An Ample Declaration of the Christian DoctrineChapter 6. The declaration of the ten Commandements

Scholar. 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.

Master. 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.

Scholar. 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?

Master. 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.

Scholar. 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?

Master. 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.

Scholar. Wherefore are the Commandements of the first table three?

Master. Because they teach vs to loue God, with hart, with tongue, & with worke.

Scholar. Why are the commandementes of the second table seauen?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. What meane those wordes which goe before the commandementes?

Master. 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.

Scholar. Declare vnto mee now the first commandement.

Master. 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.

Scholar. Declare vnto me the first part.

Master. 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.

Scholar. Declare I praye you the second part of this commandement.

Master. 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.

Scholar. Declare to me the third part.

Master. 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.

Scholar. Is there any thing else in this commandement?

Master. 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.

Scholar. 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?

Master. 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.

Scholar. Wherefore is this threat, and this promise joyned to the first commandement onely?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. But what shal we say of the Reliques of Saincts, which vnderstand nothing: and yet we kneele and pray vnto them?

Master. 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.

Scholar. The same perhaps may be said of Images.

Master. 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.

Scholar. If Reliques and Images doe not vnderstād: how then do they worke so many miracles to such as doe recommend themselues vnto them?

Master. 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.

Scholar. 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.

Scholar. So it is: and I am glad that you haue well vnderstood al that I haue said vnto you.

Scholar. 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.

Master. 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.

Scholar. Let vs come to the second cōmandement: what meaneth, thou shalt not take the name of God in vaine?

Master. 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.

Scholar. Declare to me the first part.

Master. 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.

Scholar. Declare nowe the second part, which concerneth swearing,

Master. 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.

Scholar. Declare I pray in particular, what is to sweare with truth.

Master. 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.

Scholar. What meaneth to sweare with iustice?

Master. 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.

Scholar. What meaneth to sweare with iudgement?

Master. 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.

Scholar. Declar then, if you please, the third part of this commandement, which consisteth in vowes?

Master. 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.

Scholar. Declare to me the last part, which treateth of the praise of God, and of blasphemie.

Master. 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.

Scholar. I desire to know howe great the sin of blasphemie is?

Master. 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.

Scholar. I Haue vnderstood the two first commandements: now I desire that you wil declare to me the third.

Master. 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.

Scholar. For what cause did God command that the Iewes should obserue the Saturday, rather then anie other day?

Master. 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.

Scholar. 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?

Master. 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.

Scholar. Is it necessarie to obserue other feastes besides the Sunday?

Master. 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.

Scholar. What ought to be done, to obserue the feastes?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. 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.

Master. 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.

Scholar. What is vnderstood by this honour which is due to our father and mother?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. I would gladly know what promise and threatning that is.

Master. 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.

Scholar. 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?

Master. It is very wel considered of you. For indeed this commandement, is extended vnto al Superiors, as wel Ecclesiastical as temporal.

Scholar. Declare now if you please the fiifth commandement.

Master. 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.

Scholar. 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.

Master. 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.

Scholar. I haue heare a doubt, whether this commandement forbiddeth a man to kil him selfe, as it forbiddeth to kil an other;

Master. 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.

Scholar. Wherfore do you say principally?

Master. 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.

Scholar. What is contained in the sixt commandement?

Master. 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.

Scholar. Wherefore doe you say, principally?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. Doth this sixt commandement forbid any other thing, besides these kinds of sin, which you haue named

Master. 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.

Scholar. What doth the seuenth cōmandement contain?

Master. 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.

Scholar. How manie wayes is this seuenth commandement broken;

Master. 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.

Scholar. What be the sinnes which are reduced to theft and roberie, and are for bid by this commandement.

Master. 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.

Scholar. I desire to know, if theft be a great sinne?

Master. 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.

Scholar. What doth the eight commandement containe?

Master. 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.

Scholar. I would know, whether it bee against this commandement, when one speaketh that is false without harme to any man?

Master. 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.

Scholar. Doth this precept containe any thing, besids the prohibitiō of a lie?

Master. 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.

Scholar. What … …eante by Contumelie?

Master. 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.

Scholar. What is detraction?

Master. 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.

Scholar. What meaneth cursing?

Master. 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.

Scholar. What doeth the ninth Commandement contayne?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. 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.

Master. 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.

Scholar. 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?

Master. 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.

Scholar. What doth the tenth Commandement contayne?

Master. 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.

Scholar. 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.

Master. 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.

Scholar. 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.

Master. 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.