so
disposeth
himselfe
to
perfection
of
charitie
,
in
the
best
maner
that
in
this
life
is
possible
.
Chap.
IX
.
The
declaration
of
the
Sacraments
of
holie
Church
.
S
I
HAVE
learned
through
the
grace
of
our
Lorde
,
the
three
principal
parts
of
Christiā
doctrine
,
it
remaineth
that
you
declare
vnto
me
the
fourth
,
which
,
if
I
well
remember
,
contayneth
the
seauen
Sacraments
of
the
Church
?
M
This
part
of
doctrine
is
also
very
profitable
,
&
therefore
it
is
conueent
that
you
learne
it
with
great
diligence
.
You
must
then
know
,
that
in
the
holie
Church
there
is
a
great
treasure
,
to
wit
these
holie
Sacraments
,
by
meanes
whereof
,
we
receiue
the
grace
of
God
,
we
keepe
it
,
we
increase
it
,
and
when
by
our
defalt
wee
lose
it
,
wee
may
recouer
it
again
.
I
wil
therfore
declare
vnto
you
what
a
sacrament
is
,
how
many
Sacraments
there
bee
,
by
whom
they
were
instituted
,
and
some
other
fewe
things
:
and
after
we
will
come
to
the
declaration
of
euerie
one
of
them
in
particular
.
S.
Begin
then
I
pray
you
,
to
declare
what
a
Sacrament
is
,
which
I
much
desire
to
vnderstand
.
M.
A
Sacrament
is
a
holy
Mystery
,
by
which
God
bestoweth
his
grace
,
and
with
all
it
representeth
exteriorly
the
inuisible
effect
,
which
grace
worketh
in
our
soule
.
For
if
wee
were
spirits
without
bodies
,
as
the
Angels
are
,
God
would
giue
vs
his
grace
spiritually
:
but
because
we
are
composed
of
a
soule
and
a
bodie
,
therefore
our
Lord
condescending
to
our
nature
,
geueth
vs
his
grace
by
means
of
certayn
corporal
actions
,
which
as
I
haue
said
,
together
with
certain
exterior
signes
declare
to
vs
the
inward
effect
of
grace
.
As
for
example
holie
Baptisme
,
which
is
one
of
the
Sacraments
,
is
done
by
washing
the
bodie
with
water
,
and
therwith
calling
vpon
the
most
holie
Trinitie
.
By
means
of
which
ceremonious
washing
,
God
geueth
his
grace
,
&
putteth
it
in
the
soule
of
him
,
that
is
baptised
.
And
it
instructeth
vs
,
that
as
that
water
washeth
the
bodie
,
so
grace
washeth
the
soule
&
clenseth
it
from
al
sinne
.
S
If
I
haue
wel
vnderstood
,
three
conditions
are
requisit
to
the
nature
of
a
Sacrament
:
first
,
that
it
be
a
ceremonie
,
or
as
we
would
say
,
an
exterior
action
:
the
second
,
that
God
by
it
giue
his
grace
:
the
third
,
that
the
same
ceremonie
haue
a
similitude
with
the
effect
of
grace
,
and
so
represent
and
signifie
it
exteriorly
.
M
You
haue
vnderstood
it
very
wel
.
Now
you
haue
to
know
further
,
that
these
Sacraments
are
in
al
seauen
,
&
are
called
Baptisme
,
Confirmation
or
Chrisme
,
Eucharist
,
Penance
,
Extreame
Vnction
,
Order
,
and
Matrimonie
.
The
reason
wherfore
they
are
seauen
is
this
:
for
that
God
would
proceed
in
giuing
vs
spiritual
life
,
as
he
vseth
to
proceed
in
giuing
vs
our
corporal
life
.
Touching
corporal
life
,
first
is
needful
to
be
borne
,
secondly
,
is
needfull
to
grow
,
thirdly
,
is
needfull
to
be
nourished
:
fourthly
when
a
man
falleth
sicke
,
it
is
needful
he
vse
phisicke
:
siftly
,
when
he
must
fight
,
he
hath
need
to
arme
himselfe
:
sixtly
is
needfull
,
that
there
bee
some
to
gouerne
and
rule
those
that
are
now
borne
&
growne
;
seuenthly
,
is
needfull
there
be
some
to
multiplie
mankind
:
for
seeing
those
that
are
borne
do
die
,
if
others
should
not
succeed
,
mankinde
would
soone
decay
.
So
then
touching
the
spiritual
life
,
first
it
is
needfull
that
Gods
grace
bee
borne
in
vs
,
&
this
is
done
by
baptisme
:
secondly
,
it
is
needfull
that
the
same
grace
increase
and
bee
made
strong
:
&
this
is
done
by
Confirmation
:
thirdly
,
is
needful
,
that
it
be
norished
and
maintained
,
&
this
doth
the
Eucharist
worke
:
fourthly
,
is
needfull
that
it
be
recouered
,
whenit
is
lost
,
and
this
is
done
be
the
medicine
of
Penance
.
Fiftly
,
is
needfull
that
at
the
poynt
of
death
,
a
man
arme
himselfe
against
the
infernal
enimy
,
who
then
,
more
thē
euer
assalteth
vs
,
&
this
doth
extreme
Vnctiō
worke
:
Sixtly
,
is
necessary
that
there
be
in
the
church
such
as
may
guid
&
gouerne
vs
in
spiritual
life
,
&
this
is
done
by
Orders
.
Seuenthly
,
is
needfull
that
there
bee
in
the
Church
,
such
as
do
multiplie
mankinde
,
and
the
number
of
the
faithfull
thereby
,
and
this
is
done
by
the
Sacrament
of
Matrimonie
.
S
Who
found
out
,
and
instituted
so
marueilous
things
?
M
These
Sacraments
being
so
admirable
,
could
not
be
deuised
otherwise
then
by
diuine
wisdome
,
nor
instituted
by
any
other
then
by
God
,
who
can
giue
vs
grace
:
and
so
Christ
our
Lorde
,
who
is
God
and
man
,
deuised
and
instituted
them
.
Moreouer
all
the
Sacraments
are
as
certaine
condicts
,
by
which
the
vertue
of
Christs
Passion
is
deriued
vnto
vs.
And
sure
it
is
,
that
none
can
bestow
the
treasure
of
Christs
passion
,
but
in
that
maner
and
by
those
meanes
,
which
christ
hath
ordained
.
S
I
would
gladly
know
if
in
the
time
of
the
old
Testament
,
there
were
Sacraments
,
and
if
they
were
so
excellent
as
ours
?
M
There
were
many
Sacraments
in
the
olde
Testament
,
but
they
were
different
from
ours
in
foure
things
.
First
,
those
were
moe
in
number
thē
ours
,
and
therefore
the
old
law
was
harder
then
the
new
law
.
Secondly
,
those
were
not
so
easie
to
be
obserued
as
ours
are
.
Thirdly
,
those
were
more
obscure
,
whereby
fewe
vnderstood
what
they
signifyed
:
whereas
ours
haue
so
cleere
signifycation
,
that
euery
one
may
vnderstande
them
.
Fourthly
,
those
did
not
giue
grace
,
which
ours
do
:
but
did
onely
figuratiuely
foreshew
and
promise
it
.
So
that
our
Sacraments
are
much
more
excellent
:
being
fewer
,
more
easie
,
more
cleere
,
and
more
effectuall
,
then
those
were
.
S
I
would
also
know
,
which
amongst
our
seauen
Sacraments
is
the
greatest
of
all
?
M
They
are
al
great
,
&
euerie
one
of
them
hath
some
peculiar
greatnes
.
The
greatest
of
al
is
the
most
holie
Sacrament
of
the
Eucharist
,
for
in
it
is
contained
the
Author
of
grace
,
and
of
al
goodnes
which
is
Christ
our
Lord
,
yet
touching
the
necessitie
,
the
most
necessarie
of
all
are
Baptisme
&
Penance
.
In
respect
of
the
dignitie
of
those
that
can
minister
the
Sacramentes
:
the
more
worthie
are
Confirmatiō
,
&
Order
,
because
these
two
Sacraments
,
can
not
be
geuen
ordinarily
,
but
by
a
Bishop
.
In
respect
of
the
facilitie
,
the
most
easie
is
Extreme
Vnction
,
because
by
it
sinnes
are
remitted
with
out
trouble
of
penance
:
touching
the
signification
,
Matrimonie
is
the
greatest
,
because
it
signifieth
the
vnion
of
Christ
with
the
Church
.
Of
Baptisme
.
S
BEgin
,
if
you
please
,
to
declare
the
first
Sacrament
:
and
first
tel
me
wherefore
is
it
called
Baptisme
?
M
This
name
of
baptisme
is
a
greek
word
,
and
it
signifieth
washing
,
but
holie
Church
vseth
this
greeke
word
because
the
word
washing
is
to
cōmon
,
and
is
vsed
euerie
day
in
common
thinges
.
And
therefore
to
the
end
this
Sacrament
should
haue
a
proper
name
,
and
should
be
the
better
knowen
,
and
honored
,
it
is
called
Baptisme
.
S
What
things
are
necessarie
to
the
Sacrament
of
Baptisme
?
M
Three
things
at
the
least
are
necessarie
,
&
learne
them
wel
,
because
in
certaine
cases
of
necessitie
,
as
wee
shal
say
hereafter
,
euerie
one
may
baptise
:
and
therefore
it
is
good
that
euerie
one
know
how
to
do
it
.
First
is
required
true
and
naturall
water
,
which
must
be
applied
to
the
partie
that
is
Baptised
:
Secondly
,
at
the
same
time
when
the
water
is
vsed
,
these
wordes
must
be
spoken
:
I
Baptise
thee
in
the
name
of
the
Father
,
&
of
the
Sonne
,
and
of
the
Holie
Ghost
.
Thirdly
,
it
is
necessarie
,
that
the
person
that
baptiseth
haue
intention
to
baptise
,
that
is
,
to
giue
the
Sacrament
which
Christ
hath
instituted
,
and
which
Holie
Church
vseth
to
giue
,
when
shee
baptiseth
.
For
if
one
had
intention
only
to
iest
,
or
to
wash
only
the
body
of
some
foulenes
,
hee
should
sinne
most
grieuously
,
and
it
were
no
baptisme
,
and
so
the
poore
soule
were
not
baptised
.
S
What
effect
worketh
Baptisme
?
M
It
worketh
three
effects
.
First
it
reneweth
a
man
perfectly
,
giuing
him
the
grace
of
God
,
by
which
,
being
before
the
childe
of
the
diuel
,
he
becommeth
the
childe
of
God
,
and
of
a
sinner
becommeth
iust
;
and
it
doth
not
only
wash
the
soule
from
all
spot
of
sinne
,
but
it
deliuereth
it
also
from
all
the
paines
of
Hell
,
and
of
Purgatorie
.
In
so
much
,
that
if
one
should
die
immediatly
after
Baptisme
,
hee
should
goe
directly
into
Heauen
,
as
if
he
had
neuer
committed
sin
.
Secondly
,
Baptisme
leaueth
in
the
soule
a
certain
spiritual
marke
which
cannot
by
any
meanes
be
taken
away
,
by
which
it
shall
for
euer
be
knowne
,
yea
also
in
those
which
goe
to
Hell
,
that
they
receiued
Baptisme
,
and
that
they
had
been
of
the
sheepe
of
Christ
.
As
by
the
peculiar
marks
it
is
knowne
in
this
world
,
to
whom
slaues
or
cattle
do
belong
.
And
this
is
the
cause
why
Baptisme
can
not
bee
taken
oftner
then
once
:
for
it
is
neuer
lost
,
this
effect
thereof
remayning
for
euer
printed
in
the
soule
.
Thirdly
,
by
Baptisme
a
man
entreth
into
the
Church
,
and
is
partaker
of
all
the
benefits
thereof
,
as
a
childe
of
holie
Church
,
and
maketh
profession
to
bee
a
Christian
,
and
to
be
readie
to
obey
those
that
in
place
of
Christ
gouerne
the
Church
.
S
To
whom
doth
it
belong
properly
to
giue
Baptisme
?
M
It
belongeth
to
a
Priest
by
proper
office
,
and
chiefely
to
those
who
haue
charge
of
soules
.
But
when
a
Priest
can
not
be
had
,
it
belongeth
to
a
Deacon
,
and
in
case
of
necessitie
,
to
wit
,
when
there
is
danger
that
the
partie
should
die
without
Baptisme
,
it
belongeth
to
euery
one
,
aswell
Priest
as
Lay-man
,
as
well
man
as
woman
:
but
alwaies
order
is
to
be
obserued
,
that
a
woman
baptise
not
,
if
a
man
may
be
had
;
and
that
a
Lay
man
baptise
not
,
if
any
Ecclesiastical
person
be
present
;
and
amongst
Ecclesiasticall
,
alwaies
the
lesse
must
giue
place
to
the
greater
.
S
I
maruell
that
Baptisme
is
giuen
to
litle
children
scarce
borne
,
who
do
not
know
what
they
take
.
M
The
necessitie
of
Baptisme
is
so
great
,
that
who
dyeth
without
it
,
or
at
the
least
,
without
desiring
it
,
can
not
enter
into
heauen
:
and
because
litle
infants
,
are
in
great
danger
to
die
easely
,
and
can
not
at
that
age
haue
any
such
desire
of
Baptisme
;
it
is
therefore
necessarie
to
baptise
thē
with
all
speede
that
may
be
.
And
although
they
knowe
not
what
they
take
,
the
Church
supplyeth
the
defect
which
by
the
godfather
&
godmother
answereth
and
promiseth
for
them
,
and
this
sufficeth
:
because
as
by
the
meanes
of
Adam
wee
are
fallen
into
sin
,
and
into
the
offence
of
God
,
not
knowing
any
thing
:
so
God
is
contented
,
that
by
meanes
of
Baptisme
,
and
of
the
Church
,
we
bee
deliuered
from
sinne
,
and
turne
into
his
grace
,
yea
though
we
know
nothing
thereof
.
S
What
meaneth
godfather
and
godmother
of
whom
you
spoke
,
and
what
is
their
office
?
M
To
the
administration
of
Baptisme
,
by
ancient
custome
of
the
Church
,
concurreth
a
man
who
is
called
a
godfather
,
and
also
a
woman
,
who
is
called
a
godmother
,
that
is
,
an
other
father
and
mother
in
things
pertayning
to
God.
And
these
two
,
or
on
of
them
holdeth
the
child
,
whiles
it
is
christned
,
and
answereth
for
it
,
when
the
Priest
demādeth
of
the
child
,
if
it
wil
be
baptised
,
and
if
it
beleue
the
Articles
of
the
faith
,
and
other
such
like
things
.
And
after
when
the
child
groweth
in
yeares
,
the
godfather
and
godmother
are
bound
,
to
haue
care
to
instruct
it
,
in
matters
,
of
faith
,
and
in
good
maners
,
if
the
father
and
mother
be
herein
negligent
.
And
moreouer
it
is
to
be
noted
,
that
by
Baptisme
they
become
alyed
by
a
spiritual
affinitie
,
to
the
partie
that
is
baptised
,
and
to
his
father
and
mother
,
as
wel
he
that
baptiseth
,
as
the
godfather
and
godmother
.
Of
the
Sacrament
of
Confirmation
.
S
VVE
haue
spoken
sufficiently
of
Baptisme
,
tel
me
now
,
I
pray
you
,
what
meaneth
confirmation
or
Chrisme
,
which
is
the
second
Sacrament
.
M
The
second
Sacrament
is
called
Confirmation
,
because
the
effect
therof
is
to
confirme
the
baptised
in
faith
,
as
we
shal
say
by
and
by
.
It
is
also
called
Chrisme
which
is
a
greeke
word
,
and
signifieth
vnction
,
because
in
this
Sacrament
,
the
forehead
of
the
person
that
receiueth
this
Sacrament
,
is
anointed
with
holie
Chrisme
.
For
as
in
Baptisme
the
baptised
is
washed
with
water
,
to
signifie
that
the
grace
of
God
washeth
his
soule
from
all
spot
of
sinnes
:
so
in
Chrisme
the
forehead
is
anointed
,
to
signifie
that
the
grace
of
God
anoynteth
the
soule
,
&
so
comforteth
and
fortifieth
it
,
that
it
may
fight
against
the
diuel
,
and
confesse
boldly
the
holy
faith
,
without
feare
of
torments
,
or
of
death
it selfe
.
S
In
what
time
ought
this
Sacrament
to
be
receiued
?
M
It
ought
to
bee
receiued
,
when
the
childe
is
come
to
vse
of
reason
,
because
then
hee
beginneth
to
confesse
his
faith
,
and
hath
need
to
bee
confirmed
and
established
in
the
grace
of
God.
S
Doth
this
Sacrament
worke
any
thing
else
,
besides
the
fortifying
of
the
soule
?
M
It
leaueth
a
caracter
or
marke
fixed
and
printed
in
the
soule
,
which
neuer
can
bee
scraped
out
:
&
therefore
this
Sacrament
can
not
bee
receiued
oftner
then
once
.
S
What
neede
is
there
to
imprint
in
the
soule
any
other
marke
,
seing
that
of
baptisme
may
suffice
?
M
This
second
caractar
or
marke
is
not
imprinted
without
cause
.
For
that
by
the
first
,
a
mā
is
only
knowen
to
be
a
Christian
,
that
is
of
the
familie
of
Christ
:
but
by
this
second
,
it
is
knowne
,
that
he
is
a
souldier
of
christ
and
therefore
he
carrieth
in
his
soule
the
armes
of
his
captaine
,
as
in
the
world
,
souldiers
carrie
them
on
their
garments
,
&
whosoeuer
receiue
this
Sacrament
,
and
goe
into
hell
,
shall
haue
the
greater
confusion
,
for
that
euery
one
shall
see
,
that
they
made
professiō
of
the
souldiers
of
christ
,
&
are
after
so
fowly
reuolted
from
him
.
Of
the
Sacraments
of
the
Eucharist
.
S
MAY
it
please
you
declare
to
me
nowe
the
third
Sacrament
:
&
first
tel
me
what
meaneth
this
word
Eucharist
?
M
This
is
a
greeke
word
also
,
&
it
signifyeth
,
gratefull
memorie
,
or
thanks
giuing
.
For
in
this
Sacramēt
,
memorie
is
made
,
&
thanks
are
giuen
to
God
,
for
the
most
excellent
benefite
,
of
the
holy
Passion
of
our
Sauiour
,
and
withall
there
is
giuen
the
true
bodie
&
bloud
of
our
Lord
,
for
which
wee
are
bound
to
render
perpetuall
thanks
to
God.
S
Declare
to
me
more
fullie
all
that
is
contained
in
this
holy
Sacrament
,
that
knowing
the
greatnes
thereof
,
I
may
the
better
honour
it
.
M
The
Hoast
which
you
see
vpon
the
Altar
,
before
it
be
consecrated
,
is
nothing
else
but
a
litle
bread
,
made
in
forme
of
a
thin
Wáfer
cake
:
but
immediatly
,
when
the
Priest
hath
pronounced
the
consecration
,
there
is
present
in
the
Hoast
the
true
bodie
of
our
Lord
:
and
because
the
true
bodie
of
our
Lord
is
liuing
,
and
vnited
to
the
Diuinitie
,
in
the
person
of
the
Sonne
of
God
,
therefore
together
with
the
bodie
is
the
blood
also
,
and
the
soule
,
and
the
Deitie
,
and
so
whole
Christ
,
God
and
man.
In
the
same
maner
in
the
Chalice
,
before
the
consecration
,
there
is
nothing
else
but
a
litle
wine
with
a
litle
water
,
but
suddenly
the
consecration
being
ended
,
there
is
the
true
blood
of
Christ
:
and
because
the
blood
of
Christ
is
not
forth
of
his
bodie
,
therefore
in
the
Chalice
,
together
with
the
blood
,
are
the
body
,
the
soule
,
and
the
Deitie
of
the
same
Christ
,
and
so
whole
Christ
,
God
,
man.
S
I
doe
yet
see
,
that
the
Hoast
after
the
consecration
,
hath
the
figure
of
bread
as
before
,
and
that
which
is
in
the
Chalice
,
the
figure
of
Wine
,
as
before
.
M
So
it
is
,
that
in
the
Hoast
there
remaineth
the
figure
and
also
the
colour
,
and
the
taste
of
bread
,
which
was
there
before
,
but
not
the
substance
of
bread
,
which
was
before
.
And
so
vnder
the
forme
of
bread
,
there
is
not
bread
,
but
the
bodie
of
our
Lorde
.
And
the
better
to
vnderstand
this
,
I
wil
giue
you
an
example
You
haue
heard
that
Lots
wife
was
conuerted
into
a
statute
of
salt
:
those
that
saw
the
statute
,
did
see
the
figure
of
Lot
his
wife
,
which
then
was
not
any
more
Lots
wife
but
vnder
the
figure
of
a
woman
was
salt
.
As
there
fore
in
that
conuersion
,
the
inward
substance
was
changed
,
&
the
outward
shape
remayned
:
so
in
this
Mysterie
,
the
inward
substance
is
changed
from
bread
into
the
bodie
of
our
Lord
,
the
outward
figure
of
bread
remaining
,
which
was
there
before
.
The
same
also
you
are
to
vnderstand
of
the
Chalice
,
that
is
,
that
there
is
the
figure
,
the
taste
,
the
colour
&
the
smel
of
wine
:
yet
is
there
not
the
substance
of
wine
,
but
the
blood
of
our
Lord
,
vnder
that
forme
of
wine
.
S
It
seemeth
to
me
a
great
thing
that
a
great
body
,
as
that
of
our
lord
,
can
be
vnder
so
litle
a
forme
as
that
of
the
consecrated
Hoast
.
M
It
is
certainely
a
great
thinge
,
but
the
power
of
God
is
also
great
who
can
do
greater
things
then
we
can
vnderstand
:
and
so
Christ
when
he
said
,
in
the
holie
gospel
,
that
God
could
make
a
camel
,
which
is
a
beast
bigger
thē
a
horse
,
to
passe
through
the
eye
of
a
nedle
,
he
added
,
that
with
mē
these
things
are
impossible
;
but
with
God
al
things
are
possible
.
S
I
would
be
glad
to
haue
some
example
,
how
the
same
bodie
of
our
Lord
,
can
be
in
so
manie
hostes
as
are
in
so
many
Altars
.
M
It
is
not
needfull
to
vnderstand
the
wonders
of
God
,
but
it
sufficeth
to
beleue
them
,
seeing
we
are
certain
that
God
cānot
deceiue
vs.
Yet
I
wil
giue
you
an
example
for
your
consolation
.
It
is
sure
that
our
soule
is
but
one
&
is
whole
in
al
the
members
of
the
body
,
al
wholly
in
the
head
,
al
in
the
feet
,
yea
whole
in
euery
litle
part
of
our
bodie
;
what
marueill
is
it
then
,
that
God
can
make
the
body
of
his
Sonne
to
be
in
many
Hoasts
,
seeing
one
and
the
same
soule
to
bee
whole
&
intire
,
in
so
many
&
so
diuers
and
distinct
parts
of
the
bodie
?
It
is
read
in
the
life
of
S.
Anthonie
of
Padua
,
that
the
same
time
hee
was
Preaching
in
a
citie
of
Italie
,
he
was
also
by
Gods
power
in
Portugal
,
to
do
some
other
good
works
.
And
if
God
could
make
Saint
Anthonie
,
to
be
in
two
places
at
one
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
of
the
holie
Apostles
,
when
being
filled
with
the
holie
Ghost
,
they
began
to
preach
the
Gospel
through
the
whole
world
,
and
so
begane
the
conuersion
of
the
Gentils
.
Of
the
Sacrament
of
Penance
.
S
THERE
followeth
nowe
the
fourth
Sacrament
,
which
is
called
Penance
:
declare
therefore
,
I
pray
you
,
what
this
Sacrament
is
?
M
Penance
signifieth
three
things
.
First
it
signifieth
a
certaine
vertue
by
which
a
man
repenteth
himselfe
of
his
sinnes
,
and
the
contrarie
vice
is
called
impenitence
,
to
wit
,
when
a
man
wil
not
repent
,
but
wil
perseuer
in
sinne
.
Secondly
we
cal
penance
the
paine
&
affliction
,
which
a
man
taketh
to
satisfie
to
God
,
for
the
euil
he
hath
done
,
And
so
we
say
that
one
doth
great
penance
,
because
he
afflicteth
himselfe
much
,
with
fastings
and
other
austeritie
.
Thirdly
penance
signifieth
a
Sacrament
,
instituted
by
Christ
to
remit
sinnes
of
those
,
who
after
Baptisme
haue
lost
the
grace
of
God
,
and
do
againe
repent
the
same
,
and
desire
to
returne
into
his
fauour
.
S
Wherein
doth
this
Sacrament
principally
consist
?
M
In
two
things
:
in
the
confession
of
the
sinner
,
and
the
absolution
of
the
Priest
.
For
that
christ
hath
made
the
Priest
judges
of
sinnes
committed
after
Baptisme
,
and
giuen
them
authoritie
in
his
place
,
to
remitte
them
,
so
the
sinner
confesse
them
,
and
bee
otherwise
disposed
as
hee
ought
to
be
.
So
in
this
consisteth
the
Sacrament
,
that
like
as
the
sinner
confesseth
his
sinnes
exteriorly
,
and
the
Priest
exteriorly
pronounceth
absolution
:
so
God
inwardly
by
meanes
of
those
words
of
the
Priest
,
looseth
that
soule
from
the
band
of
sinne
,
with
which
it
was
tyed
,
and
restored
it
to
grace
,
and
deliuereth
it
from
that
it
had
deserued
,
to
haue
been
cast
head-long
into
hell
.
S
What
is
necessarie
for
the
receiuing
of
this
Sacrament
?
M
Three
things
are
necessary
,
Contrition
,
Confession
,
and
Satisfaction
;
Which
are
three
parts
of
Penance
.
S
What
meaneth
Contrition
?
M
That
the
hard-hart
of
the
sinner
become
soft
,
and
in
a
certaine
manner
,
breake
it selfe
with
sorrowe
,
for
that
it
hath
offended
God.
But
in
particular
,
Contrition
contayneth
two
things
,
&
the
one
sufficeth
not
without
the
other
.
First
,
that
the
sinner
be
earnestly
sorie
for
all
his
sins
committed
after
Baptisme
:
&
therefore
it
is
necessarie
to
examine
well
,
and
to
consider
all
his
actions
,
and
to
be
sorrowfull
,
that
he
hath
not
done
them
according
to
the
law
of
God.
Secondly
that
the
sinner
haue
firme
purpose
to
sinne
no
more
.
S
What
meaneth
confession
?
M
The
sinner
must
not
be
content
with
only
contrition
,
but
he
must
go
to
the
feet
of
the
Priest
,
as
Magdalen
went
vnto
the
feete
of
Christ
,
and
confesse
his
sins
with
truth
,
not
adding
nor
diminishing
,
nor
mixing
any
lye
;
with
simplicitie
,
not
excusing
himself
,
nor
laying
the
fault
on
others
,
neither
multiplying
superfluous
words
,
with
integritie
,
vttering
them
all
,
not
leauing
any
thing
for
shamfastnes
,
&
telling
the
number
of
euery
sorte
,
and
the
circumstances
which
any
way
do
agrauate
the
sinne
,
so
far
as
he
can
remember
.
Finally
with
shamefastnesse
and
humilitie
,
not
recounting
his
sinnes
,
as
if
he
tolde
an
historie
,
but
telling
them
as
thinges
deseruing
shame
,
and
vnworthie
of
a
Christian
,
and
humbly
desiring
pardon
.
S
What
meaneth
satisfaction
?
M
That
the
sinner
haue
purpose
to
doe
penance
,
and
therefore
he
must
willingly
accept
that
punishment
which
his
ghostly
father
shal
appoint
him
,
and
performe
it
with
speede
,
considering
that
God
doth
him
most
high
fauour
,
in
pardoning
him
the
eternall
paine
of
hell
,
and
is
contented
with
a
temporal
paine
,
much
lesse
then
his
sinnes
haue
deserued
.
S
Tell
mee
now
,
what
fruit
this
Sacrament
bringeth
?
M
We
reape
foure
very
great
commodities
by
this
Sacrament
.
The
first
is
that
which
was
saide
euen
now
,
that
God
doth
pardon
vs
the
sinnes
committed
after
Baptisme
,
and
doth
change
the
eternall
paine
of
hell
,
into
a
temporall
paine
,
to
bee
suffered
in
this
life
,
or
in
Purgatory
.
The
second
,
that
the
good
workes
which
wee
had
wrought
,
during
the
time
we
were
in
grace
,
and
were
lost
by
sin
,
are
restored
to
vs
by
meanes
of
this
Sacrament
.
The
third
is
,
that
we
bee
loosed
from
the
band
of
Excommunication
,
if
perhaps
we
were
tyed
therewith
.
For
you
must
knowe
that
Excommunication
is
a
most
grieuous
punishment
,
which
depriueth
vs
of
the
prayers
of
Holye
church
,
of
lawfully
receiuing
the
sacraments
,
likewise
of
conuersing
with
faithful
people
,
&
finally
of
holy
buriall
,
and
from
this
so
terrible
a
punishmēt
,
wee
are
deliuered
,
by
the
Sacrament
of
penance
,
according
to
the
authority
,
which
the
Confessors
haue
of
the
Bishoppe
or
of
the
Pope
.
Albeit
this
absolution
from
Excommunication
may
also
be
geuen
without
the
Sacrament
,
by
the
Prelate
,
though
he
be
no
Priest
.
The
fourth
and
last
fruit
is
,
that
wee
are
made
capable
of
the
indulgences
which
the
Popes
do
often
geue
.
S.
What
is
meant
by
indulgences
?
M.
Indulgence
is
a
Liberty
which
God
doth
vse
by
meanes
of
his
Vicar
,
with
his
faithful
,
by
pardoning
their
temporall
paine
,
either
all
or
some
part
,
which
they
were
to
suffer
for
their
sinnes
in
this
life
,
or
in
purgatory
.
S.
What
is
required
for
the
gaining
of
Indulgence
?
M.
That
a
man
bee
in
the
grace
of
God
,
and
therefore
he
must
confesse
himself
,
if
he
be
in
sin
:
&
that
he
fulfil
so
much
as
the
Pope
appointeth
,
when
he
granteth
the
Indulgence
.
S.
Howe
often
is
it
necessary
to
receaue
the
Sacrament
of
Penance
?
M.
Holy
Church
commaundeth
that
euery
one
confesse
,
at
the
least
,
once
in
the
yeere
.
But
it
is
further
necessarie
to
confesse
euerie
time
that
the
partie
will
communicate
,
if
hee
bee
in
mortall
sinne
.
And
likewise
when
he
is
in
peril
of
death
,
or
goeth
about
any
thinge
wherein
is
danger
he
may
die
.
And
besides
these
,
it
is
verie
well
done
to
confesse
often
,
to
keepe
cleane
a
mans
conscience
,
especially
for
that
hee
that
confesseth
seldom
can
hardly
do
it
well
.
S.
There
remaineth
lastly
,
that
Idemaund
of
you
what
the
workes
bee
,
that
are
gratefull
to
God
to
satisfie
for
sinnes
.
M.
Al
are
reduced
to
three
,
to-wit
,
Prayer
,
Fasting
,
and
Almes
.
For
so
the
Angell
Raphel
taught
Tobie
,
The
reason
whereof
is
,
for
that
a
man
hauing
a
soule
,
a
body
,
and
externall
goods
:
by
prayer
he
offereth
vnto
God
the
goods
of
the
soule
,
by
fasting
,
the
goods
of
the
bodie
,
by
almes
the
externall
goods
.
By
prayer
is
vnderstoode
the
hearing
of
Masse
,
saying
of
the
seuen
Psalmes
,
the
Offfice
of
the
dead
,
and
other
like
things
.
By
fasting
is
vnderstood
all
corporall
austeritie
,
as
wearing
of
heare-cloth
,
whipping
,
lying
on
the
ground
,
pilgrimages
,
and
the
like
.
By
almes
,
is
vnderstood
,
all
other
works
of
charitie
,
&
seruice
done
to
our
neighbour
,
for
the
loue
of
God.
S
What
is
required
to
fast
aright
?
M
Three
thinges
are
required
:
to
eate
once
only
in
the
day
:
and
that
about
midday
,
and
the
longer
it
is
deferred
the
better
:
and
to
abstaine
from
flesh
,
and
in
Lent
,
from
egges
,
and
whit
meates
.
S
Whether
is
it
better
to
make
satisfaction
our selues
to
God
,
by
these
works
,
or
to
take
Indulgence
?
M
It
is
better
that
our selues
satisfie
by
these
wordes
,
because
by
Indulgence
is
satisfied
onely
,
for
the
bond
of
paine
,
or
punishment
,
but
by
these
workes
we
do
both
satisfie
,
and
withall
merite
eternall
life
:
but
best
of
all
is
,
to
vse
both
their
helps
,
satisfying
our selues
so
much
as
wee
can
,
&
withall
taking
Indulgences
.
Of
the
Sacrament
of
extreame
Vnction
.
S
VVHat
is
Extreame
Vnction
?
M
Extreame
Vnction
,
is
a
Sacrament
,
which
our
Lord
instituted
for
the
sick
.
It
is
called
Vnction
,
because
it
consisteth
in
annoynting
the
sicke
with
holie
Oyle
,
and
receyting
ouer
him
certaine
prayers
.
And
it
is
called
Extreame
,
as
being
the
last
amongst
the
Vnctions
,
which
are
vsed
in
the
Sacramēts
of
the
church
.
For
the
first
vnction
is
giuen
in
Baptisme
,
the
second
in
confirmatiō
,
the
third
in
Priesthood
,
the
last
in
sicknes
:
&
it
may
also
be
called
extreme
for
that
it
is
giuē
at
the
end
of
the
life
S
What
be
the
effects
of
this
Sacrament
?
M
They
are
three
.
The
first
is
remission
of
sins
,
that
remaine
sometimes
after
the
other
Sacraments
,
to
wit
,
those
which
the
party
did
not
remember
or
not
know
,
and
which
,
if
he
had
knowen
and
remembred
,
he
would
willingly
haue
repented
,
and
confessed
them
.
The
second
is
,
to
cōsort
the
sicke
,
&
to
make
him
stronger
in
spirite
in
that
time
,
when
hee
findeth
himselfe
oppressed
with
bodely
infirmities
,
and
with
temptations
of
the
diuel
.
The
third
is
,
to
restore
the
health
of
the
bodie
,
if
that
be
expedient
for
the
eternal
saluation
of
the
same
sicke
person
.
And
these
three
effects
are
signifyed
by
the
oyle
,
which
is
vsed
in
this
Sacrament
,
for
that
oyle
refresheth
,
strengthneth
and
healeth
.
S
At
what
time
ought
this
Sacrament
to
be
receiued
?
M
In
this
,
many
doe
commit
great
error
,
who
wil
not
take
this
Sacramēt
but
when
they
are
in
departing
this
life
:
for
the
true
time
to
take
it
is
,
whē
the
phisitions
iudge
the
disease
to
be
dangerous
,
for
when
humane
remedies
seem
to
be
insufficient
,
the
celestial
remedies
are
chiefly
to
besought
for
.
And
so
sometimes
it
hapneth
,
that
by
the
meanes
of
this
holy
oyle
,
the
sicke
party
doth
recouer
health
,
therefore
as
this
Sacrament
ought
not
to
bee
demanded
,
when
there
is
no
danger
to
die
:
so
ought
it
not
to
be
deferred
so
long
,
till
there
bee
no
hope
remaining
.
And
this
is
the
cause
why
holie
oyle
is
not
giuen
to
those
that
are
put
to
death
by
justice
,
because
such
are
neither
sicke
,
nor
haue
hope
of
life
.
Of
the
Sacrament
of
Order
.
S
VVHat
is
the
Sacrament
of
Order
?
M
It
is
a
Sacrament
in
whtch
power
is
giuen
,
to
consecrate
the
most
holie
Eucharist
,
and
to
minister
the
other
Sacraments
to
the
people
:
or
to
serue
by
proper
offiee
,
those
that
haue
receiued
such
power
.
And
it
is
called
Order
,
because
there
are
manie
degrees
in
this
Sacrament
,
one
subordinate
to
an
other
.
As
Priests
,
Deacons
,
and
other
inferiors
.
But
of
these
there
is
no
neede
to
tell
you
any
more
,
seing
this
Sacrament
doth
not
pertaine
to
all
,
but
only
to
men
of
yeares
and
learning
,
who
are
not
to
learne
the
Christian
doctrine
,
but
rather
it
belongeth
to
them
to
teach
others
.
Of
the
Sacrament
of
Marriage
.
S
VVHat
is
the
Sacrament
of
Matrimonie
?
M
The
Sacrament
of
Matrimonie
,
is
the
lawfull
joyning
of
man
and
woman
in
holie
wedlocke
:
which
signifyeth
and
representeth
the
Vnion
of
Christ
with
his
Church
,
by
the
Incarnation
:
and
the
vnion
of
God
with
the
soule
by
grace
.
S
What
effects
worketh
this
Sacrament
?
M
First
it
giueth
grace
to
the
husband
&
the
wife
,
to
comport
thēselues
wel
,
&
to
loue
each
other
spiritually
,
as
Christ
loueth
his
Church
,
and
as
God
loueth
a
faithful
&
just
soule
.
Secondly
,
it
conferreth
grace
,
to
know
and
to
desire
to
bring
vp
their
children
in
the
feare
of
God.
Thirdly
,
it
produceth
a
bonde
betweene
the
husband
and
the
wife
so
straight
,
that
it
is
not
possible
to
bee
dissolued
,
like
as
betweene
Christ
&
his
Church
.
And
hereof
it
commeth
that
no
bodie
can
dispence
that
the
husband
leaue
his
first
wife
,
&
take
an
other
,
neither
that
the
wife
leaue
her
first
husband
,
and
take
an
other
.
S
What
is
necessarie
to
the
making
of
Mariage
?
M
Three
things
are
necessarie
.
First
that
the
parties
be
without
impediment
to
be
ioyned
together
;
that
is
,
that
they
be
not
kinsfolkes
within
the
fourth
degree
;
that
they
haue
no
solemne
vowe
of
chastitie
,
nor
the
like
.
Secondly
,
that
in
contracting
of
Matrimonie
,
there
be
witnesses
,
and
that
in
particular
,
the
Curate
or
proper
Pastor
be
present
,
or
(
as
wee
cal
him
)
the
Parrish
Priest
.
Thirdly
that
the
consent
of
both
parties
be
free
,
not
forced
by
any
great
feare
;
&
that
it
be
expressed
by
wordes
,
or
some
equiualent
signe
.
And
if
anie
of
these
three
things
shal
be
wanting
the
Mariage
is
not
of
force
.
S
Whether
is
it
better
to
take
the
Sacrament
of
matrimonie
or
to
kepe
virginitie
?
M
The
Apostle
S.
Paul
hath
cleered
this
doubt
,
hauing
written
,
that
who
ioyneth
himselfe
in
Mariage
doth
wel
,
but
he
that
doth
not
ioyne
himself
,
but
keepeth
virginitie
doth
better
.
And
the
reason
is
,
because
Mariage
is
a
thing
humane
,
virginitie
is
Angelical
.
Mariage
is
according
to
nature
,
Virginitie
is
aboue
nature
.
And
not
only
virginitie
but
widowhood
also
is
better
then
mariage
.
Therefore
whereas
our
Sauiour
said
in
a
parable
,
that
the
good
seede
yelded
in
one
field
thirtie
fold
fruit
;
in
an
other
threescore
,
in
an
other
a
hundred
fold
:
the
holie
Doctors
haue
declared
,
that
the
thirtie
fold
fruite
is
of
Matrimonie
,
the
threescore
fold
of
widowhood
,
hundereth
fold
of
virginitie
.
Cap.
X.
Of
vertues
in
general
.
YOv
haue
declared
the
foure
principall
partes
of
Christian
Doctrine
:
I
desire
to
know
,
if
there
be
any
thing
else
to
learne
?
M
The
necessarie
thinges
to
bee
knowne
,
are
those
foure
which
I
haue
already
shewed
you
.
But
there
be
some
other
things
profitable
also
,
to
the
end
we
pretend
of
obtayning
eternall
saluation
,
to
wit
,
Vertues
and
Vices
,
good
workes
and
sinnes
.
For
albeit
wee
haue
spoken
alreadie
of
these
things
in
general
,
in
the
declaration
of
the
Creede
,
and
of
the
Commandements
,
yet
it
will
be
very
profitable
to
speake
of
them
more
distinctly
and
in
particular
.
S
Tell
me
then
what
is
vertue
?
M
Vertue
is
a
qualitie
which
is
receiued
in
the
soule
,
and
maketh
a
man
good
.
For
as
science
maketh
a
man
a
good
Philosopher
,
and
art
maketh
one
a
good
artificer
:
so
vertue
maketh
a
good
man
,
and
causeth
him
to
doe
that
which
is
good
,
and
that
with
facilitie
,
readinesse
and
perfection
.
Whereas
hee
that
hath
not
vertue
,
though
hee
may
sometimes
do
well
,
yet
he
shall
not
doe
it
without
difficultie
and
imperfection
,
whereof
to
giue
you
some
example
,
vertue
is
like
to
art
,
and
practise
.
For
you
see
one
that
hath
art
,
to
play
on
the
Citerone
or
Lute
,
playeth
both
wel
&
with
facilitie
,
although
he
neuer
look
vpō
the
strings
,
where
as
an
other
that
hath
not
the
art
,
or
hath
not
practise
,
may
well
touch
the
strings
,
and
make
them
sounde
,
but
hee
shall
neither
doe
it
readily
nor
so
well
.
Euen
so
hee
that
hath
the
vertue
(
for
example
)
of
Temperance
,
fasted
with
great
facilitie
and
cheerefulnesse
,
when
it
is
needfull
,
and
hee
fasteth
perfectly
,
expecting
the
conuenient
houre
,
and
eating
meates
appoynted
,
and
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
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
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
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
against
it
?
M
Pride
is
a
sinne
,
by
which
a
man
thinketh
himself
to
be
more
then
he
is
,
and
so
preferreth
himselfe
aboue
others
,
not
willing
to
haue
others
a
boue
him
nor
equall
with
him
.
The
sinnes
which
it
produceth
,
are
vaine
glorie
,
and
vaunting
of
him selfe
,
contending
with
others
,
discorde
,
disobedience
,
and
the
like
.
The
remedie
is
to
attende
with
all
diligence
to
holiehumilitie
,
that
is
,
to
know
that
a
man
is
nothing
of
him selfe
&
that
al
we
haue
,
is
the
gift
of
God
,
and
to
thinke
that
others
are
better
then
wee
,
and
therefore
to
esteeme
our selues
lesse
then
others
,
in
minde
to
submit
our selues
to
all
,
&
outwardly
to
honor
all
others
according
to
their
degrees
.
It
helpeth
also
to
consider
,
that
pride
maketh
a
man
like
the
diuel
,
and
that
it
pleaseth
God
highly
:
whereupon
it
is
written
,
that
God
resisteth
proude
men
,
and
boweth
himselfe
to
humble
men
:
he
confoundeth
the
proud
and
exalteth
the
humble
.
S
What
is
Couetousnesse
,
what
are
the
sinnes
which
come
of
it
,
and
the
remedie
against
it
?
M
Couetousnesse
is
a
disordinate
affection
towards
riches
,
and
it
consisteth
in
three
things
.
First
in
desiring
the
goods
of
others
,
not
being
contente
with
his
owne
.
Secondly
in
desiring
more
then
is
sufficient
and
not
willing
to
giue
the
superfluous
to
the
poore
,
as
we
are
bound
.
Thirdly
,
in
louing
those
goods
,
wee
haue
too
much
,
though
they
be
our
owne
,
and
not
superfluous
.
And
this
appeareth
when
a
man
is
not
found
readie
to
loose
his
goodes
,
in
a
case
that
is
necessarie
,
for
the
honour
of
God.
And
therefore
Sainte
PAVL
saith
,
that
couetousnesse
is
(
in
some
sort
)
Idolatrie
,
for
that
the
couetous
man
preferreth
his
goods
before
God
,
seeing
hee
is
contented
rather
to
loose
God
then
his
goods
.
The
sinnes
then
which
proceed
of
couetousnesse
are
manie
,
as
Theft
,
Robrie
,
deceipts
in
buying
and
selling
,
crueltie
towards
the
poore
,
&
other
like
:
the
remedy
is
to
exercise
our
selus
in
the
vertue
of
liberalitie
,
considering
that
in
this
life
,
wee
are
trauellers
and
pilgrims
:
and
that
therefore
it
is
much
better
for
vs
,
not
to
load
our selues
with
goods
,
but
to
deuide
them
,
with
our
fellow
trauellers
,
who
may
carrie
them
vnto
our
countrey
:
and
so
being
in
part
disburdened
,
we
may
make
our
voyage
more
easely
.
S
What
is
Lecherie
,
what
sinnes
doth
it
bring
forth
,
and
what
is
the
remedie
against
it
?
M
Leacherie
is
a
disordinate
affection
towards
cardinall
pleasures
&
delights
.
The
sinnes
which
proceed
from
it
,
are
Blindnes
of
minde
,
Temeritie
and
Inconstancie
,
as
also
Adulterie
,
Fornication
,
dishonest
words
,
and
all
other
vncleannesse
.
The
remedie
is
to
be
well
exercised
in
fasting
,
in
prayer
,
&
in
flying
euil
cōpany
:
because
these
are
the
means
to
keepe
chastitie
:
and
aboue
all
for
men
not
to
trust
thēselues
,
for
their
owne
vertue
&
holines
,
but
to
stand
aloofe
from
dangers
,
and
to
keepe
well
their
senses
,
considering
that
the
most
strong
Sampson
,
the
most
holie
Dauid
,
and
the
most
wise
Salomon
,
were
deceiued
with
this
vice
,
and
fel
into
great
blindnes
of
mind
,
&
chiefly
Salomō
,
who
was
brought
to
adore
al
the
Idols
of
his
cōcubins
S
What
is
Enuie
,
what
sinnes
doe
come
of
it
,
&
what
remedie
is
there
against
it
?
M
Enuie
is
a
sinne
,
by
which
one
is
displeased
at
the
good
of
an
other
:
for
that
it
seemeth
to
diminish
his
owne
greatnes
.
Where
you
haue
to
consider
,
that
when
the
good
of
an
other
displeaseth
you
,
for
that
he
is
not
worthy
to
haue
it
,
or
because
hee
vseth
it
not
well
,
it
is
no
sinne
.
Likewise
,
when
you
are
displeased
,
that
you
also
haue
not
the
good
,
which
others
haue
,
and
chiefly
vertue
,
deuotion
,
and
the
like
goodnes
,
this
also
is
no
sinne
,
but
rather
is
a
holie
and
commendable
emulation
.
But
when
it
displeaseth
you
,
that
an
other
hath
some
goodnesse
,
because
it
seemeth
to
you
that
it
darkneth
your
glorie
,
and
you
would
that
he
had
it
not
,
to
the
end
he
were
not
your
equal
or
your
better
,
it
is
the
sin
of
Enuie
.
And
it
bringeth
forth
many
sins
,
as
peruerse
iudgemente
,
ioy
of
an
other
mans
euill
,
murmuring
,
and
detraction
.
For
that
the
enuious
seeketh
to
diminish
the
good
name
of
his
neighbour
.
And
finally
,
sometimes
it
induceth
to
commit
murder
:
as
Cain
did
,
who
for
enuie
killed
his
brother
:
and
the
Iewes
for
enuie
procured
the
death
of
our
Lord.
The
remedie
,
is
to
be
exercicised
in
brotherlie
charitie
,
&
often
to
thinke
that
Enuie
hurteth
more
him
that
enuieth
,
then
him
that
is
enuied
.
For
that
the
enuious
afflicteth
and
fretteth
himselfe
inwardly
,
and
oftentimes
God
doth
exalt
him
that
is
enuied
,
by
that
means
by
which
the
enuious
would
haue
abased
him
.
So
wee
see
that
the
diuel
for
enuie
caused
man
to
lose
the
terrestrial
Paradise
,
&
god
by
that
occasion
wrought
,
that
christ
came
into
the
world
,
&
so
gaue
vs
the
celestial
paradise
:
The
brothers
of
the
patriarch
Ioseph
,
sold
him
for
enuie
,
and
God
by
that
occasion
brought
to
passe
,
that
Ioseph
became
lord
of
his
brothers
.
Saul
for
enuie
persecuted
Dauid
,
&
God
caused
Saul
to
lose
the
kingdome
&
gaue
it
to
Dauid
.
S
What
is
Gluttonie
,
what
sinnes
produceth
it
,
and
what
is
the
remedie
against
it
?
M
Gluttonie
is
a
disordinate
appetite
of
eating
&
drinking
:
which
cōsisteth
in
taking
more
meate
then
is
conuenient
,
in
seeking
too
pretious
meates
,
in
desiring
forbidden
meats
,
as
flesh
on
the
Friday
and
Saturday
,
in
not
exspecting
the
houre
of
eating
on
fasting
daies
,
and
finally
in
eating
with
too
great
desire
&
eagernesse
.
The
sinnes
which
come
of
gluttonie
,
are
obscuritie
of
vnderstanding
,
vaine
mirth
,
and
babling
,
And
often
of
Gluttonie
,
commeth
Leacherie
,
with
all
the
sinnes
which
proceed
thereof
.
The
remedie
is
to
attende
vnto
temperance
and
abstinence
,
which
helpe
both
the
soule
and
the
bodie
.
And
in
particular
it
is
most
profitable
to
consider
,
that
the
delight
of
gluttony
is
very
short
and
often
leaueth
behinde
it
long
paines
of
the
stomacke
,
of
the
head
,
and
other
like
.
S
What
is
anger
,
what
sinnes
doth
it
bring
,
and
what
remedie
is
there
against
it
?
M
Anger
is
a
disordinate
desire
of
reuenge
.
But
you
must
knowe
that
moderat
&
ordinate
anger
is
good
.
Whereupon
the
Psalme
saith
:
Bee
you
angrie
and
sinne
not
.
And
S.
Basil
saith
,
that
anger
is
like
to
a
dogge
,
which
is
good
when
he
barketh
against
enemies
,
but
more
whē
he
hurteth
friends
.
The
disorder
of
anger
consisteth
in
three
thinges
.
First
,
in
desire
to
be
reuenged
of
him
that
deserueth
it
not
,
and
that
hath
not
offended
vs.
Secondly
,
in
desiring
to
reuenge
by
priuate
authoritie
,
for
that
to
punish
and
to
vse
reuenge
against
malefactors
,
doth
not
belong
to
any
,
but
to
Superiors
,
as
to
the
Prince
,
or
Magistrate
.
And
for
so
much
as
God
is
the
Supreame
Prince
,
he
saith
,
that
to
him
reuenge
principally
belongeth
.
Thirdly
,
in
reuenging
for
hatred
,
and
not
for
zeale
of
justce
,
and
in
exceeding
in
the
maner
,
&
in
other
circumstances
.
The
sinnes
which
come
of
disordinate
anger
,
are
contentions
,
injourious
words
,
furious
behauior
,
outragious
actions
,
as
of
mad-men
:
for
immoderat
anger
is
like
to
madnesse
.
The
remedie
is
to
be
exercised
in
the
vertues
of
meekenesse
,
and
of
patience
,
considering
the
examples
of
holie
men
and
of
Christ
himselfe
,
who
by
supporting
and
suffering
,
haue
triumphed
more
gloriouslie
then
worldly
men
do
by
endeuoring
to
be
reuenged
of
their
enemies
.
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
.
Notes, typically marginal, from the original text
Notes for div A07972-e790
*
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
.
Notes for div A07972-e12490
*
Fridaye
is
also
Fasting
daye
,
where
custome
so
bindeth
,
as
it
doth
in
England
.