A BRIEF INSTRUCTION. BY WAY OF DIALOGUE, CONCERNING THE PRINCIPAL points of Christian Religion, gathered out of the holy Scriptures, Fathers, and Counsels.  
By the Reverend M. George Doulye Priest.  Luci succedit nox, Sapientiam autem non vincit malitia. Sap. 7. 
CUM PRIVILEGIO. Imprinted at Louvain by Laurence Kellam. Anno 1604.   

THE PREface.  
ALL heresies, (Christian reader) as other disease's whether of the body, 
Su●ius, and Cochlaeus. etc.  or of the mind, have their beginning, increase, state, and declination; this of Luther, and calvin began to be published in Germany about the year of our Lord, 
The Duke of Saxonye aspiring to the Empire. The Prince of Conde; the Admiral, & others in France.  1517. and a little after in France, where it increased so much with liberty of life, joined with interest, and pretensions of temporal Princes, as it stirred up those furious rebellions, wars, and other tragical actions, which we have seen, and heard of in those countries, as also in Flanders, 
The Prince of Aurange in Flanders.  and other parts of Christendom, wheresoever it hath come within the compass of Europe, out of which it hath not yet crept, albeit, (as the Apostle speaketh) it hath crept like a canker: 
2. Timot. c. 2. verse. 17.  the poison whereof infecting so many provinces, came into our country▪ by occasion of the inordinate affection which king Henry the eight took to Anne Bollen, mother to the late Queen Elisabeth (beheaded afterwards for her just deserts by the said king her husband) for whose sake he broke with the See Apostolic, and took upon him the title of Supremacy in spiritual matters, to have some colour to put away Queen Catherine his lawful wife, whereunto the Pope could not be brought, for that he judged the divorce to be unjuste, and contrary to God's holy la.  
By this occasion heresy took root in England, under King Henry; sprung up in King Edwardes days, under the government of his protectors (afterwards executed for treason) and came to that state in the reign of Queen Elisabeth, as the politic governors of her council (who had founded their authority. & greatness in the advancement of the same, presumed (after they had taken away the life of the renowned Princess Queen Marie of Scotland) they could so establish it, that they should be able to banish Catholic Religion for ever out of England. But the contrary hath happened, as in all other heresies, and like attempts of ages past may be seen; the unsearchable wisdom of almighty God, confounding the vain cogitations, and shallow devices of mortal men. 
In the dominions of the archduke Ferdinando:   
Now in Germany, and in those Northern countries adjoining, after so long, and so great desolation, we see great progress of the Catholic faith, 
In Hungary Transyluania, Zuizerland, Polonia, etc.  where every day (God be thanked) towns, cities, and whole countries, wearied with heresy, cast of this infamous yoke, and embrace that truth, which their forefathers professed, with much more fervour than there was before heresy entered amongst them. In Flanders the like; and where the country is not oppressed with wars, or rebellion, the piety, devotion, and Christian life of the people is incomparably bettered, since they have delivered themselves from the thraldom of these erroneous, and Apostata doctrines. France is rising apace, by the memorable example of the most Christian King Henry the. 4. who being deceived by heretics in his youth, hath shaken them of, and their pestilent counsels, since he is come to more mature years, and through his wisdom, and valour obtained such quietness in his kingdom, that neither he hath now any more cause to fear them, neither was it known (peradventure) since Charlemagne, that any King of that Country hath enjoyed that crown with more prosperity. The like example wanteth only in England, (and to God's omnipotency is as factible as in France) where King Henry the eyghtes succession is ended, for the which, and the inordinate desire he had to have children, after twenty years roygne with renown, and glory in the eyes of all Christendom whilst he lived a Catholic, after divers royal exploits, & the increase of his regalities, by the most sacred title of defender of the faith, gained with that worthy, and Kingelie work written against Luther's doctrine, he most miserably left God, and his Church: and that seed is now wholly extinguished wherewith heresy was sown, and should have been perpetually maintained in our country: and the persecutions past have served for nothing less, then for that they were principally intended, but contrariwise kindling charity, and the love of Christ in Catholic souls, have not only conserved, but augmented, and illustrated the faith above all expectation; so as we see the benediction of our Saviour, and the regions white, and read●e for harvest, whose reapers constantly labouring in this cause, patiently expect God's providence, who, when time shall require, will put into the hearts of those in whole hands the government is, to mitigate the rigour of penal laws, whereby the publishing of God's truth, may with more sweetness go forward; which when, & howsoever it shall fall out, in the mean time, experience doth teach, that some form of instruction is necessary, for the informing of those poor souls which hitherto have known no other Religion, but that wherein they were borne, & by which they are taught through the importunate clamours of Caluins' ministers, to detest the Catholic Religion, before they know it: for so we coming to tell our own tale, they may judge with indifferency, and learn to distinguish between true Catholic doctrine, and heresy, which is that we especially pretend: for if Catholic Religion were as the malice, or ignorance of these sectaries teach, and make the common people believe, it were not only folly but mere madness to be a Catholic: but the contrary will here quickly be seen, and what convenience, and excellence harmony, our Religion hath with all truth, and reason, and the light, and majesty. which it carrieth in itself, by which always it hath overgrown, and confounded all sects, and heresies, in the world, and that if the adversary have any show, or appearance of Religion, it is with things usurped, and stolen from us or counterfeited by imitation of the Catholics, no other wise than apes imitate men, 
Tertullian. Lectantius. Vincentius, Li●i●. etc.  and the devil the works of God (as some of the ancient fathers have noted: the rest, and that which is merely their own, being nothing else but dross, baggage, & beggary, as any man of judgement not preoecuppated with passion will easily discern, even by the reading of this little Dialogue, little in volume, but great in substance, for the great, & importante matters it containeth necessary for our salvation, the greatest affair, that we can treat of in this life: which was first written for the help, and instruction, of particular friends, not without some imitation of Saints Austen, who made his Enchiridion with the like intention: and albeit I have framed the style thereof to the understanding, and reach of the most, yet I hope the learned will find satisfaction; & the more curious wits wherein to discourse, and entertain themselves. And that no man may complain of the brevity, which I have affected, comprising so many importance questions in so little a volume; for such as desire to see the same matters either more copiously handled, or more authentically proved, besides the most learned of our age, whose writings I have perused, and especially those of Cardinal Bellarmine whom I principally follow in this instruction, because his Doctrine is particularly recommended by the See Apostolic I have quoted in the margin the gravest ancient writers of all other times; 
Motu Prop. PP. Clem. 8.  who being lights of the world, and miracles of nature for their talentes, and judgement, have always followed this infallible guydestarre of the Catholic truth, to whose books faithfully cited, I remit thee (gentle reader) desitinge only, that thou wilt vouchsafe to accept herein my good will, which is all the reward I expect of this labour at thy hands; the praise, if any good shall ever grow of it, being due to God alone, the author, & fountain of all goodness, who ever keep thee, & direct thee in the way of truth, and eternal salvation.  
Thy servant in our Lord JESUS George Doulye.   

❧ A BRIEF ❧ INSTRUCTION, BY WAY OF DIALOGUE. concerning the principal points of Christian Religion, gathered out of the holy Scriptures, Fathers and Counsels.  Master. 
ART THOU a Christian?  Disciple. 
Yea sir, by the grace of God.  M. 
Why dost thou say, by the grace of god?  D. 
Because I am not a Christian by my own merits, nor of my father, nor mother, nor any other pure creature; but by the goodness and mercy of God, and the merits of Christ jesus  M. 
And what is a Christian? 
A Christian.   D. 
He that being baptized, believeth and professeth the la of Christ. 
Vide 1. Pet. 4. Act. 11. Tert. de prae. crip. Cyprian. l. 4. Ep. 2. Atha. Ora. 2. contra Ar. August tract. 113 in Io: & Enche. c. 5.   M. 
And what is the la of Christ?  D. 
That which our Saviour delivered to his Apostles and their successors, and is truly and only taught in the catholic church of Rome, now, and ever since our Saviour.  M. 
What benefit or dignity receiveth a man when he is made a Christian?  D. 
He is made the child of benediction, the adoptive son of God, and inheritor of heaven, if himself do not put impediment to the same.  M. 
Are there any that deny this la?  D. 
Yea truly.  M. 
Who are they?  D. 
All infidels as paynims, jews, and heretics.  M. 
What is an heretic?  D. 

An heretic.  He which, being baptized, doth wilfully deny any article of the catholic Roman faith; or believeth any thing that is contrary to the same.  M. 
So that it is not sufficient to be a Catholic, for a man to be christened, except he also believe, and profess the said Roman Church, after he cometh to years of discretion?  D. 
So it is; and when it shallbe necessary, also he is bound to die for the confession of the same.  

❧ Of the sign of the Cross. ❧ CHAPTER. I.  M. 
WHAT is then the sign of a true Christian or Catholic? 
The Figure of the holy Cross.   D. 
The sign of the holy Cross.  M. 
Why ●oe?  D. 
Because in it our Saviour jesus Christ Redeemed us; & this sign hath always been used in god's church, not only in the Sacraments, but also in all actions of this life, as well human as divine.  M. 

Vide Basil. l. de Sp. S c. 27 Naz. orat. 1. in julia. Hieron. ad Eust. d. custod. virg. Et ad Fabio. de vestib. sac. etc. 9 Ezech. ●ffrem. ser de S. cruce Tert. l. de cor. militis Orig. homil 8 in Evang. Augu. tract. 118. in Io. Atha. in vit. Anton. Euseb. l. 1. & 2. de v●●a. Constan. Tripar. l. 6 hist. c. 1 Ruffin. l 2 hist. c. 29. Cyril. Hiero●. Cath. 4 & 13.  From what, or whom did he redeem us?  D. 
From sin, and the Devil whose prisoners we wear before.  M. 
How must the sign of the cross be made?  D. 
The ordinary manner is with the whole hand, or three principal fingers of the same, to touch first the forehead, then under the breast, and then from the left to the right shoulder, saying: in the name of the father, and of the son, and of the holy ghost. Amen▪ or in latin: in nomine Patris, & Filii, & Spiritus Sancti. Amen.  M. 
Is there any other manner of blessing yourself?  D. 
Yea sir; as the priest doth when he saith the gospel, making with the thumb a cross upon the forehead, against evil thoughts: an other upon the mouth, against evil words: and the third upon the breast against evil works, which proceed from the heart, saying: by the sign ✚ of the holy cross, ✚ from all our enemies ✚ deliver us good lord, to which is also joined the former blessinger In the name of the father, and of the son, and of the holy ghost. Amen.  M. 
Is there any mystery signified, be sides, in this blessing?  D. 
Yea sir. First the mystery of the blessed Trinity; and than that of the holy incarnac●on, when our Saviour came down from heaven into the Virgens womb.  M. 
How are these mysteries represented in this sign?  D. 
In that he saith in the name, and not in the names, is given to understand the unity of God; and by the name, is understood his divine power and authority, the which is only one in all three persons. Those words of the Father, of the son, & of the holy ghost, do declare unto us the Trinity of the persons; which, notwithstanding, have one and the self same divinity and essence, power, wisdom, bounty, etc.  M. 
And how is the incarnation represented by this sign?  D. 
Because it representeth the passion of our Saviour, and consequently the incarnation of the son of God who for our redemption was made Man, & crucified.  M. 
Why do you draw your hand from the head to the middle, & then from the left shoulder to the right and not from the right to the left?  D. 
The first to signify the proceeding of the son from the f●ther, who is the fountain and beginning of the other two persons. the second by touching both shoulders, signifieth the proceeding of the holy ghost from the father & the son, which is done from the left side to the right to signify that by the passion of our Saviour, we are transferred from things transitory, to eternal; from sin, to grace; from death to life; whereby it appeareth that this holy and wholesome sign, is as it wear a brief sum of our whole faith, and Religion.  M. 
When must we use this holy sign?  D. 
As often as we begin any work; or that we be in any necessity, especially when we rise, or go to bed, or go forth of doors, at the entrance in to the church, and when we eat, or drink, etc.  M. 
And why do you make this sign so often, and to what effect?  D. 
Because it is the sign, livery, & recognoisaunce, whereby we are distinguished, as the true servants and soldiers of Christ, from all the enemies of holy church, as Gentiles, jews, Turks, and Heretics. Secondly because by this sign we invocate the help of God in all our works. And of ten times we are delivered by the virtue thereof from many perils, as well temporal, as spiritual; the Devil fearing this sign, and flying from it, no other wise then malefactors do from the kings officers and justice; especially when it is made with faith, and confidence in God's mercy, and the merits of Christ our lord.  M. 

The name of jesus.  And why do you put of your cap and make courtesy, when you name jesus.  D. 
Because the Apostle teacheth us, that there is no other name wherein we can be saved: & that in this name all knees shall bow, as well of heavenly and earthly creatures, as of all things under the earth.   

❧ Of the obligations and ❧ duties of a true Christian. CHAP. II.  M. 
FOR what end was Man created? 
Christian duties.   D. 
To love, and serve God in this life, and afterward to see and enjoy him in the next, where in doth consist our everlasting felicity.  M. 
You have answered well; but tell me, what is a Christian bound to know, for the attaining of the said end, after he cometh to the use of reason?  D. 
Three things  M. 
Which are they?  D. 
First to Know what to believe. Secondly to Know what to pray or ask Thirdly to Know what to work or do.  M. 
And how Shall we Know what to ask?  D. 
In Knowing well the Pater noster, etc.  M. 
And how shall we Know, what to believe?  D. 
By Knowing the creed, or the articles of our faith.  M. 
How shall we Know what to work?  D. 
If we Know well the commandments of the la of God: and those of our holy mother the Church: and discern what are mortal sins, to the end we may fly them.  M. 
You say well, but tell me, have we not need of some supernatural help, for the discharge of these obligations?  D. 
Yes sir: for we have need of three supernatural virtues, which most be planted by God in our souls.  M. 
Which are they.  D. 
Faith to be able to believe well: 
Theological virtues.  Hope to be able to ask or pray well: and Charity to be able to work well.   

❧ Of the Creed. ❧ CHAP. III.  M. 
GO to then, 
The Creed  let us begin with faith, and tell me what we must believe?  D. 
I have already told you, that the principal is the Creed.  M 
Why then recite the same?  D 
I believe in God the father almighty etc.  M. 
Tell me what is the Creed?  D. 
It is a confession of the principal articles of our faith.  M. 
Who made it?  D. 
The Apostles.  M. 
To what end?  D. 
To inform us in our faith.  M. 

Faith. Ephe. 2. Heb. 11. Basil. ser de fid. confess. Aug. co. Epist. funda. c. 5. Ber. Ep. 190. Chryso. 1. Cor. Hom 4. Greg. Homil. 26. in. Evang. The Church  What is Faith?  D. 
Faith is a gift of god in our souls, with the which we do firmly & catholicly believe all that god hath revealed, unto us, according as we are taught by our holy mother the church.  M. 
Is The Church then witness sufficient for to know and distinguish all that God hath revealed?  D. 
No doubt sir: for as much as she is illuminated, and assisted always with the holy ghost; and therefore cannot err.  M. 
What is the holy Catholic Church?  D. 

Gen. 6 cant. 4 et. 6. Esa. 5. ●t 20. mr. 12. In. 5. mat. 5 13. 1 Petr. 3. Apoc. 22.  It is the visible congregation of all true Christians, and Catholics, which are scattered over the whole world, whose head next under God is the Pope.  M. 
Who is the Pope?  D. 
The Pope is the holy father, Bishop of Rome, 
The Pope. Vide Iren. l. 3. c. 40. Te●t. de praescrip. Clem Alexan. l. 7. Stro. Ci. prl. 1. Ep. 6. l. 4. Ep. 2. Origen. l. 1. periar. Arnob. P. 130. Aug. in Ep. 265. etc.  successor of saint Peter, and vicar of Christ▪ upon earth to whom all prelate's, and Christians whatsoever are bound to obey, as to Christ his true and lawful lieutenant.  M. 
How know you that the Pope is saint Peter's successor?  D. 
By the infallible authority of the scripture, the universal tradition of God's church, the certain succession of all Roman Bishops ever since saint Peter unto this day, and last of all the testimony of all learned doctors, fathers, and Catholic writers, since Christ came into this world.  M. 
And what call you Tradition where of you mentioned even now. 
Tradition.   D. 
Tradition of the church and such as is of authority to prove or disprove in matters of faith, we call all that doctrine which without writing hath been by word of mouth left unto us either by Christ or his Apostles or their lawful successors and therefore to be honoured and believed. 
Vide 1. ad Thessalo. 2. & Chrysos. Theo philact. OE cumenium ibid. & eosdem super 1. ad Cor. 12. Basil de Spiritu Sancto cap. 29. Vincent. Lirinens. Tertul. de prescript.   M. 
And how prove you that saint Peter was made Pope & precedent of God's church by our saviour?  D. 
By those words, wherein he bade him feed his flock three times together, and especially when he gave him the keys of the Kingdom of heaven, and authority that whatsoever he should lose upon earth, it should be loosed in heaven; and what soever he should bind upon earth, it should be bound in heaven: which was the greatest power, 
joan. 20. & 21. Mat. 16.  that could be given to any mortal creature.  M. 
And cannot the Pope err in matters of faith, and Religion, as well as other temporal Princes.  D. 
No: for our Saviour saith to saint Peter, that he had prayed for him that his faith should not fail: 
Mat. 16. versic. 18.  and therefore he calleth saint Peter the rock; saying, upon this rock I will build my Church, against which the gates of hell shall not prevail; all which would be other wise if the Pope could err, who is the foundation of this whole building; as for temporal Princes they have no power in matters of faith, and Religion; seeing our Saviour commandeth to give to Caesar, that which belongeth to Caesar & to God, that which belongeth to God. & much less have woomen to do in this, who (as saint Paul saith) ought not to open their mouths nor speak in the congregation.  M. 
So that you make the Pope and saint Peter all one in this cause?  D. 
Doubtless: even as the father and the children are all one in the title of inheritance; and as the church's body continued after saint Peter, so her head must needs continue also on earth.  M. 

Saint Peter at Rome. 1. Petr. 5. Irinae. lib. 3. c. 3. Tert. de praescri. et in Scor. Clem Alex. 7 Strom Euseb. Ecclesiast. his. lib. 2. c. 14. & 15. Hieron. de Scriptor. Eccles. Cypr. lib. 1. Ep. 3. Aug. contra Petilia. l. 1. c. 51. et Ep. 91. &. 93. & 164 Amb. ser 66. Nicephor lib. 2. c. 36.  You make no doubt then that saint Peter was the first Bishops or poPe of Rome?  D. 
None at all sir. For as much as it wear madness to call it in question, being so certain a matter, and so received amongst all Christians, as any other article of our faith; as all histories and ancient and modern writers do testify, and to this day there remain manifest arguments of the same in Rome.  M. 
Why, have you any relic of his in that city?  D. 
We have both his, and saint Paul's whole bodies, and their heads are yet to be seen, where are extant the most sumptuous and ancient temples in the world built over them, for their memories: saint Paul being beheaded by the sword, the same day that saint Peter was crucified, under the wicKed Emperor Nero, after that he had been bishop twenty and five years of that city.  M. 
You have reason: but let us return to our first purpose of the Creed. And first tell me: 
〈◊〉 other 〈◊〉 when he been 〈…〉  how many articles there be of it?  D. 
There be twelve: whearof the first belongeth to the father: the six following to the son; and the last five to the holy ghost, which are the three persons of the blessed trinity.  M. 
What is the mystery of the holy trinity?  D. 
Truly sir that is to deep a question for me to expound But it is sufficient: 
The Blessed Trinity.  for me to believe that which the Church doth teach; which is that the blessed trinity is three persons & one God only.  M. 
It is well answered. but do you Know no similitude, by the which you may in some manne● declare it?  D. 
Yes for sooth. for as our soul being but on alone, yet hath i● three powers, to wit●, understanding, memory, and will, which powers are all one things with the soul: even so, the persons of the father, of the son, and of the holy ghost, are all three one God.  M. 
The similitude is good: but let us speak a word or two 〈◊〉 every article by itself. And first what do you profess by the first article?  D. 
I profess, and believe that the● is a God, although we do no● see him with our corporal eyes and that this God, is one only and therefore it is said believe in God, and not in Gods, who filleth, ruleth, governeth, seethe, and knoweth all things, even the most secret thoughts of man's heart. And therefore worthily called Almighty, and Maker of heaven, and earth: because in deed he hath created of nothing them both, and all creatures that in them are contained; and can also if he list reduce them to nothing. Yea if he did not continually sustain and uphold them, they would return to nothing of which they were made. And therefore the conservation, government, order, and being of these creatures, do infer of necessity the infinite power, wisdom, & goodness of almighty god; without whon no creature could have had beginning: & this, the very heathens. Aristotle, and others of good understanding, did comprehend  M. 
And what is meant by the second article? And in jesus Christ his only son our Lord.  D. 
It is given us to understand, that our Saviour jesus Christ is the true and only son of God, and to him coaequal, and coaeternall▪ the which is called our lord, first, because he hath (joyntelye with his father) created us, and so remaineth our lord, and master, as much as his father; and furthermore, for that with his labours, and passion he hath bought us from the bondage of the devil.  M. 
But tell me the meaning of the third article: how is it said that he was Borne of the Virgin Marie, 
The mystery of the Incarnation. Isai. 9 Mat. 1 joan. 1. Luc. 1 Rom. 81. Cor. 6.1. Petri. 6.  and conceived of the holy ghost?  D. 
Because this son of God, and second person of the holy Trinity (by the work and virtue of t e holy ghost, in the womb of the Virgin Marie our blessed Lady) took and united to the person of his divinity, our humane nature; that is, a true body, and soul even as ours is, and so remaining still God as he was, became also by his incarnation true man.. So that, as in his divine generation he had no father, but taking of her the whole substance of his body proceeded from her in his birth with out detriment of her virginity, even as in his resurrection he came forth of the sepulchre with out opening the seal and closure thereof.  M. 
And what is contained in the fourth article: He suffered under Pontius Pilate, was crucified, dead, and buried?  D. 
The most profitable mystery of our Redemption; for the greatness of the offence and injury done unto God's majesty, required a satisfaction of infinite valour and dignity, which none being able but God to perform, Christ being true God and man did by his death on the Cross most fully accomplish, wiping away our sins with his precious blood & passion, and giving us withal, therein, a most lively pattern & example of his virtue, especially of his patience, his humility, his obedience and his exceeding charity.  M. 
If Christ hath satisfied his father for the sins of all men, how cometh it to pass that so many are damned, & that we have so much need to do penance for our sins? was not the passion of Christ sufficient?  D. 
Yes: but as Christ hath satisfied for all sinners, so it is necessary to apply this satisfaction, in particular to every one that desireth to be partaker of so great a benefit. And this is done by faith with use of the Sacraments; with good works; and particularly with penance, and therefore, although Christ hath suffered and satisfied for us, we must notwithstanding (if we will not be damned) apply, by penance the same to us.  M. 
I like your answer well: but tell me, have you never heard any example that may give light to this doctrine?  D. 
No truly sir, but I wolud be glad to learn it.  M. 
Why then, take this example. If there were one Man, that for charity would take such pains & labour, as by his endeavours he might gain money sufficient to pay all the debts of this city and should put it all in one treasure house, to the end it might be given to all those that should bring a writ or bill of receipt from him; This Man no doubt on his part might be truly said to have satisfied for all, and yet many might remain skill indebted, because they would not (either for pride, or for sloth, or some such like cause) go to ask his wit and carry it the treasure house to receive the money.  M. 
Recite unto me, now, the fift Article?  D. 
He descended into hell and the third day rose again from the dead.  M. 
I pray you tell me, how it i● said that Christ rose the third day, being buried on friday a● night, and rising on sunday before day?  D. 
Sir, it is sufficient to verify this speech that he was in his grave some part of these days: albeit if you reckon the hours, which he there abode (and we●re as many as he lived years in this world) you shall find th● sufficient to make up three wh●le days, of almost twelve hours a piece.  M. 
But tell me: when Christ died upon the Cross, as his soul de parted from his body, did his divinity also forsake the same?  D. 
No for sooth, for the person of his Godhead was always united still both to the body and soul: although they wear separated the one from the other for a tyme.  M. 
And whether went his soul when it departed from his body upon the Cross?  D. 
It descended into hell.  M. 
Which hell? For in hell there be many places.  D. 
It is true. 
Limbus Patrum. Vide Eccl. 24. Psal. 15. Osse. 13 Zac. 9 Collos. 2. act. 2.1. Pet. 3.  there be four places; one of the damned; an other of Purgatory, a third of children that die without baptism; and the fourth which was called Abraham's bosom, and now is commonly termed Limbus Patrum: because all the saints and holy patriarchs of the old testament remained there until Christ's passion, 
Christ's descension in to hell. Zach. 9 Eccli. 24.1. Petr. 3. Act. 2. Irin. l. 5. justini Dialog. cum Tryphone. Aug. Ep. 99 &. 57 & de fide ad Petr. c. 2. Ambros. lib. 3. de fide. c. 3. Orig. m. Ep. Rom. c. 5. Basil. in Ps. 48. Ruff. in Symbolo Hieron. in Ep. ad Ephesios'. c. 4. & in c. 9 Zachar. & in c. 2. jonae.  when thither he descended and delivered them.  M. 
So that you make no account of those, that interpret hell, for the grave or sepulchre? which interpretation, indeed, is erroneous, frivolous, and contrary to all the authority of God's church, & Doctors of the same. but what think you of those Caluinists (for they do not all agree) which say that Christ, upon the Cross, and before he died, suffered the pains of hell; and that this was necessary for our Redemption.  D. 
No doubt, but this is a more gross, and damnable opinion, than the other, and well worthy of the pains of hell whosoever doth teach or believe it; and therefore no wonder if calvin's own scholars forsake him in this point.  M. 
Why, what reason have you against them?  D. 
First because this opinion diminisheth the worthiness of Christ's Passion, as though it wear not sufficient, unless his soul despair it (as Caluine saith) whereas in truth one drop of his sacred blood, had been most abundant, for the infinite worthiness of his divine person, that offered himself in sacrifice for us. Secondly, for that desperation, being the greatest sin that can be, yea one of the sins against the holy ghost; if Christ had despaired as Caluine blaspheameth, neither should saint Paul have truly excepted Christ from sin, 
Which did no sin, neither was guile fund in his mouth.  nor the Scripture say, Qui peccatum non fecit, nec inventus est in ore eius dolus. Thirdly, because all the damned are hated of God; which to say of our Saviour, we are impossible, of whom God the father saith: this is my beloved son, in whom I am well pleased: be sides many other reasons which are not necessary for so manifest an heretical blasphemy.  M. 
And went none unto heaven before Christ?  D. 
None sir: because he first opened the gate: of his father's Kingdom; and was the first Man that took possession thereof.  M. 
It was good reason: but tell me what is Purgatory?  D. 

Purgatory Vid. 1. ad Cor. ex Orig. hom. 12, &. 13. in jere. & hom. 6. in Exodun Aug. de fide, & oper. c. 16. in Ps. 37. & 8●. in lib. 21. de civit. c. 26. Gre. 4. Dialo. c. 39 Bed. in c. 3. Lucae. & Mat. 12. Cyp. lib. 4. Ep. 2.2. Machab. 12. Diony. Eccles. Hierarch. c. 7. Chrysost. hom. 41. in 1. ad Cor. c. 3. & hom. 3. ad Phil. Epif. contra haer. hearest. 75. Damas'. or pro de functis Greg. in Ps. 37. Conc. Carthag. 4. c. 79. & 95. To let. 11. c. 12. Bracharense. 3. c. ●4. The Pope● pardons or indulgences. Vide conc. Ancyr. c. 2. & 5. Neocesarien. c. 3. Nicenun 1. can. 11. Chalcedon. act. 1. & 13. Laodicense. Cabilon. Rhemen. Lateran. sub Inno. 3. c. 3. & 62. Lateran. sub Leone. 10. Sess. 9 et 12. Trid. Sess. 25 Innoc. 1. Ep. c. 7. Gregor. 1. instit. station. Sergius ante annos. 600 in lapide mar morco Romae. Gregor. 7. ante annos. 600. & ep. 6.9.23.56 58. Vrban. 2. conc. Claramontano. Paschasius 2. council. Lateran. Alexan. 3. etc. Vide etiam Bellarminum toto libro de Indulgentiis.  Purgatory is a place of torment, wheare the souls of those that depart in the love and grace of God, and have not made sufficient satisfaction for their sins by penance, are purged, before they pass in to glory, as the holy Scriptures and fathers do teach, and by reason is convinced.  M. 
And is it lawful to pray for these souls?  D. 
Yea it is both lawful, and charitable.  M. 
What prayers or suffrages are most effectual to help them?  D. 
Above all, the holy sacrifice of the mass: but the Pope's pardons, and other prayers & good works of true Christians, are also beneficial, and profitable unto them.  M. 
Why: hath the Pope any power over the dead also?  D. 
The Pope being Christ's chief vicar upon earth, hath authority by virtue of his office, to apply and dispense the treasures of Christ, and his Church whose passion, and other his saints and martyrs merits, he can apply to mitigate their pains; cleanse them from sin; and prepare them for glory.  M. 
Why, is not the Passion of Christ sufficient of itself, but that you will put in the merits of saints and martyrs?  D. 
Yes, it is not only sufficient but also abundant yet if Christ will have his saints partakers of his glory in this world, as well as in heaven, who can gain say it? even as a King which goeth to the war, and is sufficiently furnished of munition & money, may (if he will) accept of any his subjects offerings, and by spending their goods together with his own, make them partakers of his Victory and glory.  M. 
It is well said▪ but what meaneth it when it is said an hundred or a thousand years of pardon or indulgence? can any man be bound to so long penance?  D. 
No truly, in this shortness of life that we have: but by reason, that, in the primitive Church, for every mortal sin men were wont to do penance many years, and that now devotion and charity is waxed so cold, that one man will sometimes commit twenty or forty mortal sins in one year: and by that account de serve Turrian 100 & sometimes a 1000 years of penance. except penances wear shortened, and pardons enlarged, in this frailty of man, it would be hard to give God and the Church satisfaction.  M. 
Truly so it is, and more is the pity, but hereby we see how justly we call the Church our mother, and the Pope our father, seeing they deal so gently with us. But let us go forward with the Creed: and tell me the meaning of the sixth Article.  D. 
The sixth article is. He ascended in to heaven, and sitteth on the right hand of God the father almighty. Which ascension being full forty days after his Resurrection, doth so assure us of the verity of all the mysteries of his life and passion, as there can be no further doubt of them and this as the conclusion of the rest, doth manifestly assure us of the great glory, and majesty, which now he retaineth in heaven.  M. 
And what meaneth it, to say that Christ after his ascension sitteth on the right hand of God the father? hath God the father any right hand?  D. 
No sir, for he is a spirit and hath no body, but when we say he sitteth on the right hand, the meaning is, that Christ in that be is God, hath the same glory, honour & power with his father, not inferior nor superior but equal: and in that he is man, God the father hath given him more glory, honour, and power, then to all the Angels and saints in heaven.  M. 
Let us come to the seventh article; which is, From thence he shall come to judge the quick & the dead. Do you Know how this judgement shallbe?  D. 
Yea Sir, for it shallbe as saint Paul sayeth, in great terror and majesty in the Voice and trumpet of an Angel: at what time the whole world shallbe destroyed whith fire, as it was with water in the deluge: which day no man shall Know how near or far it is of: the dead shall rise, and those that are then living shall presently die, and suddenly rise again, to the end they may have their due to death. At which time shall cease days and nights, marriage and merchandise and all these other things which we now see used in this world.  M. 
To what purpose then shall those be judged, which have already in the hour of their death received their final sentence and verdict?  D. 
For divers causes, and first, because the body, with the soul, shall have his judgement of pain and glory everlasting, which before it had not: Secondly, for the glory of Christ's saints, which as they wear in this world persecuted and evil entreated, so there they shallbe in the sight of the whole world, by God, glorified. Thirdly, for the glory of Christ, because having been unjustly condemned, & of many neither Known not honoured as was convenient: so is it good reason, that there should come a day wherein the whole world either by love or force, should both Know him and honour him as their King, lord, and sovereign. Fourthelie, for the confusion of the proud enemies of God. Lastly for the glory of God himself, against all Atheists and incredulous persons, who (measuring God's providence by their own carnal desires) because they see often times the just to be afflicted, and the wicked to live in prosperity, think that God doth not well govern this world: But, then, they shall see that all this hath been by God's high wisdom and goodness, whereby he shall there as justly condemn the wicked for their sins, as he doth (here in this life) reward their slender good works, with temporal commodities. As contrariwise, his servants in this life be punished for small offences, to enrich them in the next, for their good works, whith an infinite treasure of glory.  M. 
What is comprised in the eight article, I believe in the holy ghost.  D. 
That the holy ghost, the third person of the holy trinity, is the same God, of equal power whith the father and the son the other two persons of the blessed trinity. And he is called the holy ghost, or spirit, because all other spirits (whether of men or Angels, though never so holy) have of him received all their sanctification; to whose goodness are also attributed all other gifts and graces of God, which are reparted in the whole Catholic Church.  M. 
What meaneth it that the holy ghost is painted in the form of a dove, and some times in the form of fire and cloven tongues?  D. 
Not because the holy ghost hath any corporal form or shape, of himself, but to represent unto us in the dove, the holy simplicity, purity, and zeal of those souls which he replenisheth. And in the fiery tongues, is signified the coming down of the holy ghost (ten days after Christ's Ascension) upon his Apostles and disciples, whom he, then, filled whith all Kind of Knowledge, which is signified by the light of that fire: with charity, which is signified by the burning flames of the same: and thirdly, with eloquence which is signified by the fiery tongues, all which were necessary for the publishing and propagation of his gospel.  M. 
Now then declare unto me the ninth article. I believe the holy Catholic Church, the communion of saints. How do you believe the holy Catholic Church, and how shall we be able to distinguish it from all other synagogues and heretical congregations?  D. 
I believe the Catholic Church, as our dear & loving mother, which therefore will never deceive us; and credit her as Christ's true spouse, which therefore can not err; for the which also saint Paul calleth her the pillar and firmament or foundation of truth, and to whom our Saviour, ascending in to heaven, promised the holy ghost to remain with her, and to instruct and teach her all truth.  M. 
And what signs can you give me, whereby I may Know which is the Catholic Church.  D. 
Those which this holy Creed and the Creed of the counsel of Nice doth put, which are infallible and sufficient.  M. 
Which are those?  D. 
These four, unam, Sanctam, 
The signs of the ●●●e Church.  Catholicam, Apostolicom. That is to say in English, One, Holy, Catholic, and Apostolic. To the which we may add the fift. Romanam, That is the Roman,  M. 
Why? may not the heretics say the same of their Church also?  D. 
No: for they (first) are not one, 
The first sign, One. See Vinc. ●yrinens. Tertull. Epiphan. Philastr. Augus. Cypr. contra haereses Ephe. 4. versi. 5.  because they are divided into many sects, and some are Lutherans some Caluinists, some Puritans some Protestants, others of the family of love, and so forth. and as Bozius de sig Eccl. recordeth in these few years since Martin Luther fled from his monastery and begun to teach this new and licentious doctrine from whence all these other petty sects are derived, they are increased and multiplied to an 150. and more, different one from an other, as hath been seen in other times and heresies which always have worn themselves out of credit by this means: for as it is the privilege of truth that it can be but one (as a straight line by no art can be made but of one fashion) so all that is not grounded in truth is subject of itself to multiplicity, as crooked lines once varying from straightness may be made of a thousand contrary fashions. And for that heresies be nothing else but Doctae fabulae, cunning lies (as S. Peter calleth them) like to the fictions of players & poets, 
2. Petr. 1.  notwithstanding for a while they please the people for novelties sake, yet for that the nature of man is so affected to truth as he cannot but embrace it being sufficiently Known; it followeth, that the understanding once thoroughly convinced with the truth doth consequently reject and detest whatsoever is contrary unto it And in this manner all heresies have come to nought as no doubt but these of our country will also do, for notwithstanding the interest and authority of Princes, the industry of politics, and the art, eloquence, and endeavours of their authors, may for a while support them, yet they quickly wax stolen and out of request, and the authority, majesty, and evidence of the Catholic truth prevaylinge with the wiser sort, excludeth by little and little these other novelties, and burieth them in perpetual oblivion, for that (as Zorobabel said) Magna est veritas, & praevalet. 
3. Esdr. 4.  heresies have divers authors and founders, and so consequently divers forms of service, and far different articles of Religion; but the Catholics use the same Mass and Matins and all other necessary ceremonies thereto bebelonginge throughout the whole world & their profession of faith is one and the same in all countries.  M. 
If this be so, how then are there so many orders of monks and friars? who are of divers religions, some being Bernardines, Benedictines, Carthusians, some Augustine's, Dominicanes, Franciscans, jesuits, Carmelites and the like.  D. 
All these agree uniformly in all things that belong to the self same Catholic faith and religion, Sacraments, and other ceremonies of the Church? and do differ only in habit, hours of prayer manner of doing penance, and rules for their devotion, agreeing all in the substance of a religious life, 
Religious Vows.  which is the observance of these three vows, poverty, obedience, and chastity: so that, albeit the common people do sometimes call them divers religions by reason of their different habits, yet no Catholic man doubteth but that they are all of the self same Catholic faith and religion.  M. 
And is it lawful to vow these things, 
See Gen. 28. Levitic. 27. Numerar. 1. Deuter, 23. judic. 11.1. Reg 1.2. Reg. 15. Ps. 75. Eccli. 5 Baruch. 6. Matth. 14. Mar. 16. Act 18.1. Tim. 4. Luc. 20.1. Cor. 7. Cypr. far. de nativitate Christi Ambros. lib. at Vr●●is & Epist. 82. Hic r●●d. 1. adversus jovinian. & Ep. 22. ad Eustochium August. ser. 16. & 62. de●●e in Euchiridion c. 121. l. 1. de adulterinis con jug. c. 14. lib. de Sacta V●rg. c. 14. Na●● de Virgi●●tate 2. Ma●ha●. 3. Matt. 19 Apoc. 14.  or may a man be able to Keep them?  D. 
Who doubteth, but such as are enemies of virtues especially since Christ himself did prescribe the same to his Apostles, though not as commandments ye at as counsels, biding them to sell all they had and give it to the poor; & teaching them obedience, by his own example: and comparing those which live chaste to the Angels in heaven who neither marrow nor are married.  M. 
Why are there three principal counsels, and no more?  D. 
Because these counsels serve to take away the principal impediments of perfection which consists in charity, and the impediments are three: that is to say, the love of worldly goods, which is taken away with poverty: the love of carnal pleasures, which is taken away with the vow of chastity: the love of power and honour, which is taken away with obedience. So, as by giving unto God our temporal goods, by poverty; our body, by chastity; and our souls, by obedience; we come to make a sacrifice or holocaust unto God of all we have: and so, dispose ourselves unto the perfection of charity in the best manner that in this life is possible. 
Free Will. Gen. 4. Levitici, 26. Deut. 30. Eccli. 13. 1. Cor. 15. Apoc. 3. Iren. l. 4. c. 9 71. 76. justin. count Tryphone●. apog. 1. & 1. q. 9 Clem. padagogiae l 1. c. 6. & Stromat. l. 1. c. 5. Tert. de exhortat. castitatis. l. 2. cont. Marcionem Aug. contra Pelag. l. 1 c. 2 & l. 2. c. 5. & 10. & de gratia & libero arbitr. c. 15. & 18. Ambros de vocatione gent. lib. 1. c. 5. & lib. 2. c. 9 Hieron: count jovinian. lib. 2. Ep. 146. Chrysost. in Gen. hom. 23. & ad Galat. c. 3. & bo. 3. in 〈◊〉 ad Tim. 1. Conc. Carthag. & Arausic. c. 8. Leo. Pap. ep. 184   M. 
How can a man vow that which is not in his power to fulfil?  D. 
Virtue, with God's grace and assistance, is in the power of our free-will, if we do our duty. for God can never be wanting in that he hath promised.  M. 
And hath a man Free Will.  D. 
Without doubt sir: for by free will, a man differeth from a beast, and otherwise God in vain should give him counsel, or commandment to do any thing: and should unjustly punish him or damn him, when he doth amiss because if he wanted free will he could do no other.  M. 
Why then may a man be justified by his own works, with out faith? may that be?  D. 

justification. See Conc. Trident. Sess. 6. c. 8. 9 D. Paul. ad Rom. Galat. Cor. D. jacobus. D. Pet. Ep. per totum  No for sooth, for faith is the foundation of all justice, without which no man can please God. Yet it is not only our faith that doth justify, but a lively faith, that is faith with charity and good works, for without charity (which giveth form and life to our faith) althougheed man could work miracles he could not be saved for Sant Paul saith that although he had faith to move mountains: etc. Yet all profiteth him nothing without charity and the grace of God, which in substance is all one and saint james sayeth that faith without good works is dead.  M. 
But is it not enough for our justification & salvation, that God doth impute Christ's justice unto us?  D. 
No sir, 
Good Works. D. jacob. c. 2. versi. 19 Ezec. 18. Ps. 14 Matt. 19.25. 2. Cor. 5. joan. 5. Tit. 3.1. Petr. 1.1. joan. 2. Apoc. 14. & vlt. Clem. Alex. lib. 5. Stroni. Chrysost. hom. 25. in Mat. & 30. in joan. Naz. or. in S. Lanacrum. Cyril. lib. 9 in joan. c. 9 & lib. 6. cap. 1.3 & 4. Hieron. in cap. 3. ad Galatas Ambros. de vocation. gent. libr. 1. cap. 8. August. de Vita Christi. 14. & de fide & operibus cap. 14. & in Psalm. 31. Gregor. homil. 38. in evang. Trident. Sess. 6. cap. 16. Basil. lib. de Spiritu Sancto. cap. 24. etc.  for grace and Christian justice is also inherent in the soul, and this imputative justice is a mere fiction in favour of sin, putting wicked men in hope to go to heaven without virtue, pehance, or observance of Christ's holy law.  M. 
So that faith only doth not justify, without Good Works?  D. 
No forsooth, for the Devils do also believe and tremble: and as the body is dead without the soul, so is faith without good works and charity so that only a lively faith doth justify, that is faith with charity.  M. 
What are these works which you call good?  D. 
To love God above all things, and my neighbour as myself, to fast, and pray, and give alms; with all other works of mercy and justice, as the Angel Raphael taught Tobias.  M. 
You have answered like a clerk. but let us return to the other signs or marks of the Catholic Church: what is the second?  D. 

The second sign Holy.  The second is Sanctam, that is holy for in it, only, are all holies, as especially the Sacraments which are the conducts, of God's grace, wherein is true holiness.  M. 
But being so many sins in it, how is it called holy? 
See cant. 4. Ephe. 5. 1. Pet. 2 Iren. l. 3. c. 40 Aug. in. Ps. 85. Enchiri. c. 56. Greger. 1 Moral. cap. 6. Bern. serm. 3.   D. 
Because (it notwithstanding) there are in it always the gifts of the holy ghost; and because, out of it, there can be no holiness nor salvation; and the very sinners that are in it, have the holy faith and baptism.  M. 
And have not the heretics and jews also Sacraments?  D. 
No: for first, the jews are now infidels as well as the Turks & Pagans, because their Sacraments and Ceremonies all ceased when the law of the new testament was published, 
Ceremonies of Baptism See Dionys. Areopag, lib. de Eccles. Iie rar. Tertull. libr. de coronae militis. Amb. de initiandis myster. Orig. ho. 5. in num. Leo. Papa. Ep. 81. Innoc. 1. Ep. 1. ad Decent. Eugen. Conc. Tol. 4. can. 2. Isidor, etc.  and they wear bound presently upon the promulgation thereof to forsake them. And heretics have no true Sacrament, wihch they acKnowledge, (Baptism only excepted, which is not theirs but ours,) neither is it of effect, by them, but by the intention of the Catholic Church.  M. 
And is the Baptism of an heretic, then, sufficient?  D. 
In substance, having form and matter of a true Sacrament, and the intention of the Catholic Church, it is sufficient: but the Ceremonies which they leave out (as the insusflation, Exorcism, chrism and the like, are in no wise to be neglected where they may be conveniently supplied; because they have also their virtue, mystery, and benediction; and have been always in use, ever since the Apostles time, in God's Church.  M. 
You say right well. for there is no Catholic ceremony, 
joan. 9.11.20 Luc. vl. Mar. 7.8. Matt. 8.14.  idle, superfluous, or superstitious: but rather most necessary, venerable, and full of mystery and comfort. but tell me, is it not sufficient for salvation to be predestinated, albeit he be no● baptised? 
Predestination. See 4. Reg. 14 Eccli. 18. Sap. 11. Ezech. 18 1. ad Tim. 2. 2. Petr. 3. etc.   D. 
Alas, sir, what have I to do with predestination, wihch is a thing in Gods eternal mind before either I or the world was made, and therefore passing man's capacity to comprehend it: wherein is to be observed that many deceive themselves by mistaking the true signification of the word: 
1. p. q. 23. art. 5.  for predestination as Sant Thomas teacheth is diversly understood; sometimes for the cause of predestination, which is God's eternal appointment and disposition; and sometimes for the effect of predestination, which importeth our eternal salvation, and the means whereby we must attain unto it. And for that both the holy Scriptures and fathers use the word sometimes in one sense, sometimes in an other, the unlearned oftentimes taKe occasion to confound themselves and their own consciences in the speculation of this mystery. No man can tell who is predestinate or who is reprobate: but this I Know and am certain, that except a man be christened, and Keep Gods commandments, he ca●not be saved, and God commands nothing that is either 〈◊〉 reasonable or impossible, at therefore as it behoveth us n●● to be curious in searching Go● secrets, so it importeth us not be negligent in the execution 〈◊〉 that which belongeth unto 〈◊〉 but according to S. Peter's co●● sail to make certain our vo●●tion by our good works.  M. 
Well then, to return to 〈◊〉 Church, is there any reason ●●hy our Church is called holy, 〈◊〉 not that of the Heretics?  D. 
That there is; for, in the Catholic Church have been all 〈◊〉 saints that ever wear; an● never wanted many holy 〈◊〉 renowned for their virtue 〈◊〉 sanctity of life, testified by 〈◊〉 numerable miracles and by sh●●ding of their blood for Catholic Religion, and virtue, which sanctity of life proceedeth from the holy doctrine, Sacraments and other helps that Christ hath left us in his Catholic Church, no otherwise then precious fruits, and sweet smelling flowers take their virtue from the root from whence they grow. Where upon it followeth that it is impossible that any man truly believe and observe that which the Catholic faith commandeth and teacheth but that he must be endowed with grace & virtue wherein true holiness consists and only those Catholics be not virtuous who break the laws of Catholic Religion where contrariwise it is manifest, that one may observe all that the Protestants or Puritans prescribe to be Kept and believed, and yet be no honester a man them there good masters the famous apostates Martin Luther and john Caluin were, whose doctrine (as all other sects and heresies) of their own nature, induce men to sin. For as the honour done unto the Idols of the paynim, Cupid, Venus, Bacchus, and such others whon falsely they esteemed as Gods did authorize and bring in all liberty and lewdness of life, s● the erroneous opinions of these late sectaries, persuading th● people that they have no freewill▪ nor any need of good wo●Kes, Confession, satisfaction 〈◊〉 penance for their sins, and th● like, but that it sufficeth, for al● only to believe, hath opened s● broad a way to all dissolution, 〈◊〉 it may well seem, that under th● cloak, of Christ's name, an● vizard of the Gospel, they inde●● adore the same filthy Idols 〈◊〉 the blind and carnal gentility howsoever amongst them, some (rather deceived by heretics, than such indeed) may, by reason of their natural inclination to virtue and modesty, be with holden from those excesses whereunto other wise their erroneous belief doth provoke than, as amongst the Moors, Turks, jews, and other infidels, some moral honest men are to be found. But you shall never find, that any man habituated & accustomed to sin, hath been converted to virtue and holiness of life, by the force of any Religion but only in & by the Catholic faith, of which are properly understood those words of the Prophet. Lex Dni immaculata convertens animas, the la of God is unspotted and converteth souls; And by which only men become, saints, & giving their lives in testimony of this faith are truly called Martyrs, of whose merits and of all other holy and spiritual benefits and graces, 
The communion of saints. Ps. 118. Rom. 12.1. Cor. 12. 2. Cor. 8. Ephe. 4. Coloss. 2. Philippens. 1. joann. 1. Aug. Enchiridion. c. 36 ser. de tpe. ●81. The third sign Universal. Ps. 2. versi. 8. Mat. 28. Ma r. 16. Luc. 24. Cypr. l. de unitale Ecclesiae. Bas. Epist. 72. Hieron l. 4. in Isai. c. 12. Anbros. in Ps. 39 Aug. in Ps. 9 reg. in regiset alibi, &  all Good Catholics (as children of the same mother) are made partakers. Whereupon also followeth an other article in the Creed. The communion of saints.  M. 
So that there can be no saint, nor Martyr except he be Catholic, although he die for his Religion?  D. 
No undoubtedly; for it is not the punishment as S. Austin sayeth but the cause & intention, that maketh a Martyr.  M. 
Well, go forward then with the other marks of the Church.  D. 
The third is the name Catholic, which signifieth Universal and followeth of the reason above said. for that is the true faith, and consequently must needs be but one. As we see that it is received generally in the whole world, amongst all nations unto the farthest ends of the earth and hath flourished in all ages ever since Christ, 
The Fourth sign Apostolic. Vide. D. Basil. l. de Spir. S. c. 27. Tertul. de prescript. cap 36. Leo. Pap. ser. 1. de Petr. & Paulo Irenae. l. 3. ad●●rsus haereses. c. 4. Aug. Epist. 50. ad Bonifa. & ibi. 1. ad Honoratum, & tom. 6. contra Ep. Fundam. c. 4 & l. 1. contra Crescomium gramat. c. 33. hist. Triparsitam l. 9 c. 19  where as other sects remain in corners, and as they breed of corruption, so they dure not long, nor by any of them was ever any nation converted to Christ.  M. 
Which is the fourth mark.  D. 
This word Apostolic. for by continual succession of Popes and Bishops from Christ's Apostles, we can prove that our Religion hath ever endured in the world, never corrupted nor interrupted even unto this day. which no heretic can say, but that he is presently convinced of novelty.  M. 
That is very true; and especially of the sectaries of this age, which began all with their master Luther in the year of our lord 1517. But tell me also the fift and last note, 
The fift sign Roman Vide Mat. 16 5. Leo. & 5. Mar. in festum Apostolor. Orig. tom. 1. in proemio periarchen. Anaclet. Pap. Ep. 1. Chrysost. de A●●st. Petro & Paulo Hieren. Ep. ad Da●●sum. Ter●ull. de prescript. count haeret. c. 36.  why do you call it the Roman faith?  D. 
Because saint Peter (on whom, as upon a rock, our Saviour built his Church, and promised that his faith should never fail, saienge that hell gates should never prevail against it) first planted and possessed that seat, together with saint Paul: and afterwards, (they being the principal Apostles) sealed the authority of the same with their glorious Martyrdom. Since when, even unto the Pope now living, was never any heretic nor Apostata in that holy chair; and there have been in it many worthy saints and Martyrs.  M. 
So that whosoever doth not build on this rock, or build besides it, can not be constant nor assured in Religion.  D. 
Very true: and moreover, he may be sure that his building will perish, as it appeareth in all the heresies of times past, which now God be praised are consumed, though for a time they raged with sundry persecutions, like waves of the sea, against this unmovable rock of our Religion. And the like end I hope for, shortly, of all these present sectaries.  M. 
You have great reason. For heaven and earth shall pass, but this word and promise is everlasting. But tell me if the case so stand, what foundation do those seculare Princess build upon, which take unto themselves the title of supremacy in Ecclesiastical as well as civil affairs?  D. 
Upon the sands and shalowes of flattering courtiers, and covetous politics, 
Cromwell and Cranmer, after war do executed for traitoures. K. Henry the. 8. deceived by evil counsel, which was the first K. that e●●er took the title of supremcye on him. Hugh Latimer Peter Martyr Martin Bucer, Ridley. etc. ●o gro● that even Caluin himself, their chief Catangeliste written against it, reprehending therefore, K. Harry, though with more liberty, than became so sleight a Companion to speak of so potents a prince. See his preface upon Amo●.  who to enjoy the fat morsels of Abbey lands, and Church goods, first put this false persuasion in their Princess heads, soothing their ravenous pretensions with the vendible doctrine of hungry ministers, who for their private interest, envy, and ambition, made sale of their own conscience, and shipwreck of the whole common wealth, by preaching this gross and erroneous paradox, having no one sentence word, or syllable, in holy scripture or any ancient writer for it.  M. 
Why, do not the scriptures often say that the King is to be honoured, and feared and the like.  D. 
I grant you: but what coherence or consequence hath this with making the King, or Queen, a Pope, or bishop, or supreme head of the Church, which is all one, seeing themselves grant that a woman or seculare person though a Prince, can not do the office of a priest, Pope, or bishop, as to minister the Sacraments, preach in public, give holy orders, or the liKe, which are annexed, and can not be denied to him which in truth is head of the Church, no more than it can be denied in civil affairs, that a King if he list may supply the place of an Esquire Knight, Mayre, or, Constable, or any other office, which is subordinate to himself in his own Kingdom, because the greater and superior power doth all ways include the lesser and the inferior jurisdiction.  M. 
If this be so, those that be Catholics and live under such a Prince as Would take this title upon him, will hardly be thought true subjects, for their conscience being contrary thereunto, it seemeth to follow that they serve their Prince but by halves, that is with their bodies only.  D. 
Perhaps it seemeth so, but in truth it is far otherwise, for Good Catholics Know that all subjects are bound in conscience, to obey their lawful Prince in all things belonging to his regal jurisdiction, and dignity, though he were an heathen, or infidel, and therefore serve him with their soul's also, so long as the King doth not command any thing against God, which I hope no Christian will do: But protestants, and politics, which turn with every proclamation; and parlament, even in matter of faith also, I ask you with what conscience or soul they serve their sovereign? do you not think that these companions if it should serve their turn, would be as flexible with their bodies, as they are with their souls all ready, and so serve him in deed with neither half, when he should have most need of their service, seeing there can be no durable obedience but that which is founded in true Religion, as appeared in the famous example of the Emperor Constantius, 
Euseb. libr. 1. de Vita Constantin. Zozom. lib. 1. c. 6  who by the constancy of his servants in Religion, tried their fidelity and trust to his person, all be it the trial were made in a Religion which himself did not follow.  M. 
But how can you excuse this point that the King by submitting himself to the Pope in Church matters, must needs put a bridle in his own mouth, and deprive himself of his chiefest liberty, by taking such a yoke on his shoulders?  D. 
If I did not see before mine eyes that the most Christian, and withal the most puissant Kings of all Christendom think this subjection no disparagement to their greatness, nor abridgement to their liberty, and flourish most gloriously under this estate, I should peradventure think you had some reason to propose this question: 
King Edgar. K. Edward the first and the third. K. Henry the fift. etc.  but being as it is, yea and that in our own country never Kings more triumphed and prospered either in peace or wars, either by sea or land, either at home or in foreign countries, than those which were most obedient to the Pope's authority, what bridle or yoke call you that which so many Kings, and Emperors have carried with increase of their honour, and comfort of their conscience, especially seeing the obedience we exhibit to the Pope as Christ's Vicar is referred most directly to the honour and glory of God, Cui servire regnare est, 
God's service is a Kingdom.  as the Proverb affirmeth? And I pray God they which reject this yoke, reject not God himself, as once he said in the like case, 
1. Reg. cap. 8.  to the people of Israel, when they refused the goverment of Samuel the Prophet, and asked a King.  M. 
Why? Think you it were not convenient, that the Pope at least for the Catholics comfort and ease should dispense with them to th'end they might so content the better their Prince, when he shall exact this spiritual obedience at their hands?  D. 
In no case: for as much as in so doing must needs follow confusion in all Ecclesiastical discipline, and Christian men should be left without a judge or umpire to decide & determine all doubts and controversies, which may grow in Religion, especially considering that no estate is more occasioned to give scandal unto the common people, neither have any sort of men more grievously erred in all matters belonging to true Religion and God's service, than Kings themselves, as (to omit all other examples) the holy scriptures do testify, that amonghste all and so many Kings of God● chosen people, there were bu● three only that Kept Gods la, David, Ezechias, and josias: 
Eccl. cap. 49.  the rest every one, more or less falling themselves, or permitting manifest idolatry. Besides which albeit the Pope would he can not dispense in this point no more then in any article of the Crede, for as much as both this and all other articles of the Catholic faith are commanded and commended to Christians by Christ himself, whose divine precepts especially be longing to faith as this doth of S. Peter's primacy, which Christ himself appointed, the Pope cannot change.  M. 
You have said aright and by this you see, it followeth that no temporal Prince ought to press his Catholic subjects in this case, except he will also compel them to deny God, whom they are undoubtedley persuaded to be the author, master, and commander of this doctrine: but let us return to our former question are there any more signs marks of this true Church.  D. 
Yea sir, many: in so much that the learned have written whole volumes of the same. But these five are enough for me, being founded in such substantial reasons, as are, the Principality, unity, sanctity, antiquity, and, universality▪ of the Roman Church how think you?  M. 
Mary I think passing well o● it: and wish that we all may have grace to persever in it. and when God should so dispose, to lose all our goods and lands, yea and our lives also for the same.  M. 
You have said enough of the Church, and by that little you have said of the communion o● the communion of saints, you have sufficiently given to understand, how great a benefit it is to be a member of such a charitable and blessed body: but tell me, as all Catholics living enjoy this communion of each others prayers, merits, and good works; do those also participate of them which are excommunicated by lawful authority? 
Excommunication.   D. 
No sir▪ for therefore they are called excommunicated, because they are deprived of this communion of saints, and are as branches cut of from the tree, or membres from the body, which consequently do not participate, of that good humour which is spread amongst the rest of the branches which remain united. Where by may be gathered, what great account ought to be made of excommunication, seeing he can not have God for his father, which hath not the Church for his mother.  M. 
And are the excommunicate out of the Church, as well as heretics and other infidels?  D. 
They are sir. But with this difference, that jews and Turks are out of the Church because they never entered into it by baptism; The heretics, which are baptised, but have lost their faith, are forth, because they are fled or run away of themselves, like strayed or lost sheep, whom the shepherd doth, with his hook, compel some times to return to his flock again: But the excommunicate, because they have baptism and faith, are not fled of themselves, but are driven forth by force, by the pastor and left like scabbed sheep for pray to the wolves, except, by humility and obedience, they return again to the fold.  M. 
What is meant by Remission of sins, 
Remission of sins.  which is the tenth article?  D. 
There are in God's Church three principal benefits, 
Mat. 16. joan. 20. Cypr. l. 1. Ep. 2. Chryso. lib. 3. de Sacerdotio. Ambr. l. 2. de poenit. cap. 2.  which are specified in these three articles following. The one which is both in body and soul, which is Life aeternal; the next is of the body only which is, The Resurrection of the flesh; And the third is of the soul alone, which is, The remission of sins, which we receive in the Sacraments of the holy Church, and especially in baptism and penance, which (like heavenly medicines) do cure our spiritual maladies, that is, our sins. And, seeing that there can be no greater good then to be in God's grace, because no thing can hurt him whom God defendeth, so there can be no greater mischief in this world, then to be in the state of sin, which maketh a man God's enemy. For, who can defend him, with whom God is angry? What greater good than can any man receive then the remission of his sins? Which giveth life to the soul and is only to be had in Christ's Catholic Church?  M. 

The Resurrection of the flesh.  What is then understood by the Resurrection of the flesh, which is the eleeventhe article?  D. 
This is, that other benefit o● the holy Church. For all though all men, as well bad as Good shall return to their naturals life again; ye at shall the life o● the wicked be rather a continual death then true life, because they rise to perpetual torments. So as the true Resurrection, which is to desirable life, shallbe only of the just which shallbe found with out sin.  M. 
I would feign Know of you, whether the same bodies shall rise again, or other like them.  D. 
There is no doubt, but the same: for other wise it should be no true Resurrection, which is understood when the same body riseth which died and fell before. Besides, other wise how should the body be partaker of the glory or punishment of the soul, in reward of the Good works which they in company wrought together. And seeing God is almighty, as we profess in the beginning of the Creed, we need not wonder, if he bring to effect that which to us seemeth unpossible. As in deed naturally it is, when a body is once burnt (for example) and brought to dust or ashes, to raise it to life again.  M. 
I would be glad, you should also tell me, in what age or stature we shall rise, because we die in divers, some old, some young, some great, some little, &c:  D. 
All shall rise, not only in the same sex in the which they wear in this world, but in the same age & stature which they should have had at the term of thirty three years, 
Aug. de tivit. dei libr. 22. c. 15. & 20. & 17.  at the which our Saviour himself did rise from death. And if any of the elect had been blind, lame, a dwarf, or with any other deformity in this life, yet shall he rise fair, sound, & whole, of competent and sufficient stature. For the works of God are perfect and therefore will correct the errors and defects of nature.  M. 
How do you interpret the twelfte article which is of Life everlasting. 
Life everlasting.   D. 
It signifieth a full and perfect felicity of body & soul, which is the greatest and last good which we gain by being in God's Church, comprehending in it, in respect of the soul, that the understanding shallbe full of wisdom, the will full of bounty and charity, so as it can not sin at all: in respect of the body, it shall have health with immortality and impassibility, so as no thing can hurt it; it shall have beauty with clearness, so as it shall shine like the sun; 
Luc. 20. Apocal. 5. & 20. Aug. de civit. dei libr. 20. c. vlt.  it shall have agility or nimbleness, joined with such subtility, as in one moment, it shallbe able to move from the farthest part of the world to the other, and from heaven to earth, so as no body can hinder the passage; it shall have that strength and force, that without any bodily sustenance, it shall serve the spirit in all things, fearing nothing. their riches, shallbe to need nothing; their honour, to be God's children, Kings, and spiritual priests for ever, and equal to Angels; their power, shallbe to do what they will themselves, their delight, unspeakable: their joy endless; their peace aeternal.  M. 
And shall all men have all these things in equal degree.  D. 
No for sooth. But every one shall have his glory and joy, in proportion to his merits; yea, with out envy or discontentment of any. Even as the stars, though all be in the firmament, yet some are greater than others, or as a father, which should make for many chilldrens of divers growth or stature, garments of cloth of gold though there is no doubt but the greater would have more cloth than the little one, yet should the least be most content with that garment which would best fit him, although it were less in quantity then the rest.  M. 
You have answered me like a divine. And by this, you may learn the opposite miseries of the damned, that not only shall be deprived of all this happiness, and glory, but shallbe oppressed also, with the contrary afflictions, torments, and perpetual calamities, amongst the which are especially a most tedious enuaye of the elects felicity, and the bitter worm of conscience ever gnawing, without rest, the just guerdon of mortal sin, from which God, of his mercy, defend us. Amen.   


The Pater noster.  ❧ Of the Pater Noster. ❧ CHAP. FOUR  M. 
WELL then, say me the Pater noster.  D. 
Our father which art in heaven, etc. 
Mat. 6. Luc. 11. Aug. Enchirid. cap. 14 & Ep. 121. c. 11. serm. 182 de ●pe Tertul. l. de orat. Cypr. serm. 6. de oratione dominica. Ambro. l. 5. de Sacrament. c. 4. Innoc. 3. lib 4. demystiis missae. cap. 17.   M. 
Who made this prayer?  D. 
Our lord jesus Christ, who first said it with his sacred mouth.  M. 
To what end did he teach it his disciples?  D. 
To teach them, and all those that should follow their doctrine, as oft as they would pray, in what manner they may lift up their souls and hearts unto God to crave his help, grace, & mercy.  M, 
Why, where is God?  D. 
In heaven, in earth, and in all places: how be it in heaven especially he manifesteth himself unto his elect in glory: where upon, it is said Our father which are in heaven.  M. 
But why do you call him father, rather than lord or God?  D. 
Because thereby we are remembered of the great love he beareth us, and like wise the love we ought to bear one towards an other, being all brethren as we are and children of so good a father. And therefore it is said, Our father, and not my father or the father only. And for the same cause, all Catholics also use when they speak of our Saviour, to say Our lord and not the lord, as some novellers are accustomed to speak.  M. 
You have answered right; now tell me, what is comprised in the rest of this prayer?  D. 
Seven petitions, wherein we ask the principal things that we can ask of God.  M. 
Which be those?  D. 
First the honour and glory of God in the first petition, which is, Hallowed be thy name, and is as much to say, as that his holy name may be throughout the whole world, as well in heart as mouth of men, confessed, Known, adored, praised, and blessed as it ought to be. And because this can not be done with out his help and grace, therefore we ask it of him, and that in the first and principal place of this prayer.  M. 
And what is meant by the second, which is, Thy Kingdom come?  D. 
The meaning is, that as in the first we asked for the glory of God, which is the end of our creation, so in this, we crave for that which we ought most to esteem next to God's glory, that is our aeternal salvation, which is finally to be accomplished in his everlasting Kingdom of heaven, where, we do expect for the quiet, peaceable, and secure possession of all true and perfect felicity.  M. 
Let us pass unto the third petition. And tell me, what is signified by these words. Thy will be done in earth as it is in heaven.  D. 
We ask in these words, grace to keep well the la of God; And it was convenient, that after the second petition of aeternal bliss, should follow the request of that means which is the principal and most necessary to attain to the same, which means is the observance of all his commandments; because in them his will is made Known unto us. And it is added, as well In earth as in heaven, because we should procure to obey God and keep his commandments, with the same perfection, promptness and willingness, wherewithe the Angels obey him in heaven.  M. 
Let us come to the fourth petition: how do you interpret these words, Give us, this day, our daily bread?  D. 
We ask in this petition, principally, our spiritual bread, which is the sustenance of the soul, especially the blessed Sacrament of the altar, the word of God, prayer, and every other spiritual help of grace, which is the life of the soul. Secondly, we ask for our corporal bread, by the which is understood all that is necessary for the mantenaunce of our bodily life, whereby we desire that God will help and bless our possessions, lands, and labours, to the end we may without stealing, fraud, or other unjustice, gain our living honestly and whith peace.  M. 
And why is it said daily?  D. 
Because we ought to content ourselves with God's ordinary allowance, as well for the spirit as the body, without desire of curious and superfluous things, especially, remembering that we are pilgrims and strangers in this life.  M. 
What do we ask in the fift petition? forgive us our debts, as we forgive those that be debtor unto us.  D. 
We ask pardon of our sins at God's hands; and as it wear oblige our selves to forgive all those that offend us: Christ our master giving us, hereby, to understand, that we must look that God will deal with us in the same manner as we deal with others.  M. 
Declare me now the sixth petition. And lead us not in to tentation.  D. 
We ask God's assistance, in those combats which (undoubtedly) all those that serve God must pass with our common enemy the devil, of whom we can have no victory, except God help us. But one goodly document vee learn in these words, which is, that the devil not only is not able to overcome us, but not so much as to tempt us, except God do permit him. Which permission, is only that which is meant by these words, And lead us not in to tentation.  M. 
There remaineth the seaventhe and last petition: But deliver us from all evil. Of what evil doth he speak in this petition?  D. 
As he spoke in the fift, of evils paste; and in the sixth, of evils to come, that is of the dangers of tentation; so here, we pray to be delivered from all evils present, whether it be of prosperity, or adversity, whether of body, or of soul; and that in general, not in particular; As from poverty, sickness, persecution, and the like: Because often times, that which seemeth to us would be good for us, God seethe that it would hurt us; and contrary wise, that which seemeth unto us, some times, to be evil, God seethe would do us good; and therefore, we request that he will deliver us from all that, which he seethe would be ba● for us. Whereby also, appeareth the excellency of this prayer, which compriseth in so few words, all that possibls ●ie we can crave at God's hands.  M. 
You make often mention of evil, and of our enemies: I pray you tell me who are they, and which is the greatest of them?  D. 
Our enemies, are, the flesh, the world, and the devil; and of all evils, sin is the greatest: Yea worse and more abominable than the devil himself, who by sin only of a beautiful Angel became that he now is, an ugly wretched devil, and malignant Satan.  M. 
And what meaneth this word, Amen.  D. 
It is an Hebrew word, and signifieth as much as, so be it: or I desire it may be so.   

❧ Of the ave Marie. 
The ave Marie. Vide Lucae 1. Conc. Ephes. can. 13. d. Hieron. contra Heluidi Ambr. l. 2. de uriginibus & super Luc. & Ep. 81. Bern. bom. 2. super missus est. Augus. de natura & great. c. 36. & ser. de assum pt. Iren. l. 3. c. 31. & 33. & l. 5. c. 19 Chrysost. Basil. & jacobum in liturgiis. Niceph. hist. eccles. l. 1. c. 2. & 8. & lib. 14. c. 2 & 46.  ❧ CHAP. VI  M. 
HITHERTO You have answered very well; now tell me, do you make prayer to none else but to God only?  D. 
Yea that we do, to all the saints, to the Angels of heaven, and especially every one to his Angel guard, and above all (next under God) to our blessed Lady the mother of God the Virgin Marie; Virgin as well before, and after, as in the birth of our saviour. Who being exalted above all creatures, as reason is, and taken in to glory both body and soul, is the most worthy advocate for sinners, by way of prayer and intercession.  M. 
That seemeth strange to give and attribute the same title unto her, which the Scriptures give unto our Saviour. For he is our Advocate.  D. 
Sir, we put great difference, notwithstanding: for our blessed Lady is our advocate by way of prayer and intercession, but Christ, by way of merit and justice for our salvation; And therefore, as the Church never saith to him, Ora pro nobis, because he is not only man but God also: so no Catholic useth to pray unto her, with, Miserere nobis, which is, have mercy upon us, 
Invocation of saints. Vide 1. Reg. 15 4. Reg. 5. job. 5.2. Machab. 1.15. Isai. 37. job. 12. Dan. 10. jerem. 15 Matt. 18. Ps. 67.1. Cor 14. Apoc. 17 21. Orig. l. 8. cont. Celsum. Cypr. serm. de m●rtali. Ba●il. ●o. in. 40. marty. Naz. in C●p● Athan. Basil. Hieron. count Vigilant. Athan. ser. 2. de deipara Ambros. lib. de vi days. & orat. 2. in mort. f●at Aug. lib. 7. de bapt. contra donat. cap. 1. Greg. lib. 12. moral. cap. 13 etc.  because we Know, she is but a creature.  M. 
Why, if she be but a creature as all other saints are, how is it not an injury to God, to pray unto any other but to him, sith he hath invited us saying, come unto me all you that are loaden, etc. Whereby it should seem, we have no need to seek to any other mediator.  D. 
You say well, if by praying to saints we forsook God; but being, that therefore we pray unto the saints because we may the more easily and speedily come unto him, and be the better accepted of him, there is no doubt of dishonouring God, while we pray unto them whom he himself hath glorified, and would, they should be of all creatures honoured; even as it is no diminishing, but rather increasing of any Prince's majesty, to have many honourable servants and subjects, and to make remonstrance that he doth esteem them.  M. 
But how can the saints and Angels see us, or hear our prayers?  D. 
By seeing God, in whom they see and hear allthinges pertaining unto them. For if we know that the holy Prophets, while they year lived, could see and hear all things that God revealed unto them, though they wear far distant or long after to come; much more, we are to believe the same of the saints and Angels which are still in God's presence.  M. 
But doth not the Scripture attribute this title unto God only, that he knoweth and searcheth the heart and reins? how, then, can the saints being creatures, have so great a privilege.  D. 
Sir, it is true that God only hath this attribute of his own power or puissance, and therefore the saints, not of themselves but in him, and by his revelation, do know the hearts thoughts of others, yea and mortal men may know also all the secrets of my heart, if God should disclose the same unto them?  M. 
I like very well of your answer. But then I would feign know the cause, why the heretics do so much impugn this point and especially the honour done unto the blessed Virgin Marie?  D, 
The reason is manifest. For the Scripture saith, that God would put enmity between the seed of the woman and the seed of the serpent, as heretics are; falsely impugning the true praise and honour due to our blessed Lady, as also divers of the Sacraments, good works, penance, purgatory, and such like especial helps for man's salvation. Yea supposing the unsatiable envy and hatred that the devil hath against CHRIST and all that is his, it is no marvel that the heretics, who (as Saint Polycarpus calleth them) be primogeniti Diaboli, do hate and oppugn the honour of our blessed Lady, who hath so straight and near alliance with our Saviour. And how can it otherwise be, but that those who possessed with the unclean spirit, have no other scope of their whole life, and Religion, but mere liberty and sensuality should be without devotion to her which is the true Mistress, mother and mirror of all chastity and purity? Besides that she having always been the bane and overthrew of heretics in all ages, no wonder if they who are nothing else but a farthel and new brood of old heresies, are guided by the same spirit that their forefathers were, and use the same malignity against her that those used.  M. 
Truly it is so. But tell me, hath the Church any usual prayer to the saints and especially to our Lady?  D. 
To the saints we use the litanies, and other devout prayers in particular; but to the blessed Virgin the principal is the ave Marie.  M. 
I pray you say the same. 
Vide Athan. serm. de deipara. Ambros. Luc. 1. Chrysost. in liturgia. Aug. ser. 2. de annuncia. Fulg. serm. de laudibus Mariae Bern. ho. 5. in missus est etc.   D. 
Hail Marry full of grace our lord is with thee; blessed art thou amongst all women, and blessed is the fruit of thy womb JESUS, holy Marie mother of God, pray for us sinners, now, and in the hour of our death. Amen.  M. 
Tell me, who made this ave Marie?  D. 
Our holy mother the Church, taking the words of the Angel Gabriel when he came to salute our Lady the Virgin Marie, and some of the words of saint Elizabeth in her visitation, and the rest is added by the Church. so, as considering that all these words, being either of God by his Angel Gabriel, 
Our Blessed Lady without sin. See S. Damas'. orat. 11. de natiu. virg. et orat. 2. & 3. & l. 3. de fid. c. 2. D. Laure. justin. ser. de annuncia. & lib. de cast. con. animae. cap. 7. & in fascic. amo. c. 7. Idiotan de contempl. Virg. c. 2. & 6 Sedulium lib. 2 paschal. S. Vincent. Fer. serm. 1. de natiu. & 2. de nati. virg. D. Aug. lib. de nat. & gra cap. 36. etc. 5. cont. julian. c. 9 S. Cypr. de Card. op. Christi. c. de nati. Christi Amb. ser. 22. in Ps. 118. D. Hierony. in cap. 10. Eccl. Sophro. Ep. Synod. in 6. sin. act. 11. S. Brun. in. Ps. 101. Richard. Victor. in cant. cap. 26. &. 42. & lib. 1. de Emanuel c. vlt. Pet. Daemia. ser. de natiu. virg. & serm. de annunc. Arator. lib. 1. in Act. Apost. D. jacob. in Liturg. cit. a 6. sin. cant. 32. & 7. sin. act. 3. Conc. Francford. Ep. ad epos Hispa. Origen. bo. 1. ex var. Andre. Cretens. serm. de assumpt. Euthi●●i. serm. de zon. virg. D. Ansel. lib. de concep. vir. c. 18. cit. a D. Th. in. 1. d. 44. q. vnic. ar. 3. Theodoret. l. 3. in cant. Irenae. l. 3. cont. haer. cap. 35. Hippol. orat. de sanctificat. Cyril. bo. 6. in Concil. Ephes. Epipha. haer. 78. Innoc. 3. serm. 2. de assumpt. Hesyc. Concio. 2. de B. V Fulbertum Carn. ex Canis. lib. 1. cap. 7. Ansel. lib. de excel. virg. cap. 9 SS. Basil. & Chrysostom. in suis liturg. etc.  or of the holy ghost by the mouth of saint Elizabeth, and his spouse the Catholic Church, we may justly say that this prayer was made by God himself, or by the holy ghost.  M. 
What do you think worth the nothing in this ave Marie?  D. 
Besides the petition, I note four especial praises and commendations of our Blessed Lady.  M. 
Which be they?  D. 
The first in those words, Full of grace: for in this she did so a bound that she never had in her soul any blot or stain of sin which might hinder or diminish the same. I say sin not only, Actual, whether, Mortal, or Venial, but not so much as Original sin itself. And withal she was so plentifully endowed with all kind of virtues and gifts of the holy ghost in the highest degree and had wrought so many and so meritorious works in God's sight that she was made worthy to mount above all the quires of the Angels both in body and soul.  M. 
This seemeth much. For why then do you not attribute the same to saint Steven and other saints which are also said to be full of grace.  D. 
The quantity and abundance of grace is to be measured by the greatness of the office and dignity which God hath called every one unto. Now because the greatest office that ever was given unto any pure creature was to be the mother of God, therefore our Blessed Lady was made capable and filled with greater grace than any other pure creature. And so both Saint Steven and other saints though never so full, being so far inferior in office and dignity, must needs give place in comparison of the graces of our blessed Lady for this is not unlike to many vessels, who although they be all full of balm or other like precious liquor, yet one doth often hold more than an other.  M. 
Tell me now which are the other praises, which you say are comprised in this prayer.  D. 
The second is in those words Our lord is with thee: Where by we know that God in singular wise did always assist the blessed Virgin even from the first instant of her conception, governing, keeping, and defending her as a most rich treasure: so as she never offended in thought, word, nor deed. The third is contained in those words, Blessed art thou amongst we men: Because she only amongst all women had that privilege to be both a maid and a mother. A mother I say of such a child which is more worth than a hundred thousand children of other women. Albeit she may be said also to be the mother of great multitudes of children: for as much as all good Christians are brothers of Christ, and consequently are children of our blessed Lady though not by generation, yet by tender love and motherly affection which she beareth towards all. The fourth is in those words, Blessed is the fruit of thy womb JESUS: For as the praise of the fruit doth redound to the tree, so the glory of the child must much more redound to the honour of the mother. And even as every true living tree though it have once borne fruit remaineth with sufficient vigor and virtue to bear every year the like again; so our blessed Lady as the true tree of life having once borne God as the peculiar fruit of her womb remained still not only with sufficient, but with more aboundante grace, merit, and virtue them before, to become his mother again once every year; if so it seemed either convenient to Gods high wisdom & providence, or needful for man's Redemption: whereby it appeareth how fit this similitude is: and no wonder seeing it is no man's but the holy ghosts invention. As contrariwise those comparisons are of the devil which are by her enemies invented to diminish her praise and dignity.  M. 
I like this well: but if our Lady as before you said, be in heaven both in body and soul, what Lady is that which stands upon the altar & in other places of the Church.  D. 
It is not our Lady but her image only, by which we remember her which is in heaven, and in that respect we do it honour and reverence.  M. 
But as there be many images, are there also many Ladies?  D. 
No forsooth: but one only, which is always in heaven.  M. 
How then do Catholic people use to call upon our Lady of Loreto and others our Lady of Guadalupe, or Monserratto, or our Lady of Rheims or of walsingham, which are all in divers countries.  D. 
Sir we call her so with divers names by reason of the manyfould benefits she doth obtain for us by her prayers in those places.  M. 
What do you ask of our blessed Lady? do you peradventure ask forgiveness of your sins, or the grace of God, or life everlasting of her?  D. 
No sir. For we ask those things of God, both her & our creator.  M. 
What then do you ask of her when you pray unto her.  D. 
That she willbe our advocate and mediatresse before her blessed child to obtain all this for us. 
Invocation of saints.   M. 
And do you pray to the saints in like manner?  D. 
Altogether, remembering always notwithstanding that there is no saint equal unto god's mother, and therefore none that deserveth like honour, and reverence, of all true Christians.  M. 
But may a man say the Pa●●r Noster, or, ave Marie, to the honour or invocation of any other saint or Angel?  D. 
Yea doubtless, having this intention, either to pray unto God that for his saints or Angels intercession (who as Christ saith in the gospel do always see his father's face) he would have mercy on my soul, or to crave of the saints themselves that they will offer that prayer I make to God for me.  M. 
Why, will God refuse our prayers except the saints do offer them for us?  D. 
No: but he doth the more willingey hear them, when they are offered unto him by his friends, which we because of our sins, for the most part are not.  M. 
You say well, for our Saviour calleth his Apostles friends, even when they were in this world with him: but tell me when ought we principally to recommend ourselves unto them.  D. 
Truly at all times but especially in our distress and upon their festival days.  M. 

Holy days & Relics of saints. Vid● Basil. ho. 26. in Maman ten martyr. Euseb. libr. 13. de Athan. Ambro. in. 22. Lucae. & serm. 9 in sancto; Geruasium, & Protasium Chrysost. ho. 66. ad populum Antio chenum Hieron. Ep. 27. ad Eustocbium, & Ep. 53. & lib. contra Vigilant. Damas. lib. 4. de fide cap. 16 Aug. in ps. 88 l. 22. de civit. c. 8. in ps. 110 7. synod. act. 3 Chrysos. de Babyla mart. Victor. African. de persecut. Vandalica.  And what cause may there be why the Church doth keep their days holy and reverence their relics?  D. 
There are many but especially five.  M, 
Which are they.  D. 
The first is to glorify God in his saints, seeing the wonderful works he hath always wrought by them: The second, because by the honour which is done them in earth, we may the better understand the glory they enjoy in heaven: The third, that thereby knowing their lives and virtue we may be exhorted to imitate and follow their example, sith they were mortal men as we are. The fourth to increase our devotion towards God by bearing affection and love unto such worthy intercessors. The fift because our mother the holy Church will honour her children after they be dead; who while they were living did honour her, and often times died for her defence: whereupon also we pray before their relics because the same wear in their life instruments of their holy souls to do many good works, and shall be in the resurrection lively and glorious bodies, and in the mean time remain unto us as pledges of the great love they bear unto us, in remembrance of which we pray unto them that they will help us; as we remember to honour them, in what we may.  M. 
Are there any other prayers to our Lady, or to other saints, or Angels, which we may use.  D. 
Many: as the Salue Regina, and divers other anthems, hymns and orisons, which the Church doth use and we may likewise say every man according to his devotion.   

❧ Of the 10. 
The ten Commandments.  Commandments. ❧ CHAP. VI  M. 
NOW That you have told how we should pray, 
Vide Exod 20 versic. 34. Leuit. 19 Deut. 4.5.10. Mar. 5. versi. 19 22 Mar. 10 12. Luc. 10.18. Rom. 2.13. jacob. 1.2.4.  and believe well, tell me how we may know to work well also.  D. 
By knowing the commandments of the la of God, and of our mother the Church to keep them, and by knowing mortal sins to fly them.  M. 
How many are the commandments of the la of God, let me hear.  D. 
They are ten the three first belong to the honour of God, the other seven to the profit and good of our neighbour the first is. I am thy lord thy God thou shalt have none other gods but me, which is as much as thou shalt love and honour one God only above all things.  
The second, Thou shalt not swear, nor take his holy name in vain.  
The third, Thou shalt keep holy the sabbaoth day, that is all sundays and holy days.  
The fourth, Thou shalt honour thy father and thy mother.  
The first, Thou shalt not Kill.  
The sixth, Thou shalt not commit adultery.  
The seventh. Thou shalt not steal.  
The eight, Thou shalt not bear false witness against thy neighbour.  
The ninth, Thou shalt not covet thy neighbours wife.  
The tenth, Thou shalt not covet thy neighbours goods. And these ten commandments are comprised in two, which is to love God above all things and thy neighbour as thyself.  M. 
Tell me, 
The first Commandment. Images. Vide Athan. ser. 4. cont. Ariosto anos. & l. de passio. mag. salva. c. 14. So zom. l. 5. c. ●0 Basi. l. de Spu. S. c. 18. Ar●. l. 1. de consent Evangelist. c. 10. Greg. l. 9 Ep. 9 l. 7. Indictione 2. Epis. 57 & 169. Damasc. lib. 4 de side c. 17. & tribus libris de Imaginibus. 7. Synodus act. 2.3.4 6.7.8. Synod. can. 3. & 7.  how shall we keep the first commandment.  D. 
If we serve and adore one only and true God, expecting from him all our help and succour & asking the same of him as the author of all our good.  M. 
But why do you make no mention of forbidding Images or idols as it should seem it is in the twentyth of Exodus where the la was given.  D. 
Because that was but an addition or explication of the first precept by reason that the people of Israel at that time were much given to idolatry & did often offend in worshipping of idols whereof by the grace of God there is now no danger amongst Christianes'.  M. 
How then doth the Catholic Church use images as well graven as painted.  D. 
The Church doth use them for remembrance of Christ & his saints whom they represent unto us, and serve for the instruction of the ignorant and so are therefore called commonly the books of the unlearned; and to help our devotion towards them, and in this respect only we do them reverence and honour, which is not forbidden, but with the adoration of Latria, which is proper to God himself, for so that people did worship idols then; but there is great difference between an image and an idol.  M. 
Why what is an idol?  D. 
An idol is any thing visible or invisible whether it have image or no, which is falsely worshipped as God. As were jupiter Mars and Venus, etc. of the gentiles, who indeed were devils and wicked spirits which deluded the people, to the which are reduced the adoration of any of God's creatures as the sun and moon and some times beasts and plants of the earth, which the Gentiles, and paynim did and do (in some places) honour and serve as Gods.  M. 
So that the honour done by Christians to the Cross, images, and other holy things whatsoever is finally intended to God himself, and not to those creatures.  D. 
Doubtless: for it were great folly to think that a piece of paper, wood, or brass, or any like metal should be Christ, our Lady, or any Saint, for it were not so much lack of Religion, or knowledge, as want of natural sense, and judgement, for the very beasts can distinguish between a living and moving creature and a dead thing unmovable, and so you never see a greyhound run at a carven or painted hare, nor a hawk to seize upon an artificial partridge.  M. 
It is very true but tell me did God himself ever command any image to be made?  D. 

Exod. 25. Nume. 21.3. Reg. 6. & 7.2. Paralip. 3. & 4.  That he did, as the images of the Cherubins over the ark, of the brazen serpent in the willdernes; and the temple was full of graven images and pictures, as it appeareth in the scripture.  M. 
How then? is God's commandment contrary to himself in the twentieth of Exodus?  D. 
No: God forbidden; but in the .20 of Exodus he only forbade the carving or making images or idols to honour, or worship as God, 
Deuter. c. 30. versic. 17 etc. 4. versic. 19  as in Deuteronomie Moses himself explicateth this precept saying, Lest by error thou deceived shouldest worship them as gods, or believe in them, as other Gentiles round about them did then do: but these other images he commanded to be made because they were for God's honour and service.  M. 
So that images if they be rightly used are laudable and contrariwise being abused are damnable.  D. 
Even so: and therefore the same brazen serpent which Moses made for a figure of the Cross & Christ crucified, when it grew in to peril of idolatry was broken and consumed to dust by the good king Ezechias. 
4. Reg. 18.   M. 
But tell me, have you ever heard of any other kind of idolatry besides this corporal and external? 
Heresy is idolatry. D. Hieron. in Oseam prophetam. saepe. & in relic; Prophetas.  for the holy fathers of the Church and especially saint Hierome doth say that all heresy is idolatry.  D. 
It is weary true sir.  M. 
Why? how can that be, or what reason can you give for it?  D. 
Because they erect unto them selves an idol of their own invention, & the hdany work of their owune brain which they follow, defend, and honour, even to the engaging of their souls, and hazard of aeternal damnation against all Scriptures, traditions, learning, and authority of all Saints, Doctors, and the whole Church of God, wherein, in deed they make a false God of their erroneous doctrine and private fancy.  M. 
Truly you have reason; for in the like sense saint Paul calleth covetousness the worshipping of idols, because they prefer riches before God, & his glory: but one thing I would yet fain know of you: for what cause they use to paint God the father like an old Man, and the Angels like young men with wings and other garments? for I hope you know that they are spirits and have no bodies.  D. 
I know it very well: but God is so painted because he so appeared in vision unto Daniel the Prophet, 
Dan. 7. versi. 5. & D. Tho. in 4. d. 48. q. 1. an. 1.  partly to represent God's antiquity, & eternity, before all other things created: And the Angels are painted in that form before mentioned, to signify their beautiful and vigorous nature, being always ready priest to go and execute whatsoever God shall command them, as pure & immaculate ministers of his divine Majesty.  M. 
And how or with what sins is this commandment broken?  D. 
With many and sundry offences; but especially those that are contrary to the Theological virtues: as infidelity, desperation, & hate of God, all Atheism, heresy, schism, superstition, idolatry, witchecrafte, sorceries, and the like whatsoever is done by the help or invocation of the devil.  M. 

Vide Exod. 20 31 Deuter. 5. Levit. 23. Isa. 56. Heir 12. act. 20. Apoc. 1. Ignat. ad Phil. Hieron. cap. 4. Galat. Aug. lib. cont. Adim. c. 16. Ep. 118. & 19 ser. 154. Leo. Ep. 81.  But we have said enough of the first commandment: tell me how must we keep the second?  D. 
In not swearing, except it be upon necessity, and that with truth, and reverence.  M. 
So that if a man swear a lie or doubting whether it be true, he sinneth mortally every time.  D. 
So it is, if he use deliberation, for it is a great injury to God (who is truth itself) to call or invocate his holy name in testimony of falsehood, as by such swearing is done.  M. 
And why say you just, and necessary.  D. 
Because, although it be truth, if it be not lawful, and being true and lawful, if not necessary, it is still a sin, at least venial, to swear at all.  M. 
But if a man swear by our Lady or other Saints, by the Cross or any other creature, as a man's soul, life, etc. by bread, drink, etc. shall he sin against this commandment?  D. 
Yes doubtless, because he that sweareth by any creature, calleth it to witness in the truth of his creator, who made the same, and so in effect calleth God to witness, which is to swear by him: which kind of oath is more manifest, when, swearing by any creature is added the name of God also: as for example, to say by this fire, or bread of God, etc.  M. 
What words then may a man use, to affirm any thing to be believed?  D. 
I would say in truth, or for certain, truly, verily, etc. for these are no oaths.  M. 
But tell me are we forbidden all so by this commandment, of blasphemy and breach of vows?  D. 
No doubt: as well also as of oaths and vows wherein we promise or purpose to perform any evil thing, or sins against Gods holy la: for such oaths and vows are better broken than kept; yea we are bound to break them. And the same obligation we have of vows made to our Lady, and the Saints, for they be understood as made unto God, though referred to the honour and glory of our B. Lady & other his Saints in whom he dwelleth.  M. 
But do you understand well when a vow is made?  D. 
Sir as I take it, a vow is not every purpose, & much less every desire to do any thing but it is also necessary that there be made there of an express promise with the mouth or at least with the heart, and that of a thing which is good, and pleasing to God, and therefore to be with diligence accomplished.  M. 
You say very well: 
The third Commandment. Exodi. 20. Leuit. 18.24. Deuteron. 23. Ps. 12.33.75. Eccli. 5. Ecclesiastic. 23.27.23.27. Hieremis. 4. Zach. 6. Matth. 4.1. Tim. 5. jacob. 5.  tell me now how you must keep the third commandment.  D. 
according as the Church hath determined, which is not to do any servile labour on sunday, nor feasts of Saints, and to hear a whole mass upon such days: and therefore likewise we should spend those days in praying, reading spiritual books, hearing of sermons, and other works of piety, and mercy.  M. 
If on the feast or holiday there can be no servile work done, how do we ring the bells, and dress the meat and table upon the said days for these are also servile works.  D. 
Sir it is true: But this commandment is understood always with two conditions. The first, if such forbidden works be not necessary unto humane life: The second, if they be not necessary for God's service, as you see both those are that you have named: and besides these conditions, it is lawful to do servile works upon the sunday or feast, when there is licence of the prelate, and cause sufficient.  M. 
How cometh it to pass, tha● the Christian people doth not observe the sabbaoth, or satterdaye, as the jew did, seing● the commandment speaketh of the sabbaoth.  D. 
Because Christ our saviour with great reason hath chaunge● and translated the sabbaoth into the sunday, or dominica● day, as he did the Circumcision into Baptism, and the Pasquall lamb into the B. Sacrament, and all other good things of the old testament, into other better of the new; and with as good reason doth the Catholic Church keep the dominical day, in memory that the creation of the world began on it, as the jew their sabbaoth, because the said creation ended thereon, besides that upon the sunday CHRIST was borne, rose from the dead, 
The fourth Commandment. Vide De●ter. 5. Eccli. 34. Prou. 23. Tobiae. 4. Rom. 13. Ephes. 6. Coloss. 3.1. ad Tim. 4. Amb. lib. 5. Exameron. c. 16.  and sent down the holy ghost upon the Apostles; which three principal benefits of our Redemption are recorded in the observance of the sunday.  M. 
And the fourth how must we keep it?  D. 
By doing our duty to our parents and elders, as well spiritual as temporal and obeying our superior in all honest and lawful matters.  M. 
So that our pastors and magistrates are included in this precept also;  D. 
So it is: though especially and principally it be spoken of our parents, to whom we are bound by la of nature to serve, and help in their necessity; as on the other side there is no doubt but in virtue of the same precept the parents also and superiors are bound to have the like care to nourish, govern, & direct their children and subjects.  M. 
And why is there added to this precept rather then to any other, the promise of long life to those that fulfil it?  D. 
Because it is good reason that he should not enjoy long life, the which dishonoureth them by whom he hath received the same.  M. 
And how shall we keep the fift? 
The fift Commandment. Deuteron. 21. Gen. 9 L●uit. 19.24. Mat. 5. Ephes. 4. Coloss. 3. jacob. 2.1. Ioann. 3. etc.   D. 
If we neither kill, wound, nor hurt, any neighbour in his person, nor desire him any mischief in our heart, nor rejoice when it happeneth: remembering that he is made to the image and likeness of God. And that which is said of killing others is as well also understood of killing ourselves: and if any saint, or holy woman, in the defence of the Catholic faith, or the virtue of chastity, have killed themselves, we must persuade ourselves that they had particular & manifest inspiration of God so to do, for, otherwise they could not be excused of a most grievous sin, God only being absolute master of man's life: so as the magistrate himself can not do it but in defence of justice, and representing God's place.  M. 
But why say you not desiring, & c?  D. 
Because he that hateth his neighbour, or desireth his harm, or for this doth fly his speech, or refuse to salute him, doth not keep entirely this commandment: and hate, and rancour being the root of murder, are therefore especially forbidden in this precept. 
The sixth Commandment. Levit. 20. Deuter. 22.23.25 Prov. 11. Eccli. 41. Ps. 14. Ezech. 18. Mat. 5. Rom. 5.1. Corint. 6. Luc. 6. Ephes. 4.5 Thessal. 4 1. ad Tim. 5.   M. 
touching the sixth commandment there needeth here no further declaration: but can you tell me any remedy against the sins therein and in the ninth also forbidden?  D. 
There are many: but the principal is to fly the occasion thereof, to be very circumspect in governing all our senses well, especially the eyes; to eat and drink with moderation; to fly evil conversation; not to read dishonest books, neither speak nor hear any wanton words nor songs.  M. 
You have answered to the purpose, 
The seventh Commandment.  but now tell me also how we must keep the seventh commandment.  D. 
If we neither take, 
Levit. 19 Exodi. 20. etc.  nor damnify, nor retain unjustly other men's gods against their wills, nor giving counsel, aid, nor favour to such dealing.  M. 
And what other sins are reduced to this precept, which forbiddeth all stealth and rapine?  D. 
First, all frauds, which are used in buyenge and felling, and like bargains. Secondly, all usury, which in truth is plain robbery. Thirdly the taking of those things which other men have lost and keeping them to himself, without inquiring for the true owner, four, he which doth appropriate to himself things belonging to the community and other the like, which are damageable to our neighbour, as to spoil his corn, or grass or burning his house, or barn, killing his cattles, or the like: all which oblige to restitution, with out which the sin can not be forgiven.  M. 
And the desire to take away or steal an other man's goods if he could, 
The eight Commandment. Levit. 16. Exodi. 23. Deut. 36.19.27. Proverb. 12.24. Ephes. 4. Colloss. 3. jacob. 4 1. Petri. 2. Apoc. 21.22.  is it not a sin against this commandment.  D. 
It is a sin in itself, but rather against the tenth commandment which doth forbid this desire.  M. 
Now tell me how the eight precept is to be kept.  D. 
Not only in avoiding false witness, but murmuration also, and not discovering other men's faults or sins that be secret, although they be true; except it be with a good intention to whom it belongeth to remedy the same, by avoiding also rash judgement, and all kind of dying.  M. 
And do you know to distinguish those offences, which are committed against this commandment?  D. 
Yea sir, for concerning lies there are three sorts: the first which is hurtful, which is especially prohibited in this precept, as when a man in judgement doth give false evidence to the damage, or prejudice of his neighbour. The second, which is called officious, as when a man telleth a lie to deliver his neighbour or friend from some danger. The third which is termed idle, which is neither to help or hurt any other: But these two kinds are not so great sins as the first, yet are they still at least venial sins, for we ought not to tell any lie for any good in the world.  M. 
And how do you distinguish the other sins which are forbidden in this commandment.  D. 
There are also three kinds of them, to the which the rest are commonly reduced. The first is called contumely or reproach: which is an injurious word spoken with intent to dishonour our neighbour, as to call him, ass, or fool, base companion, and the like, howbeit if they should be spoken in jest or to admonish and correct, as some time the father doth to his child, or the master to his scholar, without meaning to do him injury, then is it no reproach nor sin, or at least but venial. The second is detraction, or backebytinge, or slander, of the which hath been spoken already; The third is malediction or cursing, which when it is done with hate and desire that it may take effect, is a most grievous sin, as on the other side, when it is done only of levity, jest, or sudden anger without deliberation, it is less evil, but still a sin, as ill beseeming the children of God by adoption, as all true Catholics are, out of whose mouth should never proceed any thing but blessing, or words of benediction.  M. 
And is he that breaketh this precept, bound to restituction?  D. 
Doubtless he is, for good name is much more precious than wealth, or riches: which all men know are to be straitwayes restored if they be taken away unjustely; but restitution of good name being more difficult than the other, obligeth discrete persons to beware the more of it.  M. 

The ninth & tenth Commandment. Deuter. 5. Eccles. 18.25. Rom. 13.1. Thessalon. 4. jacob. 1.  To conclude then sith you have already expounded the tenth, tell me how the ninth must be observed.  D. 
Even as the sixth, by procuring as much as is possible, a pure heart and a clean in God's fight, who doth expect the same at our hands.  M. 
I do not doubt but you understand that in this precept as well the woman as the man is forbidden this desire: but I would feign know of you whether every such desire in man or woman be a sin although they give no consent thereunto?  D. 
Sir I have been taught, that S. Gregory putteth three desires of evil or carnal desire; The first of suggestion or tentation, to the which if a man presently resist he sinneth not at all, but rather meriteth. The second of delight, whereunto though sense incline, yet the will and reason have not consented, and this for the most part is not without some venial offence. The third degree is, when unto suggestion and delectation our will and reason add their consent in such sort, as a man remembering what he doth willingly and wittingly, doth notwithstanding abide, and go forward in such desire, and cogitation; and this is a mortal sin, which is properly forbidden in this commandment.  M. 
So as you see, in the ninth is forbidden in Unlawful desire, all that is forbidden in the sixth, By unlawful doing, but I would fain see whether you fully understand what is contained in these two precepts.  D. 
There is principally contained the prohibition of adultery, which is, when a man doth sin with an other man's wife: and this I say, principally; because the ten commandments being a la of justice, and adultery a sin against the same virtue, as by which sin honour is impaired, it cometh fit, that after the prohibition of murder or man's laughter whereby life is deprived, should be prohibited adultery whereby honour is stained & lose: 
D. August. q. 71. in Exod.  yet is it to be noted that by the same precepts are also prohibited secondarily all other sorts of carnal sins & offences, as for example, Sacrilege, which is to sin with any person that is religious or consecrated to God: incest, which is to sin with any of ones own Kindred: rapt, which is to sin with a Virgin: Fornication, which is to sin with a single woman but already corrupted, as a widow, or common harlot; and other sins more abominable in this kind, which therefore ought not to be named amongst Christians.  M. 
All this is true which you have said; yet would I fain see, whether you know wherein it is founded, that fornicacation is a sin, for it seemeth the party so offending doth no body any injurye or damage at all.  D. 
It is founded in all laws of true & right reason, the la of nature, the la of Moses, & the la of grace. In the la of nature, for we read that the patriarch judas 
Genes. 38.  would have put Thamar his daughter in la to death because being a widow, she was found great with child; so as even then it appeareth, that by the instinct of nature men Known that fornication was a sin: afterwards in Moses la in many places fornication is forbidden; 
Deuter. 23.  and in the Epistles of Saint Paul many times we read, 
1. Corint. 6.1. Thess. Gal. 5. Ephes. 5.  that fornicatoures shall not enter into the joy of paradise. Neither is it true that fornication doth not damage any body; for it doth damage the woman herself which therbye remaineth infamous; it hurteth the child thereof borne, which becometh illegitimate, it doth injury to Christ, for we being all his members, who so committeth fornication is cause that the members of Christ become membres of an harlot; 
2. Corint. 6.  and finally it doth injury to the holy ghost; 
1. Corint. 3.  because our bodies being once temples of the holy ghost, who so doth defile his body with sin, doth defile and profane the temple of the holy ghost. And therefore it is certain that not only this foul offence is by this precept prohibited, but all other actions of uncleanness & lust that tend thereunto, though it be but a wanton look, if it be directed to this unlawful desire or work, according to that our saviour taught in the gospel, 
Matth. 5.  where in deed he expoundeth the force of these commandments, that who hath seen a woman with evil desire, hath in his heart committed adultery or fornication.  M. 
You have answered well: but I would also ask of you, what you think of the tenth commandment, and why the desire in theft is forbidden as well as theft itself, as also in the sins of the flesh afore said; yet concerning murder, or man's laughter, we see no particular precept against the desire thereof; is it because theft is so grievous a sin in God's sight?  D. 
Sir it is certain that through this offence came the accursed judas to fall into that horrible treason against his master our B. saviour, and every day we see that those which are given to stealing go also further, and kill oftentimes even in the buy way, without any hate or rancour at all, but only to enjoy a little money or substance, which those poor passengers carry, and God permitteth, that he, which robbeth others, little enjoyeth the same▪ & so we see, that judas came to hang himself; and thieves for the most part come to fall into the severe hands of the justice: now the cause why God hath not so expressly prohibited manslaughter which is only committed by cogitation, may be for one of these two reasons, either because forbidding the work itself, it might well be gathered that he also forbade the desire: or because having as it were shut the door to evil desires of interest and pleasure (which lightly are the cause of thieving) by putting the sixth & seventh commandment correspondent to the ninth and tenth, it might well seem that he had shut also the door to the desire of murder, or manslaughter, because for the most part these are never desired but for commodity, or delight, which should thereof follow  M. 
I would know also of you, if you can tell the reason why God having forbidden all unlawful desires, there are no humane laws that forbid them, but only the works them selves, and the effects of them.  D. 
The reason is manifest, because men although they be Emperors, or Popes, do not see men's hearts, and therefore can not judge of their thoughts, and desires, much less punish them, and consequently it were to no purpose to forbid them: but God which doth discern the heart and reins of men, can punish also evil thoughts, and desires, and therefore doth justly forbid them.  M. 
Now then sith all these are contained in the two precepts of loving God & our neyghoure, tell me how is the precept of loving God above all thingh to be under stood.  D. 
By loving and esteeming God so much that neither for goods, honours, parents, friends, no nor for own life, nor any thing else in the world, we will forsake him nor le●● to do his holy will.  M. 
And how shall we help our selves to do the will of God?  D. 
If every morning as soon as we rise, we do remember him and his benefities towards us, giving him thanks, and craving his favour, and help, that we do not offend him that day, but may do always his holy will and pleasure.  M. 
And at night before you go to bed, what were good to be done to the same purpose?  D. 
It were good after thanks given for this benefits received of his mercy, 
examining of conscience.  to take account of your soul, touching all the thoughts, words, and deeds of that day, and secondly to ask of him pardon for all that hath been done amiss, until that present hour: and thirdly make full purpose with his grace to amend our lives and saying some prayers to that purpose.  M. 
And as concerning the love of our neighbour what say you?  D. 
Sir it is sufficiently plain of itself, to do as we would be done unto in all things, according to the law of God and natural reason.  M. 

Meditation or mental prayer.  You have told well how to examine a man's conscience; I pray you tell also wherein meditation and mental prayer doth principally consist, that we may exercise the same accordingly.  D. 
Supposing recollection to begin withal, and some convenient subject or matter to discourse upon, it consisteth especially in these six actions of the soul. The first, to know the majesty of God and of his mysteries. The 2. with devotion to adore the same majesty. The 3. to actuate his love with all our heart. The 4. to thank him for his benefits, etc. The 5. to offer ourselves wholly to him. The 6. to ask graces and favours of him.   

❧ Of the five Commandments ❧ of the Church. 
The Precepts of the Church. Luc. 10. Mat. 18. Conc. Lugier dun. c. 3. Matiscon. 2. c. 1. Triburense. c. 35. Agathense c. 21.47. Aurelian. 1. c. 28 Gangrense. c. 19 Mogunt. 5. c. 34 35. La teran. 56. Inn●c. 3. c. 221. Trid. Sess. 14. can. 8. Ignat. Ep. ad Philadel Tertull. l. 2. ad uxorem.  CHAP. VII.  M. 
WELL now since we have said the 10. Commandments of our lord, let us h●are which are the precepts of our holy mother the Church.  D. 
They are principally five.  M. 
Which are they?  D. 
The first is to hear Mass on sundays and holidays.  
The second to confess once a year at least.  
The third to communicate, at Easter or the Pasque.  
The fourth, to fast when holy Church commandeth.  
The fift to pay tithes, and first fruits, to the which you may add also the sixth, not to celebrate marriages prohibited by the kpequen whtdopr Church.  M. 
And how understand you the first commandment. 
The first precept.   D. 
That we are bound to hear a whole Mass, and that with attention every day which the Church commandeth to be kept holy, except for sickness or some other just cause.  M. 
Why do you say attention?  D. 
Because in time of Mass it is not lawful to talk or treat of any matter else, but attend to the words and action of the priest.  M. 
And have you any prayer to say at the elevation?  D. 
divers sir: but I am wont to say this we adore thee Lord JESUS Christ and give thee thanks and praise for with thy Cross and passion thou hast redeemed the world, I beseec the lord to forgive me my sins.  M. 
And what prayer say you at the lifting up of the chalice.  D. 
I say thus: we adore thee most precious blood of our Saviour jesus Christ which was shed for all man kind upon the tree of the Cross.  M. 
And the second commandment how do you understand?  D. 
That every Christian as soon as he cometh to the use of reason, is bound to confess him self once a year in the lent at least, as it is the custom of the Church.  M. 
Why say you once a year at least?  D. 
Because at what time a man is in danger of death, or is to receive the blessed Sacrament, 

The Sacrament of Confession. Vid. joan. 20. ibid. Cyri. Chryso. Gre. bo. 26. Mat. 18. Cyp. 1. Ep. 1. Hilari. can. 16. in Mat. Hieron. Ep. 2. ad Heliodo. Chrysos. l. 3. de sacerdotio Aug. l. 20 de civit. cap. 9 joan. 11. & ser. 18. & 44. de verbis domini Ambr. ad virgin. lapsam 〈◊〉 lib. de poenit. Tertull. l. de poeni Hieron. ad Demetria. Chryso. ser. de poeni. Conc. Florent. 〈◊〉 Trid.  
For vocal Confession. Vide Clem. Rom. Ep. 1. Dion. Areopag. Ep. 8. Tertull. lib. de poenit. Cyp. serm. de lapsis & l. 1. Ep. 14 Basil. q. 229. & 288. in regulisbrevibus & Epist. 3. ad Amphilochium Aug. hom. 41 49. 30. ex 50 & l. 2. de visi ●a●. infirmorum c. 4 Leo Ep. 80 & 91. jacob. 5  
For Contrition. For Satisfaction see. Vide Psalm. 37.50.118. Isaiae. 30. etc. Ps. 34.50. & 68 Isai. 56. Hierem 6.22. Ezec. 18. joelis. 2. Mat. 11.16. Luc. 9.10. Rom. 6.1. Cor ●1. Ephes. 4.2. ad Cor. 7. Colo. 3.1. Paral. 21.1. Reg. 11. jonae. 3. Mat. 24. Mar. 14. Lucae. 7.1. ad Cor. 9 Tertullianus supra citatus.   and findeth himself with mortal sin in his conscience, he is bound also to confess by God's commandment; for as we sin often so we should desire to confess often also.  M. 
And what are the substantial points of this holy Sacrament.  D. 
Contrition, which is with the heart, Confession vocal, which is with the mouth, and Satisfaction, which is with works of penance: which is to be understood, that the penitent besides the true sorrow of his sins committed, have full purpose never to offend again, and so confessing them with humility, and confusion, have the mind to accept with a-good will that penance which shallbe enjoined him by his confessarius, and procure to fulfil the same with all speed convenient, considering the great favour that God doth him to pardon the aeternal pains of hell, and content himself with a temporal punishment, much less than that which his sins deserved: whence follow also these other fruits of this Sacrament; first, that our good works done in God's grace, and afterwards lost by sin, are recovered again, and yield us the reward of them as before: The second is that we are loosed from the bands of Excommunication if perhaps we had been subject unto it, being restored to the Communion of the prayers and Sacraments of the holy Church, 
Excommunication.  conversation with the faith full, and Christian burial: of all which excommunicated persons are deprived. Thirdly and lastly, we are made capable of the treasure of those indulgences, & pardons, which with this condition the Pope's holiness doth often times grant.  M. 
It is cunningly answered: but can you tell me how a man may make a good confession.  D. 
By keeping these three conditions: that it be humble, sincere, and entire.  M. 
And what call you humble.  D. 
When he which confesseth his sins, in his heart doth acknowledge himself a grievous sinner, and unworthy to have pardon of his sins accusing himself with great subjection, reverence, and fear, as he which talketh with God.  M. 
And how shall it be sincere and true?  D. 
By telling only what he himself hath committed, without mentioning any other, and that neither more nor less than he hath done, without excusings himself or accusing other.  M. 
And how must it be entire?  D. 
By declaring all that he can remember, not concealing any thing for shame, or other worldly respect, because it is an injury to the holy ghost, and a sacrilege against this holy Sacrament, and the party other urise doing, keepeth the devils counsel and be cometh his secretary.  M. 
How then may a man examine well his conscience, to be sure to confess all as he ought to do it?  D. 
By conferring his conscience with the 10. Commandments of God, and those of the Church, and the mortal sins, and works of mercy, remembering the place, and persons with whom he hath conversed, and the things wherein he hath been occupied?  M. 
You have said very well, and remember that you do so yourself, when you go to onfession: but tell me if an heretic should ask you, how any man can forgive sins but God only, what can you answer?  D. 
That of his own authority it is true, that God only can forgive sins, but by his commission, any other his lawful minister in God's Church.  M. 
And cannot the priest, absolve from sins without confession?  D. 
No certainly.  M. 
Why so.  D. 
Because he sitteth in confession, as God's minister or magistrate in judgement; and no judge can well give sentence without hearing the cause or evidence.  M. 
And must a man give evidence against himself?  D. 
How else can he hope for forgiveness? sith no man knoweth the heart of man but himself and God almighty.  M. 
Did Christ ever give this authority to his Apostles, and disciples, to forgive the sins of others?  D. 

Matth. 18. Ioann. 20.  Never did he say or do any thing more manifestly, or in more plain terms, as it is clear in the Gospel; whose sins you shall forgive, or lose in earth, they are forgiven, or loosed in heaven, and whose sins you shall retain, or bind in earth, they are retained or bound in heaven.  M. 
Why, can the priest also retain sins?  D. 
What else doth he, when he denieth absolution to such as are impenitent, or disobedient unto him in confession; especially when they conceal any thing from him, which they ought to discover, and will not.  M. 
Therein is reason; for in truth how can a man have his wound, or sore cured if he refuse to show the same unto the physician, or surgeon? but tell me last of all, what is satisfaction?  D. 
It is the doing of penance for the offence done against God, on ourselves, by prayer fasting, alms deeds, and the like good works, and especially by restoring other men's goods, or good name, if we have taken it from them, or done them any injury what so ever.  M. 
So that it is not sufficient for a Catholic man to be sorry for his sins in heart, and to confess them in particular to the priest, but he must also do penance for them either in this world or in purgatory.  D. 
Certainly so it is, except peradventure by virtue of holy grains or medals well applied, the same be prevented, for the Pope's indulgences, or pardons do much mitigate our obligation in this behalf. 
The third & fourth precept. Gen. 1.9 Leuit. 10 Num. 6. judicum 13. Mat. 3. Mar. 1. Luc. 1. Act. 15. E●●d. 24. Deuteron. 9 3 Reg. 1● Clem. Rom. Constitutution. Apostol. c. 16.13.19.20.21. Ignat. ep. ad Philadelphie. Hieron. ep. 54 ad Marcellan. Basil. hom. de jejunio Ambr. ser. 23.25.34 36. & 37. August. libr. 30. contra Faustum & contra Adimantum. c. 14   M. 
God be thanked that he hath given so many comfortable and sweet remedies, against man's frailty, sins, and misery: but proceed unto the third precept.  D. 
It is so plain it needeth no further declaration.  M. 
You say well; but how understand you the fourth of fasting.  D. 
That every Christian after he cometh to the age of 21. years, is bound to fast the lent, and four imber weeks, and all the other vigiles, and fasts which the Church commandeth.  M. 
Why? is it not enough to fast from sin, but that a man must fast from flesh, and whitemeate also.  D. 
To fast from sin vee are bound every day and hour in the year, and the holy days most of all other, yea and all the days of our life by consequence: 
joelis 2. Tobi. 12. 1. Reg. 14 Paralip. 20. jonae. 3.4. Esdrae 8. & Esther 9 Mat. 6. Mar. 2. Luc. 2. Act. 13.1 Cor. 7.2 Cor. 6. etc.  but that fast which is bodily and corporal, is to help this which is spiritual, as we see it often in the Scripture commanded, and therefore is limited to certain times and seasons.  M. 

Epiphan. baeresis 75. Amb. l. de Iej●nio et Elia. Chrysost. hom 1. & 2. in Gone ser. 1. de Iej●nio. Theodore. Epitome d●uinorum decretorum. The fift precept.  And why the lent more than any other time of the year?  D. 
Because it is in imitation of our Saviour, and for a preparation to the holy week of his passion, and the great feast of his Resurrection, wherein we ought with Christ to arise and amend our lives hereafter.  M. 
Now say then, how is the last precept to be understood  D. 
To give unto God for every ten, one (and not the worst) according to the custom of the Church, 
The Mass. S. Cypr. lib. 2 Ep. 3. Euseb. l. de demonstrate. Evang. c. 10. Aug. contra Faust. l 6. c. 5. Mart a●is ep. ad B●●●gal. justin martyr dialogo contra Tryphon. Irenaeus. l. 4. cap. 32.33.34. Chrysos. in ●. 95. Aug. l. 18 d● civit. c. 35. & l. 19 c. 23. Hier●●●m. ad Marcellam●● evagr. ●●ma ● Epiphan. hear si. 55. Aug. in Pi. 33. & Ep. 23. ignat. ad Smyrnen. Vide Malach. c. 1. Dam. 12.  and country.  M. 
Truly you have answered very sufficiently; howbeit by reason you say we are bound (as ●t is true) to hear Mass on all holy days. I would gladly hear whether you understand what the Mass is, and the ceremonies thereto belonging.  D. 
The Mass is the true sacrifice, of the true body, and blood of our Saviour jesus Christ, offered unto God for all men, invisibly on the altar, but really and truly as it was by him self on the Cross.  M. 
And is there in it both a Sacrament, and a sacrifice also?  D. 
Both sir. a Sacrament in that it giveth grace to the worthy receivers thereof by way of communion, a sacrifice in that it is offered by the priest unto God on the altar, for himself, and the people, according to the Prophecy of Malachi, and Daniel, which call it the clean oblation and perpetual sacrifice?  M. 
And why did Christ appoint this sacrifice?  D. 
Because God was never served without sacrifice, 
Gene●. 4.8.14. Exod. 12. N●●a●●. 28. & 29. Hippolytus I de consummate. mund. Chrysosto. hom. 49. operis imperfecti in Matt. Irenaeus libr. 4. cap. 32. August. libr. 10. de civita. cap. 21. & libr. de cura pro mor tuis agenda. cap. 1. lib. 22. de civita. cap. 8. Gregor. libr. 4. Dialog. cap. 57 Beda libr. 4. historiae Angilcanae cap. 21. Dionysi. Areopag. de Ecclesiast. Hierarchia cap. 3. & Epistola. 8. Sancti jacobus, Basil. Chrysostom. in liturgiis. Chrysostom. hom. 77. in Ioan●e●. & homili. 18. in Act. Apost. Cyprian. libr. 1. Epical. 9 Epiphan. haeresi. 75. D. Hieronym. 1. ad Ti●●● Clem. Rom. Epistol. 5. Ambros. in. Psalm. 38. & ●. 1 efficior. cap. 18. August. libr. 9 confess. cap. 11. 1●.13.  since the beginning of the world: and for that our Saviour ordained a better form of religion then ever had been, either under the la of nature, or the la of Moses, he appointed also and gave us the greatest sacrifice that could be possible; which was himself in the Mass.  M. 
The Mass hath many parts in it, tell me wherein beginneth the true body and blood of our Saviour to be present?  D. 
Straight upon the words of consecration, which is at the elevation, at what time it is especially adored of all true Christians.  M. 
And who was the first that ever said Mass in the world?  D. 
Our Saviour jesus Christ in his last supper, 
Vide Orig. homil. 3. in variis Naz. orat. in. Gorgonian Chrysost. hom. 24. in. 1. ad Cor. & homil. 61. ad populum Antiochen. Aug. in Ps. 98. Amb. lib. 3. de Spiritu Sanct. cap. 12.  at what time he made his Apostles priests, giving them power, and authority to do the like, and to make and teach others that should succeed them.  M. 
How chanceth it that this word (Mass) is not found in holy Scripture?  D. 
Because the names of things are given upon sundry occasions, and our faith is not grounded on words, but in things, and substance, for in like manner neither these words, Trinity; Incarnation, Consubstantial, and the like are to be found in holy writ, yet Christians believe constantly these mysteries.  M. 
You answer to the purpose but tell me may not those words of our Saviour wherewith he did consecrate be understood by a figure?  D. 

The real presence of Christ in the B Sacrament  No sir, in no wise at all, for being the most important mystery of all other which ever he taught his Apostles, if he had spoken by a figure, he himself would have expounded the same, as he did many others of less moment: besides that, 
Mat. 26. Mar. 14. Luc. 22. 1. Corint. 11. Aug. Ep. 86. Ch●●sost. hom. 17. Operis imperfecti The●philact. & Be da●●n 24. Luc Aug. lib. 3. de ●●●●buāg. 〈◊〉 2● Tertull. ●. 2. ad vx●r. Cypr. serm. de de lapsis. Orige. hom. 13. in Exod. Basi. ad Caesarium. Hieron. in prolog. contra jovin. Euseb l. 6. bis. c. 36. Ambro. in Satyr. Theodoret. in Theophili vita. 26 evagr. l. 4. c. 35. Aug. ho. 26 ex quinquinquinta. Basil. ad Caesarium pat. Cyril. Alex. Ep. ad Calosci. Euseb Emiss. hom. 5. de paschate Conc. Trid. sess 13. can. 3. Constantien. Basiliens  the gospel maketh no mention of any such meaning. Thirdly, the Evangelists and Saint Paul, all in one manner rehearse the whole matter without any mention of parable or figurative meaning, which in other occasions they do very often as saying, Quae sunt per allegoriam dicta, that is, which are spoken by an allegory or figure, etc. And lastly, all men in their last will & testament speak as plain as they can possibly, and you know well this was our saviours last will and testament which he left unto the world, and to his spouse the Church, the night before he departed this life: neither could he, or Saint Paul speak any thing more plainly, neither did ever any Doctor, holy father, or interpreter of holy Scripture doubt of this proper sense of our saviours doctrine, except he were an heretic. For albeit some one father, or other hath said, that when our Saviour gave his body, he gave also a figure of the same to his Apostles, yeat never any interpreted these words in that manner, which is that, we here especially speak of. Now that the thing itself may be ministered and yet a figure, it hath no contradiction: as for example, if the King of England should cause a comedy to be made of his receiving to the crown, and himself would play the kings part, it is manifest, that one and the self same person should be both a figure, and the thing figured; the representer, and the thing represented; which in this Sacrament is also manifest, Christ his bodre (which is really present) representing the same body that suffered for us, and in the shape of bread, and wine, signifying the nourishment of our souls by his grace, 
The ceremonies of the Mass. Vide loca infra citata.  to which end this Sacrament is chiefly ordained.  M. 
You have said enough of this point of the real presence, tell me now the meaning of the ceremonies which are in the mass, 
Diony. Eccles. Hierarch. c. 3. jacob in liturgia Cle. Rom. l. 8. Constit. Apostolic. Cypr. de caena duni. Aug. Ep. 57 ad Dardan et ep. 59 ad Pan. Bas. ad Amfilochium c. 27. et in liturgia. Cyrill. Hieros●l. catehe. 5. Chrysost. ho. 14. ad Ephe ho. 5. ad Colo. et ho. 36 in. 1. ad Cor. ho de Adam & Eua. ho. 24. in Act. Apost. et ho. 4 de dei natura & hom. 24 & 41. in. 1. ad Cor. & ho. 51. ad populum Antioch. & ho 17. add Hebrae. Canon's vetere. Duran. in ration. etc.  and first, why this Sacrament is ministered to the people under one kind.  D. 
It is ministered unto the people in such sort, first because Christ himself did some times so minister the same as in Emaus, as also the Apostles after him did, as it is to be seen acto. 2.20.27. etc. Secondly, to avoid many inconveniences and perils of sacrilege, which by ministering under both kinds often happened. our saviour having left no precept herein, but only to priests, and benige certain that whole Christ, is under either kind in the Sacrament; & the mass although it be said in short space doth represent the most high and worthy matters that may be, even since Adam unto the end of the world.  M. 
Tell me how and in what manner and that with brevity.  D. 
In this matter for that the Church hath determined nothing, there be divers opinions of Catholic Doctors, but the more common interpretation it this: first that the confession which the priest maketh before he goeth up to the altar, as also the Kyrie cleysons do represent the world fallen by Adames sin, and crying for mercy.  M. 
But than what doth the Gloria in excelsi, Epistle, and Gospel signify with the Creed?  D. 
The Gloria signifieth the nativity of Christ, for than was it first sungen by the Angels: The Epistle doth represent the old testament, whence oftentimes it is also taken, and particularly the coming of Saint john Baptist. The Gospel signifieth the coming and preaching of Christ: and because the Iewes always refused to believe in him, the book is carried to the other side of the altar to show that the Church & Gospel was translated to the gentiles who did believe and receive it, & because in the end of the world, the jew shall also be converted, the book is returned after the communion to the first place, and so the Creed doth show the fruit that hath come of it, in the whole world.  M. 
And why doth the priest make a Cross in the book at the reading of the Gospel, and then on his forehead, mouth, and breast?  D. 
To show that no Christian ought ever to be ashamed of Christ's Cross and religion, which he is bound to confess with his mouth, and never deny it, if ever he should be put to it, and last of all to believe it inwardly in his heart, and to live accordingly; and therefore he doth also kiss the book to show du●ty and love to wards it.  M. 
And what doth the offertory signify done in such silence?  D. 
The time that Christ after the resurrection of Lazarus, hid himself from the jew, and offered his future passion to his aeternal father.  M. 
Say on the rest also, why doth he join the water with wine in the offering?  D. 
To signify that he joineth the people's prayers, with his own in this sacrifice, and especially to represent the water which came forth of our saviours side, together with his most precious blood: and for that it is most probable that our Saviour did so mixed the wine, which he did in his last supper consecrate.  M. 
Tell, what signifieth the preface and the rest.  D. 
The preface doth signify, and represent the entering of CHRIST into Jerusalem, upon Palm sunday: The first memento, representeth when he prayed in the garden: as the second doth his prayer on the Cross, which is signified in the altar: The elevation signifieth his lifting up upon the Cross, when he was first nailed thereunto, the three times that the priest taketh the holy host in his hands, the three hours which our Saviour hanged alive on the Cross: the breaking of the same, signifieth the sacred wounds, and griefs of his bitter passion, but chief the departure of his soul, and blood from his holy body, which is broken into three, parts, to signify that the benefit of his passion doth redound unto the Church militant, patiented, and triumphant, and therefore the priest saith also three times Agnus Dei.  M. 
What call you the Church patiented?  D. 
The souls that are in purgatory, and have special comforts by this holy sacrifice, and therefore the third part of the holy host he letteth fall in to the chalice.  M. 
And why do the people in divers countries rise after the communion and stand till the priest give his benediction?  D. 
To signify the firm estate of Christ's Church after his Resurrection unto the end of the world, when our Saviour shall give the elect his blessing, as he did in his Ascension to his Disciples that were present; as the reading of the Gospel in the end doth also signify the preaching there of, by the Apostles, in the whole world.  M. 
So you see how the holy Mass, is a perfect compendium or abbreviation of Christ's life, & passion, whereby you may learn, with what devotion, reverence, and attention, you ought always to hear it, and how willingly you ought to repair to it: But you have forgotten to tell the meaning of the priest vestments, wherein he goeth to the altar.  D. 
Sir; the Amis, doth signify the cloth, where with Christ was blinded while the jew did buffet him.  
The albe, that garment which Herode put on him, when he despised him, and sent him back to Pilate: The girdle, that rope wherewith he was tied to the pillar, and whipped: The maniple, the halter wherewith they tied his blessed hands like a malefactor; and the stole likewise, the rope wherewith they tied his neck, and led him from place, to place, in his passion: and last of all his vestment signifieth the purple rob which Pilate put upon him, when he showed him all disfigured to the jews saying, Ecce Hamo: which all have also moral meaning of those virtues which priests should have in them, and have correspondence, with those ornaments and garments, which God in the old testament commanded the high priest to wear in time of sacrifice; which also had their mysteries, as divers ancient writers and the holy Scriptures themselves do declare.  M. 
I see well that the Mass is a true and perfect representation of Christ's Passion; and the priest thus vested, of his person; and the altar, of the Cross. But what do the chalice, patene, and corporals mean?  D. 
They properly represent the like, which our Saviour used in his last supper, & moreover, the chalice signifieth his sepulchre; the patene, the stone rolled to the door of the same: the corporals the fyndon, wherein his blessed body, was enwrapped by joseph of Arimathia, before it was laid in the sepulchre; and all those things having their particular signification together with the ceremonies of the holy Mass, do stir up to devotion and and piety, as well the people present as the priest himself, and keepeth him with attention to the mysteries which he hath in hand: and no doubt was one especial reason why God almighty in the old la, did prescribe the use of so many and so divers ceremonies in those sacrifices which were all but a figure and shadow of this.  M. 
Surely I cannot but wonder to see the wisdom, and sweetness of holy Churches ceremonies, which are so decent, devout, & significant; but why are there candles of wax on the altar, and lighted always at Mass, yea although the sun do shine on the altar?  D. 
In the beginning they were used of necessity, by reason of the persecution in the primitive Church; because for the space of 300. years the most chapels, and oratory's which Christians had, were in dark places or under ground, for fear of jew, or heathens, etc. As the Emperors in Rome, till saint Helen's time, and her son Constantine the Emperor, as is yet to be seen in Rome: wherefore the Church retaineth her custom, which hath also other mysteries.  M. 
What mystery do wax candles signify?  D. 
First they represent the last supper of our lord, when he said the first Mass that ever was, by candle light. Secondly, for that the wax signifieth his virginal flesh; the week, his soul; and the flame, his divinity: Thirdly, they put us in mind of the good works wherewith he taught us to shine, and give light to the world.  M. 
You have fully satisfied me, and from hence forth I hope you will learn to make less account of all, that those profane sectaries, do bark against Catholic customs, and traditions, for I see well there is nothing without just cause permitted. But to conclude this whole matter tell me how ought a man to hear Mass, and what benefit he receiveth by the same.  D. 
Mass is to be heard with attention, reverence, and devotion, upon both our knees, except at the Gospel, and as the custom is in some places to the middle of the Creed, when the priest adoreth: and joining our prayers with the priest in every action. The commodities or benefits we reap by hearing Mass, ●r five. 1. increase of God's grace. 2. in diminishing the pains of purgatory. 3. facility in obtaining what we ask of God. 4. particular help to avoid sin. 5. great succour from God to escape all dangers that day.   

❧ Of the Seven Sacraments. ❧ CHAP. VIII.  M. 
FOR as much as you have made mention often times of the Sacraments, 
The Seven Sacraments.  and the grace which they cause, tell us how many are there in the Catholic Church. 
Vide Mat. 26 28. joan. 20. ad Ephes. 5. lae cobi. 5.1. ad Tim. 4. Conc. Florent. Constant. Colonien se, Trident.   D. 
There be these seven. Baptism, Confirmation, eucharist, or Communion; Penance, Extreme unction, Order, and Matrimony.  M. 
Who ordained these Sacraments; and why?  D. 
Christ our Saviour, that by them he might communicate his grace, and merits of his holy passion unto us.  M. 
How are the Sacraments to be received?  D. 
With true repentance of other sins, and confessing them also if the party be in mortal sin, howbeit in baptism because it is the gate or entrance to the rest, confession is not required.  M. 
Are all these Sacraments to be received of every Christian man of necessity?  D. 
No forsooth: for order and matrimony, are both voluntary, but the rest cannot be omitted without sin, when time requireth they should be taken.  M. 
And may these Sacraments be received more than once.  D. 
Sir: Baptism, and confirmation or bishoppinge, and order cannot but once only; by reason of the Character which these three do imprint in our souls; the rest may, according as just cause shallbe offered, often be received; especially confession and communion ought to be much frequented for the great need we have of them.  M. 
I would feign know of you some reason of the number of the Sacraments; and why they are seven.  D. 
The reason why they are seven, is this: Because God in giving us spiritual life, would proceed as he is wonte in giving life corporal: in the which we see that first it is necessary to be borne into this world; to th● which answereth baptism whereby we are borne by grace unto God. The second necessary thing for this our corporal life, is growth, or strength, to the which answereth confirmation; whereby, the grace we received in baptism, is increased and fortified. The third is, to be nourished, which in spirit is done by the holy Sacrament of the altar. The fourth is, to be cured, when a man is sick, to the which answereth penance, whereby grace once lost is recovered. The fift, in the time of combat to be armed against the enemy: to the which answereth extreme unction in the hour of death, what time our infernal enemy doth most assault us. The sixth is, that there be some to rule, and govern men that are new borne, and increased, which in spiritual life is performed by holy order, or priesthood. The seventh, that there be some which attend to the multiplyenge of mankind, which in the Church also is necessary in respect of the faithful, and is by the Sacrament of matrimony with reverence & decency accomplished.  M. 
I would know also of you touching baptism, what is necessary for the perfect ministering thereof, and whether any but a priest may baptise?  D. 
It belongeth principally to the priest, or to some other in holy orders in the priests absence: but in danger of death, it belongeth to any other man, or woman, & they may fully discharge it; yet no woman ought to do it, if a man be present. And for the perfect manner of baptism, (which is good that all men should know) are required these three things: first, that the person that doth baptise have intention to give truly this Sacrament, as Christ hath appointed it, and to want this wittingly, were a most grievous sin. Secondly, is required to wash or sprinkle the child with true, and natural water. Thirdly, at the self same time when the water is powered of the child baptised, to say with all these words, I do baptise thee in the name of the father & of the son and of the holy ghost.  M. 
And why are Godfathers and Godmothers used in this baptism?  D. 
To solemnize and assure the better this most necessary Sacrament, and to answer in the child's behalf to those questions which the priest doth ask him, whereupon grow and follow these two obligations, the one that the Godfather and Godmother have care to instruct their Godchilde in matters of faith, & good manners, when the parents therein should fail: The second is, that by virtue of this action the parents of the child, the child himself, and they, contract a spiritual kindred; in which respect groweth prohibition of marriage betwixt the said persons though this spiritual impediment be not extended to so many degrees, as betwixt those that have natural kindred.  M. 
Then tell me the effects of these Sacraments in particular, 
The Effects of the Sacraments.  & what is first the effect of baptism?  D. 
It maketh a man become the child of God, and inheritor of paradise, it cancelleth all sins, and filleth the soul with grace, and spiritual gifts.  M. 
What is the effect of confirmation, or bishoppinge?  D. 
It doth fortify a man that he have no fear to confess the faith of Christ our lord, and so maketh us become true soldiers of our saviour.  M. 
And what effect doth the holy eucharist work?  D. 
It nourisheth charity, which is the life of the soul, and doth increase the same every day more, and more, and so giveth strength against venial sins also.  M. 
What is then the effect of penance?  D. 
It doth release the sins committed after baptism; and doth make a man return to the friendship of God; sin having made us his enemies.  M. 
What is the effect of extreme unction?  D. 
It doth wipe away the relics of sin, it fortifieth the soul in that last combat with the devil, and it helpeth to restore the bodily health, if it be profitable for the health of the soul.  M. 
And what effect hath the Sacrament of order?  D. 
In it is given power to consecrate the B. Sacrament of Eucharistia, and to minister the other Sacraments to the people, and with all it giveth virtue, and grace to priests, and others that have taken orders to do and execute well their office.  M. 
last of all what is the effect of matrimony.  D. 
It giveth virtue and grace to them which lawfully are joined, to live in marriage estate with peace, and concord, and to breed, 
Ephes. 5. 2. Cor. 7.  & bring up their children, in the fear of God, to the end they may have comfort of them both in this world, and in the next.  M. 
You have answered very sufficiently touching these points: but because our adversaries pike many quarrels at these Sacraments, which in deed they deny, I would be glad also to hear how you can answer some few questions concerning the same, and first how baptism is ministered to children, and infants, which know not what they receive, or take, when they are Christened.  D. 
Sir, the reason hereof is, the great necessity which there is of baptism; because whosoever dieth without it, or desire at least of it, cannot enter into the Kingdom of heaven: 
Io. 3.  and because young children are tender and in danger to die with great facility, being not of capacity to desire baptism, it is necessary to christian them with all speed possible: and albeit they know not what they take, the Church doth supply by their Godfathers, and Godmothers what in them wanteth, which is sufficient; for as by means of Adam we fell into sin, and disgrace of God all though we then knew nothing of it, so God is contented that by means of Christ's Church, and baptism we should be delivered from sin, and return into his grace albeit we know nothing, nor think not of it.  M. 
And what mystery is there in it, that in Confirmation, the forehead of the party confirmed, is anointed.  D. 
Because as in baptism by the water, and washing is signified that the grace of God doth cleanse the soul from the spots of all sin; so in confirmation, by annointing is represented the effect of God's grace which doth, as it were, anoint the soul to comfort, and strengthen the same, against the Devil, that thereby he may with the more courage confess the Catholic faith without fear of any torments, or death itself, when it should be offered: and therefore it ought to be given as soon as the child is come to the use of reason, because than he beginneth to profess the faith, and hath need to be confirmed, and established in it: albeit when this Sacrament for just causes cannot be administrated, as sometimes in grievous persecutions of the Church it happeneth, it is to be noted, that this Sacracramente is not absolutely necessary to salvation.  M. 
And hath this Sacrament any other effect?  D. 
It hath; for it imprinteth in the soul of man a mark which the divines call a Character, which can never be extinguished, and is the cause why this Sacrament can never be but once received, as before hath been specified, that as by the Character of baptism, a man is known to be a Christian, that is of CHRIST'S family, so by this he may be known to be one of CHRIST'S soldiers, which always c●●e the colours or badge of their captain; wherewppon it followeth that they which after they have received this Sacrament, go to hell, shall have most deep confusion; for every one shall see that they had made profession to be soldiers of CHRIST, and yet afterward rebelled so dishonourably against him.  M. 
But tell me also touching the blessed Sacrament of the altar, how it cometh to pass that CHRIST being really there, yet we seem to see, small, touch, and taste, the same bread or wine that before, as far as sense can lead us.  D. 

Transubstantiation.  You say well sense; for reason, faith, and religion teach us other wise: wherefore also this Sacrament is called of some the Sacrament of faith, above all other, because no sense but that of hearing, 
Rom. 10.  by which faith is taught us, hath any true judgement of this mystery; no other wise then by the Scripture we know that Lot's wife was changed in to a pillar of salt, and yet retained the shape of a woman: and therefore as then in that mutation, or conversion was changed the substance of Lot's wife within, yet remained the figure without; so in this mystery, the inward substance of bread or wine is truly changed, and transmuted into the real body, and blood of our saviour, and yet remain outwardly, the figures and forms of bread, and wine as before; which although it seem strange, especially in that point, that so great a body, or person, should stand under so small a form, and accident, as is that of the host consecrated, yet to God's omnipotence nothing is impossible; 
Matth. 19  as himself said of a camel, that God could make to pass through the eye of a needle, though to men it seem altogether impossible: and if we reflect with attention upon the natural actions of man's bobye, and soul, we shall find many, that will seem no less strange than this; and many effects that be evident though we cannot well comprehend how they be done; as for example how so great bodies as cities, seas, and mountains, and the like, in their whole extension or greatness, are comprehended, and lodged in so little a compass as a man's eye; yea which is more, in the very point where the eye doth exercise his operation: and in a man's memory, we find sufficient room, and capacity for a whole world; whereat saint Austen himself did so wonder, 
D. Aug. libr. 10. confess.  admiring Gods works so incomprehensible unto us.  M. 
And could you give some such other similitude, whereby it may be declared how the body of our saviour may stand in so many divers places, at there are hosts in divers altars?  D. 
truly sir in Gods works it is not necessary to understand them, but it is sufficient to believe them, for we are sure that God cannot deceive us; yet can I give an example also of the same: for our soul, it is certain that it is but one alo●e in the whole body, and all the parts thereof; whole, and all in the head, and whole, and all in the feet; yea whole, and all in every toe, or finger, and any other the least parcel of our body; how then should it seem incredible that God should be able to do that with the body of his son, which we see he hath already done with the soul in our bodies, putting it in so many, so different, and so distant parts of the same: and we see in the same looking glass, wherein first we could see but one whole face, after it is broken into an hundred divers pieces, it serveth (being the same glass) to represent the same face, and that all at once, in an hundred different parcels, and places, and if you will have an other example, no less familiar, then hard to be understood how it is done; the same voice of a man that speaketh, is heard entire, and whole, and received all at once, into the ears of an hundred thousand persons, if so many be present.  M. 
But I desire to know of you also whether when Christ cometh into the host, he forsake his place in heaven to come to the altar, or remain yet in both places.  D. 
To this I answer, that he remaineth in both places, and never moveth from his place in heaven, no more than the soul of a child which is yet but a foot long, when the same child is become a man of five or six foot high, doth remove from that little length it had before, but continueth in the place it first was, and yet in growing, of the body, occupieth those other four or five foot more of space, than the body had in his childhood, the soul remaining without growth, or greatness in itself, as it is manifest in all spiritual substance.  M. 
And why is this so precious, and admirable a Sacrament, Kept always in the pix upon the altar?  D. 
For the comfort of all true Christians, 
The B. Sacrament in the pix.  and more commodity of the sick, when they should receive their, Viaticum, and especially to help our devotion, towards his bitter passion, whereof he willed us to have perpetual memory, which by this means is most convenientelie performed, his presence being the most effectual pledge of his love towards us, both then, and ever; with which intention it is not only so kept in the pix, or sanctuary, but often times also carried in procession, to the singular joy, and comfort of all true Catholics; no other wise then in the old testament was the ark of propitiation, as he did not only give the people of Israel, Manna, to eat, as now his hody to communicate, but willed them also to keep a vessel full of the same, 
Exod. 16.  in remembrance of all his benefits towards them, in their delivery from Egypt.  M. 
But what can you answer to the adversary which is wonte so impudentelie to calumniate this point, as for example, if the B. Sacrament while it is in the pix, should be eaten with worms, or carried away with a mouse, or bitten of a dog, and the like, is it not a great absurdity, that he which sitteth on the right hand of his father, should be buried in the belly of a beast, or keepte in a box, and the like indignities?  D. 
Sir, this is but a little mud which these base minded fishermen stir, 
Steph Gardiner.  to entangle ignorant souls, and of some is worthily called the devils sophistry; for if we do reflect, and remember what CHRIST for our sake suffered in his passion, and upon the Cross, being so whipped, and buffeted, bespetted, yea cruelly, and despightefully abused, as he was, his most precious blood being in abundance powered upon the ground, and trodden under the feet of those accursed jew, and Gentiles, which put him to death, (and who can say, but this was worse than if a dog should have come by chance, and licked it?) Yea I put the case that some raven or crow had seized upon him after his soul was departed, or the like: if I say we consider what he then suffered for us, being indeed passable, and subject to the offence of his flesh, and body; we shall easily see, that all the indignities he can now suffer, being immortal, and impassable, (as he hath been ever since his resurrection) are nothing indeed at all, but illusions of heretics, and enemies of this B. Sacrament, to avert the minds of the simple, and ignorant, from the belief, and devotion to it. I would fain know if there can be any worse belly, breast, or mouth than that of judas Iscariote, or can there be any creature more odious, loathsome, and detestable than the Devil? and yet the Gospel telleth us, that to the one he gave himself in this Sacrament when he knew his traitorous intentions; 
Mat. 42.26. Mar. 1. & 14 Luc. 4. & 22.  yea afterward admitted him to Kiss his venerable face, and to the other he permitted himself to be visibly, and corporally carried in his ugly paws, from one place to another, even to the pinnacle of the temple: and shall we fear now least his majesty be impaired, when only the accidents of the host be perished under which he is impassiblye placed? it is to clear, that albeit a dog or mouse or any other beast, may defile or abuse this garment, or canopy of his, under which he invisibly sitteth, yet his person, body, or blood, cannot be annoyed by any, creature; & those that have Christian affection, by these inconveniences, which in this vale of misery that most adoreable Sacrament sustaineth, make an infallible argument of Christ's unspeakable love towards us, that for our sakes would put himself into such contingence, & this in my conceit may serve for this objection.  M. 
You have reason: but tell me, siege we ought so highly to esteem this Sacrament, what preparation may we best make to receive it worthily?  D. 
There are three things required: the first, that a man go to confession before, and procure to be in God's grace, when he goeth to communicate: for one of the causes why it is given in the form of bread, is to signify how this Sacrament is to be given to the living, not to the dead, to nourish the grace of God, & to increase it in us. The second is, that we come fasting to it altogether, that is, not having eaten any thing at all, or drunken, at least from midnight before. The third is, that we understand well what we do, and that we come with devotion to so great a mystery; and therefore, this Sacrament is not given to infants, or fools, or any person, that hath not the use of reason: and albeit the Church command, 
Cap. Omnis utriusque de panit. & remissio.  (as hath been spoken,) to receive at least once a year, in the Pasque or feast of Easter, yet is it wholesome, and profitable, to do it more often, according as each ones Confessarius shall direct him.  M 
We have said enough of this Sacrament: and I would ask you another question about the Sacrament of penance, or confession, which hitherto you have not answered; and first, how can it seem reasonable, that a priest which himself liveth ill, and is vicious, (as some times they are) should be able to give absolution from sins, which is a power so supreme, and celestial, and which the angels themselves cannot do.  D. 
This hath the same difficulty in the Sacraments of our adversaries, who notwithstanding doubt not, but they have their effect, albeit they know well that the worst priest of the papists is ordinarily, of better life, than the best protestaunte ministers: but howsoever, in this we need say no more than that which Saint Austen answered to the like objection; that is, 
D. Aug. lib. 2. contra litt. P●tiliam.  that Christ albeit he knew the Pharisaees to be hypocrites, yet he would not derogate from their power, and authority of Moses' chair, wherein they sat, and did discharge, though with evil life, that priestelie function.  M. 
And doth it not seem unto you a melancholic matter, to have such solicitude, and live with such continual care of a man's soul, and after all to put himself at the feet of a sinful man, as well as himself, and there to throw his own honour in the dust, and as it were to sound against himself a trump of infamy?  ●. 
It there were any other board or table to save ourselves upon, after the miserable shipwreck of our souls, or if it were possible to gain heaven with only believing, and live as we list, or if true virtue, and valour could be gained with loyteringe, it might well seem (as you say) a melancholic life, to stand in such awe of God's displeasure; 
1. Petr. 1. & 〈◊〉.  and to work our salvation in fear, and trembling as the Apostle saint Peter doth counsel us: but the case so standing, as in deed it doth, and that this life is a moment whereon dependeth eternity, I assure myself it is most true which the Scripture affirmeth, 
Proverb. 28. versi. 14.  Beatus vir qui semper est pavidus, Blessed is the man that is always in fear; and again, Melius est ire ad domum Luctus, 
Ecclesiastis. ●. 7. versi. 3.  quam ad domum convivij, It is better to be in a house of mourning, than a house of banquets; and Solomon after the trial of all pleasures, 
Ibid. c. 2. & ver. 2.  confessed that, Risum reputani errorem, & gaudio dixi, quid frustra de● ciperis, I accounted laughter as an error, and to gladness I said, why art thou in vain deceived. And consequentelye it must needs be madness for avoiding a little humiliation of ourselves in this world, and that by Christ commanded, to endanger the exaltation of our soul to future, and aeternal honour. But to speak more to the purpose, I deny that in our religion this followeth, but rather the contrary, as by experience we see it daily verified, that none live more merry, and at hearts ease, than those that most often go to confession, and make most diligent examine of their conscience; because a good conscience is in truth a daily banquet, the Scripture also teaching us, that the just man doth always begin with his own accusations, 
Prov. cap. 18. versi. 17.  justus prior est accusator sui. And the frivolous fear of infamy by confessions, molesteth no wise or discrete person, considering the dreadful obligation priests have of silence in this behalf; which is so great, as none greater in the whole la of nature, God, and his Church; yea so straight, that although he should suffer all torments, and tyrannies possible, he is bound notwithstanding, to keep it with such rigour, as neither by his looks, gesture, words, nor any other action, or sign, may be gathered, or suspected any thing which was disclosed to him in confession: and this is so exactly observed, and so known to all Catholics, as of all other things this least troubleth than, God so sweetly providing that never any inconvenience hath ensued of this confidence in confession: and a thousand commodities both spiritual, and temporal, every day seen, and experienced in this kind; no friendship, or fidelity in the Christian world, being comparable to that, which is every where found betwixt the penitent, and the ghoastelye father. And the lack hereof, 
Norimberga.  even in some countries infected with Luther's heresy, hath been discovered to be of so great consequence for the common wealth, that they wear not ashamed to ask again of the Emperor Charles the fift, the use of this Sacrament, as besides others the learned Sotus then the Emperors confessor doth testify. 
Sot. in. 4 sent. d. 18. q. 1 ar. 1 Sur. in histor.  wherefore happy be that infamy, or disgrace, which doth put us in credit, and grace with God, and blessed that trump which doth confound us in this world, that we may eschew the dreadful terror of that other trumpet, which in the voice of an archangel, must call us to account in the later day, at God's Tribunal; where they that now be ashamed to confess their sins in the ear of CHRIST'S minister, must have patience (and without remedy) to have all their offences published in the ears, and eyes of all the world: albeit even in this life we see every day, that nothing is more ordinary in our unfortunate country, then to see the best● protestants die in despair, and live with a continual hell of their conscience, their Religion teaching them to know, and giving them liberty to commit sin, but not affording any remedies to be rid of it, nor means to disburden their conscience thereof; only the vain imagination of a lively faith excepted, which in deed is to ridiculous a refuge, for so grievous a torment as mortal sin bringeth to a Christian conscience. Whereas on the other side the Catholic faith, as it teace to fly, and fear sin, as the face of a serpent; so after it is committed, hath many helps to overcome it, and especially this most comfortable Sacrament of confession, as they best know, that are most acquainted with it.  M. 
I like your discourse, and I could for a need recount you some notable examples in confirmation of this verity, but we have been to long already in this point; let us come to the next: why call you the Sacrament of the sick, extreme unction?  D. 
Because it is the last of all Sacramental Unctions; for the first is given in baptism; the second in Confirmation; the third in priesthood; and this the last in our infirmity, which also ordinarily is given in the end of our lives, at what time it is wont to be taken, although some be therein to negligent, and differre it longer than is convenient; for this Sacrament in deed is not to be required before there is danger of death, nor to be differred till the sickness be grown so great that there is no more hope of life, to th'end it may be more effectual to him that takes it so as the true time to take this Sacrament is, when as physicians judge that the sickness is perilous, and that human remedies as it may seem are not sufficient: which is the cause why this holy oil, is not given to them, which are put to death by justice, because they neither are sick, nor have hope to live, as is manifest.  M. 
Your answer contents me, and for as much as of holy order, I need not here inquire any further, considering that this Sacrament belongeth only to mature, and learned persons, and such as have no need of our instruction, I will only ask you a word or two, concerning the Sacrament of Matrimony, and so conclude all this matter: I pray you what is necessary to make true matrimony?  D. 
Three things: first, that the persons be able to have copulation, that is, have sufficient age, be not kin within the fourth degree, have no solemn vow of chastity, & the like. Secondelie, where the Council of Trent is received, that there be witness of the contract, and in particular, the Curate, or Parish priest be present: thirdly, that the consent of both parties be free, voluntary, and without force, or fear of importance, and that it be expressed with words, or signs thereto aequivalente; so that whichsoever of these three fail, the marriage, or matrimony were not validous, or effectual.  M. 

1. Corinth. 7.  And which is better to mary, or to be a Virgin?  D. 
saint Paul hath already resolved this question, saying that he which joineth him self in marriage, doth well; but he which doth not, with intent to keep his virginity, doth better: and the reason is, because, although matrimony be a Sacrament, and represent the inseparable union of CHRIST, and his Church, (which is the cause that there is no power upon earth to dispense, or give leave for those that are once lawfully united to change for an other, be it man, 
Math. 13. Ambros. libr. 1. de virg.  be it woman) yet in effect matrimony is but a human thing, but virginity is a thing Angelical: Matrimony is according to nature; but virginity is above nature: and not only virginity, but widowhoad itself, is better than matrimony, as divers of the holy fathers affirm, expounding that parable of our Saviour of the good seed, 
Cypr. de babitu virg. Hieron. lib. 1. cont. jovinian Augu. de servant. virg. c. 44.  which fructified some thirty, which they apply to marriage; some threescore, which they refer to widows; and some a hundredth which they accommodate to virginity.  M. 
And which of these Sacraments is the principal?  D. 

The Real presence. Vide Ignat. ad Smyrnens Theodor. Dialogo. 3. Areopag. lib. de Eccles. Hierarch c. de Euch. justin. Apolog. 2. Irenae. lib 4 c. 32. Origen. hom. 9 in Leuit. Athan. ●rat. de fide ex Theodor. Dia logo. 2. Euseb. Emyss. hom. de corpore. D. Basil. in regulis breu. 171. Epiph. in Anchorat. Theophil. Alex. l. 2. de pasch. Ambr. l. 4. de sacram c. 5. Hieron. q. 2. ad Hedibian Aug. in ps. 33 & 98. Bern. serm. de Caenae D. Chrysost. ho. 83. in Mat. Hilari. l. 8. de Trini. Tertul. l. 4. x Martion Damas'. l. 4. de fide Orthodoxa c. 14 Conc. Nicen. Ephesinum Trident. cit. going to heretical Churches.  Sir the blessed Sacrament of eucharist, or Communion, because in it we do not only receive the grace of God (as in other Sacraments) but also the true body of Christ himself, being really present, true God, and man, under the visible form of bread, transubstantiated into his body, who is the fountain of all grace, and goodness.  M. 
What ought a Catholic man to do to be devout unto this blessed Sacrament.  D. 
Three things: first, to visit the same every day once in the morning, and once at night before he go to bed; secondly, to receive it often with reverence, being first confessed, and coming fasting unto it. Thirdly, to accompany it always when it goeth abroad.  M. 
What difference is there between our communion, and that of the heretics?  D. 
Very great as can be: for ours being a Sacrament, theirs is none at all, nor giveth any grace, nor hath any goodness in in it, being a naked element of this world, and nothing but bread, and wine only, and whosoever honoureth the same, committeth idolatry, and sinneth deadly to receive it.  M. 
God forbidden then, that any Catholic should communicate with them in any such a false, and feigned Sacrament: and do you think it is lawful to go to their Churches with them.  D. 
In no case, for Saint Paul teacheth us that there is no communication of light, and darkness, of the table of God, and the table of the devil, nor of Christ, and Belial: For what else are their Sacraments but the calves of Samaria, and their Churches, but the altars of division, and their ministers but the priests of Hieroboam, mere lay, and saeculare persons, and by saeculare power erected against the union, truth, and honour of true Solomon's temple, CHRIST'S Catholic Church, and doctrine; and I pray you what proportion, or comparison is their betwixt the dignity of the honourable order, and unction of Melchisedech, and the letters patents of Queen Elizabeth to make a Bishop?  M. 
Why, 
Haeretiques, Christ's enemies.  do you make them to deny Christ also?  D. 
In words they confess him, but in effect they utterly deny him, and his kingdom.  M. 
How so?  D. 
Because his kingdom is the Church, partly in heaven, triumphant, partly in earth militant, partly under the earth patience, from whence they take away Limbus Patrum, Limbus Puerorum, and Purgatory, and so leave him nothing but hell: upon earth they corrupt, and dismember his holy Scripture, they pull down his images, Altars, and Churches, they abhor, and abolish the sign of the Cross, like as devils do; they deny his spouse the Church, and mother of truth; they take away her Sacraments, they hate Gods chief Vicar, and lieutenant general upon earth, and call him Antichrist: they despise all her Doctoures, and ancient fathers: they banish all good works, of penance, and perfection; all orders of Religion; and Christ's holy body, and blood in the holy sacrifice of the Mass, they blaspheme, and throw out of their Churches. In heaven they blaspheme his saints, and refuse to pray unto them, or to his blessed mother: they reject the help of his Angels, and as much as in them lieth, they take away all relics, and venerable memories, of his honourable servants: I pray you what have they left him, or what remains next, but to deny him, or his father, as many of them do daily, more, and more degenerating into atheism, the more is the pity.  M. 
Truly so it is: and you have reason therefore to avoid all communication with them in things belonging to God's service, even as for bodily health you would fly the plague; for there is the chair of spiritual pestilence: But tell me what else remaineth to be said of the Christian doctrine.  D. 
There remain to rehearse the works of mercy corporal, 
Works of Mercy.  and spiritual.  M. 
Which be they?  D. 
The works of mercy corporal are seven. First, 
Mat. 25. Tob 12.  to feed the hungry. 2. To give drink to the thirsty. 3. To  the naked. 4. To visit the sick, and imprisoned. 5. To lodge pilgrims. 6. To redeem captives. 7. To bury the dead.  M. 
And what are the spiritual?  D. 
First, To give good counsel in doubtful cases. 2. To teach the ignorant. 3. To comfort the sorrowful. 4. To correct or direct those that err. 5. To pardon injuries. 6. To have patience with our neighbours frailty, or imperfections. 7. To pray for the living, and dead.  M. 
Have you learned any cause, which may excuse a man from obligation of these works of mercy?  D. 
Three causes I have heard do excuse, the first, for want of ability, as he which lacketh knowledge, can not give counsel, and Lazarus could not give alms, but take them only, God so disposing that the rich procure to save their souls by the way of mercy, and the poor by the way of patience; the second is, when there is no importante, or notable necessity, for we are not bound absolutely to succour, but those, that have no means to help themselves, nor other that will do it for them; albeit the truth is, that the true merciful mind, never expecteth such urgent necessity, but is ready to help all, and at all times. The third is, when a person is in a state of higher perfection, then that he is bound to attend to these obligations of active life, as are hermits, or Anchoretes, and contemplative persons, which notwithstanding with their prayers, may supply their temporal want, or inability, for this is all so one, and not of the least of the spiritual works of mercy.  M. 
Rehearse also the virtues, gifts, and beatitudes.  D. 

Theological Virtues.  There are three Theological Virtues, faith, hope, and charity.  M. 
I pray you tell me, seeing you are come so far, if you remember the particulares of these Theological Virtues, and why they are so called.  D. 
They are called Theological, (which as I have been taught is a greek word) because they especially depend of God, and have him for their particular object. And the first, which is Faith, 
Faith.  hath this property, and office, to illuminate the understanding, and elevate the same to believe firmly, all that which God by the means of his Church Catholic doth reveal unto us, albeit the thing itself be otherwise hard, and above nature, or natural reason, as for example, that a Virgin should bear a child without detriment of her virginity, and the cause hereof, or r●ther the ground is, because faith is founded in the infallible truth of God, which is impossible to be false.  M. 
And what things must we necessarily believe with this virtue?  D. 
Principally, and distinctelye the Articles of the Creed; or at least those, which the Church doth solemnize through the year, as CHRIST'S Incarnation, Nativitye, Passion, Resurrection, Ascension, the coming of the holy ghost, and the B. trinity. Secondly, all that ever shallbe declared unto us, as true, by holy Church, and thirdly, in work to show we are Christians, when we are bound thereunto: as for example without necessity, only for the Churches precept to abstain from flesh on fasting days, & the like which heretics will not.  M. 

Hope.  And what is hope, or what is the office thereof?  D. 
It is a supernatural virtue, where with we hope in God, and the proper office thereof is to lift up our will to the hope of aeternal felicity, to the which we can not aspire by human forces, and it is founded in the infinite goodness or bounty of God, which he hath manifested unto us, in his son JESUS our Saviour, by whom he hath adopted us, as his coheir to the kingdom of heaven, if we (being helped with his grace) do work accordingly.  M. 

Charity.  And what is Charity?  D. 
It is a supernatural virtue, which exalteth our souls to the true love of God above all things, not only as he is author of nature, but also as giver of grace, and glory, which are both supernatural: and withal it extendeth itself, to love all other creatures, which ought to be loved for God's sake, as especially our neighbour, which is created (as ourself is) to God's image; which virtue is therefore of Saint Paul called the greatest of these three, 
1. Corint. 13.  because whosoever hath it cannot be damned, 
D. Thom. 22. q. 25. ar. 3.  except he first lose his charity, and who hath it not can no way be saved albeit he hath faith, and all other gifts, and virtues.  M. 
I am glad to hear you speak solike a Divine: let us see if you be as cunning in the Cardinal Virtues, and first what, & how many be they?  D. 

Cardinal Virtues.  They are four, and are so called, because they are the chief of all moral, and human virtues; prudence, which governeth the understanding; justice, which ruleth the will; temperance, which guideth the sensual, or concupiscible portion; fortitude, or prowess, which moderateth the irascible part of the soul.  M. 

Prudence.  You have spoken like a cunning Philosopher, tell me then what is the proper office of Prudence?  D. 
To show in every action, or designment of ours, the due end, and purport, with the means convenient to obtain the same, with convenient circumstances thereto belonging, and therefore is worthily called the queen, and mistress of the other virtues, like unto the eye in man's body, or salt to our meat, or the sun in this world. The contraries of this virtue are imprudence, which others call temerity, rashness, or inconsideration, and craft, or subtlety, whose quality is to seek out the end, and means thereunto, but referreth all to his own private commodity, and interest, which in truth is the greatest folly of all, because it loseth the chiefest good of all, which is God, to gain a little wordly contentment.  M. 
Then what is justice, 
justice.  and her proper office?  D. 
justice is a virtue which giveth unto every one his own, and so her duty is to make equality in all humane affairs, and contracts, which is the foundation of peace, and concord: for if every man would be contented with his own good, there would be no war, nor discord, and this virtue hath also two contraries, injustice which taketh more than is due, and invadeth other men's goods; and rigour or excess of justice, which is when a man seeketh for the extremity in all things.  M. 

Fortitude.  What is Fortitude, or valiaunce, and her duty?  D. 
It is a virtue, whereby we are made prompt, and ready to overcome all difficulties, in a good, and just cause, even death itself, when it is for God's glory, and to perform our duties, as appeareth in valiant soldiers, & Catholic martyrs: the vices opposite hereunto are tymorousnes or fear, and audaciousness, or foolhardiness.  M. 

Temperance.  To conclude then, tell me what is temperance, and what is her especial office, and duty.  D. 
It is a virtue, which bridleth all sensual delights, and maketh that a man do use them with such measure, and moderation, as reason commandeth. The contrary vices are intemperance, and insensibility or senselessness, which is, the first: when excess is committed in eating, or drinking, the second, when a man refuseth that necessary, and allowable pleasure which naturally is found in eating, yet few in this later offend; such is our frailty.  M. 
And the gifts of the holy ghost, which are they? 
Gifts of the holy Ghoaste.   D. 
The gifts of the holy ghost are seven: sapience, or wisdom, understanding; counsel, fortitude, knowledge, piety, and fear of God.  M. 
To what effect are these gifts, or wherein do they help us?  D. 

Effects of these gifts.  They help us to attain the perfection of Christian life, and make as it were a ladder to heaven, beginning from the last, which is also the lowest, to wit, the fear of God, & may serve for the first step: the second is piety, or godliness, because of Gods fear it followeth, that we desire to fulfil his holy will, and pleasure: the third is knowledge, because he which is desirous to do God's will, craveth at God's hands the knowledge of his commandments, & God by divers means, as good books, and preachers, and holy inspirations, doth teach him what is necessary. The fourth, is fortitude; because he that desireth, and knoweth how to do God's will, and serve him, findeth also many difficulties, and temptations of the flesh, the world, and the devil, and so by this gift is strengthened against them, and overcometh.  
The fift is Counsel, wherewith the enemy's craft is encountered, and vanquished, because he useth wiles when forces fail him.  
The sixth is Understanding, because a man being well practised in action, God draweth him forward to contemplation, and teacheth him to understand, and penetrate the divine Mysteries.  
The seventh is Sapience, or wisdom, which is the top of perfection, because he is truly wise, which after he cometh by contemplation to know the prime cause of all things, which is God, addeth thereunto charity, wherewith he ordaineth all his actions, and directeth them, unto God as the final end, and compliment of all things.  M. 
What, and how many are the beatitudes, or blessings which CHRIST hath taught us?  D. 

Beatitudes.  The beatitudes are eight.  
1. Blessed are the poor in spirit, for theirs is the kingdom of heaven.  
2. Blessed are the meek, for they shall possess the earth.  
3. Blessed are they which mourn, for they shallbe comforted.  
4. Blessed are they which hunger, and thirst after justice, fo● they shallbe satisfied.  
5. Blessed are the merciful, for they shall find mercy.  
6. Blessed are the clean of heart; for they shall see God.  
7. Blessed are the peaceable, fo● they shallbe called the childre● of God.  
8. Blessed are they which suffer persecution for justice sake, for theirs is the kingdom of heaven.  M. 
This seemeth such an other ladder of life, as was that of the gifts of the holy ghost, can you tell me the manner of it also?  D. 
Yea sir; for in the first three steps, or degrees our saviour teacheth us to take away the impediments of perfection, which leadeth us to true beatitude, and these impediments which are ordinary, and general in this life, are first; the desires of riches, against which is the voluntary contempt of them, signified in the firsth beatitude: the second of honour, against which is meekness the second beatitude, which teacheth us to yield to all men, and fly emulation: the third is of pleasure against which is penance, and sorrow of our sins with contempt of this world, insinuated in the third beatitude. In the other two next following, is put down the perfection of active life, which consisteth in justice, and mercy, a● it is plain in the fourth, and fifth beatitude. In the two last● followeth the perfection of life contemplative, which is taught in the sixth beatitude, to consist in cleans of heart, and in the peace of our souls, which is prescribed in the seventh because then is the kingdom of our souls at rest, and truly pacifical, when to contemplation is joined perfect charity which maketh us true children of God, and like vnt● him.  
The eight, as Saint Auste● saith, is indeed no new degr●● of perfection, but it declareth unto us a manifest sign, to know that party which is arrived to perfection, that is to say, to suffer willingly persecution, and affliction; for as the gold is tried in the furnace, so is the just man proved in tribulation, by which he is afterwards exalted in life everlasting, according to the measure, and quantity of that, which he hath suffered; which is one of the principal causes, why God hath permitted so many persecutions in his Church, giving to his dearest friends, most occasions to imitate him in this, as to whom he hath allotted greater participation of his glory, and majesty in heaven; and all these comfortable beatitudes, so recommended unto us by our saviour, were never understood either of the vain philosophers of old time, or the licentious heretics in all ages, who put their felicity in far different matters.  M. 
And which are the four last things.  D. 

The novissima.  The four last things are these, death, judgement, or dooms day, hell, and heaven.  M. 
Have you any good points concerning these things in store, to help your devotion according to that of the wise man, Remember thy last things, 
Eccl. c. 7. ver. 40.  and thou shalt never sin?  D. 
I have (Sir) of death these three points of consideration: The first that it is most certain, and no man can escape it; Th● second that the hour thereon is most uncertain, and many die, when they least● think of it. thirdly, that i● death all designments exp●●● and every man repentes him o● all things amiss committed, omitted. Of judgement; other three: first, that it is of the most importante thing of all other, that is life, o● death aeternal. 2. The judge shallbe such a one which knoweth all things, and no man can avoid his sentence, or resist his power, and execution: 3. It shallbe in the sight of the whole world, so as no man can hide himself. Of hell: that it is so large as it comprehendeth all kind of torments, that can be imagined, so long thrt it shall never have end, so deep that there shallbe no kind of comfort to mitigate the bitterness of those pains. Of heaven. 3. other directly contrary to those of hell; to be in joy, & pleasure unspeakable, aeternal, most comfortable, without mixture of any grief, or sorrow; to which we may add, that the joys of this presents life are always little, short, and few, yet mingled with many miseries, as on the other side, the woes of this world are also few, short, and little, and mixed with some kind of consolation; so as we may well conclude, that they are clean out of their wits, which for love of the commodities of this life, or fear of present tribulation, lose the title they have to future comfort, or fall into aeternal damnation, from which God deliver us. Amen.  M. 
Which are the fifteen Mysteries of the rosary? 
The. 15. Mysteries of the rosary.   

❧ D. There are five which ❧ are called joyful, which are these.  
1. The Annunciation of the Angel.  
2. The Visitation of saint Elizabeth.  
3. The Nativity of our Lord.  
4. His Presentation in the Temple.  
5. His disputing being a child with the Doctors.   

❧ Other five are called ❧ sorrowful.  
1. The first is Christ's prayer in the garden;  
2. His Whipping at the Pillar.  
3. His Invocation with thorns.  
4. His carrying of the Cross.  
5. His Crucifienge, and death.   

❧ Other five are called ❧ Glorious.  
1. The Resurrection of our Lord.  
2. His Ascension.  
3. The Coming of the holy ghost.  
4. The Assumption of our B. Lady.  
5. Her Invocation above all angels.   M. 
And what is the rosary, or beads, can you tell?  D. 
Very well 〈◊〉; it is nothing else but a form of reciting the Pater noster, and ave Marie under a certain number for the exercise of our devotion to CHRIST, and our B. Lady: and as there be divers manners of reciting, these prayers so have they also divers names as the Corona, which is in honour of the. 63. years which our Lady lived in this world, & the rosary, which is in honour of the Mysteries of CHRIST'S life, and Passion, to the number of. 50. three times repeated, saying. 10. ave Maries for every Pater noster.  M. 
And why say you so many A●e Maries, & so few Pater nosters?  D. 
This no doubt was first instituted according to the devotion of the inventor, or first author of this form of prayer: but because the great patriarch Saint Dominicke did in his time recommend this form of prayer to all Catholics against the heretics of his time, it hath ever since been in especial estimation, & most frequentelie used of all Christians, the Catholic Church having ever this custom to give more honour, & reverence to those things which are most impugned by her adversaries, as may appear in the great honour is exhibited to the holy Cross, the B. Sacrament, and the mother of God, whom heretics have always especially blasphemed, and impugned. And albeit the number of the ave Maries be greater, yet doth it nothing derogate from the service of God; seeing all is principally, and finally directed, and referred to his honour.  M. 
And is there any reason, why they should be ten rather than nine, or eight, or any other number?  D. 
None but that I have specified, except peradventure because this number also in Scripture is sometimes esteemed as sacred, and somewhat appropriated to holy things, as being the perfection, and sum of all primitive numbers; for the which cause some note that the Magnificat, which our B. Lady sang with such exultation of the holy ghost, containeth just ten versicles, and is therefore compared to that decachorde, or instrument of ten strings, wherewith her progenitoure King David was so delighted.  M. 
But were these numeral Mysteries (think you) the cause why this form of prayer was instituted?  D. 
I think not truly; for albeit these mysteries be very convenient, and help our devotion, yet I have heard that the true beginning of these numbers in praying was to help our memory, thereby to discharge this exercise with more facility, and certainty.  M. 
Have you any example in the Scriptures, or Ecclesiastical Histories whereby this matter may be authorized, for the sectaries do very injuriously speak of it.  D. 
No wonder sir, for they herein follow that spirit, of pride, and impiety, which leadeth them more blinded in greater matters also: but we are little to regard what enemies of devotion, and virtue calumniate, so long as we are sure the wisdom of holy Church approveth our doings, and it is evident in the Scripture that David did seven times a day pray, 
Psal. 118.  and praise God, and Daniel three times every day adored toward the holy city, & Saint Bartholomew we read did bow his knees to pray an hundred times in every. 
Dan. c. 6. ver. 10.  24. hours: and Ecclesiastical ancient histories record some. 1300. years since of an eremite called Paulus which did carry. 
Pallad. ad Lausum. sect. 20. & 21. Niceph. l. 11. c. 36. Cassiod. lib. 8. tripart. cap. 1.  300. little stones in a scrip about his neck of purpose, to help his memory in discharging the task of prayers which he had appointed himself to recite every day to God's honour: and Saint Macarius was wont besides his other labours to say every day an. 100 particular prayers, & a certain Virgin of the same tyme. 700. all which had need of some such instrument to help their memory, and now also to this day, the religious hermits of Camaldoli in Hetruria use the corone, or beads of. 33. Pater nosters, and so many ave Maries in honour of the years which CHRIST lived in this world: and some have not amiss noted the proportion, that there are just so many syllables in the ave Marie which the Church now useth, as there are ave Maries in the Corona of our lady, which are 63. as hath been spoken.  M. 
Why were it not enough to say once the Pater noster, and ave Marie, can not God as well hear us with one, as with an hundred prayers?  D. 
This objection is ordinary to protestants, as well in this as in many other matters, the devil being an enemy to much prayer, and therefore would fain have it quickly concluded; but this was not the spirit of our saviour. which watched whole nights in prayer to give us example; nor of the Prophet David, & Hieremie especially, who seem to be delighted with repeating the same manner of speech when it was such as pleased them, & was to the purpose, as particularly in the Psalms is evident where nothing is more ordinary, & usual then to say sometimes every second verse, And his mercy is for evermore.  M. 
I need no farther answer for this: let us pass to some other matter.   

❧ Of the Seven Capital ❧ sins. CHAP. IX.  M. 
WELL now let us speak of sin, 
Seven Capital Sins. Vide Cassian. Collat. 5. & l. 5. Greg. l. 31. moral. cap. 3● Chrysos. hom. 43. ad popul. Antioch. Prosper. ad Demetr. & l. 3. de vita contemplatiua cap. 2 Greg. lib. 23. moral. c. 7. & lib. 34 cap. 17 17. Isidor. l. 2. de summo be●● c. 31. Bern. de gradibus humilit. C●ss. degri●cip. vit.  tell me how many kind of sins are there.  D. 
Two: that is original, and actual.  M. 
What is original sin?  D. 
It is that sin, wherewith we are borne and have as it were by inheritance from our first father Adam, and is purged by baptism.  M. 
And actual sin how is it divided?  D. 
In to mortal, and venial, and of mortal, some cry for vengeance to heaven, and they are 4. some are against the holy ghost, and they are. 6. and some are called Capital, and are. 7.  M. 
Which are the .7. deadly sins, and why are they called Capital, or deadly.  D. 
They are these: pride, covetousness, lechery, wrath, gluttony, envy, and sloth, which are called deadly, or mortal, not because they are always damnable, for they may be so sleight in some circumstance, as they would be but venial, but because they are the roots, or heads of all other, and are the principal, and therefore called capital.  M. 
What is the difference between a mortal sin, and a venial?  D. 
A mortal sin doth kill the soul, depriving it of God's grace, and love, which is a kind of spiritual life inducing life everlasting. But a venial sin doth only weaken God's grace in us, and dispose the soul to further evil, which is, to wax cold in God's service, and love.  M. 
Why is it called venial.  D. 
Because it is more easily pardoned, and so often times it is forgiven without confession, by contrition, by hearing mass, by taking holy water, or holy bread, knocking on the breast, by the bishop, or preachers blessing, by saying the Pater noster, or confiteor, etc.  M. 
And is the use of Holy Water gathered out of the Scripture. 
Holy Water.   D. 
It may right well, for in the old la there were divers waters of purification, appointed by God, but this which we use that it should be perpetually kept in all Churches, 
Breular. Romae: & in eius vita.  and houses, was ordained by the glorious Martyr Pope Alexander the first of that name, and the sixth Pope from saint Peter, and by daily experience we find, that it hath great virtue against the devil, and all his practices.  M. 
But tell me, if a man in mortal sin do any good work, as alms, or fasting, etc. shall it avail him?  D. 
Not for merit of grace, or glory, but for temporal good, and health; or happily to bring him into knowledge of sin, and true repentance, they may profit him.  M. 
Much ought we then to fly all mortal sin, seth it breedeth so evil effects, depriving us of God, who created us; of glory, which he promised us; of the merits of CHRIST his Passion, which redeemed us, & of the fruit of all good works which might otherwise with his grace save us: but say, if you know any remedy against them.  D. 
Sir there are many, but especially prayer, and alms deeds, with fasting, the obtaining of the. 7. contrary virtues, and diligent guard of the three powers of the soul, and of the five corporal senses.  M. 
Which are the. 7. contrary virtues?  D. 
Humility, Liberality, Chastity, Patience, Temperance, Charity, and diligence, with alacrity in God's service, for sloth, is a sadness, heaviness, or as it were a wearynes of devotion, and godliness.  M. 

Powers of the soul.  And which are the three powers of the soul?  D. 
Memory, understanding, and will.  M. 
Which are the five corporal senses?  D. 
Seeing, hearing, smelling, touching, and feeling.  M. 
But since you made mention of the. 6. sins against the holy ghost, I pray you tell me which are they?  D. 
Desperation of salvation. 2. presumption to be saved without merits. 3. to impugn the known truth. 4. envy of an others grace. 5. obstinacy in sin. 6. final impenitence.  M. 
And what property have these sins above other?  D. 
This: that as sins committed by ignorance are said to be peculiarly against the son of God, to whom is attributed Sapience, or wisdom, and sins of frailty are said to be against the father, to whom is attributed power, and might, so sins of pure malice as all these are, are said to be against the holy ghost to whom is attributed bounty, or goodness; which is contrary to malice, and therefore are said to be unperdonable, either in this world, or the next, because such sins very rarely come to have true repentance, even as a disease is termed uncurable, when although it is not impossible, yet it is very hard to recover of it.  M. 
And which are the. 4. sins that cry for vengeance?  D. 
voluntary murder. 2. the sin of the flesh against nature. 3 oppression of the poor 4. to defraud the work man of his wages.  M. 
Why are these sins said to cry into heaven?  M. 
Because they are so manifest, that they cannot be excused, and God hath often times extraordinarily showed his aversion, & detestation of them, by most severe punishments, and unexpected discoveries of the offenders.  M. 
To conclude, tell me how you say grace before meat, and after, for this also belongeth to a Christian to know.  
❧ D. Before meat, I say ❧ thus, Making the sign of the Cross.  
BEnedicite ✚ Resp. Dominus ✚ Nos, 
Grace before meat.  & ea quae sumpturi sumus bene ✚ dicat Deus Trinus, & unus. Pater, & Filius, & Spiritus Sanctus. Respond. Amen.  
And after meat, I say thus.  
LAUS Deo, Pax vivis, 
After meat.  Requies defunctis. Pater noster, etc. Et ne nos inducas in tentationem. Respond. Sed libera nos a malo. Amen.  
Agimus tibi gratias Omnipot●ns Deus, pro universis donis, & beneficiis tuis, qui vivis & regnas in saecula saeculorum. Respond Amen. CHRISTUS JESUS cet nobis suam pecem & suam benedictionem, & post mortem vitam aeternam. Respond. Amen.  M. 
One thing in this matter you must needs answer me, for I have differred it of purpose to this place, 
Service in the vulgar tongue.  as the best wherein the case may be decided, and it is this: what should be the cause why Catholics are so addicted to the Latin tongue, that not only their office of the Church, as mass, and matins, and the administration of the holy Sacraments, the Scripture, and all solemn ceremonies are discharged in this tongue, but that the grace itself which is a private, and domestical matter they scarce know to do it but in this language.  D. 
For divers substantial considerations.  M. 
Which be they? for I would be glad to hear them.  D. 
first in respect of the Scripture we deny that which heretics so often object that the people is prohibited to read it in the vulgar tongue: 
Index libror. prohibit. edit. a Pio. 4. rega. 4. Trid. Sess. 22. cap. 8. & cap. 9  for so it be done with discrete leave, and permission of the ordinary, or Ecclesiastical superior, and with hope of fruit, and utility to the reader, it is every where granted even by the Pope's authority as now you see the Rheims testament is permitted in England, thought in public, and commonly without distinction of persons, it be with just cause forbidden. And this being so ancient, and received a custom in God's Church as it is, and that in the whole world, this were enough to satisfy any modest mind: but it is also confirmed even by example of God's chosen people in the old testament, 
2. Esd●a. c. ●.  where we find that after their return from the captivity of Babylon, when the Hebrew tongue was forgotten, and the Chalday, or Syriac only used, so as they understood not the la when it was read the in the Hebrew, yet they read it as it was, and that in public, interpreting the same as now the preacher doth the Gospel to the people: which is insinuated also in those words of the Gospel, 
joann. cap. 7.  Turba haec, quae non novit legem. That is, this multitude which doth not know the la. secondly, by the example of the Apostles themselves, 
Rom. 10. Coloss. 1. Mar. vlt. Irenae. lib. 5. cap. 3.  which although they preached the Gospel in all countries of the world, and founded Churches in all nations, yea, and had the gift of tongues to speak what language they would, yet is there no one remnant of any work, or writing of theirs, neither is there any testimony of any ancient writer, that specifieth any thing written by them but only in Hebrew Greek, 
Damasc. in vita B. Petr A●drian. Finus. l. 6. Flageli contra judaeos. c. 80. & lib. 8 c. 62. & Petr. Anton. Beuter. annot. 9  or Latin. For saint Marckes Gospel, the opinion of divers is, that he first written it in Latin, and then in Greek: and so saint Paul written in Greek to the Romans, and saint john to the Parthians, whose natural language was far different. thirdly, by the use of the universal, or Catholic Church; for as saint Austen sayeth, 
Augustin. Epist. 118. lib. 4. contr. Donatist. cap. 24. S. Leo serm. 2. de jejunto Pentecost.  to dispute against that which the whole Church of God useth is most insolent madness▪ yea as the same Doctor, and saint Leo affirmeth, that whose beginning is not known, and is generally used in God's Church, may justelie be deemed to proceed of Apostolical tradition: now, that no ancient writer maketh mention of any other translation (at least for the first four hundred years) excepting in these three tongues which were sanctified upon our Savioures Cross, 
joan. 19 & Hilar. praefat. in Psal.  it is certain: and that this dured for many hundred years after, over all provinces in the world, it is manifest even unto England itself, 
Beda libr. 1. histor. cap. 1. Thom. walden. tom. 3. sacr. tit. 3. & 4.  as it is testified by our most learned, and authentical writers, and in France, and all the west Church, the same testify other as ancient authors; or if this be not true, let our adversaries show us when this custom was brought in, 
Albin. Alcuin. de divin. office Amalarius Trinirensis.  and when it began, or where, in all Christendom.  M. 
Truly these arguments are passing good; especially this last doth seem to me to demonstrate this matter; but yet, have you no proof that is grounded in reason itself upon which you may think this custom brought in?  D. 
Yea sir that there are, and those very pregnant: and first it was necessary for the conservation of unity in God's Church, that all the Scriptures should be read in that tongue which was common in the whole world, which was first the Greek. & after the Latin, when the Roman Empire increased; and other wise no man would have list to here God served but in his own country language, there could hardly be kept any general councils, in fine there could be little communication of true Christians of divers nations, one with an other. Secondelie, if there were any reason why it should be otherwise, it is that, of better understanding the Scriptures, but experience doth teach, that this is most false; seeing the most learned have much ado to understand them, 
Lib. 2. de Doct. Christian c. 6. & sentent. 79. Prosperi.  and saint Austen confesseth them to be full of obscurity, and most deep difficulties, howsoever they understand the letter, or language. And so saint Basile, and saint Gregory Nazianzen are reported to have studied the Scriptures thirteen, or fourteen years, before they durst to preach or teach others: and how will you have a poor crafts man to understand them? especially those places, which depend upon the propriety of the Hebrew, Greek, or Latin phrase, 
Hilar. in extreme. libr. de. Cassian. Collatine. 10. c. 2.3.4. &. 5. Aeneas Silvius de Origine. Boem●r.  which can not be understood but of those which possess the language: and of the Scripture not well understood that all heresies have begun, the holy fathers do often advertise. David George for example had the Scriptures in his mother tongue, & yet he so little understood them, that he thought to prove himself by them to be God's son, 
Epist. 1. Basil.  and the true Messias; to omit a thousand other scandals that every day in our country, and other places grow by this occasion. Tirdelie hence would follow, that every age all most, we must also change the translation of the bible, no language almost, but once in an hundred years suffering great mutation, and it is not without especial providence of God that the Latin tongue hath endured so many ages incorrupted. 
Greg. libr. 4. Dialog c. 56. Chrysost hom. 24. in March. Dionys c. 1. et vlt. Eccl. Hierarch. Or ge. hom. 5. in Numer. Basil. de Spiritu Sancto cap. 17.  Fourthelie the gravity, and majesty of Religion, require the use of that tongue which is most convenient for sacred mysteries, which in good reason cannot be the vulgar tongue; for as much as in the holy mysteries there are many particulares which ought to be known to those only whom they do concern according to our Savioures saying, that pearls are not to be thrown to swine, as divers of the ancient fathers also do teach us: whereupon is that famous reprehension of saint Hierome that all sorts of people abuse the holy Scriptures, 
D. Hier. Epis. ad Paulinum Theodoret. l. 4 hist. c. 17.  and that other renowned answer of S. Basile to the Emperors clerk of the kitchen, which would needs argue with that learned Doctor, & great master of the world, To thee quoth S. Basile, It belongeth to make good pottage for thy master, and not to make a hodgepodge of holy Scripture. Which reprehension, how oft it might be used now adays in those countries where it is with vulgar translations profaned, I need not here specify; the poor ministers, and preachers being every day overborne, by tapsters, and tailors, and other such illuminate elders of their congregation, the bible hanging all most at every aleknightes' girdle, and no tavern so base wherein Geneva Psalms do not rattle; the Prophet Ezechiel being in every weavers mouth, and the most profound revelation of saint john, is become every cobblers Prophecy.  M. 
But what can you say to that objection of the adversaries. 1. Corint. 14. Where Saint Paul seemeth to reprehend prayer in an unknown tongue, & that of the Prophet; this people honoureth me with their lips but their heart is far from me, & especially the end of divine offices being the consolation, and edification of the hearers.  D. 
Sir, this is not so: for the end of divine service in God's Church is not to instruct the people, for to that end are the sermons, and preachings appointed, by which means the people come to know all that hath been read in the Gospel, but the end of divine service is the exhibition of hi● due honour to God, which may be done aswell in Latin as in English, for the prayer of the Church is not made to the people, but to God for the people; so that it i● sufficient that God understand i● thought the people do not: and so we see the Church doth p●●y for those also that are absent yea those that often would not be prayed for as are divers grievous sinners: & in the old la Leuit. 16. God commanded that the priest entering the sanctuary should pray for him self, and the people which remained notwithstanding without, and neither understood, nor yet heard, nor saw what the priest prayed for them as it is manifest in the first of saint LuKe, of Zacharias: and yet who doubteth but their prayer was profitable to the people? 
Origen. hom. 20 in joann. Chrysom. hom. 3. de Lazaro D. Aug. l b. 3 de doct. Christ c. 9 & lib. 6. de bapt. c. 25.  Whereupon both Origen, & saint Chrysostome, doubt not to say that all best man do not understand that which is read, or heard in holy Scripture the very hearing, or reading of them, doth breed sanctimony, in our souls, and Saint Aust●n sayeth the same of every private man's prayer; no otherwise then the jews used many ceremonies in the old la, which they never understood, no more than our poor country people do the Greek, and Latin: who in all Catholic countries have books of private prayer in their own language. Those places you alleged make not for the purpose, the one, that is the Prophet speaking against hyprocrites, the other being understood, when the prayer, or Prophecy, whereof is there speech, is in a tongue that no body in the whole Church where they live, understandeth; which can never fall out in the Latin, and yet even then Saint Paul confesseth, that his thanksgiving to God is good, and therefore not without fruit, as Saint Chrysostome doth there also expound it: and there is no doubt, but that place is especially understood, of gifts supernatural, and extraordinary which here is not called in question, and this may suffice in my conceit for this matter.  M. 
You have reason, and those which will see more hereof, and of other controversies not examined in this instruction for brevity sake, and what else belongeth to the defence of Catholic Religion, lack not learned writers of this time, which have abundantly herein laboured, & therefore I am content also to conclude, and give over any father quaestioninge with you.   
LAUS DEO.   

THE CHAPters.  

THE first Chapter of the sign of the Cross. Fol. 2  
The second chapter of the duties of a true Christian. Fol. 5  
The third chapter, of the Creed. Fol. 6  
The fourth chapter of the Pater noster. Fol. 41  
The fift chapter of the ave Marie. Fol. 46  
The sixth chapter of the. 10. commandments. Fol. 55  
The seventh chapter of the five commandments of the Church. Fol. 72  
The eight chapter, of the seven Sacraments. Fol. 88  
The ninth chapter of the seven Capital Sins. Fol. 123    

A TABLE OF the chief points of doctrine, and controversies handled in this instruction.  

A  
ave Maria. Fol. 46   

B  
Baptism. Fol. 25  
Beatitudes. Fol. 115   

C  
Christian. Fol. 2  
Cross. Fol. 2  
Christian duties. Fol. 5  
Creed. Fol. 6  
Church. Fol. 6  
Church that is true. Fol. 20  
Ceremonies of Baptism. Fol. 25  
Communion of saints. Fol. 28  
Commandments. Fol. 55  
The first commandment. Fol. 56  
The second. Fol. 59  
third. Fol. 61  
Fourth. Fol. 62.  
Fyfte. Fol. 63  
Sixte. Fol. 63.  
Seventh. Fol. 64.  
eight. Fol. 64  
Ninth, and tenth. Fol. 66  
Christ is present in the B. Sacrament. Fol. 80  
Ceremonies of Mass. Fol. 81  
Confession Sacrament. Fol. 74  
Confession Vocal. Fol. 74  
Contrition. Fol. 74  
Charity. Fol. 111  
Capital sins seven. Fol. 123  
Churches of Heretics Fol. 107   

D  
Duties of a Christian. Fol. 5  
Descension of Christ into bell. Fol. ●5   

E  
Excommunication. Fol. 35. 75.  
examining of conscience. Fol. 71  
Effects of the Sacraments. Fol. 91   

F  
Figure of the Cross. Fol. 2  
Forth. Fol. 6. 110  
free-will. Fol. 23  
Fortitude. Fol. 113  
Fifteen mysteries of the rosary. Fol. 118   

G  
Good works. Fol. 24  
Gifts of the holy ghost. Fol. 114  
Their effects. Fol. 114  
Grace before, and after meat. Fol. 127   

H  
Heretic. Fol. 2  
Holy days, and relics of saints. Fol. 54  
Heresy is Idolatry. Fol. 58  
Heretical Churches not to be gone unto. Fol. 107  
Heretics Christ's enemies. Fol. 108  
Hope. Fol. 111  
Holy water. Fol. 124  
Hell. Fol. 13   

I  
jesus name. Fol. 4  
Incarnation. Fol. 10  
justification. Fol. 24  
Invocation of saints. Fol. 46. 53  
Images. Fol. 56  
justice. Fol. 213  
Indulgences. Fol. 15   

L  
Limbus Patrum. Fol. 13  
Life everlasting. Fol. 40  
last things. Fol. 117   

M  
Marie the B. Virgin without sin. Fol. 49  
Mass. Fol. 78. 81  
Meditation, or mental prayer. Fol. 71  
Mysteries of the rosary. Fol. 118  
marks of the true Church. Fol. 20   

N  
Notes of the true Church. Fol. 20  
Noui●●ima. Fol. 117  
Norimberga. Fol. 163   

O  
Our B Lady without sin. Fol. 49   

P  
Pope. Fol. 7  
S. P●ter at Rome. Fol. 8  
Purgatory. Fol. 14  
Pope's pardons. Fol. 1●  
Predestination. Fol. 25  
Pater noster. Fol. 41  
praying to Saints. Fol. 46. 53  
Precepts of the Church. Fol. 72  
The first precept. 73. The second. 73 third, and fourth. 77. The fift. Fol. 78  
Prudence. Fol. 112  
Powers of the soul. Fol. 125   

R  
Religious vows. Fol. 22  
Remission of sins. Fol. 36  
Resurrection. Fol. 38  
Relics of saints. Fol. 5●  
rosary. Fol. 128  
Real presence. Fol. 82 106  
Roman faith. Fol. 29   

S  
Signs of the true Church. 20. The first sign. 20 The second. 24 third. 28. Fourth. 29. fift. Fol. 29  
Satisfaction. Fol. 74  
Sacraments seven. Fol. 88  
Their effects. Fol. 92  
Sacrament of the eucharist in the pix. Fol. 97  
Seven Capital sins. Fol. 123  
Service in the vulgar tongues. Fol. 127   

T  
Theological virtues. Fol. 6. 110  
Tradition. Fol. 7  
The B. trinity. Fol. 9  
Transubstantiation. Fol. 94  
Temperance. Fol. 113  
Three sacred tongues. Fol. 127   

V  
Vows Religious. Fol. 22  
Virtues Theological. Fol. 110  
Virtues Cardinal. Fol. 11●  
Vulgar tongues. Fol. 127   

W  
Works meriterious. Fol. 24  
Works of mercy. Fol. 109    

❧ A BRIEF ❧ manner of examination of Conscience for a General Confession.  
BEFORE we begin the examen itself, we must understand some few things which may help us for the performing well of so great a matter as this is of making a good confession. And first of all, that we must take it in hand as a matter of very great importance, and whereof dependeth the peace, tranquillity, and security of a good conscience for the space of all our life after; and therefore it behoveth us to examine our conscience with great care, and exaction. Secondly he that maketh his confession must necessarily have contrition, or at the least attrition, that is sorrow and detestation of sin committed, because it is an offence of God, forasmuch we love above all things; or for that sin causeth the enmity of God, & our eternal damnation; with a firm purpose of changing our life, and not offending God any more hereafter mortally.  
Thirdly our confession must have these conditions: first it must be entire of all the mortal sins, which a man hath committed, and can call to remembrance after examining of himself: expressing every one in particular in kind, and number, and all such circumstances as do either change the kind, or number of the sins; and if he doth not distinctly remember the number, he ought to tell it a little more or less, as he can remember, or at least how long time he persevered in that sin if h● fell into it upon every occasion, & how often, more, or less, the like occasions were offered.  
The second condition is that the confession be faithful, that is true, and sincere, not only not sparing to tell any sin which a man hath committed, but also not accusing himself of those which he hath not committed, but telling the doubtful things, as doubtful; and the certain, as certain. It must also be plain, and simple, not artificially composed, without excuse, or ●●u●ringe, or diminishing any thing at all making reckoning that he confesseth his sins to God, who already knoweth them, although his divine will be that we confess them to the priest as his substitute, and our judge, and receive the penance due thereunto, whereof one part is the shame, and confusion to acknowledge ●ur faults, which notwithstanding is a thing so founded in reason, and justice, as the very heathens of good understanding, did perceive the convenience, and necessity of that, which Christ our Saviour hath instituted for the remission, and remedy of sin in this Sacrament: and so one of them said. Innocentiae proxima est humilis confessio. That is: the first degree is not to offend, but when offence is committed, the next thing that is required is, that the offender do humbly acknowledge & confess his fault, and whosoever reflecteth upon himself being offended, will find that by instinct of nature, and justice, he requireth as the first disposition for pardon, that the offender, though he be his own brother, or child, acknowledge that he hath done amiss, and be sorry for it, and have purpose not to do the like any more: which is in substance that which God almighty, as a most careful father, requireth of all Catholics as of his chosen, and beloved children, mingling justice and mercy in this Sacrament●, as in all other his works, to facilitate our salvation.  
The third condition is, that it be obedient, that is, that the penitent have purpose of doing whatsoever shallbe imposed him by his confessor, of accepting the remedies for his sins, which shallbe prescribed, and avoiding of all the occasions of sin, which he shall forbid him: lykwyse of making restitution, and satisfaction when there is obligation justly to do it, and finally of accepting the penance given him by his confessor.  
By all which we see that it is necessary that we disclose faithfully our sins in this Sacrament, which is a tribunal of justice, that God hath left in his Church for the remedy of sin, & comfort of sinners; where the judge being man, cannot know the secret offences, but by the declaration of the offender himself, nor proportionate the sentente, and remedy, which according to justice and prudence he is bound to give, but by way of the penitentes confession, who (as experience teacheth,) doing his duty, findeth so great comfort, and assurance (founded in Christ's word, 
Math. 18. Ioann. 20.  and promise, which cannot fail) that his sins be forgiven him as often as he receiveth absolution from the priest lawfully authorized, that no comfort in this world is comparable unto it. And hereupon cometh that Catholic men, the more learned, and wise they be, and the more care they have of their eternal salvation, and to keep themselves in God's grace, so much the more often they frequent this holy Sacrament; some every month, some every week yea, and some every day, for the admirable fruits, benefits, and comforts they find in it.  
Lastly when we begin our confession, we must kneel down reverently upon our knees, for humilities sake, as in the presence of God, at one side of the priest, and make the sign of the Cross, & ask the Priest his benediction: saying: Benedic pater: and afterwards begin the general Confession in this manner. in Latin.  
COnsiteor Deo Omnipotenti, Beatae Mariae semper Virgini, Beato Michaeli Archangelo, Beato joanni Baptistae, Sanctis Apostolis Petro, & Paulo, & omnibus Sanctis, & tibi pater, quia peccavi nimis cogitation, verbo, & opere, mea culpa, mea culpa, mea maxima culpa.  
Ideo precor Beatam Mariam semper Virginem, Beatum Michaelem Archangelum, Beatum joannem Baptistam, Sanctos Apostolos Petrun & Paulum, & omnes Sanctos, & te pater, orare pro me ad Dominum Deum nostrum. which in English is thus.  
I confess to almighty God, to the blessed Virgin S. Marry, to the blessed S. Michael the Archangel, to the blessed S john Baptist, to the holy Apostles S. Peter, and S. Paul, to all the Saints, and to you my ghoastly father, that I have grievously offended in thought, word, and deed, through my fault, my fault, my most grievous fault.  
Therefore I beseech the blessed Virgin S. Marry, the blessed S. Michael the Archangel, the blessed S. john Baptist, the holy Apostles S. Peter, and S Paul, and all the Saints in heaven, and you my ghoastly father, to pray to our lord God for me.  
Where is to be noted, that some say all the Confiteor before their confession, and others (perhaps better) do divide it into two parts, first till you come to those words. My fault; etc. where Catholic people use to strike their breast, in sign of repentance, and sorrow, and then go forward with their confession; which being ended, they conclude with the words following; therefore I beseech the blessed Virgin, etc.   

THE EXAMEN upon the Ten Commandments.  

Of the first Commandment: that is of honouring God above all things.  
COncerning Faith: if he have believed whatsoever the holy Roman Church believeth: or rather hath had some contrary opinion: or with words, & exterior signs, hath made any thew of any infidelity or heresy.  
If he have been over-curious, in desiring to search the matters of Faith: and if he have doubted of any article of the same.  
If he have kept books, either of Heretics, or for any other respect forbidden by the Church.  
If he have learned the prayers, & other necessary things, which every Christian is bound to know: as are the commandments of God: and the principal mysteries of the faith.  
If he have given credit unto, or used any sorts of superstition, enchantments, devining, either by himself, or by means of others.  
If he have procured by the way of lotis, to find out any theft, or to know any secret thing  
If he have carried about him superstitious writings, for the having his health, or for any other end, or hath induced others to do the like.  
If he have given credit unto dreams, or soothsayenges, taking them as a rule of his actions.  
If for to much presumption of the mercy of God, he hath committed any sin, or hath persevered in evil, and diferred his amendment.  
If in adversities he hath had more confidence in creatures, & in worldly helps, then in God.  
If for to much distrust of the mercy of God, he hath despaired of amendment of life, or of the remission of his sins.  
If he have murmured against God, as though he were not just, or blaming his providence.  
If for fear, or other human respect, he hath had mind to offend God, or not to do that which he was bound for his service.  
If he have cursed, or blasphemed God, or his Saints, & other Creatures: expressing all the manners and sorts of those blasphemies which he hath spoken.  
If he have exposed himself to any danger of mortal sin, or taken delight of any sin which he hath done in time before past.  
If he have persecuted, or injured with words any devout persons: detracting their good works, and being cause that they leave them: & in particular, if he have dissuaded or hindered any from entering into religion.   

Of the second Commandment, of taking the name of God in vain.  
IF he have sworn that which was false, knowing it to be a lie, or doubting of the same, although it were in jest, or of a matter of small importance.  
If he have sworn to promise any lawful thing, which afterwards he hath not observed, or had not intention to perform it, at that time in which he did swear.  
If he have been cause that any did swear false, or not observe the lawful oath which he made.  
If he have sworn in manner of cursing: as men are want to say, if I do not such a thing, let such or such evil happen unto me.  
If he hath sworn to do any evil, or any thing which was a sin: or not to do any thing which was good.  
If in judgement he hath sworn false, or being asked by order of la, he hath not answered agreeably to the intention of the judge, or hath counseled others for to do the like. In which case not only he sinneth mortally, but if thereof followed any harm of his neighbour, he is bound to restitution.  
If he have had a custom of swearing oft, without consideration, or care, to know if it were true, or false.  
If he have made a vow of doing any good thing, and hath not cared to perform it: or hath deferred overmuch the execution thereof.  
If he have made any vow with a mind of not fulfilling it.  
If he have made a vow of not doing any good thing: or of doing any evil thing for an evil end.   

Of the third commandment, of sanctifying the Holidays.  
IF he have not observed the holyedayes, but either done himself, or commanded others to do such works as are prohibited by the Church: or consented unto those which do the like.  
If he have omitted to hear a whole Mass upon the holyedayes commanded, without lawful cause, or hath been cause that others did leave the same.  
If being present at Mass upon any holiday commanded, he hath been for any notable time voluntarily distracted, by talking, laughing, or busying himself in impertinent things.  
If he have not procured that those which be under his charge do hear Mass upon the holidays.  
If he have not gone to Confession at the least once a year, or have not procured that others of his charge have done the same.  
If he have gone to Confession, without necessary examination of conscience, or without purpose of leaving any sin, or of shamefastness, or other human respect, hath concealed any sir, which is a most grievous sacrilege.  
If every year at Easter he hath received: and that with convenient disposition.  
If with a conscience, or doubt of mortal sin, he hath received, or ministered any Sacrament of the Church.  
If he have fasted the Lent, Vigilles, and Ember days, being bound thereunto, and if on such days he hath eaten prohibited meats, or hath been cause of others doing the same.  
If for gluttony he would not have regarded to do against any commandment: or if he have eaten, or drunk over largely, with notable detriment of his health: or if voluntarily he hath been drunk.  
If he have violated the Church with any carnal sin, or with shedding of blood.  
If he have incurred any excommunication: or whilst he was excommunicate, have received any Sacrament, or been present at the holy offices of the Church: or if he hath conversed with excommunicate persons, or such as were suspected of Heresy.  
If he have done any injury, or irreverence unto Images, Relics, or other sacred things.  
If being bound to say his office, he have omitted it, wholly, or any part thereof: or in the saying of it been voluntarily distracted.  
If for sloth, or negligence, he hath left undone any good work unto which he was bound.   

Of the fourth Commandment, of honouring Parents.  
IF he have borne little reverence to his Father, and Mother, despising them, or offending them with deeds or injurious words.  
If he have cursed his father, or mother, or detracted their good name, or dishonoured them in their absence.  
If he have not obeyed his parents or superiors, in just matter, and such as might result to notable detriment of the family, or of their own soul.  
If when his parents have been in necessity, he hath not succoured them, if it were in his power.  
If deliberately he have desired their death, that he might have the inheritance, etc.  
If he have not fulfilled their Testaments & last wills after their death.  
If he have loved his parents in such sort that for their love, he hath not cared to offend God.  
If he have not observed the just laws and decrees of his superiors.  
If he have detracted, or spoken evil of Superiors, Ecclesiasti all, 〈◊〉 Secular, of Religious persons, Priests, Teachers, etc.  
If he have not succoured the poor, if he could especially in extreme, or grievous necessity, or if he have been stern, or cruel unto them, entreating them sharply with words, or deeds  
If those which be fathers, and Mothers have cursed, or wished evil unto their children.  
Also if they have brought them v● as they should, teaching them their prayers, and Christian doctrine, and reprehending them, and correcting them, especially in matter of sin, & occupying them in some honest exercise to the end they be not idle, and take some evil course.  
That which is said of Children, is understood also of servants, & others of the family, of whom care is to be had, that they know things which be necessary, & observe the commandments of God, and of the Church.   

Of the fifth Commandment: Thou shalt not k●ll.  
IF he have carried hatred towards any person, desiring to be revenged: and how long he hath stayed therein.  
If he have desired any man's death or other great evil, and damage, as well in his body, as in good name, honour temporal, & spiritual goods.  
If he have been angry with any person, with mind to do him any harm, or to be revenged of him.  
If contending with others, or in other sort, he have stricken, wounded, or killed: or commanded, or consented unto others to do the same: or (being done by others) approved it, or given aid, counsel, or favour thereunto.  
If having offended others, he hath refused to demand pardon, or reconciliation: or have not sufficiently satisfied for the offence.  
If he have refused to pardon, or to remit injuries to those which have offended him.  
If for hatred he have omitted to speak unto, or to salute others, although without hatred, yet with scandal of his neighbour.  
If in adversities, and misfortunes, he have desired death: or with fury and anger hath strooken, and cursed himself, or mentioned the devil.  
If he have cursed others, either alive, or dead: & with what intention.  
If he have sowed discord, or caused enmity between others: & what harm hath ensued thereof.  
If for hatred or envy, he hath been immoderately sorry for the good, & prosperity of others, as well temporal, as spiritual; or hath rejoiced at any harm, or notable damage of others.  
If for anger he hath offended others with injurious, and contumelious words.  
If he have flattered others, praising them of any sinful thing.  
If whith his evil example, or counsel, or with praising that which was evil, or reprehending that which was good, he hath been cause that any man left any good work which he had begun: or if he have induced him to any sin, or to perseverance therein.  
If he have omitted to correct, and admonish any person of any sin when he could, and probably hoped thereby the others amendment.  
If he have given receipt unto outlaws, & murderers, or with his counsel, and favour, or otherwise assisted them.  
If he have spoken evil of his neighbour, manifesting any secret ●au●t of his to discredit him, or cause him other harm.  
If he have strooken injuriously any Ecclesiastical or Religious person, wherein also there is Excommunication.   

Of the sixth, & ninth commandment Thou ●halt not commit adultery, Thou shalt not desire thy neighbours v●yfe.  
IF he hath given internal consent to any carnal temptation.  
If he hath taken delight deliberately in any filthy cogitation.  
If he hath been negligente in casting away evil cogitations when he feeleth himself in danger to give consent, or take delight in them.  
If he hath spoken, or heard unhonest words.  
If he hath sent letters, messages, etc.  
If he hath used unchaste looks, behaviour, gesture, or apparel ordaining it to any evil end.  
If he hath used unchaste touching, Kissing, embracing. etc.  
If he hath committed any carnal sin actually, wherein he must explitate the necessary circumstances as the persons, whether they were religious, or secular; vowed to virginity; married, or unmarried, which may aggravate the greatness of the sin.  
If he hath not avoided the occasions of this sin, nor army himself against temptations.   

Of the seventh and tenth Commandment. Thou shalt not steal. Thou shalt not desire thy neighbour's goods.  
IF he have taken any thing which belonged unto others, by deceit, or violence: expressing the quantity of the theft, & in particular, if he have taken any sacred thing, or out of any sacred place.  
If he hold any thing of an others, without the consent of the owner, and doth not restore it presently, if he be able.  
If for not paying of his debts, (when he is able) his creditors have sustained any damage.  
If finding a●●●●ing, he hath taken the same with mind to keep it for himself: the like of those things which hap to come to his hands, which, knowing that they belong to others he hath not restored to whom he ought.  
If in buying, or selling, he hath used any deceit, either in the ware, or in the price, or in the measure, or in the weight.  
If he have bought of those persons which could not sell, as of slaves, or children under age  
If he have bought things that he knew or doubted to have been stolen: or wittingly hath eaten of any such things.  
If only in respect of selling upon trust, he hath sold for more than the just price: or hath bought for less than the price, in respect of payment made before hand.  
If he ha●e had a determinate will to take or to retain any thing of oth●● mens, 〈◊〉 he could: or also, if he have had a deliberate mind to gain, or increase his wealth (as men do use to say) by right or by wrong.  
If he have committed any sort of usury, or made any usurarious contract, or entered into any unjust traffic, or partnershippe of merchandise.  
If having wages, or pay for any work, or office, he hath not done it well, and faithfully.  
If he have defrauded servants, or workefolkes of their hire: or differred their payment, to their hindrance.  
If he have moved any suit in la against justice, or if in just suits he hath used any fraud, or deceit that he might prevail.  
If he have played at prohibited games: or if in gaming he have used, & won by deceit, or hath played with persons which can not alienate, as are children under age, and such like.  
If he have defrauded any just impost or tolles.  
If he have committed any simony in what sort soever.  
If he have defrauded the Church of that which was due, as are Tithes, and such like.  
If by unlawful means, & evil information he have gotten any thing that was not due unto him, or hath unjustly hindered others from the obtaining any benefit, or commodity.  
If he have given any help, or counsel, or, in whatsoever other manner, abetted such as have taken other men's goods: or (being able, and bound thereunto) hath not discovered, or hindered any theft.   

Of the eight Commandment. Thou sha●lt not bear false witness.  
IF he have borne any false witness in judgement or out of judgement or induced others to do the like.  
If he have spoken any untruth, with notable prejudice, or hurt of his neighbour.  
If he have detracted from the good name of others, imposing falsely upon them any sin, or exaggerating their defects.  
If he have murmured in weighty matters, against an other man's life, and convesation, especially of qualified persons, as prelate's, religious, and women of good name.  
If he have given ear willingly unto detractions, and murmurings against others.  
If he have disclosed any grievous, and secret sin of others, whereupon hath ensued infamy. Which although it were true, and not spoken with evil intention, yet is the speaker bound to restore the good name.  
If he have uttered any secret, which was committed unto him or which secretly he came to see, or hear, in which case a man is bound to restore all damages that afterwards happen by such revealing.  
If he have opened other men's letters unlawfully, or for any evil end.  
If he have rashly judged the deeds, or speeches of his neighbour, taking in evil part that which might have been well interpreted, and condemneth him in his heart of mortal sin.  
If he have promised any thing with intention to bind himself, and afterwards without lawful cause hath omitted to observe his promise, which is a mortal sin, when the thing which is promised is notable, or when for want of performance of the promise, our neyhhbour hath had any notable loss, or damage.   

Of the sin of pride.  
IF that good which he hath (whether it be of Mind, or of Body, or of Fortune) he hath not acknowlegged as of God, but presumeth to have it of himself, by his proper industry or if he think to have it of God, yet presumeth to have it, by reason of his own merits, not giving to God the glory of all.  
If he have reputed vainly that he hath any virtue which he hath not, or to be that which he is not or more than that which he is: despising others as inferiors unto himself.  
If he have gloried in any thing which is mortal sin: as, for to have taken revenge, or to have committed any other sin.  
If to the end that he might be esteemed and held for a person of value, he hath vaunted of any good, or evil, which he hath done (whether truly, or falsely,) with the injury of God, or our neighbour.  
If he have been ambitious, desiring inordinately honours, and dignities, etc. doing to that end that which he ought not.  
If to the end that he may not be noted, and held of small account, or for fear of the speeches of men he do that which he ought not, with scandal of his neighbour: or neglect to do that which he ought: as to correct, and reprehend others: to converse with good persons: to go to Confession, and to do other Christian works.  
If he have stubbornly impugned the truth: or, because he would not submit himself, or seem to be convinced, if he hath obstinately defended his manifest errors, against his conscience  
If through arrogancy he hath despised others, doing any thing for their dishonour, and despite.  
If for haughtiness, and pride, he hath been at excessive charge, in Apparel, Servants, Diet and other vanities nor convenient unto his estate.  
Gathered out of F. Vincentius Bruno.