Work More Work and a Little More Work for a Mass-Priest

TO THE READER.

REader, in this Pamphlet, among other things, thou shalt find it proved, that according to Popery, A man may eat his god with his teeth, as Cyclops eat Ulysses companions: and that a subject may kill his King, as Zimri did his Master: and that one man may deceive and cozen another, as the Gibeonites did Joshua. Besides, thou shalt find it proved, that the Papists make of no sins grievous sins; and of grievous sins no sins, or at most but venial sins: Yea, thou shalt find it proved, that the Papists make of grievous sins rare virtues; and that their Pope (Saint Paul's man of sin) takes upon him to forgive sins past, and sins to come. Further, thou shalt find it proved, that they equal the virgin Ma • ie unto Christ in many respects; and prefer her before him in some respects: not considering the truth of Epiphanius speech, Par detrimentum verae Religioni afferunt, illi qui vilem B. Virginem habent, & illi qui vltra fas eius gloriam adaugent: They are equally to blame, who vilify the Virgin, and who defy her. Thou shalt find it proved, that Papists profess more dislike of Protestants, then either of Turk, Jew, or Infidel: and that they esteem of them no otherwise then of reprobates, of whose salvation there is no more hope then of Lucifers. These things, and some other of like stamp, thou shalt find herein proved against the Papists, out of their own Authors▪ which, if thou be a Protestant, may help to keep thee from falling unto Popery: and if thou be a Papist, may help to recover thee from Popery; which are the two only ends • aim at in suffering it to pass to the Press. And this is all that by way of Preface I have to say unto thee, besides Farewell.

WORKE AND MORE WORKE FOR A MASSE PRIEST.

SIr Priest, I pray you tell me of what Order of Priests you are; whether of the Order of Aaron, or of the Order of Melchizedek: or of that rabblement whereof the Priests of Baal were. S ^t . Paul witnesseth, that Aaron's Priesthood is changed; and that Melchisedeks is such, as passeth not from one unto another: so that (for anything I see) you must be of the rabblement of Baal.

2 Again, Sir Priest, I pray you tell me, what is the chiefest duty which is required of you by virtue of your Priesthood, whatsoever: Is it to preach, or to say Mass? Sunt infiniti, qui tantū celebrandis Missis, quas dicunt, operamdant, et eius reicausa, sacerdotes sunt, proinde quasi in eaomne consistat officium. There are in finite (as Polidor Virgil saith) who spend all their time, only in saying Masses, being priested for that purpose; as though no other duty was necessary to be performed by a Priest. Are you one of them? or are you a preaching Priest? If a preaching Priest, I pray you what calling have you thereunto? and whether are you bound of necessity to preach? I read in your books, that Actus princicipalis Presbyterorum est consecrare corpus et sanguinem Christi, The principal duty required of you, at the time of your priesting, is Massing: and that Praedicare non est actus Ordinis sacri: Preaching is no act belonging to holy Orders: and that, if it so fall out, a man cannot both hear a Sermon, and a Mass on a festival day, he is bound rather to hear the Mass, then the Sermon: because to hear Masses, is sub praecepto, to hear Sermons, is only sub consilio. Which being so, preaching (it seems) is a work of Superogation with you, it is no necessary duty: You need not fear the Woe, that S ^t . Paul feared, if he preached not the Gospel of God.

3 Sir Priest, I desire to know what benefit may be reaped by hearing of your Masses, for saying whereof you set so many men on work. Your Predecessors were wont to say, That a man doth merit more while he doth hear Mass devoutly, then if he should give for God's sake, so much ground and land as he could pass and go over in the space of that same Mass: And That a man is never the elder, for the time that he spends in hearing of a Mass: And That one of your Masses is of as much worth as Christ's passion on the Cross. Now, and if this last assertion be true, I would gladly know, why Ignatius the founder of the Jesuitical Order, did say, and cause to be said, 3000 Masses for the furtherance of that Order. Might not 300, yea 3, have served his turn, seeing one Mass is of such efficacy and worth? You know the saying, frustra sit per plura, quod sieri potest per pauciora. It is needless to use two strings for a bow, if one will serve the turn.

4 By your doctrine, sir Priest, when your number is so increased, as that you be able to make your part good against our noble King, you are bound in conscience to rebel. For, Hinc infert vniuersa Theologorum et Iurisconsultorum Ecclesiasticorū schola, (et est certum et de fide) quemcun • Principem Christianum, si à Religion Catholica manifest deflexerit, et alios avocar • voluer it, excidere statim omni potestate et dignitate, et ipsa vi iuris tam humani tam divini, hoc • ante dictam sententiam supremi Pastoris et Iudicis contra ipsum prolatam: et subditos quoscun • liberos esse ab omni iur amenti obligatione, quod de obedientia tanquam Principi legitimo praestitissent: posse • et debere (si vires habeant) istiusmodi hominem tanquam Apostatam, haereticum, ac Christi Domini desertorē, et Reip suae inimicū host̄q, ex hominū Christianorū dominatu eijcere, ne alios inficias vel suo exēplo, aut imperio aside avertat. At que haec certa, definita, et indubitata virorum doctissimorum sententia. This Inference doth the whole school of Divines, and Canonists make, (and it is a certain inference, and to be believed as a point of faith:) That if any Christian Prince whatsoever, shall manifestly turn from the Catholic Religion, and seek to draw others from the same, he presently falls from all Princely power and dignity; and that by virtue and force both of the law of God and man: yea and that before any sentence be pronounced against him by the supreme Pastor and Judge: And that his subjects of what estate or condition soever, are freed from all bond of oath of allegiance, which at any time they had made unto him as to their lawf • l Prince: and that they both may, and ought, (if they have competent means and strength) cast o • t such a man from bearing rule among Christians, as an Apostate, an Heretike, a Revolter from Christ, and an enemy to his own State and Common-wealth: least perhaps he might infect others by his example, or turn them from the faith by his command. And this is the certain, resolute; and undoubted judgment of the best Divines, saith the Author of Philopater, who was either of Creswell, or Parsons, as one of the secular Priests confesseth. And in Bellarmine we read, that Non licet Christianis tolerare Regem haereticum, si ill conetur pertrahere subditos ad suam haeresin. It is not lawful for Christians to suffer an heretical King to reign over them, if he go about to draw them to his heresy. And that siquidem potest fieri, •• t haeretici extirpantur • sunt procul dubio extirpandi; si autem non possunt quia sunt sortiores nobis, et periculum est, ne si cos bello ag • rediantur, plures ex nobis cadant quam exill •• , tunc qui • soend • on est. If it can be without loss of Papists, that Protestants may be rooted out, without all doubt they ought to be rooted out: But if it cannot be that without loss they may be rooted out, because they are stronger then Papists, and if the Papists did assail them, perhaps the greater loss would fall on the Papists side, the Papists must let them alone. According to your Divinity, there is nothing that excuseth you from present blame, in that you rebel not, but want of sufficient means. Which is confessed by Dominicus Banns, the chief professor of Divinity in Salamanctia in in Spain: for, excusandi Anglicani et Saxonij fideles qui non se eximuni à potestate superiorum, nec bellum contra alios gerunt: quoniam communiter non habent facultatem ad haec bella gerenda contra Principes, et imminent illis grauia pericula. The faithful in England & Saxony (saith he, meaning papists) are to be excused, in that they do not exempt themselves from the power of their superiors, nor bear arms against them: because Generalls they have no ability to war against their princes, and great dangers hang over their heads if they should attempt it. Now your priests labor to increase your number, and so your means, do you not? And do you not thereby labor to hasten Rebellion? Speak out priest, say the truth, shame the Devil, and save the credit of your Religion if you can. Is not your Religion and Treason so linked together, that you cannot play the priests, but you must play the traitors also.

5 Men say, Sir priest, that your Parsons commends those Rebells as sufferers for Religion, who were up in arms against King Edward 6, in the 3 year of his reign; and for that insurrection justly slain and put to death. Men say, that your Bristow, commends those Northern men who were put to death for Rebellion against Queen Elizabeth, in the 11 year of her Reign, for Martyrs, yea glorious Martyrs. And I am sure, that that Catholic priest who set us out not long since (permissu superiorum, with the approbation of his superiors) the English Martyrologe, and the Catalogue of the late Martyrs in England, annexed thereunto: hath registered therein, Garnet and Oldcorne, two of the powder Traitors, for Martyrs. And so hath Eudaemon the Jesuit in his Apology for Garnet. I find likewise, that M ^r . Sheldon, a priest of yours sometimes, doth witness, that one P: W. in a public assembly, and in a public panagericall Oration made for Garnets honor at Lovaine, prayed thus unto him: S. Henrice ora pro nobis. S ^t . Henry pray for us. And I find also, that Clemens the Iacobin, who killed Henry 3 of France, by sheathing a knife in his belly, runs in the number of Martyrs, and is intitled S. Clemens. And Guignard, who was put to death for commending Clemens his fact as heroical: and terming it a gift of the holy Ghost, is put into the Catalogue of Jesuitical Martyrs, printed by the Jesuits at Rome. Doth not this your commending of Rebells and Traitors, argue your affection to rebellion and treason? If Kings admit of any strange rites in religion, they must be murdered by your religion; for your Symancta, in a book of his dedicated to Greg. 13, which was printed at Rome 1575: and in another dedicated to Pius 5, printed at Antwerp 1573, commends the Scythians for killing their King Scylen, propter exteras vitas, quia bacchan alibus sacris externis initiatus erat: saying, they killed him iure ac merito.

6 You, Sir priest, hold it meritorious to kill princes. The Monk who poisoned our King John, Regem perimere meritorium est: thought it a meritorious deed to kill him. He that killed the prince of Orenge in the year 1584, was so well schooled by the Jesuits at Auspurge, and at Triers, and by a Franciscan at Towrs, that his fact was commendable: and so fully assured by them, that if he were put to death for it, in Martyrumnumero collocatum iri, he should be counted for a Martyr: that after he had done the deed, he could not be persuaded that he had sinned, sed potiùs ea meruisse vt rectà in coelum tenderet: but rather that he had deserved thereby to go straight to heaven. Parry who intended the murder of our ever renowned Queen Elizabeth, was encouraged thereto by Hunnibus Cordreto a Jesuit, who told him that he could not do a more meritorious work, then to kill a prince excommunicated by the Pope, and that the Angels would carry him up to heaven. Yea Parry was encouraged thereunto by Campeius the Popes Nuntio at Venice; and by Ragazonius the Popes Nuntio at Paris: and by a letter from the Cardinal de Como, wherein his resolution was ascribed to the motion of a good spirit: and wherein the Cardinal did promise him in the Popes name, besides consideration in earth, reward in heaven. Squire also was wrought upon by the Jesuit Walpoole to kill Queen Elizabeth Anno 1597, the Jesuit assuring him that the Act should be a goodly sacrifice unto God. And upon like motion, viz: the meritoriousness of the work, was Barriere set on work by Varade a Jesuit, to kill the great King Henry of France. And in a word, in Queen Elizabeth's time▪ you divulged books, wherein you exhorted the Ladies about the Queen, to do to her, as Iudeth did (to her immortal fame) with Holofernes, that is, to kill her. Are not Papists rare Jewels, and much to be esteemed of by Kings and Queens?

It is written by Theophanes, Codrenus, Zonaras, and others, that Greg: 2. excommunicated Leo the Emperor, and persuaded the Italians to revolt from their obedience unto him. The truth of which ( though it be denied by Baronius) yet is acknowledged by Bell. lib. 5. de Ro. Pont. Cap. 8. and lib. 1. de Translat Impij Ro. Cap. 12. and by Binius, To. 3. Com. Notis in vitam Greg. 2. pag. 177. who highly commends the Pope for doing so. Yea, its written by Platona, that Gregory 3. deprived Leo of his Empire: and that principally, for that he went about to deface Images. Its written in your books, that Gregory 7. deposed Henry 4. from the Empire, for commanding the Cardinals to repair to him, to choose a new Pope: and Boleslaus the second of that name, King of Poland, for killing of a Bishop. Its written in your books, that Pope Zacharias deposed Childerik K. of France, for that he was not so fit for government as Pip in was: and that Boniface the 8. deposed Philip of France, for appealing from him to a general Council. Its written in your own books, that Innocent 3. deposed Otho 4, for that contrary to his oath, he invaded the Churches patrimony, and our King John of England, for that he sought not absolution at his hands, when the Realm stood interdicted. Its written in your books, that Innocent 4. deposed Frederike 2. for apprehending his Cardinals and Bishops, as they were going to a Council called by him: and that Gregory the tenth took the Eastern Empire from Baldwyn the second, who was lawful heir to it, and gave it to Palaologus, who had no color of right to it. And that Clemens the sixth deposed Lewis the fourth of Bavaria, for holding opinion that the Emperor might depose the Pope, and place another in his room. Its written in your books, that George King of Bohemia was deposed by Paul the second for heresy: And that John King of Navarre was deposed by Julius the second, for favoring Lewis the twelfth of France, whom the Pope had denounced a schismatic: and that our King Henry the eighth was deposed by Paul the third, especially for beheading the Bishop of Rochester: and Queen Elizabeth for supposed heresies, by three of your Popes, one after another, viz. by Pius the fifth, Gregory the thirteenth, and Sixtus the fifth. So bold have your Popes been with Kings and Emperors de facto. But in as much as you hold, that Factum Pontificis non facit fidei Articulum: your Popes deeds make no Articles of belief: which I believe the rather, for that Silvester confesseth, he himself had seen the Pope do many things cum scandalo totius Christianitatis, to the offense of all Christendom: there is another thing which it concerns Emperors and Kings, to take knowledge of, (though these facts of the Popes are alleged by Bellarmine, and others, to prove the Popes right to depose Princes) and that is this. That in your books it is written, your Pope hath right, Imperia, regna, principatus, et quicquid habere mortals possunt, auferre, et dare, to dispose of Emperors, Kingdoms, principalities, and whatsoever any man living hath. As (according to your learning) he may aperire et claudere ianuas regni coelestis quibus voluerit, open the gates of heaven to whom he list, and shut out of heaven whom he list: so he may auferre, et confer regna quaecunque quibuslibet; take the Crown from any Kings head, and set it on another man's head at his pleasure. If an Emperor or King be haereticus, vel schismaticus, vel fautor, vel receptator, vel defensor Hereticorum vel Schismaticorum: an Heretike, or Schismatike, or favourer of Heretics or Schismatikes. If an Emperor or King be a Tyrant; and tenens Regnum contra formam iuris, et mentem Papae, dicitur Tyrannus: He who holds his Kingdom contrary to the Popes Law, and the Popes liking, is a Tyrant. If an Emperor or King be a sacrilegious person, that is, such a one as goeth about to infringe the liberties, immunities, and privileges of the Church, either by laying hands upon Ecclesiastical persons, or their goods: or taking unto himself Ecclesiastica iura, to be governor next under Christ of those particular Churches, which are within his territories. If they despise Claves Ecclesiae, the Popes Suspensions. Interdictions, Excommunications. If they forbid Episcopos et Clericos suo officio fungi, popish Bishops or Priest to say Mass. If they do homines excellentes sine causa perimere, hang priests who come into their Kingdoms steal the hearts of the people unto the Pope: If they do banish popish priests out of their Dominions: If they dissolve Societates aut Congregationes ad sancte honest • . vivendum, that is, Monasteries and Nunries: If they oppress or grieve populos sibi subiectos, their Subjects. If they govern their Kingdoms negligenter, ignave, inepte, et inutiliter, carelessly, and unprofitably. If Leges contra Ecclesiae libertatem aut permittant, aut condant; they either make any law against the liberty of the Church, or suffer any such Law made by some of their predecessors, to stand in force. If they commit any sin, and will not be admonished, by your book learning, they are but gone men, they have forfeited their estates into your Popes hands: yea though there be no fault in them, yet for publicum bonum, if it tend to the Popes profit, he may vncrowne them, and bestow all they have upon such, who had no title in the world to any part thereof, before the Pope gave them all. And doth not this argue, that Kings by your learning are worse then Copyholders?

8 You dubbe us with the name of Heretic, affirming that we most certainly are Heretics, and to be detested as Heretics. Yea you say, Whosoever is a Protestant, not so much as in any one point, ^x he is therefore a damnable Heretike. You I • orbid your Bishops, your Archbishops, your Patriarchs, your Cardinal, (except they be Inquisitors, or Commissioners appointed by your Pope to sit upon heresy) the reading, yea the keeping of any of our books. You cannot abide that one good word should be spoken of us: For, Epitheta honoris •• a, & omnia in laudem haereticorum deleantur: Let all honorable Epithites, and whatsoever else in praise of Heretics, be blotted out, say you. If Vlrichus Hutten a Protestant be commended for Eques Germaniae doctissimus, & Poeta laudatissimus, A learned Knight and excellent Poet. If Frederike Dnke of Saxony, a Protestant, be termed illustrissimus, saepientissimus, Christianissimus Princeps, an illustrious, wise, and Christian Prince. If our Edward the sixth be found praised, as admirandae indoli • adolescens, a Prince of admirable towardliness, there shall deleatur be set upon the places: in the next Impressions such commendations must be put out. Yea, you cannot find in your hearts, that our bare names should be remaining in any books, unless we be named per ignominiam et contemptum, with reproach and shame. And such is your further hatred to our Princes, that you forbid the reprinting of such Dedicatory Epistles, as learned men have prefixed before their books for the eternizing of the memory of our Princes: witness hereof your note of detrahatur, reijciatur, deleatur, set upon three several Epistles, written by Hadrianus Junius, and Johannes Serarius, to our la • ee famous Soveraines, Queen Elizaheth, and King James. And so far are you from approving of the keeping of a picture, either of Prince or people, that you account it (though it be kept in a Closet) a great presumption, that the keeper thereof smells of heresy. And such is your burning charity towards us all, that you are not ashamed to profess Certe p • riculosiùs est cum Hereticis, quam eum Samaritanis, quam cum Gentibus, aut Mohammedan is agere: It is undoubtedly more dangerous to have anything to do with us, then either with the Samaritan or the Heathen, or with the Mohammedans. And that Nunc qui vere Catholici sunt, maiori odio Calvinistas, cateros{que} omnes Haeriticos, quàm Gentiles prosequnntur: They who are thorough Catholics at this day, do more deadly hate Calvinists, and all other Heretics, then the Heathenish people. Yea you are not afraid to adjudge us all to the bo • omlesse pit of Hell. For certain it is, that whosoever in this new faith and service hath ended his life, is in Hell most certainly, saith Bristow. And Fieri nequit ut Lutheranus moriens salvetur, Geheunam evadat, et aeternis ignibus eripiatur: si mentior, damner ipse cum Lucifero. Let me be damned in Hell with the Devil, if any Lutheran be saved, if any Lutheran escape Hell, saith Costerus. And have we not great cause to love you.

9 Ipse iure priuatos esse haereticos omni debito fidelitatis, dominij, obligationis, & obsequij quo illis quicunque tenebantur astricti: That heretics are deprived by law of all fidelity, authority, bond and service, which any man owes them, is currant doctrine among you. Children; and servants, and subjects to heretics, owe no duty to their parents, masters, or Soueraines. Per haeresin patris efficiuntur filij sui iuris: if parents fall into heresy, their children are left to their own discretion, saith Sym • ncha. The parents that become Heretics, loose the superiority and dominion they have by law or nature over their own children, saith Allen. Domino civili, quod in servum dominus habet privatur Haereticus, saith Symancha. The very bond-slane (which is another kind no less bound to his Lord and Master, then the Subject to his Soveraine, may depart and refuse to obey his Master, if he become an Heretike: yea, ipso facto, he is made free, saith Allen. Dominio politico quod habent Reges et Principes in suos subditos et vasallos privati sunt Haeretici, saith Symancha. Let no man marvel that in case of heresy, the Soveraine looseth his superiority and right over his people and Kingdom, saith Allen. Popish wives need not lie with their heretical husbands, saith Symancha. They owe no conjugal duty or debt in the case of heresy, saith Allen, Such as have anything put into their hands to keep, need not restore it to them of whom they had it, if they prove heretics. Keepers of forts and towns may surrender them into the enemies hands. Popish Parishioners may lawfully defraud Protestant Ministers or their Farmours, of their Tythes, by your learning. And this being thus, can you be angry if Protestant Princes, and their subjects, who have wives, children, servants, and money in other men's hands, do wish you all. Vltra Garamantas & Indos, in the unknown world?

10 Sixtus Senensis reports, That the Jews are bound to rail upon all Christians thrice every day: and to pray God he will root out all Christians, with their Kings and Princes from under Heaven. Sixtus reports, That the Jews are commanded to account no otherwise of Christians, then of Beasts. That they hold it lawful to spoil Christians of their goods, and to bereave them of their lives; to pull down their Churches, to burn their Gospel: yea, he reports, they belch out such blasphemies against Christ, as are fearful to think upon, in no case to be spoken of. And yet I read you hold, that we are Acerbiores hosts Christi, et multo-magis detest andi. more bitter enemies to Christ, and much more to be detested then they are: and that Iudaein •• , sunt prohibendi celebrare ritus, aut reficere suas Synagogas: the Jews ought not to be restrained from the use of their Religion, or from repairing of their Synagogues: Yea, I read That your Pope licenseth them to have Synagogues in Rome, under his nose: whereas we cannot be allowed to have a Chapel in any place where he swayeth. Now I desire, that either some time, or reason, may be given, to justify your justifying of the Jews before us: and your Popes suffering of them to profess their Religion even before his face, denying us the use of ours in any corner of the world. And the rather I desire some little satisfaction herein, for that I understand, all Jews are forbidden to come into Spain under any pretence, unless presently upon their coming thither, they make it openly known they will become Papists. He that comes in another manner, forfeits both his life and goods, without anymore ado: For it seems strange to me, that the Popes whitest sons, should upon such penalties debar them access into Spain; and that the Pope himself should admit them to come so near his Holiness, and show them so much favor.

11 By your doctrine Sir Priest, there is just cause to war against Heretics; by Heretics, you especially meaning Protestants. By your doctrine, there is no war so just, and honorable, be it civil, or foreign, as that which is waged for the propagating of your Religion. By your Religion, there can be no peace, yea there ought to be no peace made with Sectaries. Sectaries, that is, according to your learning, Protestants, are more eagerly to be pursued with fire and sword, then Turks. And when war is once proclaimed, any private man may take, spoil, kill such Sectaries, and burn their houses over their heads. Thus you. Professing further. that Quod nonnunquam Catholici cum Sectarijs transegerunt, eo fine fecorunt, vt interea reliquis negotijs expediti, postea vnum hoc bellum contra Sectarios administrarent, oninem{que} eius molem in ipsos converterent. When the Princes of your Religion make peace with Protestants, they make it only for their own advantage: as for example, to dispatch some by-businesses, which hinders them from falling on the Protestants with their whole force. Now this being thus, have not Protestants just cause to stand upon their guard, and to be suspicious of all Treatises with popish princes; and jealous of all Truces and Leagues, though sworn never so solemnly?

12 Your famous Bishop Symancha writes, Haeretiis fides à private • data servanda non est: Faith made to an Heretike by a private person is not to be kept. A private person may reveal an Heretike to the Inquisitors, non obstante fide et iuramento, though he hath bound himself by an oath to the contrary. And Nec fides a magistr atibus data servanda est haereticis: Faith made to heretics by the Magistrate, is not to be kept. For so some say, that your Symancha saith, proving his assertion by this, that in the Council at Constance, John Huss, and Jerome of Prague were justly burned, albeit the Magistrate had given safe conduct. And that your Pope Martin 5 writ to Alexander Duke of Lituaenia, ^b Scito te mortaliter peccare, si seruabis fidem datam haereticis: Know thou sinnest mortally, if thou keep thy oath with Heretics. And that your Divines in France, An. 1577. Aperto capite in concionibus; & evulgatis seriptis, ad fidem sectarijs servandam non ohligari principem contendebant, allato in eam rem Con. Constant. decreto, taught publicly both in the Pulpit, and by the press. That Princes were not bound to keep touch with Sectaries, alleging to that end a Decree of the Council of Constance. Now, and if oaths bind not (which in old time were held the best security) what should we say, but farewell trust with you?

13 It is generally reported you teach, Aman framing to ^d himself a true Proposition, when he is asked a question, may conceal as much thereof as he thinks good. As for example. If one of you should be examined, whether if the Pope did come in war-like manner to invade this Realm: by force, he would take the Popes part or the Kings: that man framing this answer in his mind; I will take the Kings part, if the Pope will command me so to do; may give this answer lawfully: I will take the Kings part; concealing the rest, and so delude the Examiner. In like manner, if one of you having Horse and Money, should be importuned by one of your honest friends, (to whom you are not bound by law to give or lend) to give, or lend him Horse or money, you framing this Proposition in your mind, I have neither Horse nor money, to give or lend: may safely swear, You have neither Horse nor money; and keep the rest to yourself, and so mock your friend. Yea, it is generally reported that you teach you may bluntly and absolutely deny some truths. For Confitens non peccat mortaliter qui negat se admisisse peccatum mortal alias legitime confessum: If a Traitor or murderer, have once lawfully confessed his Treason and murder: if afterwards he be examined, whether he ever plotted any treason, or committed any Murder: he sins not mortally, though he deny that he was at any time guilty of such crimes, say you. And if a man be examined of any fact of his, whereof the Examiner (as he thinks) knows nothing: such a man may swear he is innocent of such a deed, according to your learning. Which appears by this that Garnet the superior of your Jesuits here in England, having had conference with Hall the Jesuit; being asked by the Lord's of his Majesty's Honorable Council, whether He and Hall, had conference together: he denied it upon his soul, reiterating his denial, with many detestable execrations, till he perceived that his fellow Hall had confessed it. In brief, according to your learning, If one of you see Peter kill John, and come to be examined upon the point (if nobody else saw) he may answer, That he knows not, whether Peter killed John, or no. And generally, if you be asked a question not iuridically, you may answer, That you know nothing concerning it, provided you reserve in your mind, Which you are bound to reveal. Now can such equivocation by mental reservation, and blunt denial of known truths, stand with plain dealing, truth and honesty. In your r vulgar Latin we read, Qui sophistice loquitur, odibilis est. He that speaks aequivocally, is worthy of Tiburne. Wherefore you had best look to it.

14. You commend a kind of blind-fold & sottish obedience, which consists in the Inferiors submitting both of his will, and judgment, to his Superior. You say, it is sancta, sapiensque stultitia: an holy and wise kind of sottishnes. Omnes qui parent, ac presertim Religiosi homines, capite carere debent. 1. Non suo, sed Rectoris sui concilio duci. All inferiors, especially Religious persons, should be headles, meaning, they should be directed, not by their own wits, but by their Superiors. For prudentia quidem, nonobedientis, verum imperantis est. And it is not requisite in an Inferior, but in the Superior, as Ignatius Loyola told a great Mounsier. By this the Inferior is brought to be leeue, Id rectum quodcun{que} sit a superioribus praescriptum. That whatsoever his Superior bids him do, its right. And that he is bound to do that, ad quod superiorumpropensum cernit, tamet si ill nihil precipiat: which he seeth his Superior hath a mind should be done, though he command it not to be done. He that is blessed with this, he listneth to the voice of his Superior as to the voice of Christ: He delays no time by examining the reasons, of his Superiors command. But sine vlla prosus disquisitione: without reasoning the case with himself, he falls to his work. If the Iferiour be writing and the Superior call him, the Inferior may not stay the finishing of a letter, though it be begun by him, If his Superior command him to water a dry stick, set in the ground, till it grow and bring forth fruit, the Inferior must water it so long. If the Superior command his Inferior to fetch him a stone, which twenty men are not able to carry, he must attempt it. If the Superior command his Inferior to cast his child into a River of waters, or into an hot fiery furnace, the Inferior must cast him in. Yea, you were wont to teach in plain terms, That Inferiors may not intendere in mandata Dei: sed patri su • spirituali, omnem voluntatem suam committere, qui illi per omnia obediens, non incurrit peccatum apud Deum: heed what God commandeth: but he must refer himself wholly to the guidance of his Superior, because in obeying his Superior in all things, he is quit from sinning against God. Now I pray you, Is not this to make Inferiors bondmen to men, contrary to the Apostles Counsel, 1 Cor: 7. 23? Is not this in effect to bind men (as the Jews did) to believe, that the right hand is the left, and the left hand is the right, if a Priest tell them so? Your Loyola, who was not ashamed to say, that in verba Romani Pontificis pr • cipu • sacramento iuraverat, he had bound himself by the solemnest oath to do as the Pope bad him: and your Cardinal, who writes, that Si Papa erraret pracipiendo vitia, vel prohibendo virtutes, teneretur Ecclesiae credere; vitia esse bona, et virtute • malas, nisi vellet contra conscientiam peccare. If the Pope should err in commanding vice, and forbidding virtue, the Church was bound to believe, that vice was virtue, and virtue vice: unless she was disposed to sin against conscience. Speak not so far over herein, as in commending blind obedience, to every loggerhead Superior, perhaps both destitute of wit, and grace, for such Ragguls this blind obedience is to be yielded. But I pass to another question, wherein I require satisfaction.

15 Is it not true Sir Priest, That by the late Orders of your Church, nothing must be published in print, except it be first viewed, and allowed by men thereunto authorised? And doth it not thereupon follow, in your opinion, (as well as in some others of your fellows) that whatsoever cometh now forth seemeth to be approved by your Church? And if so, Have you any cause, Sir Priest, to take yourselves wronged, when you are charged with the opinions of this, or that, particular man, who hath written, since such order was taken by your Church? Or any reason to think, rhat you have quit yourselves well, when being charged with readiness to Rebell, as soon as you are able to make your part good: and with commending of Traitors, and the doctrine of Aequivocation: You answer, that the proofs against you are not fetched from general Councils: or Decrees of your Popes, but from particular persons? Remember, Sir Priest, that your Churches viewing and allowing of particular men's opinions, makes them general. And so that answer is proved idle.

16 By your doctrine, He sinneth not, who hath probable reason for what he doth: For, Non peccat is, qui probabiliter licere existimat id, quod agit, saith Eudaemon a Jesuit of yours. And Potest quis facere, quod probabili ration, vel authoritate putat licere. A man may lawfully do that, for doing whereof he hath either probable reason, or authority, saith another of your Jesuits. Now by your doctrine he hath probable reason for that which he doth, who hath two or three grave Authors on his side. For, I see not how, without arrogant temerity, a Catholic man can affirm, the practice of Aequivocation (it being probable that men may aequivocate, because two or three grave Authors say so) in time and place to be sinful, saith the Author of the Treatise of Aequivocation. Yea by your doctrine, he hath probable reason for that which he doth, who hath the opinion of one grave Author on his side. For Qui consilio boni et periti viri aliquid efficit, prudenter et been agit, quamuis re ipsa malum sit, quod eligit. He that doth anything by the direction of honest and wise men, doth both wisely and well, though perhaps the thing be evil which he doth, saith the Jesuit Anorius. And, In soro conscientiae, ad effectum non peccandi sufficit cligere pro vera eius opinionem, quem merito consemus esse virum idonea ad id scientia, et conscientia praeditum: It, is enough to clear us in the Court of conscience from sin, if we follow his opinion, whom upon good ground, we take to be a learned and a conscionable man, saith Navarrus. And this being thus, doth it not from hence follow, that they who take Creswell, and Parsons, and Bellarmine, and Banns, for learned and honest men, may put in practice, whatsoever one of them thinks lawful? May not they who think Johannes Mariana (who holds it lawful to poison Kings) a learned and an honest man, poison Kings without sin? May not they who think Garnet (one of the Powder traitors) a learned and an honest man, by his example, and by his approving of the Treatise of Aequiuocation, aequiuocate without sin? May not they who think Binetus a learned and an honest men conceal without sin whatsoever is told them in confession, though that concealing cost the lives of all the Kings in Christendom, yea in the world: they knowing that Binetus was of that mind.

17 You teach, g that the Word of God is partly written, partly unwritten, and the written word you call Scripture, the unwritten Tradition. yet you undertake to prove diverse of your opinions both by Scripture and by Tradition: As for example, Praying to Saints, praying for the dead, setting up of Images in Churches, and worshipping them when they are set up, Christ's descention into hell: the virgins 〈◊〉 perpetual virginity, &c. Now I would know with what honesty you can allege Scripture for that which you say is a tradition, or tradition for that which you say you have Scriptures? Can one and the same truth be written and not written?

18 You teach, that it was not meet all mysteries should be written in Scripture, lest every ordinary person should come to the knowledge of them; and because of the commonnes of them, contemn them. Now I desire to know, why the mysteries of the Trinity should be written in Scripture, rather then those mysteries you speak of, if there be such danger that ordinary persons should attain to the knowledge of whatsoever is written in Scripture; and upon the knowledge of them, should contemn them. Secondly I desire to know, why it should be less meet, that the mysteries you speak of, should be written in Scripture, then in the Fathers, and in your Catechisms? Ordinary persons are as like to come to the knowledge of them by reading if not the Fathers, yet of your Catechisms, wherein you discourse of them as large, as if they were written in Scripture. Are they not, think you?

19 Men say you teach, that Licet praeceptum prelati sit irrationale, & pro tali merito quandeque haberi potest, tenetur tamen subditus illud obseruare: Though the commandment of the superior be unreasonable, and may well enough be thought so, yet the Inferior is bound to obey it. Men say, you teach, Si Papa erraret pracipiendo vitia, velpro hibendo virtutes, teneretur Ecclesia credere vitia esse bona, et virtutes malas; nisi vellet contra consctentiam peccare: that if the Pope should err in commanding vice, and forbidding virtue, the Church was bound to believe (unless she would sin against her, conscience) that vice was commendable, and virtue dispraisable. Men are bound, Papae sententiam' exequi, to put the Popes sentence in execution, albeit they know it to be unjust. Any man Illaesa consceentia, with a good conscience may execute the Popes unlawful mandate, by your learning. Now I pray you, how agrees this doctrine with that of the Apostles, Acts 5. 29. It is better to obey God then man?

16 Sir Priest, I read in your books, that your Pope is called Caput totius Ecclesiae, Pater Ecclesiae, Filiu • Ecclesiae, Sponsus Ecclesiae, Mater Ecclesia: The head of the whole Church, the Father of the Church, the son of the Church, the Spouse of the Church, the Church our mother. Now I would know of you, how he can be the Church her self, and yet head of the Church, and the Churches husband? How he can be Father to the Church, and yet a son of the Church? How without committing incest, the father may marry his daughter, the brother may marry his sister, the son may marry his mother?

17: I read in your books, that your Pope is not only called the Vicar of Christ, and Successor of S. Peter but S. Peters Vicar, and Christ's Successor in respect of the government of the Church. Now here I desire to know two things of you: first, how your Pope comes to be S. Peters Vicar, seeing S. Peter himself is but a Vicar: and it is a rule in your Law, f Vicarius non potest substi •••• Vicarium: A Vicar cannot substitute a Vicar Secondly, how without blasphemy your Pope can be called Christ's Successor, seeing he to whom another succeedeth in office, doth cease himself to bear that office; as Felix did cease to be Governor in Jury, when Festus came in place to be his successor. I hope you do not think that Christ, who endureth forever, hath turned over all care of his Church to your Pope.

22 I read in your books, that in the year 1552. your Pope was entitled by a certain Patriarke called Siud, The Peter of our time, and the Paul of our days: and that Clemens the eight was entitled by one Gabriel Patriarke of Alexandria, Tertius decimus Apostolorum gloriosi Domini nostri Jesus Christi, & quintus sanctorum Evangelistarum: The thirteenth Apostle of our Lord and Savior Jesus Christ, and the fifth Evangelist. And that Genebrard approved of the titles which Siud gave; and Baronius of those which Gabriel gave. Now I desire to know of you, why Genebrard should like that any Pope should be called the Peter of our time, seeing Sergius the fourth, being christened Peter, upon his election to be Pope, in reverence to S ^t . Peter, renounced the name of Peter, and took the name of Sergius: and secondly, how Clemens the eight can with any wisdom be held the thirteenth Apostle of our Savior Christ, and the fifth Evangelist, considering there were seven Popes of his own name, and upon the point of 230 Popes of other names before him. For I cannot hear that he was such an A perse, as that he deserved these titles rather then any of his predecessors. And if all or any of his predecessors deserved to be called Apostles and Evangelists, Gabriel (in my opinion) failed in his Arithmetic, when he termed him the thirteenth Apostle, and the fifth Evangelist.

23 I read in your books, that the jurisdiction of your Pope is boundless: His Dominion (as Christ's, Psal: 72. 8.) is from Sea to Sea, and from the River unto the ends of the world? Whereas the jurisdiction of the rest of their Clergy hath narrower bounds by much. Yet I read in Eusebius of Chrytofersons translations, that in Traians time, Pope Clemens governed the Church of Rome; and John the Evangelist the Churches in Asia. Now I desire to know whether this doth not argue, that Pope Clemens jurisdiction was lesser then S. John's, seeing it is apparent hereby, that Pope Clemens governed but one Church, and S. John many.

24 You teach, solum Ro. Pont. Conciliorum indicendorum plenum ius et potestatem habere. That your Pope only hath full right and power to call Councils. Now if that be true, I desire to know how it came to pass, that he called none by the space of a thousand years and upward to be kept at Rome, or some other place in Italy France, or Germany: but all in the • ast, as namely at Nice, at Constantinople, at Ephesus, at Chalcedon, whither he could not go in person partly for age, and partly for other lets. And why, he disliking both the place, and the time, appointed for the fourth general Council, did not appoint another place, and another time, but sent thither his Legates at the Emperors commandment.

25 You teach, that Councils, which want your Popes approouement, are of no great worth. Now, if such doctrine went for currant of old, I desire to know how it came to pass, that those Fathers who were pressed with the testimonies of Councils not approved by your Pope, as namely, Athana • ius, and S ^t . Austin: did never allege that circumstance in way of weakening their credit: much less in way of making a Nullity of them.

20 I read in your books, that S. Peter had authority over all the Apostles, and that the Apostles depend upon him, as upon their head and commander, who was to direct them, and to go in and out before them, and to chastise them. I read likewise, that after Saint Peters death, your Popes succeeded him in tota ipsius dignitate & potestate, in all his dignity and sovereignty. Now it is evident that diverse of the Apostles survived Saint Peter; as namely, S. Andrew, and S. Simon surnamed the Canaanite, (not in regard of his Country, but of his zeal, as S ^t . Luke witnesseth) and Saint John the Evangelist. Two of these, if not all three, lived till Traians days, in which time Linus, Cletus, Cleme • s, sat Bishops at Rome. Now my desire is to know of you, whether you think Linus, Cletus, Clemens challenged any sovereignty over Saint Andrew and Saint Simon the zealous, and Saint John the Evangelist. Mee thinks Saint John being the Disciple whom Jesus loved, Saint John being the person who was allowed to lean on our Saviors breast at the eating of the Passover: S ^t . John being the man to whom our Savior commended his Mother at his death: S. John being such a one, as that his wri •• ngs are received for Canonical: Me thinks (I say) • aint John (not to speak of the other two) should • ot have been underling to these three Popes. Me • hinkes he should • ot have depended upon them • s on his head for direction: Me thinks they should not have had that superiority over him, that they might have chasti • ed him.

27 I read in your books, that an Archbishop and Cardinal of yours, called Francis Zabarell, who lived about the year 1400 confessed, that certain flatterers of many ages before his time, and till his time, had persuaded the Popes, quod omnia possent, & sic, quod facerent quicquid libere • , etiam illicita, & sic plus quam Deus: they could do all things, and might do anything, were it never so unlawful, and by that means they could do more then God. And to tell you truly, I do verily believe him. For I do find they were told, they might dispense contra ius natural, against the law of nature: contra vetus Testamentum, against the Old Testament: and contra Apostolum, against the Apostle Paul. I find they were told, De nihilo possent facere aliquid, they might of nothing make something: De iniustitia facere possent iustitiam, they might make wrong right: and in his quae vellent, ii • esse pro ration voluntatem, they might do as they list, and nobody might say, Domine, • ur ita facis? I pray you sir, why do you so? I find some taught, that Si homicidium Samsonis quod ex: se malum est, interpretamur quod in stinctu divino fuit fanum, multo magis omne factum sanctissimi Patris interpretari debemus in bonum: & siquidem fuerit • ur •• m, vel aliud ex se malum, interpretari debemus, quod divino instinctu fiat, If we impute the slaughter which Sampson made of the Philistines to an inspiration of God's Spirit, much more are we bound to interpret in the best part whatsoever the holy Father the Pope doth: if it be theft, or any other thing which of it self is evil, ( as for example murder or adultery) we must likewise impute that to the inspiration of God's Spirit. About the time Zabarel speaks of, it seems it went for currant, which is noted by a late Historian, Episcopos Romanos ne peccata quidem sine laude committere, the Popes could do nothing, were it never so mischievous, but it was commendable. His geese were all swans: his vices were virtues. I read in your books, that men are bound to worship him with Dulia: and that some have professed in his hearing, that they worshipped him with Hyperdulia: and that in effect many have given him Latriam. For to omit that some have affirmed he was alter Deus in terris, a second God upon earth. Deus mortali • in terris, et immortalis homo in coelis: a mortal God upon earth, and an immortal man in the heavens. That he hath so much greater power then any of the Prophets, quanto differentius prae illis nomen hareditavit, viz: Tu es Petra, &c: by how much he hath a more excellent name given him then any of them had, to wit, Thou art a Rock. Some of you have given out, that he is, non Deus, non homo, sed vtramque, neither God, nor man, but both. Some of you have styled him, as Saint Thomas did our Savior Christ, with the titles of Dominus Deus noster, our Lord and God: and as Saint John likewise did, with Rex Regum, Dominus dominantium, King of Kings, and Lord of Lord's. Some of you now write, Christus omnem quem a Patre accepit potestatem transfudit in suos: Christ passed over all the power which God the Father gave him, unto his, meaning your Popes. Agreeably to others, who in former ages were not ashamed to tell the Pope, that Tibi vni, to him alone was granted all power both in heaven and in earth. Yea, that there was in Popes all power super omnes potestates tam coeli quam terrae, above all powers both in heaven and in earth. I need not to tell you of the Bishop who put up a supplication to Pope Nicolas, in these words, Miserere met, fili David. O son of David have mercy upon me: nor of the Religious persons who came from Panormi and other parts of Sicily as Ambassadors to Pope Martin the fourth, to crave his favor, who cried thrice thus, Agnus Dei qui tollis peccata mundi, miserere nobis: O thou Lamb of God who takest away the sins of the world, have mercy upon us: nor of him, who in way of proving your Popes omnipotency, bids his Reader note, Quod in concesstonibus vtitur illo verbo, Fiat, quo Deut vniversum creavit orbem: that your Pope in subscribing petitions, useth the word, Let it be, by which God created the whole world: intimating, that as God, so your Pope by a word of his mouth may do anything: nor of them who against the coming of Paul the third unto the Citty of Tolentonum in Italy, set this inscription over the gates, Paulo tertio, opt: max: in terris De • , To Paul the third, the best and greatest God in earth. Now that which I desire to know of yo •• is, what difference in substance there is between many of these speeches concerning your Popes, and theirs in the Acts of the Apostles, who applauding Herod's Oration, cried amaine, Vox Dei & non hominis, the voice of God, and not of man? And whether your Pope be not as guilty as Herod was, who hearing with his own ears diverse of these blasph • mous speeches, and perhaps all by report, did neither reprove them upon his ear hearing them, nor cause them to be razed out of the books wherein they are written, having knowledge thereof at the second hand.

28 I read in your books, that you have had many unlearned Popes, not much wiser then the Bishop, who examining one that was to be made Deacon, instead of asking, Quot sunt Sacramenta Ecclesiae? how many Sacraments are there in the Church? demanded, Qu • t sunt septē Sacramenta? how many are the seven Sacraments? To whom the Deacon answering, said▪ Tres▪ The Bishop replied, In quibus? What call you them? And the Deacon told him, their names were, Thur • bulum▪ Aspersorum, & sancta Crux. For of Iullus the second it is reported, that signing a warrant, instead of fiat, he wrote fi • tur. And constat plures e rum ade • illiter atos ess • ut Grammati • am penitus ignorent; It is well known that many of the Popes were so unlearned, that they knew not their Grammar rules, saith Alfons • s de C • stro. I read in your books, thatsome of your Popes were silly creatures. You had one, whom your Canonists usually • all▪ vnum pec • s, in • o quod de mane fa • iebat gratia •• , & de sere 〈◊〉 a very Asser: for that in the morning he would grant many men many kindnesses, and at night revoke them all again. I read in your books, that you had one boy Pope of twelve years old, viz. Benedict the ninth: and a May pole-morrice-dancer Pope of 18 years old, viz John 12. alias 13. who made the Lateran a plain Stews, as •• itpra •• us witnesseth. I read that John 11. was a bastardly brat of Pope Sergius • and that you had a whore Pope called Joan. I read that you had N •• r omanticall Popes, such as Sylvester the second, who gave himself to the devil both body and soul, that he might attain the Popedom. Thief Pope, such as Bo •• fac • the seventh, who robbed Saint Peters Church: Sodomitical Popes, such as Sixt •• the fourth, who built a famous stews in Rome: peri • red Popes, such as Gregory the twel • e. Ner • ticall Popes, such as Honorius the first, condemned by the 6. and 7. general Councils for a M • n • th • lite. A •••• sticall Popes, such as Leo the tenth, who called the Gospel a •• ble. Apostaticall Popes, such at those fifty, who as Ge •• brard writeth, entered in, not by the door, but by a postern gate. I read that 〈…〉 Pontific • s videntur laborare vt quantum 〈◊〉 •• erunt supient • s & sancti tantum 〈…〉 the latter Popes seem to strive▪ they may show thems • lmes as very fool • s and 〈◊〉 , is the • ncient Popes strove to approve their wisdom and holiness to the world. Your 〈◊〉 confesseth, that the later popes, 〈…〉 de • ep▪ took little care how the world went▪ A pretate veterum de. ge • era •• runt, are grown out of kind. Your Victoria professeth, they are priscis illis maltis partibus in • eriores, far worse then their first predecessors. And in Platina I read, that virtus et integrit •• defecit, virtue and integrity is decayed in them: and in Fasciculus Temporu •• , that Sanctitas illos dimisit, holiness hath taken her leave of them. Men of yourselves write, In Pontificib •• hodie nemo sanctitatem requirit: optimi putantur sivel leuiter boni sint, vel • inu mali quam caeteri mortals esse soleant: At this day no man looks for any honesty in a Pope: th • y are accounted excellent good Popes if they have but a dram of honesty; yea, if they surpass not the wickedness of other men. At this day the papacy is so dangerous, that Marcellus the second protested he did not see, quomodo qui locum hunc l. tissimum tenent, salvari possunt, how a Pope can be saved. Your Saint Katharin of Sienna told Gregory the 11. that in Romina Curia vbi deberet esse Paradisus deliciarum virtutum, in veniebat foetorem▪ infernalium vitiorum: Whereas she looked to have found a Paradise of rare virtues in his Court, she found instead thereof a dunghill covered over with hellish vices▪ the stench whereof she smelt to Sienna, the place of her dwelling, an hundred miles off. And the Virgin Mary told Saint Briget (as some of you say) that multi Pontifices sunt in in • er •• , many Popes are in hell. And you know that Ma • tuans counsel was:

He that desires to live honestly, let him bless himself from Rome: for a man may be there anything save honest▪ but honest he cannot be in any wise. Now the question wherein I desire to be resolved by you, is, whether you think indeed, that when Christ prayed for Saint Peters faith, he prayed for the faith of your unlettered Popes, sheepish Popes▪ boy Popes, swaggering whore-master Popes, bastardly brat Popes, whore Pope, Necromantical Popes, thief Popes, Sodomitical Popes, perjured Popes, heretical Popes, Atheistical Popes, and Apostaticall Popest For there is no question but Christ obtained always the things which he prayed for: and me thinks there should be no question, but when our Savior prayed for Saint Peters faith, that it should not fail, by the name of faith, he meant a lively Christian faith, which works by love, and which embraceth the promises of the mercy of God; which whosoever hath, hath assurance of eternal life▪ and if so, how is it credible that he prayed for all these?

29 Your Sixtus. 5. caused you vulgar Latin to be corrected, and printed at Rome in the year 1590. The pains he took therein, as it seemeth, was wonderful. For not withstanding all other his papal business, he read over every word of the Bible before it was printed, and after too, correcting with his own hands the 〈◊〉 of the print. Then he published it, and printed his B •• l before it instead of a Pre • ace, signifying therein that his good will and pleasure wa • , that this only should go for Authentical▪ and that 〈…〉 impression • in time to come, should be 〈…〉 to it, without any change▪ without taking away▪ or adding so much as a letter▪ and that all former impressions, yea and Manuscripts differing from this, should be of no credit▪ and all this he required upon pain of the greater excommunication. Yet after the death of Urban 7. Greg. 14. and Innocent 9. successors of Sixt • ▪ 5. comes Clemens 8. and he sets out another Bible, differing much from that of Sixtus in many material points; avowing that this Edition of his, is (doubtless) better then any Edition whatsoever heretofore imprinted. Now that which I desire to know of you, is, whether Sixtus erred in commending his Bible, or Clemens in commending his Bible, or both of them in their several commendations: for I think you will not say, commending books so different, they both spake truth.

30 Sir Priest, is not this of Athanasius good Divinity, Filius à Patre soloest, nec factus, ne • creatu • : The Son is of the Father alone, not made, nor c • eated? If so, then I pray you tell me, how without blasphemy you can say, Sacerdos est creator sui Creat • ris, A Priest is the creator of his Creator? meaning Christ the Son of God.

31▪ Again, if it be currant Divinity which the same Athana • ius delivers, Christus Deus ex substantia Patris, homoex substantia matris: Christ is of the substance of his Father as he is God, and of the substance of his mother as he is man: Tell me where the wit of your John▪ 22. was, when he said, Rex fit ex pane, The King (meaning Christ, the King of heaven) is made bread. And why you are not ashamed to retain in your Canon Law these words, Corpus Christi & sa • gui • , expanis & vini substantia efficitur: The body and blood of Christ is made of the substance of bread and wine.

32 If it be true which Austin saith, that God is nusquam inclusus, penned in in no place: and that the great Clyclops (when Ulysses told him, that the wine which he had in a bottle, was the god Bacchus) did not without cause in a wonderment reply, what? A god in a Bottle? I pray you tell me, why you pen up your Sacrament, which you acknowledge for your God, in a pixt or in a box? Of a be in a box, I have heard much by many; but of a god in a box, I never heard but by papists.

33. If it be evident that they are no gods, whose priests keep their Temples with doors, and with locks, and with harres, • est their gods should be spoiled by robbers, as Baruch saith in his 6. Chapter, which goes for Canonical Scripture with you. If they, who cannot de • end themselves from thee • es and robbers, deserve not to be reputed gods, as the same Author saith. If Chrysostom justly derided Laban, when he said: O excellentem insipientiam! T • les sunt dij tui, vt quis eo • furari possit? Non erubescis •• cere, Quare furatus es deos • eos? O notable fool • rie! Are thy gods such gods as may be stolen? Art thou not ashamed to say, Why hast thou stolen my gods? Why should not you and your fellows sir priest, be whoopt at▪ for holding the Sacrament to be God, which for fear of stealing, you would not have hung over the high Alter under a Canop •• , but reserved in a surer place, under lock and key.

34. If it be evident that they be no gods, which cannot be preserved from rust and worms▪ which feel not when things which creep out of the earth ea • them, as it seems by Baruch before mentioned: seeing it is the general doctrine of your Church. That worms may breed in your Sacrament: that brute beasts, hogs, dogs, mice, choughs, &c. may eat 〈◊〉 . Are not you singular o • -caps, to hold the Sacrament for your Lord and your God?

35 Ecuqem •• m amentem esse putes qui illud quo v •• catur deum credat esse? Thinkest thou there is any man so mad, that holds that for his god, whereof he eats? saith Cotta. Quomodo quis sanae mentis deum nuncuparit id, quod vero Deo oblatum, tandem ipse comedit? How can any man of reason think that to be god, which he offereth in sacrifice to the true God, and afterwards eats thereof himself? saith Theodoret. And if this be true, do not you deserve to be sent to Bedlem for eating the Sacrament, which you call your Lord and your God? Auerroes ( they say) professed that he had travailed a great part of the world, and that he had seen many men of different Religions, and yet he found not any, Christiana deteriorem aut tam fatuam, worse or foolisher then the popish Christian, Quia Deum suum q • e • co • une, dentibue devorabant, because they tare him with their teeth, whom they worshipped for their god.

36 The God of right believing Christians is life it self, and gives life to others, even everlasting life to them who eat him, as the Scriptures speak of eating him. But your God is such a God, and your fashion of eating such an eating, as that a man by eating your God after your fashion, may easily be poisoned. And I pray you then, how can your God be reputed the God of right believing Christians?

That a man maybe poisoned by eating your God (that is, the Sacrament) after your fashion, it is plain by diverse examples, For,

Victor 3. one of your popes, Fuit extinctus per venenum in calicem missum, was killed with poison in the chalice, saith Polon •• , and others.

Henricus Archiep. Eborac •• s. cum divine celebraret mysteria, hausto in ipso calice (vt aiunt) ve • eno obijt: Henry Archbishop of York died (as they say) of poison, by drinking of the Chalice when he administered the Sacrament, saith Matthew Paris.

Henricus 7. Imperator intoxicatus fuit sumendo Eucharistiam, Henry 7. Emperor of Rome was poisoned in receiving the Sacrament, saith Fasciculus Temporum.

Nuper Prior noster misericordia Venetijs veneno in calice sublatus fuit: Of late a prior of ours in Venice was killed with poison put into the Chalice, saith John Baptista Leo Ambassador to the Duke of Vrbinus.

37. A Synod of your Bishops in Italy decreed, That when the true flesh of Christ and his true blood appear at the celebration of the Sacrament in their proper kind, both the flesh and the 〈◊〉 should be 〈◊〉 in the midst of the Altar for special relics. Now I would know of you▪ Sir priest, what reason you have to make a relike of your god. Is it not enough for you to reserve Relikes of Sainte, but you must reserve Relikes of god, the sanctifier of Saints, yea God himself for a relique.

38. I read that you prescribe, Si musca vel arenea cadat in calicem post consecrut •• nem, &c. If either fly or spider fall into the Chalice after the words of consecration, so that there be fear of poisoning or provocation to vomit; the priest shall take sanguinem illum, & igne combur at cum alique stupa, vel p • mo lineo in ipso madefacto, that blood, and burn it by the help of some tow or linen rods dipped in it. Now whether it be poisoned or not poisoned, whether it be such as will provoke vomit or not provoke vomit, as long as the species remains, it is your God: And how then can you clear yourselves from burning of your God.

39. I read you teach that in your Mass, Christ is truly and properly sacrificed by you: and withal I read you teach, that whatsoever is truly and properly sacrificed, if it be a live thing, it is killed. Now I would gladly know of you, if this be thus, how you can excuse yourselves from killing of Christ: for Christ whom you sacrifice truly and properly, as you say, is a live thing?

40. I read you teach, Perconsecrationem fit vt Christi corpus vere & visibiliter adsi • super mensam: that by consecration Christ's body and blood is truly and visibly upon the Altar. Visibly, not merely in regard of the sp • cies under which they lie, but simply and properly; yet I never met with papist hitherto, who durst venture his credit, that if his consecrate host was shuffled with vnconsecrate hosts, or his consecrated chalice set among vnconsecrated chalices, he was able by sight to discern which was his God? Dare you, Sir priest, venture a book offixe pence price, that your sight will serve you better?

41 Your Rhemists tell us, wheresoever Christ's person is, there it ought to be adored of men and Angels. And upon that ground (I think) you imagining that he is in the Priests hands at the elevation in the Mass, and in the Pixe which is carried by the Priest when he goes to visit the sick; you bow or fall down upon your knees adoring him. Now I would gladly know, why you bow not, or fall not down upon your knees before every Communicant upon his receiving of the Sacrament; seeing according to your doctrine, every of them receives his maker, he is in every of their bellies.

42 I am told you teach, that there is no Transubstantiation, except he be a Priest who consecrates, and have an intent to consecrate. Yea, I am told that some of you teach, that to Transubstantiation Non solumre quiritur intentio consecrantis, sed etiam intentio istud Sacramentum instituentis: It is not only requisite that the Priest have an intent to consecrate, but that Christ have an intent also that he shall consecrate. Now seeing it is confessed by divers of you, that some have taken upon them the name of Priests, who were none: some being Priests, have used the word of consecration, without intent to consecrate; and osometimes Christ is not disposed the Priest should consecrate, though he speak the words, and purposeth to consecrate: I would know how any Papist can possibly know, when any of your hosts are transubstantiated, and when he may safely adore it? Because except there be Transubstantiation, he committeth Idolatry in adoring; adoring bread and wine the creatures instead of the Creator?

43 Iram Iudicis placare nescit oblatio, nisi ex munditia placeat offerentis, ideirco non Abel ex muneribus, sed ex Abel munera oblata placuerunt: prius namque ad eum legitur, Dominus respexisse qui dabat, quàm ad illa quae dabat: No sacrifice is acceptable to God, except the sacrificer be acceptable; and therefore it is, that God had not respect to Abel because of his offerings, but he had respect to the offerings because of Abel: for it is written, that God first respected the giver, before he respected the gift, saith Saint Gregory, And if this be true, I would know how you can avoid the acknowledgement of this paradox, viz. That God is better pleased with your Mass-priest then with his Christ: or rather this, That God respects his Christ for your Prists sake, and not your Priest for his Christ's sake; seeing your Massepriests are the sacrificers, and Christ himself (according to your learning) the sacrifice: especially this being considered withal, that your priests, after consecration, pray God he will vouchsafe to look down with a merciful and cheerful countenance upon the things offered, (to wit, Christ in your learning) and to accept them, as he did vouchsafe to accept the offerings of his righteous servant Abel. For it seems by this prayer, that the Priests presume more of their own credit with God, then of their offerings, in that they desire the gifts may be accepted at their request, and not they for the gifts.

44 It is plain by Scripture, that Abraham Isaac, Jacob, Moses, David, &c. were holy men, and in great favor with God. For we read in Scripture, that Abraham is termed the father of the faithful, Rom. 4. 11. and the friend of God, James 2. 23. that Isaac was the child of promise, Gal. 4. 28. that Jacob was beloved of God, Mal. 1. 2. and prevailed with God, Gene. 32. 28. that God speak to Moses face to face, as a man speaks to his friend, Exod: 33. 11. and that there arose not a Prophet since like Moses, Deut 34. 10, that Christ was David's Son, Math. 15. 22. and David a man after God's own heart, Acts 13. 22. But it is not plain by Scripture, nor by any ancient approved Author, that your George, your Christopher, your Katharin, your V • sula, your Margaret, were holy persons, and in great favor with God: yet you make special prayers to these, and none to Abraham, Isaac, Jacob, Moses, or David: whereof I desire to know the reason. For me thinks it is gross foolery, to neglect the old approved Saints, and to dote and rely upon younger, of whose sanctity, yea of whose entity, we have no certainty.

45 It is written in your books, that Maria apud Deum omnibus Sanctis potentior est, Maria sola plus potest apud Deum impetrare, quam omnes Sancti in coelo: The virgin Mary can prevail more of her self alone with God, then all the Saints in heaven beside. Yea, it is written by Ludolphus, and Crysostome a visitatione, that velocior est nonnun quam salus inuocato nomine Mariae, quam inuocato nomine Domini vnici Filij eius: men oftentimes find more present help upon their praying to our Lady, then upon their praying to Jesus Christ. And in Discipulus de Tempore we read, Nihil nos Deus voluit habere quod per manus Maria non transirit: God's will is, we shall have nothing which passeth not by the virgin Mary's fingers. Now if this be true, I would know why men should not pray to the virgin Marie only, who is so gracious and omnipotent, and cease to trouble (if not Christ, yet) the rest of the Saints, which in comparison of her are so graceless and impotent?

46 I hear you say, that when you desire our Lady and other Saints, to send you health, or to give you grace, and to have mercy on you; your meaning is not other, then to desire them to procure of Christ by their prayers and intercessions those benefits for you. But here first I desire to know, if you mean no worse, why you speak so harshly? Certainly the rich Glutton, Luk • 16. 24. when he prayed, saying, Father Abraham hive mercy on me. had a further meaning, then to desire Abraham to pray for him. And the Patriarke Jacob, when his wife Rache • said unto him, Give me children, or else I die, Genes: 30. 2. supposed she had a further meaning in those words, then to desire him to procure her children of God by his prayers, for else why was his wrath kindled against her for saying so. Secondly, I desire to know, if you mean no other, why you tell us so many tales of the Virgin M • ries descending from heaven to help her suppliants on earth: and of other Saints personal and actual performance of such things as were begged of them. It is written in your books, That a Priest having his tongue cut out by heretics, upon his mental prayer to the Virgin Marie, had another put i • . The Virgin Marie, digitis • ri 〈◊〉 , putting her finger into the Priests mouth (it was well he bit her not) fastened him in a new tongue. She helped him not with her prayers, but with her fingers.

47 In the same books of yours it is written, That the Virgin Marie prescribed physic to a boy with ascald head, who used to pray to her: and that by laying her own hands on his head, she preser • ed him from headache forever. By physic, and other means then prayers, she cured the boy of his infirmities. In the same books it is written, That a good fellow callad Peter, prayed to the Virgin Mary for help: and that she appeared to him with Hyppolitus in her company, commanding Hyppolitus to help him: which Hyppolitus did, not by praying for him, but by binding up his sores with his hands Chirurgeon-like. In the same books it is written, that an Abbess, who was with child by an officer of hers, prayed the Virgin Marie to help her at a dead lift, and to save her credit: which the Virgin Marie did, not by praying for her, but by bringing two Angels with her, who played the midwives, helping her to be delivered of her child instantly, and carrying it (by the virgin Mary's appointment) to an Eremite, commanding him in the virgin Mary's name to keep it till it was seu • n years old. In the same books it is written, that the virgin Marie saved likewise the credit of a whore N • nne called Bea • rix, not by praying for her, but by personil supplying of her place in an Oratory; by the space of fifteen years together, whilst sh • e rann • a wooring after a whorem nger Priest, and nobody knew show as missing. Your Cardinal Baroniu • tells us soberly, that Leo 1. having written an Epistle to Plavianus Bishop of Constantinople against Entyches and Nestorius, he laid it upon St. Peters Tomb, praying him instantly, that if there were any error, he would amend it: and that after certain days (it seems S. Peter took him to consider well of it) S. Peter appeared unto Leo, and told him that he had amended it. Whereupon Leo su • men's Epistolam de sepulchro B. Petri, aperuit eam, & invenit Apostolica manu emendatam: the Pope taking the Epistle away, and opening it, he found it corrected with the Apostles own hand. Which story seems to argue, that when Leo desired Peter to amend his Epistle, he meant more then to desire him to procure it amended of God by his prayers.

48 Your Rhemists tell us, that it is absurd to say, that the intercession of our fellows beneath is more available then then the prayers of those that be in the glorious sight of God above. Now if it be indeed absurd to say so, I would gladly know of you why S. Paul, Rom: 15. 30. desired the Romans, and 2. Cor. 1. 11. the Corinthians, and Ephes: 6. 19. the Ephesians, and Col: 4. 3. the Colossians, and 1. Thess: 5. 25. & 2. Thes: 3. 1. the Thessalonians, and Hebr: 13. 18. the Hebrews, all of them his fellows beneath, to pray for him; and desired none of the Saints in the glorious sight of God above to pray for him. And why S. James, Chap: 5. 16. advised them to whom he writ, that one of them (beneath) should pray for another; and required them not to pray to the Saints in the glorious sight of God above for help.

49 Again, if it be absurd to say, that the intercession of our fellows beneath is more amiable then the prayers of those that be in the glorious fight of God above, I would gladly know why you tell us so many tales of souls creeping out of Pugatory, craving the help of their fellows beneath; and not one of any soul craving the help of any of the Saints in the glorious sight of God above. Have not the souls in Purgatory so much wit, as to repair to them for help, who are best able to help them • Or are you of Leonard de Vtine his mind, who holdeth, quod efficaciora sunt suffragia Ecclesia praesentis facta pro aliquo in Purgatori • existente, quam orationis Sanctorum in patria: That the prayers of the Church millitant are more available for souls in Purgatory, then the prayers of the Church triumphant?

50 Vergerius reports, that it is written in an Italian book, intitled, Flosculi S. Frar • isci, that the virgin Marie by the merit of her virginity saved all women to the time of S. Clare, as Christ by the merit of his passion saved all men till the time of Saint Francis, in whose days S. Clare lived. And he further reports, that whereas he answered that book, his answer was condemned as heretical in three several Indices of books forbidden, and so it is in the last of Clemens the 8. Now if his report be true, I would know how you can save Cardinal Bellarmins credit, who denies that any Catholic did ever equal in any sort the virgin Mary unto Christ: For as it is confessed in that book, that Christ saved men, so the Author professeth, that she saved women.

51 Ambrosius Catharinis in an Oration which he made An. 1546. in the second Session at Trent, termed her Fidelissimam sociam Christi, Christ's most faithful fellow or companion. And another great Papist did not stick to write, Fuit D • minu • cum Maria, & ipsacum Domino in eod • m labor, & • odem opere redemptionis: Mater enim misericoraiae adiuvit Patrem misericordiae in opere nostrae salutis: Our Lord was with Marie, and Marie with our Lord, in the same labor, and in the same work of our redemption: for the Mother of mercy helped the Father of mercy in the work of our salvation. Who fearing some might reply on Christ's behalf, that it was written, Isaiah 63. I have trodden the winepress alone, and of all the people there was not one man with me: in way of preventing that, goes on thus: Verum est Domine, quod non est vir tecum, sed mulier vna iecum est, qua omnia vulnera qua tu suscipisti in corpore, suscipit in cord: It is true Lord that thou sayest, There was no man with thee, but there was a woman with thee, which suffered all the wounds in her heart, which thou sufferedst in thy body. Do not these speeches argue, that some Catholics have equalled in some sort the virgin Marie unto Christ?

52. You apply that to the virgin Marie, which the Scriptures apply to Christ. The Scriptures say, that The seed of the woman (meaning Christ, the God of peace, Rom. 16. 20.) shall bruise the Serpents head: you say, the virgin Marie bruised it. The Scriptures say; that Of his fullness we all have received even grace for grace, John. 1. 16. you say Vera • iter dicere possumus, • am de matre quam de filio, &c. we may as truly say, that of her fullness we have received grace. The Scriptures say, that Christ did reconcile all things to himself, Coloss. 1. 20. and that he did redeem us from our vain conversation by his blood, 1 Pet: 1. 18, 19. and you say the same in effect of her. For you affirm that she was Redemptrix vniversi: Recuratrix perditi orbis: and that per illam omnia in statum pristinum sunt restituta. The Scriptures say, that Christ was given ad educendum claustro vinctum, to bring prisoners out of prison, Isaiah 42. 7. and you ascribe as much to her: for you pray to her thus: Solue vinculareis. The Scriptures say, that Christ was that Lamb which taketh away the sin of the world, John: 1. 29. and you seem to believe she can do as much; for to her you use to pray, m • la nostrapelle, put away our evils; meaning by evils, sins. The Scriptures note it as a prerogative of Christ's, that he was without sin: and you tell us, that sicut Christus redēptor noster sine originally extitit, ita reparatrix nostra Maria illi similis in hoc fuisse comprobatur: she was like him in this. And doth not this also argue, that some Catholics have equalled in some sort the Virgin Mary unto Christ?

53 You give the Virgin Mary answerable titles to those which are given God. For as God is called the King of heaven, Dan: 4. 34. so you call her the Queen of heaven. As God is called, the Father of mercies, 2. Cor. 1. 3. so you call her, the mother of mercy, As God is called, the Author of all comfort 2 Cor 1. 3. so you call her the fountain of all comfort As Christ Jesus is called our Hope, 1 Tim: 1. 1. so you call her. As Christ Jesus is called our Advocate, 1. John: 2. 1. so you call her. As he is called our Savior, Luk. • . 11. so she a Saviouresse by you As he a Mediator. 1 Tim. 2. 5. so she a Mediatrix. As he a Redeemer, psal. 78. 15. so she a Redemptrix. As he omnipotent, Math. 28. 18. so she. As he the morning star, Apoc. 22. 16. so she. As he our life, John. 14. 6. so she. As he our Lord, John. 20. 28. so she our Lady. As he our God, John. 20. 28. so she our Goddess. As he a chief corner stone, Eph 2. 20. so she. As he the glory of his people Israel, Luke 2. 23. so g she. And as he was assumed into heaven in body, Acts 1. 9. so was she you say. And as the first day of the week is observed in a remembrance of him, Apocalyp. 1. so the last day of the week is observed holy by you in remembrance of her. For Sabbathum cuiusque hebdomadis Mariae sacrum esse, vix est qui nes • iat, saith i Ferreolus Locrius Mariae Augusta, lib. 6. cap. 23. and Dies Sabbathi dedicata est gloriosa virgini Mariae, saith Diseipulus de Tempore, serm. 164. And doth not this also prove, that some of you Catholics equal in some sort the Virgin Mary unto Christ

54 Fiunt in Ecclesiis processiones annuatim ad honorem Saluatoris in die Palmarum, & similiter ad honorem matris suae in die Purificationis ad correspondendum ad diem Palmarum: As upon Palm. Sunday you keep yearly a Procession in honor of Christ; so answerably thereunto you keep yearly on the day of the virgin Mary's purification, a solemn procession in honor of her, as Bernardinus confesseth in Mariali 6. part. ser. 2. part. 2. de visitatione Mariae. And Statuit Ecclesia Officium particular quod dicitur singulis diebus ad honorem ipsius Virginis, sicut alind Officium ad honorem Dei: as you have set Service appointed for every day to the honor of God, so your Church hath appointed set service for every day in honor of her, as the same man witnesseth in the same place. And whereas David and some other holy persons made Psalms in their days to the honor of God, all which Psalms, except two, are recorded in holy Scripture: did not a great Cardinal among you publish a Book, intitled Psalter ium B. Virginis, The Psalter of the blessed virgin Mary? in which there are 150 Psalms, whose beginnings answer to the beginnings of David's 150 Psalms; and eight other Psalms answering to eight Psalms recorded in other places of the Bible, carrying the name of Isaiah, Hezekiah, Hanna, Moses, Abacuk, the three children, and Zacharias; besides one much like to that which is fathered on S. Ambrose, and S. Austin, beginning, We praise thee O Lord: and another like that of Athanasius Creed, beginning, Whosoever will be saved; and all this to the honor of the Virgin Mary. Is it not true, Sir Priest, that what David and other holy men in their psalms and hymns ascribed to God, especially in the first verse of every their psalms and hymns, that in this book of your Cardinals is ascribed to the virgin Mary? Doth not David in the first verse of his seventh psalm say, O Lord my God, in thee I put my trust: & doth not your Bonaventure in the first verse of his seventh psalm say, O thou my good Lady, in thee have I put my trust? Is not this the beginning of David's ninth psalm, I will praise the Lord with my whole heart? & this the beginning of Bonauentures ninth psalm, I will praise thee O Lady with all my heart? In the 16. psalm David saith, Preserue me O Lord: and your Bona • euture in his 16. Psalm saith, Preserue me O Lady. I will love thee, O Lord, saith David in his 18. Psalm. but I will love the • O Lady, saith Banave • ture in his 18. Psalm. The heavens declare the glory of God, saith David. The heavens declare thy glor • , saith Bonaue • ture, speaking of the Virgin Mary. The Lord is my light, saith David: Our Lady is my light, saith Bonaventure. In thee O Lord have I put my trust, &c. saith David: In thee O Lady have I put my trust; thou art my strength and my fortress; Into thy hands O Lady I commend my spirit, saith Bonaventure. Rejoice in the Lord, Oye righteous: I will always give thanks unto the Lord, his praise shall be in my mouth continually, saith David. Rejoice in our Lady, O ye righteous; I will always give thanks unto our Lady, her praise shall be in my mouth continually, saith Benauenture. Have mercy upon me O Lord, &c. Save me O God by thy Name; It is a good thing to praise the Lord; Come let us rejoice unto the Lord, &c. saith David. Have mercy upon me O Lady, according to the multitude of thy compassions put away mine iniquities; Save me O Lady by thy name; It is a good thing to praise the Virgin Marie, and to sing unto her name; Com let us rejoice unto our Lady, let us worship and fall down before her, saith Bonaventure. Sing unto the Lord a new song, &c. Sing ye loud unto the Lord all the earth, &c. saith David. Sing unto our Lady a new song, for she hath done marvelous things; Sing ye loud unto our Lady all the earth, & for • e her with glad nesse, saith Bonaventure, O Lord hear my prayer, & let my cry come unto thee: My soul praise thou the Lord, & all that is within me praise his holy name: My soul praise thou the Lord, &c. which forgiveth all thine iniquities, &c. saith David. O Lady hear my prayer, and let my cry come unto thee; my soul praise thou our Lady, which forgiveth all my sins, saith Bonaventure. The Lord said to my Lord, Sit thou on my right hand, saith David. The Lord said unto our Lady, good Mother sit thou on my right hand, saith Boaauenture. And to omit a hundred like speeches whereas David saith, Let everything that hath breath praise the Lord; Bonaventure saith, Let everything that hath breth praise our Lady. Isaiah in his Psalm saith, I will praise thee O Lord, &c. but Bonaventure in his Psalm saith, I will praise thee O Lady, Behold my Lady is my salvation, I will trust & not fear; Declare our Ladies works among the people. Hanna in her Psalm saith, mine horn is exalted in the Lord, &c. But Bonaventure in his Psalm saith, mine horn is exalted in our Lady; There is none so holy as our Lady, she maketh poor & maketh rich, she bringeth low & exalteth. Moses in the one of his two Psalms saith, Hearken ye heavens, &c. for I will publish the name of the Lord; but Bonaventure in his psalm saith. Hearken ye heavens what I will speak of our Lady, &c. O all ye work • of the Lord, bless ye the Lord, &c. said the three children in their Psalm; but Bonaventure saith, O all ye works of the Lord, bless ye our Lady, &c. Blessed be the Lord God of Israel; & thou child shalt be called the Prophet of the Highest, said Zechariah in his Psalm; but Bonaventure saith, Blessed our Lady the mother of our Lord God of Israel; & thou Mary shalt be called the Prophet of the Highest. We praise thee O God, we acknowledge thee to be the Lord, said Ambrose and Austin in their Psalm; We praise thee O Lady, we acknowledge thee O Mary to be a Virgin, saith Bonaventure. Whosoever will be saved, it is necessary before all things •• that he hold the Catholic faith, &c. said Athanasius; but whosoever will be saved, it is necessary before all things, that he steadfastly believe what concerns the Virgin Mary. And doth not all this prove, that some of you Catholics do in some sort equal the Virgin Mary unto Christ?

55 Omnia quae Dei sunt, Mariae sunt; quia mater & sponsa Dei illa est: All things which are God's, are the Virgin Mary's, because she is both the spouse and mother of God, saith a great Rabbin of yours. And Tot creaturae seruiunt gloriosae Mariae Virgini, quot seruiunt Trinitati: As many creatures honor the virgin Mary, as honor the Trinity, saith another. Christ was willing (as some of your men say) Paterno principatui quodam modo principatum aquiparare maternum, that his Mothers sovereignty should in some sort equal the sovereignty of God his Father. As it is a true proposition, Divine imperio omnia famulantur, & Virgo; All creatures, even the Virgin her self, are subject to God's command: so is this proposition true, Imperio Virginis omnia famula • tur, & Deus: All creatures, and God himself, are subject to the virgin Mary's command. Duae Cathedrae, &c. Two Chairs of estate were prepared in heaven, the one for Christ, the other for the Virgin Marie. And she sits by him (as you say) v • genus humanum habeat semper ante faciem Dei Adiutoriun simile Christo ad procurandum suam salute, that mankind may have always before God an Advocate like to Christ. Were they no Catholics, in whom we read these? Or, doth it not manifestly herehence follow, that some of you Catholics have equalled in some sort the Virgin Marie unto Christ?

56 You teach, that whereas God's Kingdom consists of Justice and of Mercy; God retaining to himself the one half thereof, to wit, Justice, gave the other half, to wit, Mercy, to his Mother. You tell us, that velocior est nonenunquā salus memorato n • mine Mari •• , quàm inuosato nomine Domini Jesus vnici filij eius: Men may oftentimes be sooner saved by calling on the virgin Mary then on Christ. You tell us, that Saint Francis his Friers who could not get into heaven by the help of the red ladder, at the top whereof Christ stood, got easily into heaven by the help of the white ladder, at the top whereof his Mother stood. You wish sick folks to call upon the Virgin Marie, in assurance that she will make their entrance into the Kingdom of heaven, when otherwise it might be, through the divine justice of God, they could not enter in by reason of their iniquities. And the like counsel you give to others who are in extremity: for eum adolescens quidam Lutetia ad supplicium illud exquisitum et horrendum fidei nomine duceretur, ac palo inspecto subinde exclamaret, Domine Deus habe mis • rationem me • magni quid • m nominis Theologus male in sidens, identidem increpantis voice & gestu acclamauit; Dic, inquit, Maria M • ter grati • e, Mater misericordi • e, &c. when a young man was to be burnt at Paris for his • aith, upon sight of the stake, cried, O Lord my God, have thou mercy upon me; a great Divine of yours, who rode by on a mule, reproved him sharply, and bad him call upon the mother of grace and mercy, &c. as Cassander witnesseth. Now this being thus, I desire to know how you can clear yourselves from holding, that the virgin Mary is more merciful then Christ, and that you repose more trust and confidence in her then in Christ:

57 It is well known that you make mo prayers to the virgin Marie then to Christ: for she hath ten Ave Mary's of you, for one Pater noster that Christ hath. It is well known that your Preachers before their Sermons make their entrance, not with a Pater noster to Christ, but with an Ave Maria to the blessed Virgin. For, Omnes praedicantes exordium pro gratia impetranda à salutatione Angelica faciunt, saith Bernardinus de Busti: It is well known, that she hath the honor of receiving thanks before Christ: for upon finishing of your books which you publish, you conclude with Laus Deo, & beatissimae Virgini, Deo item Jesus Christ: Glory be to God the Father, and to the most blessed Virgin, and to God the Son: you giving precedency to the Virgin Marie before her Son, not remembering at all the Holy Ghost. And doth not this your so often praying unto her, and praying to her before her Son, and rendering of thanks unto her before her Son, argue that you honor her more then her Son?

58 It is well known, that you have moe Churches and Oratories which you call by her name, then by Christ's, Non est ciuitas, vel castram, seu vi • la, quae non habet Ecclesiam, vel saltem Capellam aliquā ad honorem virginis Mariae: immo plures reperiuntur Ecclesia et intitulatae, quam ad honorem Saluator is & Sanctorum omnium: There is not a city, nor a castle, nor a grange house, which hath not either a Church or a Chapel dedicated to the Virgin Marie: yea there are more Churches dedicated to the Virgin Marie then to Christ and to all his Saints. It is well known she hath more Holy days observed by you to her honor, then Christ to his: for he (for anything I can learn) hath only these days observed as holy by you, viz. his Nativitie, his Circumcision, his Ascension, and Corpus Christi, as it is called: but she hath her Feast of Conception, of her Nativitie, of her presentation in the Temple, of her Annuntiation, of her Visitation, of her Purification, of her Assumption, her Snow feast, as you call it, besides the Feast of her espousals, of her Sorrowes, of her Ioyes, and her weekly Saturday feast. It is well known she hath more presents and gifts bestowed upon her, then Christ hath upon him. For you decke her Churches and Chapels, with gold and silver, and precious stones: whereas Christ's are open to wind and weather. Where she hath had by Offerings 200 pounds yearly, there Christ hath had some years but five marks. and some years not a penny. It is well known, you go oftener a pilgrimage to her Image, then unto Christ's. For in Italy you go by droues to her Image at Loretto; in Liguria you go to Savona; in Spain to the mount Serrato; in France to the town of Cleere; in the Low Countries to Hales: and with us in England (when it was popish) you flocked to her Image at Ipswich and Walsingham, as Stapleton witnesseth: whereas of such flocking to any of Christ's Images, we neither read nor hear of. And doth not this your intituling Churches with her name, and observing of Holy days to her honor, and presenting her with such gifts, and running of pilgrimage to her Image so far and so often, fortify the former conclusion, that you honor her more then Christ?

59 Statuit Ecclesia quod singulis diebus ter pulsentur campanae ad honorem benedictae matris Dei, maxim de mane, et de sero, vt omnes ipsam immaculatam Virginem genibus flexis adorantes venerentur, ac beatificent, &c. Your Church hath ordained that three times a day, a bell (which you call your Ave Marie bell) shall be rung to put men in mind of worshiping the virgin Marie, of recommending yourselves to her, of that thankfulness which you owe to her: but you have no ordinance for the ringing of a bell in such sort, to put men in mind of worshipping Christ. Your Church hath taught men to pray to the Virgin Marie to command her Son: Ora Patrem, & iube Filio. Intreat God the Father, and command God the Son, was an usual prayer in many Churches: and so was,

And in your Bonaventure Ladies Psalter lately printed, Coge illum peccatoribus misereri: Compel him (viz. Christ) to have mercy upon sinners, saith Bonaventure speaking of the Virgin Marie. And in another Treatise of Bonauentures making, called Corona B. Mariae Virginis, this formal prayer is to be found: O Imperatrix, & Domina nostra benignissima, iure matris impera tuo dilectissimo filio Domino nostro Jesus Christo, vt mentes nostras ab amore terrestrium ad coelestia desideria erigere dignetur: O noble Empresse, and kind Lady, we pray thee use the authority of a mother, and command thy Son and our Savior to turn our hearts from the love of earthly things, unto the love of heavenly. Doth not this your care to see her served, and the sovereignty which you give her over her Son, enforce that you esteem of her more then of Christ?

60 You tell us, that Solomon dicit, qui parum noverat de Maria, Turris fortissima nomen Domini, ad ipsum confugiet iustus, & exaltabitur: nobis au • em dicendum, Turris fortissima nomen Dominae, ad ipsam confugiet peccator, & salvabitur: Solomon who knew little of the Virgin Marie, said, The name of the Lord is a strong Tower, the righteous shall come unto it, and be exalted: but we must say, The name of our Lady is a strong Tower, let the sinner come unto it, and he shall be saved. You tell of a soldier who did never any other good deed▪ then saying of an Ave Marie when he rose in the morning, and another when he went to bed at evening, who gratia Virginis salvatus est, was saved by the grace of the Virgin Marie. And you tell us of a thief and murderer, who did never good deed, but that he fasted Saturday in honor of the Virgin Marie, who for that was likewise saved. You tell us of an unthrift, who to get wealth by devilish means, renounced Christ, and yet because he would not renounce the virgins Mary, was pardoned: and of a graceless gentleman, of whom Christ himself complained as of one that crucified him, who yet because he honored the virgins Marie by fasting Saturday, sped well enough. You tell us of one who should have been condemned by Christ, by reason of his sinnefullnesse, who yet was absolved at the Virgins entreaty, for that he was one of her servants: and of another that was indeed condemned to hell by Christ; and yet reprieved by reason of her importunity, and afterwards saved. Do n • all these tales (ordinarily told in your pulpits) convince, that your forefathers labored to persuade the people, rather to trust in the virgins Marie then in her Son Christ Jesus? Multi videntur B. Virginem in maiore veneratione habere quàm Christum filium eius: many seem to honor the blessed Virgin more then her Son Christ, saith a great man of your Religion; imputing the cause thereof to their simplicity; but he might more justly have imputed it to your Doctrine; and the rather, for that he addeth in the same place, Quia honor matris redundat in filium, Prov. 17. patientiam habet filius Dei de hac quorundam virorum & mulierum simplicitate: Because the honor of the mother redounds to the honor of the child, as we read, Prov. 17. the Son of God bears with the simplicity of such men and women as honor his mother more then himself. For doth not this doctrine afford good encouragement for such practice?

61 I find in many of your Catechisms, the second Commandment of the Decalogue left out quite: and in some of your Catechisms, for Remember thou sanctify the Sabbath day, I find, Remember to sanctify the Holy days. And in your Trent Catechism, I find the ninth and tenth Commandments so huddled together, that I know not how it distinguisheth and ranks them: whether it makes, Thou shalt not covet thy neighbors wife, the ninth commandment, as some popish Catechisms do; or the tenth, as others do. My desire is you would give me a reason of leaving out the second, and of changing the third according to your account, the fourth in ours; and such nimbing of the 9, and 10. together, that you cannot agree among yourselves which is the ninth, which is the tenth.

62 You teach, that to speak against your Pope is a most deadly sin against the first Commandment of God: That to devise or to procure pictures to be devised by others, which may in any sort be disgraceful to your Pope or to his Cardinals, or to any of your Popish Hierarchy, is a sin against the first commandment. That to keep books either of heretics, or for any other respect, forbidden by your Church, is a sin against the first commandment. That not to detect a man infected with heresy, to whom he ought (that is, not to detect a Protestant to the Inquisition) is a sin against the first commandment. That to disswide or hinder any for entering Religion (that is, in your language, from being a Monk or a Nun) it to sin against the first commandment. That to set lights by, and not to regard the Ceremonies of your Church, is a sin against the first commandment. That he who is ignorant of the five commandments of the Church, sins against the first commandment. That he who believes not undoubtedly your Popish Purgatory, sins against the first commandment. That not to believe whatsoever your Romish Church believes, is a sin against the first commandment. That it is an act of infidelity or heresy to communicate in both kinds. And do not you hereby bewray, that you make of no sins grievous sins?

62 Saint Paul speaking of concupiscence, which rebelled against the law of his mind, Rom. 7. 23. complained of his hard estate, that he could not rid his fingers of it, ver. 24. terming it expressly sin, v. 17. yet your Council of Trent denies, that concupiscence in the regenerate is sin: and your Possevin thinks it not meet, that we, after the example of the Apostle, should call it sin. Stealing for need is sin, as appeareth Prov. 30. 9: yet with you, stealing for need, is no sin. And do not these two instances bewray, that you make of sins no sins? But your turning the commandments of God into Evāgelicall counsels, puts all out of doubt. For though it be a sin, not to observe God's commandments; yet according to your learning, it is no sin, not to observe God's counsels, Nemo peccat si Dei consilia praetermittat: Intermittere consilia nullum peccatum est: Consilium si non seruetur, nullam habet poenam, goes for good divinity with you. Now that you turn the commandments of God into counsels, it is proved by this, that Resist not evil, &c. Love your enemies: Lend, looking for nothing again: Pray for them which curse you: Let your communication be Yea, yea, Nay, nay, If thy right eye cause thee to offend; pluck it out, and cast it from thee. Take heed you give not your alms before men, to be seen of them, &c. Be not careful: and care not for tomorrow. If any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her: and the woman that hath an husband that believeth not, if he be content to dwell with her, let her not forsake him: are held by you, not commandments, but Evangelical counsels. For upon this ground it follows, that though a man resist evil, though he love not his enemies, though he pray not for them who curse him, though his communication be more then Yea and nay, though he pluck not out his right eye when it offends him, though he give alms to be seen of men, though he be careful for tomorrow, though he leave his unbelieving wife who would dwell with him, &c. in all this he stones not.

63 Whosoever is angry with his brother unadvisedly, is culpable of judgment; and whosoever saith Raca, is worthy to be punished by a Council, saith our Savior, Mat. 5. 22. yet unadvised anger, and Racaing of a man's brother, are but venial sins with you. Foolish talking and jesting, which are things not comely, saith S. Paul Eph. 5. 4. yet they are but venial sins with ^a you. Of every idle word that men shall speak, they shall give an account thereof at the day of judgment, saith our Savior, Ma • . 12. 36. yet idle words are but venial sins with you. Flattery, from which the Apostle cleareth himself as from a foul fault, 1. Thesse. 2. 5 is but a venial sin with you Continuall haunting of Tavern or Ale-house, noted by the Apostle as an heathenish sin, 1. Pet. 4. 3. is but a venial sin with you: no nor yet drunkenness it self, which is condemned by the Apostle in the same place. The provoking of wife and children to anger, which the Apostle forbids, Col. 3. 19. 21. is but a venial sin with you. Though we read Psal. 5. 6. that the Lord shall destroy them that speak lies; yet lying, provided it be but in a merriment, is no more then a venial sin with you. Yea some kind of perjury, and cursed speaking, though cursed speakers be excluded the kingdom of heaven expressly, and perjury in general condemned, Mal. 3. 5. are but venial sins with you. If a boy rob his father but of little sums of money; if he steal pins, points, bowles, or such small things from his companions, he sins but venially in your opinion. Provided a man hear a Mass on the Sabbath day, he may spend the rest of the day in hawking, in hunting, in skirmishing, in iusting, in tourneying, in bowling, in carding, in dicing, in dancing, in going to plays, or any such like idle exercises, and not sin at all, as some of you say, or at most but venially. To manage a man's own estate wickedly by spending wastefully, or sparing miserably: to play the glutton, to exceed in apparel, to spend the time idly, to pray retchlesly, to brag of himself insolently, are but venial sins with you. For one woman to call another woman whore, or thief, or what ever comes first to her tongues end: for servants to miscall and rail one on another, is but a venial sin with you. For a man in his fury or choller to play any impious or desperate part, to revile God and his Saints, is but a venial sin with you. And doth not this argue, your Religion to be a licentious Religiō, which of such practices make but peccadillos?

65 It is a foul sin for subjects to rebel against their Sovereigns, Rom. 13. 1. yet you commend rebellion in subjects, Your College of Jesuits at Salamanca in Spain, concluded the seventh day of March, Anno 1620. That the Papists in Ireland might favor the Arch-traitor Tyrone, idque magno cum merito, & speretributionis aeternae; very meritoriously, and with hope of heaven. And in Lewis of Bavaria the Emperor his days, they who rebelled against him, were called by your predecessors, Ecclesiae filij, & vere fideles, your Churches white sons and truly faithful; whereas they who stood with him, were called Heretics and Schismatics.

It is a foul sin to use vain repetition in prayers, Math. 6. 7. Yet you commend your Jesus Psalters, wherein you repeat one prayer 150. times.

To believe lies seems a foul sin: for God threateneth such as he resolves to damn, to send them strong delusions that they should believe lies, 2. Thessal. 2. 11. yet you hold the believing of lies to be meritorious in some persons. For, Si rusticus circa Articulos credat suo Episcopo proponenti aliquod dogma hareticorum, meretur in credendo, licet sit error: If a country follow believe the Bishop of his Diocese preaching some heretical point against an Article of his faith, he merits in believing him, saith Tales. And do not these are instances prove, that you make of sins virtues:

66 You take upon you to forgive sins to commit: which is proved by this, that the Abbot of Swines-head absolved a Monk who acquainted him with his purpose of poisoning King John with a pot of Ale, before the Monk poisoned the King. And by the testimony of the Germans: for in their grievances exhibited to Charles the fifth, they complained, that the pardoners persuaded the people they could pardon noxas praeteritas aut futuras, both faults past, and faults to come. And as much may be gathered out of Sigismonds the Emperors words at the Council of Constance, who speaking against dispensations, said thus: Legimus Christum Petro potestatem duntaxat relaxandi peccata, non admittendi dedisse: We read that Christ gave Peter only power to remit sins, but not to commit sins. For it is plain by this, that the Peters of his days took upon them to dispense with such as had a mind to sin. But most directly is the point proved by Martinus Al • ensus Vivaldus, that great famous Spanish Doctor: for in him we read, Quod Pap • habet omnimodam potestatem in omnes Christi fideles, tam quoad commissa, quam quoad committenda crimina absolvenda: That the Pope hath all manner of power over Christ's people, to absolve them as well from all crimes to commit, as from crimes committed. And by our most noble King, who protesteth that he hath seen with his own eyes two Authentical B • lls, both of them pardoning sin as well to come, as by-p • st.

66 You confess, that Marriage was instituted by God in Paradise, not only for increase • mankind, but for preventing fornication. And yet you teach, that a solemn vow (by reason of the Churches constitution) makes a nullity of marriage following after it. Now I desire to know, with what honesty the Church can repeal or make void the institution of God by any constitution of hers. For you know there is a text, Those whom God hath joined together, let no man put asunder. Your Glozer acknowledged, that admiranda res videtur esse ista, this might seem a strange thing: but for satisfaction of such as thought it strange, he could give no better answer, then that the constitutions made by the Church, are made by your Pope; & that your Pope, not being a pure man (which I easily believe) all was well enough. But cannot you give me a better?

67 You confess, that he is more capable of Orders among you, who hath kept two whores, then he who hath married one widow, or two wives. And if this be thus, may we not say with another of your Glozers, Nota mirabile, quod plus habet laxuria quàm castitas, Observe a strange thing, whoredom hath greater privilege then chastity.

68 You confess, that your votaries break their vows of chastity if they marry, but not if they keep whores. Now I would know of you, whether this doth not argue plainly, that your Votaries chastity consists in not marrying, and not, in not whoring? Your Friers, your Priests may lie with a hundred Nuns, and keep for all that their vows of chastity, if this be so.

69 By your Religion, It is less evil in him that hath vowed chastity, to whore, then to marry, Marriage of them who have vowed chastity, is the worst sort of incontinency. They sin more grievously by marrying, who vowed chastity before, then if they played the Sod • mites, or used the sin of best • alitie, according to your divinity. Your Popes (as good writers witness) have been erectors of stews, and have made great profit by the stews. Your Cardinals have been frequenters of the stews: your Doctors have defended the stews: your Bishops have licensed Priests for a certain sum of money to keep whores: and your Officials for money have licensed married wives in their husbands absence to play the whores. Adultery is reckoned by your men, inter minora crimina, amongst the peccadilloes. And as for Fornication in Priests, Communiter dicitur, quod pro simplici fornicatione quis deponi non debet, cum pauci sine illo vitio inveniantur: The common opinion amongst you is, that no Priest should be deposed for it, because there are but few Priests who are free from it. I am ashamed to speak of him, who in Italian verses commended the sin of Sodomy, though your Pope made him Archbishop of Bene ventum. Doth not the rest prove your Religion an unclean Religion, and that you have little cause to brag of your chastity?

70 Saint Paul, upon experience of some youngers widows looseness of carriage, thought fit, that young widows should not be admitted unto any Church office, but permitted to marry. Now I would know, why the Church of Rome, which hath so great experience of the looseness of their young votaries, Monks and Nuns, should not think it fit to keep them out of Monasteries and Nunneries, and suffer them to marry. Me thinks, it is a pretty note which ^t Cardinal Cajetan maketh upon this place: Diditit ab experientia 〈◊〉 non conducere illis in venculis Viduis, nec conducere Ecclesiae huiusmodi professionem. Vtinam hodie disceremus ab eiusmodi experientijs, an prosint • o venitis aetatis vtrius • sexus personarum solennia vota, tum sacrorum ordinum, tum religi • sorum.

71 You tell us, That to pray publicly in Latin is most expedient, though the people who join in prayer with him that prayeth publicly, understand not Latin. You tell us, that men may receive much profit by such prayers, though they understand them not. Yet I cannot well see, but that as much profit may be reaped by seeing of a Sermon, as by hearing of unknown prayers. Certainly I think no man can ever persuade me, but that as much profit may be received by unknown prayers, though a man be a thousand miles off, as if he were present, where such prayers are made. Yet if you can give me any reason to the contrary, I would be glad to hear it.

72 By your Religion, the Images of Saints are to be worshipped with Processions, Genu flexionibus, inclinationibus, thurificationibus, deosculationibus, oblationibus, luminarium accensionibus, & peregrinationibus, by kneeling unto them, by bowing the body towards them, by incensing of them, (that is, sacrificing unto them, as Lindwood expounds the word) by kissing of them, by offering gifts unto them, by setting up candles before them, by going in pilgrimage unto them. Now I would know why you should not be held Idolaters for this, seeing sacrificing to anything but God only, hath been always reputed idolatry; and the burning of incense to anything, hath been always held sacrificing?

73 I have seen a prayer of yours, which (as the Rubric saith) was shown unto Saint Austin by revelation of the holy Ghost; and of which you give out, that who weareth it about him, shall not perish in fire nor water, neither in battle, nor judgment, nor shall die sudden death, nor be poisoned with venom. And I have seen certain verses which your Pope Urban 5. sent with three Agnus Dei's to the Emperor of Greece, running thus:

Now I desire to know (not how your Pope can be excused from blasphemy, in ascribing as much to his Lamb, as to the Lamb of God; for I know that passeth your skill: but) how your Church can be excused from sorcery?

74 Some of your Painters picture Christ and Simon of Cyrene carrying the Cross of Christ jointly: but (as Jansen proveth well) they carried it severally; Christ one part of the way, and Simon another part of the way: whereby it appears it was far from a cart load: yet you tell us of so many pieces of it, in so many places, as that you cannot deny, but that at this day it would fraught a ship of three hundred Tunne. Now I desire to know, how it, being insensible, of less then a cart load, is become a ship load; especially seeing for the first three hundred years after Christ, nobody discerned any growth of it, yea nobody regarded it?

75 Some of your Crucifixes represent Christ nailed on the Cross with three nails, some with four: of moe nails then four, we neither read in your Lay men's books, nor in your Clergy books: yet there are a number of nails shown in diverse places, which are said to be of the nails wherewithal Christ was nailed unto the Cross. Now I desire to know, how they being but four at first, are come to so many now; especially considering both Ruffinus hist lib. 1. cap. 8. and Socrates hist. lib. 1. cap. 13. and Theodoret hist. lib. 1. cap: 18. testify, that Constantine made bridles of some of them: and an helmet of the rest of them: and that Gregory Turonensis, who relates the matter a little differently, affirms, Helena her self to cast one of them into the Sea, to make it safely navigable. Did that which she cast into the sea. spawn think you, that we have such a fry of Nailes?

75 You keep a solemn feast in honor of the Cross whereon Christ died, though Christ was most despitefully used thereon. Now I desire to know, why you keep not rather a solemn feast in honor of the Ass whereon Christ rode into Jerusalem, seeing he was royally used when he rid upon the Ass?

76 You teach, that the Cross of Christ is to be worshipped ration contactus, because it touched the body of Christ. Upon which ground would it not follow, think you, that if the woman who was cured of the bloody issue, Luk. 8. were living, she must be worshipped? and the multitude too, who at the same time thrust him, and trode upon him? would it not follow, that Judas who kissed him; and the other sons of Belial who buffeted him; and all the ground whereon he trod both in Egypt and in Judea, ought to be worshipped in like manner?

77 I read in your books, that Nothing can enter into heaven, which is not purified to the point: Nothing can stand in God's sight, that hath any blemish of sin, any spot of corruption, any remnant of infirmity. And I read likewise, that upon this ground you maintain, that many men's souls go to Purgatory to be purified to the point, that afterwards they may have entrance into heaven. Now seeing you confess, that men's bodies sin against God as well as their souls; and ^c that sin hath wrought in the body great filth and feebleness: I desire to know why you do not maintain that men's bodies go to Purgatory to fit them for heaven, as well as men's souls? Methinkes, it should be as unseemly to see a filthy, a feeble, a corrupt body, as to see a sinful soul in heaven.

78 You tell us, that Purgatory is only for those souls which are not perfectly purged in this life: & yet you tell us, that many men's souls, whose sins are forgiven in this life, go to Purgatory. Now I would know, how these two tales can stand together. For as sin defiles the soul, so forgiveness purgeth it. That soul, whose sins are forgiven, is perfectly purged. And therefore if your Purgatory be only for such souls as are not perfectly purged in this life; it seems to me, it cannot be for those souls whose sins are forgiven in this life. But if you mean to give me full satisfaction herein, you may not mock me, by distinguishing, that in sin two things are to be considered, viz. culpa et poena, the fault, and the punishment of the fault: laboring to make me believe, that though the fault be remitted, yet the punishment remaining, there is matter enough for Purgatory to work upon. For I would have you know, that I know well, it is the fault of sin, and not the punishment of sin, which defiles the soul. Omnis poena, in quantum poena est, iusta est, & a Deo: All punishment considered as punishment, is just, and from God▪ And it is absurd to say, Punishment is purged with punishment.

79 I read in your books, that your Pope for de livering of souls 〈◊〉 of Purgatory, prescribes sometimes no more but the saying of a Mass at such an Altar in such a Church, or the saying of a Pater noster twice or thrice, &c. Now I would know, with what justice God can keep him in such horrible torments as you say are in purgatory, for the want of saying of a Mass, or two or three Pater nosters, whom in mercy he meant to deliver upon the saying of a Mass, or two or three Pater nosters? One of your Jesuits affirms confidently, that Deus esset profecto crudelissimus, si propter vnam Orationem Dominicam quae non diceretur, animam pro qua fudit sanguinem suum detineret in tantis tormentis: God might justly be reputed cruel, if for want of pattering over a Pater Noster, he would keep any soul, for which he shed his blood, in such torments as are in purgatory.

80 I read in your books, Solum Deum nosse quae sit iusta poenitentia, that God only knows how long any sin deserves to be punished in, purgatory; though some take upon them pre • isely to set down, that every sin deseru • s as many years purgatory tormeuts, as there are days in seven years, viz. 2555. And yet I read that your Pope grants Indulgences in this manner: Qui hoc vel illud fecerit, liberabit animam vnam à Purgatori • : He that doth this or that▪ shall deliver a soul out of purgatory. Now I would know, how your Pope comes to know, that souls are so near the time of their delivery, that the doing of this or that will suffice to make even for the remainder of their punishiment? Or rather, whether you be not of my mind. that the Pope in granting such Indulgences plays the K. And the people in making reckoning of them play the fools. The Jesuit above cited, disputing the question, An Papa vel Episcopy possint animas liberare à Purgatorio, whether the Pope or the Bishops have power to deliver souls out of Purgatory, resolves they have; provided, tantum pro illis suffragiorum praescribunt, quantum necessarium est vt liberentur, sed tamen neque possunt, neque debent vti hac forma, Qui hoc vel illud fecerit, liberabit animam vnam à Purgatorio: quia nemo illorum scit quantum debeat poenarum illa anima quae liberanda est, vt iudicare posset satis esse illud suffragium quod praecipit ad liberandam illam: concluded thus, Cum autem hoc ignoret, non potest nisi temere adcere: Qui fecerit hoe liberabit animam vnam; which is in effect as much as I say.

81 I read in your books, that as in the old Law there was a Treasury to keep money in for the use of the poor; so now there is in the Church a treasury to keep spiritual commodities in for the use of such, who having their sins forgiven them, are yet liable to great punishments, either here or in Purgatory. Which spiritual commodities are raised (as you tell us) of the surplussage of Christ's sufferings; and of the surplussage of other holy persons, such as Job, Elias, Elisha, Isaiah, Jeremiah, Ezekiel, and other of the prophets, the Virgin Mary, John the Baptist, &c. For Christ suffered more then he necded; and many holy persons suffered more then their sin deserved, as you say: which, Ne inanes & sine fructu essent, left they should be thought to have been suffered idly and to no purpose, are reserved for the use above said; and are to be disposed by your Pope, whom you make the one only Lord Treasurer thereof: he by his Indulgences may communicate more or less of them to whom he thinks good. Now in as much as you confess withal, that Christ's sufferings are of themselves sufficient to make satisfaction for the temporary punishment of all men, as well as for the eternal, & yet not exhausted: I would know, why the sufferings of the Saints should be joined to them? and whether it be not absurd to hold, that any part of Christ's sufferings were inanes & sine fructu, idle and to no purpose, as holy men's? And how it came to pass that such a mass of treasure arising from holy persons in the old Law, the Priests of that time could make no use of it, but left it untouched for your Pope?

82 I read in your books, that diseases of the body are temporal punishments of sin, & that your holy mother the Church pardoneth exceeding often and much, all or great parts of what punishment temporal soever, due or deserved, either in this world, or in the next. Now if your Mother hath power to do so, I desire to know, why she cureth not by her Pardons, the Ague-fits, the Strangurie, the Stone, the Gout, wherewithal many of her children, her best beloved children, her Cardinals, her Popes, are oftentimes afflicted.

83 I read in your books, that your Pope hath power to empty Purgatory at once. And if the saying of a Mass or a Pater noster will help to empty it, as you have borne men in hand heretofore that it will; I would know how you can excuse your Popes from unspeakable uncharitableness, and hard hearttednesse, in that themselves say no moe Masses and Pater nosters for Christian souls then they do, nor set moe of their Priests on that work. I do not doubt, but if such commodities would redeem souls, the Carmelites should have no cause to brag of their privilege, viz That none of them shall lie longer in Purgatory then the Saturday following their death: for the Pope might deliver every man the same day he died.

84 I read in your books, that your Bishops may absol • e from blasphemy, from heresy, from perjury, from sorcery, from Sodomitry, from incest, from besti • li • ie, from murder, and from such like sins: but they may not absolve him that strikes a Clergy man, That falsifieth the Popes letters, That saith Mass in an unhallowed place, That buries an excommunicate person in the Church or Churchyard, &c. These are Papal cases. The absolution from these is reserved to your Pope. Now I would know, why they should be denied the lesser, to whom the greater is granted? It is written, Rabbini gravius plectendos esse eos aiunt, qui contradicunt verbis S • ribarum, quàm v • rbis Mesuicae legis: that the Rabbins say, They deserve more grievous punishment, who transgress the ordinances of the Scribes, then they who transgress, the ordinances of Moses. And doth not this your reserving of Papal ordinances to your Popes hearing, suffering ordinary Bishops to dispense with the breaches of God's ordinances, argue your kinship to the Jewish Rabbins▪

85 They who knew your practices better then I do, have written, Qui gustavit ovum, trahitur in carcerem, cogitur{que} de haresi causam dicere: qui totam diem Dominicam vacat temulentiae, scortis & aleae, audit bellus hom • : Such as eat an egg on a fasting day, are imprisoned by you, and called in question upon suspicion of heresy; whereas they who spend the whole Lord's day in drunkenness, in whoring, & in dicing, are accounted good fellows. Severius punitur quando que Monachus sine • uculla incedens, quàm adulterium aut sacrilegium committens: A Monk walking without his cowle, is more rigorously dealt withal, then if he were guilty of adultery or sacrilege. And in general, Graviùs plectitur agens contrae vnum Papae decretum, quàm delinquens contra divinum praeceteptum et Evangelium: He who offends against the Popes law, is more severely punished then he who offends against the law and the Gospel. And doth not this show, that as the Scribes and Pharisees, so you make void the commandments of God for your traditions?

86 I have a book of yours, wherein there are many pardons granted upon the saying of certain prayers, some for scores, some for hundred of days; some for hundreds, some for thousands of years: among which there is one for 1000000 years; and another promising as many years of pardon as there are bodies buried in that Church-yard where the prayer is said, which may amount to a numberless number; though perhaps not to so many as Pope Silvester granted to the Church of S. John Laterans, who at the hallowing of it, granted so many years of pardon thereto, as there fell drops of water that day, albeit never 〈…〉 rain then fell that day. Now I would know of you, why any man should trouble himself with saying of those prayers which have petty pardons of days, or some hundreds of years assigned them▪ Methinkes it were enough to say that prayer which hath to 1000000 years of pardon, and the other Church-yard prayer, which come • to a nemoscit, and to let the rest sleep in the decke.

87 You reach, that Auricular confession is necessary, to the end that your Priests having power to bind and loose, to remit sins, and to retain them, may the better know whom they should bind, whom they should loose; whose sins they should remit whose sins they should retain. And indeed it is plain by Scripture that Priests (as you call them) have equal power to bind and to loose, to remit sins, and to retain them. But this is it that I marvel at and where in I desire to be satisfied by you; why if confession be so necessary for the two foresaid ends, we seldom or never • ear of any who come to be confessed, whatsoever their sins are, who are bound by your priests, whose sins are retained; but that all 〈◊〉 any loosed all get absolutiō

88 You teach that the works whereby you do make satisfaction to God, are poen • , punishments: and withal you reach, That prayer is one of those works. And doth it not thereupon follow▪ that you hold •• a punishment to pray? Again, if by praying to God, a man may make satisfaction: why may not a man by praying his creditor to be good unto him, satisfy his creditor? But if Creditours will not be so satisfied; what reason have you to think that God will be so satisfied?

89 You teach, tha • innummerable sins are venial, that is, pardonable of their own nature, such as we need not make confession of, such as for which a man deserves not to be called a sinner, such as make no breach of friendship between God and us; such as God (according to some of your Doctors) is not displeased with▪ such as may be pardoned in this life by a knock on the breast, by the Bishops blessing, by the holy water sprinkle, by saying a Pater noster, &c. And yet you tell us▪ that if these sins be not pardoned in this life, the delinquents shall go to Purgatory, where the pain is so intolerable, that a good fellow who had lain there thirty years, having it in his choice, whether he would lie there one day longer, or return to the earth, and be bound for an hundred years together to walk upon sharp iron nails which should pierce his feet, and to eat nothing but bread baked on the imbers, and to drink nothing but vinegar mingled with gall, and to wear nothing but that which was made of Camels hair, and to lie upon the bare earth, with a stone under his head instead of a pillow, made choice to abide all this rather then to abide in Purgatory one day longer. Now I desire to know what the reason might be, that God in the next world should torment his friends it so horrible manner, whom he would have quit from blame in this world for a thing of nothing?

90 A Gentleman of Germany paid a yearly annuity out of his lands to a Monastery not far from him, bequeathed by his father, to the end that the Monks therein should pray for the deliverance of his fathers soul out of Purgatory. Now in process of time, the Gentleman understood that the Monks of that Monastery bragged much of certain Indulgences which they had lately procured, affirming, that whosoever would buy them of them, might deliver out of Purgatory what soul soever they desired. Hereupon the Gentleman pretending great care to free his fathers soul from Purgatory, made offer of a good large sum of money, upon condition they would make him good assurance that by those Indulgences his fathers soul should be indeed delivered. The Monks swear he need not doubt hereof, for it was certain he should be delivered: yet for his better security, they procure it to be confirmed under the seal of their Monastery and of their Order, and cause it to be subscribed with their own hands, and the hand of their General, that by the purchase of those Indulgences his fathers soul was undoubtedly delivered out of Purgatory. With these assurances the Gentleman departed. And when the Monks, upon his fathers Anniversary day came unto him for their Annuity, he denied the payment, because his fathers soul was delivered by the Indulgences which they sold him. With which answer the Monks were discontented, and complained of the Gentleman to the Bishop, who gave judgment that the Gentleman must continue the payment of the Annuitie: to which judgment the Gentleman refused to stand. My desire is, you would deliver me your opinion, whether the Bishop had better reason to give such a judgment, or the Gentleman to refuse the judgment?

91 A Country fellow was wont in merriment to say, That he was verily persuaded there were but a sew souls in Purgatory, or rather none at all. For which he was at length called in question by the Inquisitors. Now he confessed that he had, often said so, and thought he had good proof for it. For (quoth he) you, and such as you are, teach us, that none go to Purgatory but penitent Christians, who have not in this life fully satisfied for their sins. And you teach us withal, That every Mass delivers one soul (at least) out of Purgatory: and that the first-Mass of every Priest delivers fifteen souls: and that innumerable souls are delivered by Indulgences. Now we all know, that in every village and town, there are more Masses said every day, then there dies penitent Christians. And how then is it possible that there should be any souls in Purgatory? Was not this case prettily argued?

92 Tecelius the Pardoner bragd he could forgive sins to come and past. Hereupon a Germain Gentleman procured of him a pardon for a sin to come; and afterwards robbed the Pardoner as he passed through a Forest, professing that that was the sin for which he procured the pardon which he bought of him. Did not the Gentleman serve the Pardoner right?

93 You define your Church, to be a company of men professing one faith, under one head, to wit, the Pope. Whereupon it must needs follow, (must it not think you?) that when you have no Pope, you have no Church. Now after the death of every Pope there is a time wherein there is no Pope. Your Chair stands empty, sometimes many days, sometimes many years. And doth it not thereon follow, that after the death of every of your Popes, there is a time wherein you have no Church?

94 You brag as much of the name of the Church, as the Jews of old did of the Temple of the Lord. At every other word (almost) the Church is in your mouths. And if you champion Campian lie not, Audito Ecclesiae nomine hostis expalluit, We no sooner hear of the name of the Church, but our hearts fail us. Now I pray you of all loves, tell what you mean by the Church, when you say the Church is Iudex omnium controversiarum, Judge of all controversies: and that Infallibilitas verbi Dei ex Ecclesiae testimonio pendet, The infallibility of the word of God depends upon the Church: and that we must hear the Church. Are you of Gretzers mind, who saith, that in these particulars, Per Ecclesiam intelligimus Romanum Pontificem, By the Church we mean the Pope? If so, much good do you with your Church, I had rather be of a poor Chappelrie, then one of your Church.

95 It is said, that all your Priests take this oath: Ego N. sacram Scripturam iuxta eum sensum quem tenuit & tenet sancta mater Ecclesia, cuius est iudicare de vero sensu & interpretation sacrarum Scripturarum admitto; nec e • m vnquam nisi iuxta vnanimem consensum Patrum accipiam & interpretab • r: that is, I such a one, do take the holy Scripture in that sense, which my holy mother the Church, whose duty it is to judge which is the true sense of Scripture, hath taken 〈1 page duplicate〉 〈1 page duplicate〉 it, and takes it in: neither will I ever take it in other sense then such as the Fathers give thereof with one conset. Now if you do so, I would know how you can clear yourselves from perjury, seeing it is plain, you sometimes take and expound Scriptures in that sense, which never Father gave of them. As for example, Mica. 7. v. 8, 9. which you allege for Purgatory: for no Father did ever so expound it. Sometimes you take and expound them in that sense which is contrary to some Fathers; as when you expound the words in 24. of Prov. v. 16. of falling into sin: for, Non de iniquitatibus, sed de tribulationibus loquitur: The text speaks not of falling into sin, but of falling into adversity, saith Austin de Civitate Dei, lib. 11. cap. 31. Sometimes you take and expound them in that sense which is contrary to all the Fathers, which we find to have interpreted them; as when you take Christ's words, John. 10. 16. which he spake of one Shepherd, to be meant of your Pope, and not of Christ himself: for the Fathers say, that by one Shepherd, Christ meant himself.

96 I am told, you commend the Collier, who being asked by a Devil, as he lay on his death-bed, or by a Cardinal, as he was travailing on the way, how he believed; returned answer, As the Church believed. And being asked, how the Church believed, replied, As he believed: Vouchsafing no other answer, but, I believe as the Church believes, and the Church believes as I believe. Now if this be true, is it not true also, that Laico-papismus nihil aliud est quàm merus idiotismus, The Divinity of Lay-papists is nothing else but foolerie? Certainly Lactantius laughed at them as fools, who being asked a reason of that which they believed, could give none, but rested in their forefathers judgments, quod illi sapientes fuerint, illi probaverint, illi sciverint, quod esset optimum: because (forsooth) they were very wise, they approved of that which they held, they knew what was best to be holden: concluding, that such did seips • s sensibus spoliare, & ration abdicare, show themselves idiots.

97 It is written by the Secular Priests, that when Sixtus 5. conventing the General of the Jesuits before him, demanded why he and his Order called themselves Jesuits: and receiving answer, that they did not call themselves so, but Clerks only, of the society of Jesus: and that the Pope replying, said; But why should you appropriate unto yourselves to be of the society of Jesus, more then other Christians are, of whom in general the Apostle saith, Vocati sumus in societatem Filij eius, We are called into the society of Jesus? The Jesuits General made hereto no replication. Now my desire is, you would supply what was wanting in the General of the Jesuits: for me thinks the Popes answer doth convince the Jesuits to be as faulty in raking upon them in special to be of the society of Jesus, as if they had taken upon them to be named Jesuits of Jesus. Which was held altogether unlawful in former, as well as in these later times. For, nuns dicimur Christiani à Christo, & in Paradiso appellabimur Iesuani à Jesus: We are here on earth called Christians of Christ, whereas in heaven we shall be called Jesuits of Jesus, saith Bernardinus de Busti. And, Ratio quare dicimur Christiani à Christo, & non à Jesus Iesuani, est, quia rem signatam hoc nomine Christus, scilicet vnctionem, nobis communicavit, sed rem signatam nomine Jesus, non communicavit nobis, Interpretatur enim Salvator, cuius effectus viz. salvare, ipsi soli convenit. Ipse enim vt dicitur in Evangelio, Salvum faciet populum suum, &c, ac si diceret, ipse solus & non alius: The reason why (here) we are called Christians of Christ, and not Jesuits of Jesus, is this, saith Lindwood: Christ hath communicated to us what is signified by his name Christ, viz. unction, but he hath not communicated unto us what is signified by his name Jesus: for Jesus signifieth a Savior; and it is his property to save, and no man's else, as the Scripture witnesseth.

98 It is written, that the whole Order of your Humble Friers were put down in an instant by Pi • s 5. Anno 1570. for that some of them would have murdered Cardinal Borrhomaens. Aud all the Frier Minorites were banished out of Apulia by Frederick 2. for that they persuaded the people to put in execution the Popes commandment. And the whole Order of the Templaries, for suspicion of impiety, were spoiled of all they had by Clement 5. approouement. Now I would know, if you and your fellows had been so served for your Powder-plot, what reason you could have rendered against such procceeding with you; seeing it is an old said saw, Pares culpa, pares poena, They who sin alike, ought to be punished alike.

99 Our noble King reports, that his Mother sent word to the Arch-bishop who did baptize him, to forbear to use spittle in his baptism: For she would not have a pockie Priest to spit in her child's mouth. Your Cardinal Bellarm. answers, Non est credibile eam caeremoniā à Catholica Regina fuisse prohibitam: It is not credible that the Queen his Majesty's Mother required him to forbear that ceremony. And his only reason is this, Non est verum ea caeremonia salivam Presbyteri in os infantuli inspui, It is not true that the Priests spittle used in baptism, is put into the child's mouth. Yet we read in Guide de mome Rocherij, who lived 250 years ago, that Sacerdos mittit digitum in aures eius [baptizandi] & ponit de salive in ore eius: & signat quod baptizandus debet habere aures apertas ad audien dū verba Dei & documenta fidei: postio salivae in ore signat, quod debet esse promptus ad respondendum & loquendum de fide, quia loquutio fit mediante saliua: The Priest puts his finger into the ears of him who comes to be baptized, and spittle into his mouth: the putting of his finger into the ears, signifies that the party to be baptized should have his ears always open to hear the word of God; and the putting in of spittle into his mouth, signifies, that he should speak roundly and readily of faith, because spittle helps speech. Now good Sir Priest tell me, how your Cardinal can be cleanly excused for calling in question the truth of so great a Kings report, so well grounded, not only on the certainty of the fact▪ but also on the authority of their good Master of Ceremonies for the thing de iure.

100 Again, our noble King writes, That the title of Cardinal, Priests and Deacons, is restrained only to the Parish Priests and Deacons of Rome. And your Cardinal Bellarmine answers, Non est verum, nomen Cardinalis ademptum alijs & solis Romanis reservatum▪ nam vsque ad hanc diem Ecclesia Compostellana habe • suos Cardinales: That is not true which our King writes, for the Church at Compostella hath her Cardinals to this day. Yet we read in Mosco • i • s Vicar general to the Archbishop of Bononia, that Pius 5. in suo diplomate, Anno 1568, penitus hoc nomen in omnibus alijs Ecclesiis praeterquam in Romana extinxit, & folummodo Cardinalis nomen competere voluit Cardinalibus S. R. P. à Papacreatis: Pius 5. by his Bull bearing date 1568. cried down the name Cardinal in all other Churches but in Rome; decreeing that such only as are created by the Pope Cardinals of the Church of Rome, shall be called Cardinals. And doth not this argue your Cardinal an audacious Prelate, who seeks to outface at once two of his betters, a learned King in his own book, and a late Pope in his own Bull?

101 Cardinal Bellarmine affirms, Nefac apud eos [Protestants] quenquam creari Episcopum nisi vnius saltem vxoris virum: The Protestants hold it an heinous offense to make any man a Bishop, who is not at least the husband of one wife. Yea, he affirms, that Nulli apudeos [Protestants] continent: No man (neither of the Clergy, nor of the Lai • ie) among Protestants lives continently, that is, according to his meaning, unmarried. Yet to omit the single life of many Laiks, it is well known that the more part of our Bishops since the reformed times, were and are unmarried men. Deserues not your Cardinal, for these Cardinal lies, to be rewarded with a whetstone?

102 You tell us, That if the Priests of Moses law abstained from their wives in their several turns, wherein they served at the Altar: (which you take as granted) much rather ought the Priests of the New Law, who are to serve at the Altar every day, abstain always from wives. But seeing the high Priest, who (doubtless) abstained not from his wife always, served at the Altar daily; I would know how you can prove it to me plainly, That the Priests of Moses Law in their several turns wherein they served at the Altar, abstained from their wives. And if Jerome be your best proof; then, seeing he saith, That the Priests of Moses Law abstained from wine and strong drink, as well as from their wives; I would know, why your Priests should not abstain always from wine and strong drink, as well as from wives?

103 You tell us, That every man hath the gift of Continency, who will. But seeing S. Paul witnesseth, That God distributeth to every man severally as he will (proper gifts) and accounts the gift of continency for a proper gift: and that our Savior Matth. 19. 11, 12. speaking of Continency, affirms, that all men are not capable of it: I would know how you can accord your doctrine with the Apostles, and with our Savior's. If you tell me, That Deus id recte petentibus non deneget: God will not deny the gift thereof to them who askeit of him aright: I desire to know why S. Paul; who (considering the times) was so desirous that men should live unmarried, did not rather persuade them who could not contain, recte petore, to pray aright for the gift of it, then to marry: and whether you think that every man may obtain the other proper gifts, such as that of prophesy, and of speaking strange languages, and of healing: if he will, and do recte petere.

104 You all affirm, That all the Apostles were continent from their wives, after they followed Christ; and we deny it. Now thus Largue for us, and against you: Saint Peter begat of his wife, after he followed Christ, a daughter called Petronilla. Ergo all the Apostles were not continent from their wives, after they followed Christ. The Antecedent of which Argument, is proved thus: Saint Peter had a daughter called Petronilla, borne in lawful matrimony, who was so fair and beautiful, that Count Flaccus a man of great account in Rome, and of an high linage, doted on her, Anno Christi 98. which was about 68 years after Peter began to follow Christ. For he began to follow Christ An. 30. Ergo S. Peter had a daughter called Petronilla, begotten by him of his wife after he followed Christ. The consequence of which argument is proved thus: Petronilla in the 98 year of Christ, could not be so fair and beautiful, that a man of honor and worth could do • e on her, unless she was begotten by her father of his wife after his Apostleship. For in that year, viz. 98. if she had been begotten by her father before his Apostleship, she had been 68. years old, past fairness, past beauty. Ergo Saint Peter had a daughter called Petronilla, begotten of his wife after he followed Christ. Answer Priest, and deny not the Legends of thy Church, and I will burn all my books but my Bible.

105 You all affirm, That if the studious Reader peruse all antiquity, he shall find all not able Bishops and Priests of God's Church to have been single, or continent from their wives, if they were married before they came to the Clergy. And we deny it. Now thus I argue for us, and against you, in this. If by antiquity it appear, that some notable Bishop had two sons by his wife; to the elder of which he spake thus a little before his death:

The years of thine age are not so many as the years of my Priesthood, &c. Then the studious Reader perusing antiquity, may find, that all notable Bishops lived not continent from their wives, whom they had married before they came to the Clergy. For how could a notable Bishop have the elder of his two sons by his wife, of fewer years then he had been in priesthood, unless he begat him and his younger brother after he was in the Clergy? But the Antecedent is true. Ergo the consequent. That the Antecedent is true, is proved by this, That in antiquity we find Gregory Nazianzen and Caesarius were brethren, sons of one Gregory, a notable Bishop, by his wife Nonna; and that Gregory Nazianzen was the elder, to whom his father Gregory said as is abovesaid.

106 You all affirm, It was never lawful in God's Church to marry after holy Orders and that there is not one Authentical example thereof in the world. And we deny it. Now thus I argue for us, and against you, in this: If it were the custom of the Greek Church in old time to suffer their Priests, and Deacons, and Subdeacons to marry, then once it was lawful in God's Church to marry after holy Orders: and (doubtless) once there were many Authentical examples thereof in the world. But it was the custom of the Greek Church in old time, to suffer their Priests, and Deacons, and Subdeacons to marry. Wherefore it was once lawful in God's Church to marry after holy Orders, &c.

That it was the custom of the Greek Church in old time, to suffer their Deacons and Subdeacons to marry, it is so apparent by the 10 Canon of the Council kept at Ancyra, that your Soto confesseth, Negart non posse, it cannot be denied. That it was the custom of the Greek Church in old time to marry, it is so apparent by these words of one of your Popes called Stephen.

Aliter se orientatium traditio habet Ecclesiarum:-aliter huius Sanct •• Roman •• Ecclesiae: Nam carum Sacerdotes, Diaconi, • t Subdiaeoni in matrimonio copulantur: istius autem Ecclesiae nullas Sacerdotum licentiam habet con • ugium sortiendi: The tradition of the Greek Church is different from the tradition of the Rom. Church: for, their Priests and Deacons, and Subdeacons may marry: whereas no priest in the Romish Church is permitted to marry. That Cajetan one of your Cardinals, audenter ait, qu • d etiam post susceptos ordines quondam • sacerdotibus liouit matrimonio copulari: confidently affirms, That in old time even priests might marry after their Ordination Yet if you, Sir Priest, know better then Soto, and Cajetan, to • lude their proofs; speak out that the world may take notice of your wit. But take heed of the Glosses answer, though it be approved by Cardinal Hosius: expound not In matrimonio copulantur, i. copula vtuntur: as though Stephen had meant no more then that the Clergy in Greece had lived after their Ordination with their wives whom they had married before their Ordination: for, which is observed by one of your Grande Jesuits: I •• a interpretatio Glossa non satis videtur Textui con • entanea: nam vt patet ex Antithesi; quam ibi facit Stepha • us proeodem ill a •• epit Matrimonia copul ari et fontiri coniugi • m. As sorti •• coniugi •• , inire m • trimonium est. Ergo et matrimento 〈◊〉 That exposition seems not suitable to the 〈…〉 by the opposition in Stephene speech it is evident Stephen meant the self same thing by in 〈…〉 : & by, sortiri coniugtū. But by sortiri coniugin̄ 〈…〉 he meant to marry. Wherefore by, In matrimonio 〈◊〉 , he meant, to marry. Besides, the Glosses exposition gives a deadly blow to your former asse • tion: viz. That all notable Bishops and Priests lived continent from their wives whom they had married before they came to the Clergy; for if in matrimonia copulari, signify copulate viūtur; they lived not continēt from their wives

107 You have set us out o • divers times, divers Indices or forbidden books, of which I have seen three, One made by the Inquisitors of Rome, and printed Anne 15 • 9. by the commandment of Paul 4. Another, made by the Deputies of the Council of Trent, and printed Anno 1564. by the commandment of Pius 4. A third, enlarged by Sixtus quintus, and reviewed and printed An. 1594. by the commandment of Clemens the 8. In the first of these Editions, I found forbidden, Abdiae de vitis 12. Apost. Itinerarium Petri per Clementem▪ Opus imperfectum in Mattheum. Nicolas Cabasila. Almaricus, G • lielmus de sancto Amore, Jacobus Alman consra Thomam de Vio, by whom is meant Cardinal Cajetan; and John. Casaepoemata. But I cannot find any of them either in the second or third Editions. Again, in the first Edition of these Indices, I found Desiderius Erasmus Roterodamus p • nced in the rank of writers, quorum libri & scrip • • mnia prohibentur, whose books and writings (of what argument 〈…〉 Religion or humanity) are absolutely forbidden. And I found in the same rank forbidden, Nile Thessalonicensis, Nicola •• Clemangis, Beatus Rhenanus, and Vearious Zasius. Yet in the two latter Editions of the Indices, I found all these removed out of the first rank into the second, which are not so severely censured as those in the first. And in the last of Clemens 8. I found a Catechism of Charanza Archbishop of Toledo forbidden, which was approved by the Deputies of the Council of Trent, upon perusal and relation made, that nothing worthy of censure was found in it. Now I desire to know the reason of all this shuffling; why Abdias, • tinerarium Petri, Opus imperfectum, Cabasila, Almaricus, Gulielmus de S. Amore, Alman against Cajetan, and Cas • poemata, which were forbidden in the first Edition, are left out in the later Editions; seeing the leaving of them out argues allowance of them. And, upon what consideration all Erasmus works were forbidden, seeing some of them were approved by the Bull of Leo 10? And why Nile, Clemingis, Rhenanus, Zazius, and Erasnius, were removed out of a worse rank into a better; seeing that argues great diversity of judgment in Popes? And by what authority Charanz • es Catechism is forbidden, which was approved by the Council of Trent? I hope your later Popes will not disannul what the Council of Trent established: and I hope they dare not justify the books cried down by Panlus quartus, especially Johannes Casa poemata, which were written in commendation of the sin of Sodomy, though the writer was Archbishop of Beneventum and the Popes Legat throughout the whole estate of Venice; nor yet Abdias, whose lives of the Apostles, fabulis similiores sunt, quàm verae narrationi, are more like to tales of Robin Hood, then to truth, in Bellarmine's opinion.

107 As you have • et us out divers Indices of forbidden books; so you have set us out divers Indices of books which stand in need of purgations, & must be purged before they can be used: of which I have seen four: the Belgic, published by Junius: the Spanish, by Quiroga: the Neopolitan, by Gregory Capuccinus: the Romine, by Fr. John. Maria, Master of the Popes Palaces. In one or two of these purgatory Indices, order is taken that these and such like propositions shall be razed out of the Indices and margents of S. Austin, S. Jerome, S. Hilary, S. Chrysos • ome, and Epiphanius, viz. Eucharistiam non esse sacrificium, sed sacrificij memoriam: The Eucharist is not a sacrifice, but a commemoration of a sacrifice. fides sola iustificat: Faith only justifies. Imaginum vsus prohibitus: The use of Images is forbidden. Machabaeorum liber Apocryphus: The book of Maccabees is Apocryphal. Matrimonium omnibus concessum qui continere non volunt: Marriage is free for all who will not live unmarried. Peccata venialia damnant: Veniall sins are damnable. Sanctorum invocationem praeuenit Johannes: Saint John prevented invocation of Saints. Adorare statuas vel imagine • • ultores Dei non debent: Religious persons should not adore statues or images. Fides sola iustificat: Faith only justifies. Opera non iustificant: Works do not justify. Opera si iustificant, Christus gratis mortuus est: If works justify, Christ died causelessly. Apostoli omnes aequales: All the Apostles were equals. Opera omnia commixta sunt alique error: Our best actions have some want. Oratio pro viuis valet, non pro mortuis: Prayer profits living men, not dead men. Alients meritis & operibus nemo iuvatur: No man is better for other men's merits and works. Meritum hominis nullum: Man hath no merits. Non ex meritis salus: Salvation comes not by merits. Apostolorum doctrina facilis, Scripturae diuinae omnibus volentibus peruiae & faciles: The holy Scriptures are plain and easy for every man. Confitenda Deo peccata, non homini: Confession is to be made to God, and not to man. A Deo solo omnia petenda: We must pray for all things to God only. Ecclesia non super hominem, sed super fidem adificata: The Church is built not on Peter, but on Peters faith. Fide sol • iustificari: Faith only justifies. Coram Imaginibus procumbere quanta stupiditas: It is a great foolerie to kneel before Images. Iustus nec in operibus confidat, quantumcunque bonis: Let not a good man trust in his goodness, be he never so good. Mandatis Dei addere, diaboli est consuetudo: It is the devils practice to add unto God's commandments. Martyrs colere Pseudo-Christianos: False Christians worship Martyrs. Prophet as omnes vxores habuisse: All the Prophets had wives. Punire pios post mortem impossible: It is impossible that godly men after their death should go to Purgatory. Sacerdotes etiam Principibus iure divino subditi: Bishops are subject to Princes by God's law. Sine Scriptura divina nihil asserendum: Nothing is to be taught without warrant of holy Scripture. Scripturarum lectio omnibus necessaria: It is necessary all men should read the Scripture. Scripture as legere, omnibus, etiam mundanis, praeceptum: Every man, even lay-men are bound by commandment to read the Scriptures. Creaturam non adorari: Creatures are not to be worshipped. Mortuis vivorum preces non prodesse: The prayers of the living do not help the dead. Imagines damnatae: Images are condemned. Sanctinon adorandi: Saints are not to be adored. Yea, in these Indices, order is taken, that these and such like propositions shall be razed out of the Indices and margents of certain Bibles: viz. 1. Sacerdos n • n redat barbam: Let not a priest shave his beard. Sacerdos virginem ducat v • orem: Let a priest marry a virgin. Praecepta Dei cust • dienda: God's precepts are to be kept. Sculptilia prohibit fieri: He forbids the making of graven things. Verbo Dei nihil addendum aut detrahendum: Nothing is to be added or detracted from God's word. Idololatria fugienda: Idolatry is to be avoided. Illi soli seruiendum: Him only shalt thou serve. Faciendum quod Deus praecipit, non quod nobis rectum videtur: We must do what God commands us, and not what seems good in our own eyes. Salus et spes nostra Deus: God is our salvation and our hope. In Deo spes ponenda: Our trust is to be reposed in God. Adorandus Deus: God is to be worshipped. Optat doceri a Deo: He wisheth that he might be taught of God. Omnis homo mendax: Every man is a liar. Christus iusticia nostra: Christ is our righteousness. Deus sortitudo nostra: God is our strength. Omnes peccatores: All men are sinners. Non in manufactis templis habitat Deus: God dwelleth not in temples made with hands. Maledicti confidentes in homine: Cursed are they who put their trust in men. Iustus ex fide viuit: The just man lives by faith. Doctor Ecclesiae Christus: Christ is the master of his Church. Christus dilectus audiendus: Christ the well-beloved is to be heard. Mandata Dei obseruanda: The commandments of God are to be kept. Fides saluat: Faith saves. Laborat manibus Paulus: Paul wrought with his own hands. Lex non just, sed impio data est: The law is not given to the righteous man, but to the ungodly. Respectus personarum non habendus: There ought no respect of persons to be had. Christus pro nobis mortuus: Christ died for us. Angelus non vult adorari: The Angel would not be adored. Credens Christ • , non morietur in aeternum: He that believeth in Christ, shall never die. Fide purificantur corda: Hearts are purified by faith. Gratiâ Christi salvamur: We are saved by the grace of Christ. Gratiâ Christi salvamur, non operibus, alioquin gratia non est gratia: We are saved by the grace of Christ, and not by works, else grace were no grace. Hominum mandata docens, frustrà Deum colit: In vain they worship God, who teach for doctrine men's precepts. Homini bonum mulierem non tangere; propter fornicationem tamen habeat vnusquisque vxorem suam: It is good for a man not to touch a woman; but for avoiding of fornication, let every man have his own wife. In infirmitatibus inuocantibus Deum salus: There is a help for them who pray to God in the time of trouble. Qui non laborat, non manducet: He that will not labor, let him not eat. Manducet Christianus quicquid vendi solet in macello: Let a Christian eat whatsoever comes into the shambles to be be sold. Miseranti Deo tribuenda salus: Our salvation is to be ascribed unto God's mercy. Operatur in nobis Deus & vel. le & perficere: God works in us both the will and the deed. Misericordiâ purgantur peccata: By mercy iniquities are forgiven. Petentes in nomine Christi obtinemus: We obtain what we ask in Christ's name. Purgatio peccatorum nostrorum facta per Christum: The purging of our sins is wrought by Christ. Though these be in sense and meaning in the currant of the text it self, and most of them formally, even in so many words, (as appeareth by the marginal quotations) yet by commandment of your Church, they are to be blotted out of the Indices and Margents of such Bibles as you allow men to keep. Now I desire to know, what greater harm these propositions set down in the Margent and Indices of your Bibles are like to work, then the same which are read in the currant of the Text? And why, if you fear any danger by them, you purge not the Text from them, as well as the Margent and the Indices? And I desire to be satisfied in like manner, what greater mischief might happen by suffering the propositions found in the Indices and Margents of the Fathers, then by the matter in the currant of the Text, whereunto they have reference? And why, if any mischief be feared, the Text of the Fathers is not purged, as well as the Margents and Indices?

108 There was printed at Bononia in Italy, Anno 1590. a book intitled, Liber conformitatum vita B. ac Seraphici patris Francisci, written by one Bartholomew Pisanus, and published by one Jeremiah Buc • hius, of which book it is affirmed in the Title page, that it is liber aureus, a golden book. In this golden book so lately set out, I read, that Christus ipsum Patrem Franciscum sibi per omnia similem reddidit et conformem: Christ made Frier Francis like and conformable to himself in all respects: and that In monte Alverna, Franciscus cum Deo & Domino Jesus Christo vnius spiritus efficitur: In the mount of Alverna, Frier Francis was made one spirit with God the Father and his Son Christ Jesus. And, that Frier Francis said the words of Christ, Quod vni ex minoribus meis fecistis, mihi fecistis: That which you have done to one of these my little ones, you have done unto me; were spoken by Christ, literally, and particularly of his Frier Minorites. And that B. Franciscus titulatus fuit titulo Jesus Nazare • us Rex Iudaeorum: Frier Francis had the tittle of Jesus of Nazareth king of the Jews given him. And that Nemo fuit minister & servus Christi vt Franciscus, & ipsius perfectus imitator: Christ had never such a servant as Frier Francis; there was never any man who imitated Christ in so perfect manner as Frier Francis. Similis B. Francisco & suo Ordini non est inventus, qui servauit ad literam legem Excelsi: There was never such a person heard of as S. Francis and his order, who kept God's law literally. B. Franciscus totum Evangelium ad literam obseruauit: Saint Francis kept the Gospel literally. Nec apicem vel vnicum transgreditur, nec iota: He brake not a tittle of it, nor a jot. These fooleries and blasphemies are in that book, and no dele set upon them. Yea though it was wont to be held an heresy to say, Quod B. Franciscus est ill Angelus, de quo dicitur in Apocalypsi, Vidi alterum Angelum habentem signum Dei viui: That S. Francis was that Angel, of whom it is written in the Revelation, I saw another Angel which had the seal of the living God: yet so much is written in this book in these words, Quod prophetia Apoc. 7. fuerit ad literam de B. Francisco, diuinitùs Domino Bonauenturae Cardinali fuit ostensum; and no dele set upon them. Though it was wont to be held an heresy, at least an error, to say, Quod B. Franciscus semel in anno descendit ad Purgatorium, & extraxit iude anima • illorum qui in hac vita fuerunt de Ordine suo, seu de Ordinibus per eum institutis, & ducit ad paradisum: That S. Francis went once a year down to Purgatory, and brought thence all the souls of them which in this world were of his Order, or any other Order instituted by him, and carried them to heaven with him: yet so much is written in this book, in these words, wherein Christ is brought in speaking to Frier Francis thus; Sicut ego in die obitus mei ad Limbum accessi, & meritis ac virtute stigmatum passionis meae, omnes animas quas inveni extraxi, sic volo quod & tu, vt sis mihi conformis in morte, sicut es in vita, in die Natalitij tui vadas quolibet anno ad Purgatorium, & omnes animas trium Ordinum, scilicet, Minorum, sororum S. Clarae, & Continentium 3 Ordinis quos ibidem inveneris, in virtute & efficacia tuorum stigmatum eruas, & ad gloriam Paradisi perducas; and no dele set upon them. That it was wont to be held an heresy to say, Quod nullus potest damnari qui deferat habitum B. Francisci: No man could be damned who wore the habit of Saint Francis: yet it is written in this book, that Christ revealed it to Frier Francis; Quod nullus qui moreretur in habitu eius esset damnatus; & no dele is set upon it. Though it was wont to be held an error, Quod Ordo B. Francisci in perpetuum durabit; Though Saint Francis Order should continue till dooms day: yet that is in this book, and no dele set upon it.

In other of your books we read, that the virgins Mary promised a young man marriage, saying, Ego ero vxor tua, accede ad me & da mihi osculum; & coegit eum: I will be thy wife, come and kiss me; and she compelled him to kiss her. And afterwards, when the youth was ready to take horse, she held his stirrup, and bad him get up. We read, that she came to another youth, who served her very devoutly, c • llum{que} brachijs suis stringens dedit illi osculum, and halsing him about the neck kissed him. We read, that she in an Oratory supplied personally the place of one Betris an arrant whore, by the space of fifteen years together, whilst Betris the whore ran up and down after a whoremaster Priest, so that nobody knew in all that time that Betris was missing. We read, that to save the credit of an Abbess who was with child, she came unto her with two Angels attending her, commanding the Angels to play the Midwiues; & to carry the child in her name to a certain Heremite, willing him to keep it for her till it was seven years old. We read, that she came to the Cell of one Alanus, and was so familiar with him, that she not only espoused him to her husband, but also kissed him, and opened to him her paps, and poured great plenty of her own milk into his mouth. We read, that S. Katherin entreated Christ to take away her heart, and to give her a new heart: & that one day Christ came and opened her side sensibly with his hand, and took out her heart, and so went his way, leaving her indeed without an heart; and that she notwithstanding being in prayer, lift up her heart to God in prayer: and that as she was going homeward, Christ met her with a heart in his hand, who opening her side, and putting the heart he had in his hand into her body, said these words, Loe dear daughter, as I did the other day take away thy heart, so do I now instead of it give thee my heart; and so closing up the wound which was made in her body, went his way. We read, that S. Dustan took the Devil by the nose with a pair of tongs of iron burning hot; or with a pair of pinsers by the upper lip, and held him fast. We read that S. Dominic caused the Devil to hold him a candle so long, till the Devil burnt his fingers, and fell on roaring. We read, that the devils for fear of holy water, ran so fast out of a sick man's chamber, that alter in alterum impingebat, one of them crowded another, and trode on their fellows heels for haste. We read, that S. Brice saw the Devil get a good knock on his pate by the wall which was behind him, whilst for want of paper to write the Friers faults in, he labored to stretch out a paper with his teeth, as shoo-makers do their over-leathers: for the paper rending, the Devils head (ere the Devil was aware) flew backward, and hit upon the wall. We read, that S. Margret caught the Devil by the hair, and cast him to the ground under feet, and that she set her right foot upon his neck, and kept him there as long as she thought good. We read, that S. Iuliana caught hold of the Devil, and bound his hands behind him, and whipt him with the chain that was about him, and dragged him after her along a street, making him a laughing stock to all the boys in the town, and at last cast him into a iakes. We read, that one S. Niceta served the Devil much after the like manner, tying him up in a dunghill. And that one S. Lupus shut up the Devil so close in a basen of water, that the Devil howled and brayed, but could not get out, till S. Lupus let him out. And that S. Peter did drive away the Devils with a great key he had in his hand. We read, that S. Zeno following a woman with a train gown, saw many devils lying and sleeping on the skirts of her gown: and that as she was passing over a dirty channel, upon holding up of her skirts for fear of miring, the devils fell into the filthy channel; whereat other devils, who followed on foot, and S. Zeno, laughted heartily. We read in your books that God promised S. Blase, whosoever desired his help for the infirmity of the throat, should be healed. And that God promised S. Roche, whosoever prayed in the name of Jesus to him, should be preserved from the pestilence. And that God promised S. Margaret, whatsoever woman with child prayed to her in time of her travel, should have safe deliverance. And that God promised S. Leonard, whosoever in prison desired his help, should be set at liberty. And that God promised S. Katherine, whosoever called upon her in any necessity, he should be heard. And that he promised as much to those who called upon the 10000 Martyrs, upon Onuphrius the Heremite, upon S Erasmus, upon S. Venerandus, upon S. Venerand • , upon S. George, upon S. Christopher, upon S. Cadoc, upon S. Marth • , upon Nice • a, upon S. Denis, &c. We read in your books, that ^d Judas the traitor flew his Father, and lay with his mother; and because the fiends might not draw out his foul by his mouth, which had lately kissed Christ's mouth, his belly burst, and then the fiends, took his soul, and carried it to Hell. We read, that this Judas hath certain play days, in which he comes not in Hell; as namely every Ladies day, & every Saturday afternoon till Evensong be done on Sunday. And that some of the Angels which stood not in the truth, were never adjudged to Hell, but to sit as birds in a tree, and to sing Mat • ens and Evensong, and all such survice as Christian men use to sing. We read, ^f that S. Barbara baptized her self in a well of water; and that flying from other fathers fury, she had passage made her by God through a great rock, which opening it self, received her in the foreside, and let her out on the further side: and that a Shepherd who discovered this Barbara unto her father who pursued to kill her, was turned into a stone, and his flock of sheep either into stones, or into Locusts. We read, that S. Patrick caused a stolen sheep to blear in his belly who had stolen and eaten it: and that he prevailed so far with God, that no Irish-man should abide the coming of Antichrist. We read, that a Soldier who had no other good property, but that he said one Ave Mary in the morning, & another at night, was saved by the means of the Virgin Mary. We read, that S. Macarius is commended for that he repented six months for killing of a flea. That Thomas of Canterbury. is commended for wearing louzie breeches. That S. Francis is commended for gathering worms out of the way, that they should not be trodden on: and for calling all manner of beasts, wolves, asses, &c. his brethren: and for taking lice off beggars, and putting them on himself. We read, that S. Henry of of Denmark is commended for that when little worms crept out of an Vlcer in his knee, he took and put them in again, saying, Go into your inheritante where you have been nourished. And that Frier Ruffin was commended for wishing that he might stink on his deathbed, and be cast out without burial, that the dogs might eat him. These and ten thousand such tales as these, which are partly ridiculous, partly blasphemous, many of them (in your own opinions) false, are read in your Martyrologies, Legends, Service books, &c. Now that which I desire to know, is, why you have not Indices to purge your Martyrologies, your Legends, your Festiuals, your Vincentius, your Antoninus, your Caesarius, your Discipulus, your Peters Catalogus Sanctorum, and such like, from these ridiculous fooleries, and blasphemies, and falsities, as well as you have to purge Bibles and other good writers, from much good matter contained in them?

110 You brag much of the Fathers, as though they were all as wholly on your side, as any of your later Popes▪ and you invey much against us, as contemners of the Fathers. You would make the world believe, that we despise all the Churches Doctors, and ancient Fathers: that we make no more account of the Fathers, longer then we can wrest them to serve our turn, then we do of Bevis of Hampton nor Adam Bell. That we make indeed no more account, of the holy Fathers, then we do of the Turks Alcoran, or Es • ps Fables. That it is well known to such as hear our Sermons, • r be in place to hear us talk boldly and familiarly together among our selves, we are not afraid plainly to confess, that the Fathers were all Papists. Th •• though the ancient Fathers referred all their controversies to the trial of old Doctors who lived before the controversies began, and that you are willing to do the same; yet we do fly the means of trial. We in no one point will be tried by the judgment and consent of antiquity. But mark (Sir Priest) what I say; I am of Scultetus mind, That that great light of Cambridge D. Whitaker's spake nothing but the truth, when in his answer to Campian he avouched, Patres in maximis iudicijs toti sunt nostri, in levioribus varij, in minutissimis vestri: The Fathers in the main controversies are wholly ours; in the lesser, some ours, some yours; in some trifles yours. Yea I am of the same mind with that other great light of Oxford D. Rainolds, who in his Conference with your Hart, solemnly protested, that in his opinion, Not one of all the Fathers was a Papist. And if you dare put yourself on the ancient Fathers (which you may not do by your book-learning, for it is the present Church, that is, your present Pope, and not the ancient Fathers, who by your book learning is the sole Judge of all controversies;) but if you dare put yourself on the ancient Fathers to be tried by them, for the discovering of your vanity in bragging, and clearing of us from your unjust calumniations, I will name you thirty several points of doctrine, taught by you, denied by us, for proof of which, I am very confident you are not able to name one Father, no not one Father, who lived within a thousand years after Christ. And the doctrinal points I mean are these, 1 You teach, that the vulgar Latin is to be preferred before, at least equalled with the Hebrew and the Greek 2 That it is not meet and expedient, especially at all times, that the Bible should be translated into the known languages of the common people. 3 That the holy Scriptures, though truly & Catholikly translated, may not indifferently be read of all men, no not of any other then such as have express license thereunto. 4 That the holy Scripture, even where it seems most plain, is yet so hard and obscure, that it stands in need of a set Interpreter, who may open unto us the meaning of it. 5 That it is lawful to make an image of God the Father. 6 That Latria may be given to • mages. 7 That there are seven Sacraments, & neither mo nor fewer. 8 That the Communion cannot with any reason be called the Lord's Supper. 9 That it is unlawful for the common people to communicate in both kinds. 10 That it is unlawful for the common people to receive the Cōmunion with their hands. 11 That a woman may baptize. 12 That on a fasting day a man may eat at noon, yea at eleven or ten of the clock before noon. 13 That on a fasting day▪ besides a noon dinner, a man may take his part of a good banquet at night; he may eat apples, peares, plums, raisins of the Sun, figs, sweet-meat, and three or four ounces of bread withal. 14 That all such are exempted from fastings as are under 21 years of age, and above 60; all that are sick or sore; all women with child, all that give su •• e, all beggars that go from door to door, all M • ons; • arriers, Wrights, Carters▪ Husbandmen, and (almost) all Handicrafts men. 15 That a Priest sins more grievously if he marry, then if he play the fornicator abroad, or keep a whore at home. 16 That a man who hath vowed chastity, is not guilty of breaking his vow by whoring, but only by marrying. 17 That a man may vow to go on pilgrimage to Jerusalem, without his wives consent, and perform his vow. 18. That the name of Pope is to be appropriate to the Bishop of Rome only. 19 That the Bishop of Rome only is by right to be called Universal. 20 That the Rome. Church is the Lady of all Churches. 21 That the Church of Rome is the Mother of all Churches. 22 That the Church of Rome fundata est à solo Demino, was founded by Christ only. 23 That out of the Church of Rome there is no salvation. 24 That without your Popes leave, no man may preach to the Heathen. 25 That none may discutere de fide, determine a point of faith, but your Pope. 26▪ That the Princes of the world must kiss your Popes feet, but no other Bishops. 27 That a notorious offender may be absolved from his fault, before any penance be performed by him, or so much as enjoined on him. 28 That if a poor woman's Hen be sick or lost, she may procure a Mass to be said for her. 29 That the Popes or Bishops blessing will purge a man from venial sins. 30 That Holy bread works like effect. These points (I say) are taught by you. And yet for all your craking of the Fathers, you are not able to name the Father within a thousand years after Christ, of whom you learned them, no not one of them: if you can, show your skill; if you cannot, confess your impudency.

11 • You • rag much of the unity that is among you. You would make all the world believe, that Nunc omnes Catholici toto orbe dispersi, de omnibus dogmatibus • idelidem sentiunt: All Catholics dispersed through out the whole world, are of one opinion in matters of faith. That Whosoever they be, or in what place or region soever they remain in all the world, if they be Catholics or Papists, they have all one saith, one heart, and one soul. But if this be true, I desire to know how it came to pass, that Jacobus A • •• ain a Doctor of Paris writ against Cardinal Caie • an? why Soto the Spaniard writ against Ferus▪ and Medina a Spaniard in defense of Ferus against Soto Why Guli • mius Occam our country-man writ against Pope John 22? Why Nicolas de Tadisco, best known by the name of Abbot Panermitan, writ a book pro Concilio Basilien si, in defense of the Council at Basel. Why Sigebert a Monk of Gemble, writ one book against an Epistle of Gregory 7. and another against an Epistle of Paschalis 2. Why Fisher B. of Rochester writ a book against James Faber, and Marcus Grande vallis another: and why Iodochus Clychtove • s writ against Grande vallis; and Fisher against Clyctovens. Why Alexander Carerius an Italian writ a book de potestate Ro. Pont. adversus impios politicos. meaning such as Bellarmine. Why Turrian writ against Pighius. Why Ecchius • alled upon Taulorul: Why Catharin writ against 〈◊〉 . Why Soto writ against Catharin. Why Didicus Castillns writ against Jansen. Why your Seminaries, writ so many bi • ing books against the Jesuits▪ and the Jesuits so many biting books against your Seminaries. Proceeded these books from men of one faith, one heart, and one soul? Or will you deny that they who writ them were Catholics? Or that the matters about which they contended were matters of faith, or bordering thereupon? The men run under the name of Catholics in all your books. And if the points about which they contended do not concern faith, why are they so earnest in censuring one another? as for example, why doth Archbishop Catharin charge Cardinal Cajetan with such opinions touching the Epistle to the Hebrews, qua pijs auribus horribilia, as are horrible to be heard; and with such opinions concerning the Sacraments, qua nova & foeda, & • mnino Catholic i • auribus abso • a, nec ferenda, as are new and filthy, and not fit to be heard or tolerated by Catholics: and with such opinions concerning the plurality of wines, as are prophanissiun • , most profane: and with one opinion touching marriage between persons of different Religion, which is implum & irrationab •• e, both wicked and unreasonable: and with another touching the Resurrection, which is irrationabilis & contra Scripturam & in digna us cadat in mentem Christianam, an unreasonable opinion, contrary to Scripture, and unworthy of any Christian: and with other expositions of Scripture, Qua nouum & infandum dogma introducunt, & multa falsa & incredibilia: whereon follows one new and grand paradox, besides many lesser falsities and incredul • ties. Yea, why doth Catharin charge Ca ••• an with words touching the Godhead of Christ, quae • ani • else •• orribilia & omnium sententiâ detestanda, which are apparently horrible, and by common consent to be detested? and with another opinion, of which he saith thus, Hanc ego procul dubio vt haereticam & detestabilem toto spiritu pronuncio, I do with open mouth proclaim that this opinion is heretical and detestable.

Again, if there be such unity among you, as you brag of, why forbid you Mas • as Commentaries upon Joshua? Didacus Stella his Commentaries upon Luke? Ferus Commentaries upon Matthew and John? Claudus Espencaeus his Commentaries upon Titus? Iame • Faber his Commentaries upon the Evangelists, and S. Paul's Epistles? Why forbid you Charanza Archbishop of Toledo his Catechism? Why forbid you Catharinus his two questions de verbis quibus Christus sanctissimum Eucharistiae sacramentum confecit? Why forbid you Baptista Cremensis works? Why forbid you Beatus Rhenanus his Scholies upon Tertullian; and his Epistle de primatu Petri? Why forbid you Onus Ecclesiae? and Stephen Gardiners book, de vera obedientia? Why have you purged already Guitmundus de Sacramento, who lived ad an. 1070; and Tho. of Aquin his sum of Divinity, who lived ad an. 1240; and John. Petrus de Ferrarijs his practica, who lived ad an. 1414, and Bernardinus de Busti his Mariale, who lived in Sixtus 4. his days, about the year 1470? Why have you purged already Cardinal Contarenus his works? and Sir Thomas Mores works? and Vives his Commentaries upon S. Austin de Civitate Dei? Why have you given direction for the purging of Bertram de corpore & sanguine Domini, who lived about the year 870? And for the purging of Antonius Rampegolis, or Rampelogis, a great stickler in the Council of Constance, An. 1414. against John Huss? and for the purging of Antonius de Rosell • s, who lived ad Ann. 1467? and for the purging of a special book, intitled Ordo baptizandi, cum modo visitandi, printed at Venice, Ann. 157 • ? In this book last mentioned, your Priests were enjoined to ask these two questions of him that was sick, Credis non proprijs meritis, sed passionis Domini nostri Jesus Christi virtute & merito ad gloriam pervenire? Doest thou believe that thou shalt go to heaven by the virtue and merit of Christ's passion, and not by thine own merits? Credis quod Dominus noster Jesus Christus pro nostra salute mortuus sit, & quod ex proprijs meritis vel alio. modo nullus possit salvari, nisi in merito passionis ipsius? Doest thou believe that our Lord Jesus Christ died for us? and that no man can be saved by his own works, or by any other means then by the merit of his passion? And upon the sick man's answering, that he believed so, your Priests were enjoined to tell him further, Non • e it desperandum vel dubitandum de salute illius, qui suprapositas petitions cord crediderit, & ore confessus fuerit: There is no cause to despair, no nor to doubt of his salvation, who believes with his heart and confesseth with his mouth the truth of the above named questions. Yet ^t by order from your Church, all this is to be blotted out.

Again, if there be such unity among you, as you brag of; how (I pray you) comes it to pass, that Bellarmine holds, Tobith, Judith, Wisdom, Ecclesiasticus, the 1 and 2 of Maccabees, to be Canonical Scripture? seeing Arias Montanus holds them to be Apocrypha, saying in the title page of his Interlineall Bible, printed by Plantin at Antwerp, Anno 1584. Huic Editioni accesserunt libri Grace scripti, quo, Ecclesia Orthodoxa Hebraeorum Canonem secuta, inter Apocryphos recenset: In this Edition have you the books written in Greek (meaning Tobith, Judith, &c.) which the Catholic Church following the Hebrew Cannon, reckons among the Apocrypha. How comes it to pass, that Sir Thomas More, Bellarmine, and many others of you, deny that the Hebrew and the Greek are willfully corrupted either by Jews or Heretics; seeing our Dowists tell us, that your vulgar Latin is more pure then the Hebrew or the Greek those Editions being foully corrupted by Jews and Heretics, since the Latin was truly translated out of them? How comes it to pass, that in Spain it runs for currant. That the Cross of Christ is to be worshipped with Latria; and that yet in France that doctrine is not liked? How comes it to pass, that at Rome no man dare teach, That a Council is above the Pope; and that yet no man dare teach at Paris, that the Pope is above a Council? How comes it to pass, that your Jesuits in Scotland permitted the Catholics there, to go to Church with Protestants: and yet your Jesuits with us in England, would not permit your Catholics here to go to Church with us that are Protestants? Do not ^b some of you teach, That we are justified by the righteousness of Christ inherent in us, and not imputed to us? and yet do not others of you, as namely ^e Cardinal Contarenus, and Albertus Pighius teach flat contrary, even that which we teach, viz. That we are justified by Christ's righteousness imputed to us, not inherent in us? Do not some of you teach, that we are not justified by faith only? and yet is it not confessed by Alfonsus de Castro, that Claudius Guillaua • us a learned Papist was of opinion, that we are justified by faith only? Do not some of you teach, that no man can be sure of his salvation, without special revelation? and yet did not the same Claudius Guillandius maintain the contrary, and Catharinus too, both in and after the Council of Trent? Did not Michael Baius, who was one at the Council of Trent, and Dean of the University of Lovaine, and died in the year 1589. teach, Nullum est peccatum ex natura sua veniale, sed omne peccatum meretur poenam aeterna, There is no sin which is venial of its own nature, but every sin deserves eternal death. And that, Omnia opera insidelium sunt peccata, & Philosophorum virtutes sunt vitia: All the actions of infidels are sins, and all the virtues of Philosophers, vices, And that, Liberum arbitrium sine gra • ae Dei adiu • orio, non nisi ad peccandum valet: Freewill without the help of God's grace, can do nothing but sin. Pelagianus est error dicere, quod liberum arbitrium valet, ad vllum peccatum vitanaum: It is a Pelagian error to say, that by the power of free-will, a man may avoid some sin. Omne quod • git peccator, vel servus peccati, peccatum est: All that is sin which is done by a sinner, or by him that is servant to sin. Ad rationem et definitionem peccati non pertinent voluntaria: It is not necessary that sin should be defined to be a voluntary action. Prava desideria, quibus ratio non consentit, & qua homo invitus patitur, sunt prohibita praecepto, Non concupisces: Wicked lusts, whereunto reason gives no consent, and such as man falls into against his will, are forbidden by the commandment, Thou shalt not covet. Definitiv • haec sententia, Deum homini nihil impossible praecepisse, falso tribuitur Augustino, cùm Pelagij sit: This defin • tiue sentence, viz God commanded no man any impossible thing, is fa • sly fathered on S. Austin, for it was Pelagius, not S. Austin's. Nemo praeter Christum est absque originally peccato, hinc beata Virgo mortua est propter peccatum ex Adam contractum omnes{que} eius afflictions in hac vita, sicut & aliorum iustorum, fuerunt vltiones peccati actualis vel originalis: No person besides Christ is exempt from original sin; the virgin Marie died by reason of original sin; and all the afflictions which she suffered in this li • e, befell her as then befell to other good men, viz. as punishments either of actual or original sin. Satisfactiones l • boriosae iustificatorum non valent expia • e de condigno poenam temporalem restantem post culpam condonatam: The painful satisfactory works of such as are justified, do not condignly satisfy for the temporal punishment remaining after the fault pardoned. Did not (I say) Michael Barus your Dean of Lovayne teach these doctrines, and above 70 more, much like unto these, all which are condemned by Pius 5. and Gregory 13. as partly heretical, partly erroneous, partly suspicious, partly temerariou, partly scandalous, partly offensive? And are you not ashamed to brag of your unity? Me thinks your unity is like that of the Midianites, who thrust every man his sword into the side of his fellow.

112 You brag much of the commendation that S. Paul gave unto the Church of Rome in his Epistle to the Romans, and say It is much to be noted. And is it not as much to be noted what commendations God by his Prophets gave unto Jerusalem, the mother of all other Churches? Is it not as much to be noted, how God by his prophets affirmed, that he chose Jerusalem that his name might be there, and that forever? How God by his prophets affirmed, that he meant to dwell there forever, because he had a delight therein? His eyes and his heart should be on Jerusalem, perpetually▪ Jerusalem should be called a Citiy of truth and the mountain of the Lord of hosts, the holy mountain. Do not these commendations surpass those which were given by Paul unto the Church of Rome in his Epistle to the Romans? And if the Jews now, have no occasion to brag of the commendation given to the Church of Jerusalem of old, why should you stand so much upon it, that S. Paul in his time, gave commedation to the Church of Rome in his time? May it not be, that as Jerusalem, of a faithful City became a harlot: so Rome, since S. Paul's time, of a virgin, is become a strumpet? Many virgins Churches • ost their virginity soon, as you may see by Egesippus words recorded in Eusebius. Again, was not the Church of Corinth as much commended, if not more, by S. Paul in his Epistle written to the Corinthians, as the Church of Rome in his Epistle to the Romans? The Apostle writes of the Corinthians, that they were rich in Christ, in all kind of speech, and in all knowledge, that they were not destitute of any gift: affirming further, that our Lord Jesus Christ will confirm them to the end. Which he writ not of the Romans. Of the Romans continuing in that fame and renown of faith, for which he commends them, he speaks nothing: and yet the Church of Corinth hath lost her maidenhead; & why not Rome? If the natural branches, the Jews, notwithstanding all their promises: and the branches of the same Olive-plant with the Romans, I mean the Corinthians, notwithstanding all the commendations which S. Paul gave them, be cut off, be deceived: what reason have you; who hold of Rome, to please yourselves with conceits of I know not what dry Summers, because Saint Paul commended your predecessors?

113 You brag, that the faith which you profess at this day, is the same with that which the Apostle commended in the Romans in his days; and yet though the Apostle in his Epistle to the Romans, wherein he commends the Rom. faith, comprehends all kind of doctrines, and handles them very fully and exactly, as Theodoret witnesseth, and the Rhemists confess; he speaks nothing therein of the Popes Monarchy, of his power to judge and determine all causes of faith, of his calling of Councils, of his Presidentship in councils, of his right to ratify their decrees, to decide causes brought him by Appeales from all the coasts of the world: of censuring Kings, by deposing them; and their Kingdoms, by interdicting them: he saith nothing herein of his right to bind Bishops, Metropolitans and Patriarchs with an oath to be his faithful subjects: to give Church-livings and Offices to whom he list: to break the bands of all Councils with dispensations. He saith nothing of the Mass, of the real presence, of Transubstantiation. He saith nothing of the vows of poverty, of obedience and chastity. He saith nothing of Images, of the Cross, of Pilgrimages, of Iubiles, of Pardons, of Purgatory, of praying to the dead, or for the dead. He saith nothing (I say) no not a word, not so much as in show, for the proof of these, or any such doctrines as these, whereon ye stand most in these days: but on the contrary, in many places he speaks directly against many of your now-doctrines, against many of your present positions. As for example, whereas you both in books and windows paint God the Father in the likeness of an old man, and defend it as lawful: The Apostle in his Epistle to the Romans teacheth, that it is unlawful, calling them fools, who turned the glory of the incorruptible God, to the similitude of the image of a corruptible man. Secondly, whereas you teach, that religious worship is due to creatures, to Angels, to men, to Images, to Crucifixes, &c. The Apostle in this Epistle shows how grievously they were punished by God, who worshipped and served the creature, forsaking the Creator; implying therein, that it is not lawful to give religious worship unto creatures. Thirdly, whereas you maintain, that the doctrine of faith only justifying, is an old heresy: the Apostle in this Epistle teacheth it for a Catholic doctrine; for we conclude (saith he) that a man is justified by faith without the works of the law; which is all one to say, a man is justified by faith only. Fourthly, whereas you teach, that the virgin Mary was free from original sin; the Apostle in this Epistle writes, that in Adam all men (and by consequent the virgin Mary) sinned; what exception have we but Christ? Fifthly, whereas you teach, that some sins are venial, that is, pardonable of their own nature, and not worthy of damnation: the Apostle in this Epistle teacheth contrary, saying, The wages of sin (meaning every sin) is death. Sixthly, whereas you teach, that everlasting life is a stipend: the Apostle in this Epistle teacheth it is a gift, The gift of God is eternal life, saith the Apostle. Seventhly, whereas you teach, that concupiscence is no sin; and besides, that we may not safely call it sin: the Apostle in this Epistle, by your own men's confession, calls it sin. Eighthly, whereas you account it heresy to teach, that a justified man cannot keep the whole Law: the Apostle in this Epistle stands guilty of this heresy, for speaking in the person of a justified man, To will is present with me, saith he, but I find no means to perform that which is good: for I do not the good thing which I would, but the evil which I would not, that do I. Ninthly, whereas you teach, that good works be meritorious, even so meritorious, that the joys of heaven are a thing equally and justly answering to the time and weight of our works: the Apostle in this Epistle teacheth, that the afflictions of this present time are not worthy of the glory which shall be shown unto v • . Tenthly, whereas you cry out against the certainty of faith, calling it an unhappy security, presumption, and a faithless persuasion: the Apostle in this Epistle commends the faith that is free from doubting, professing that he was assured, Neither life, nor death, nor any creature, was able to separate him from the love of God which is in Christ Jesus our Lord. Eleventhly, whereas you teach, that Christ is upon every of your Altars: the Apostle in this Epistle teacheth, that since his rising he is at the right hand of God. Twelfthly, whereas you teach, that works done before justification, deserve of congruity at God's hands the grace of justification: the Apostle in this Epistle teacheth flat contrary, saying, The wisdom of the flesh, (that is, a man vniustified) cannot please God. Thirteenthly, whereas you teach, that every creature must be subject to the Pope, & that the Pope is subject to none: the Apostle in this Epistle exhorteth every creature to be subject to the higher powers, meaning by the higher powers (as the circumstances show) the civil Magistrates, and not the Pope. Fourteenthly, whereas you teach, that the Clergy is and ought to be free from whatsoever impositions of the civil Magistrate, and that by the laws of God and man: the Apostle in this Epistle persuades every Creature, the Clergy as well as the Laity, to pay tribute & custom to the civil Magistrate. Fifteenthly, whereas you teach, that inferiors must do whatsoever superiors command them, though it be against their consciences, unless they have plain reason for their refusal: the Apostle in this Epistle requires, that men be fully persuaded in their minds of the lawfulness of that which they do; meaning they should not only forbear the doing of that which went against their consciences, but whereof they doubted in their judgments. Lastly, whereas you teach, that some actions only of the Infidels are sins: the Apostle in this Epistle affirms, that all the actions of the Infidels are sins, saying, Whatsoever is not of faith, is sin. Now that which I desire to know, is, why the Apostle (if the faith of our Romish Church now, be the same that it was then when he writ to the Romans) spake nothing of the principal points of your now-faith; but many things for us, and against you?

Your Cardinal Hosius, to prove satisfaction, alledgeth these as the words of Saint Paul, Rom. 6. Exhibeamus membra nostra servire institiae in satisfaction: Let us exhibit our members to serve justice unto satisfaction. And your Doctor Harding for proof of the same point, alledgeth these as the words of S. Paul, 2 Cor. 7. Let us cleanse our selves from all filthiness of the flesh and spirit, making perfect our satisfaction in the fear of God. Both of them putting the word satisfaction in place of the word sanctification, used by the Apostle. Was there any great sanctity shown by them in this? or rather, are they not bound to make satisfaction unto the Apostle for this their bad dealing, think you?

Your Bishop Gardener ( some say) to prove the carnal presence which you maintain against the truth and us, alledgeth these as the words of the 110. Psalm, Escam se dedit timentibus cum, He gave himself for mere to them that feared him. Was • ere any fear of God in your Bishop to add the word se, himself, of himself to the text, think you?

Your Cardinal Bellarmine, to prove that holy things may be religiously worshipped, alledgeth th • se as the words of God, Exod. 12. 16. Dies prima eri sancta, & septima eadem religione venerabilis: The first day shall be holy, and the seventh day with li •• e religion shall be venerable; descanting upon them thus, Hic vides pro eodem ac • ipi rem sanctam, & religiose venerabitem, yet the word religiose is not in the text, but the word festiustate. Now I pray you, was it not irreligiously done of your Cardinal, to chop into the Text the word religiously falsely?

Your Bernaltus a Priest of Constance, writing in defense of Gregory 7. his prohibition of Priests marriage, affirms, that S. Peter commanded even the Laity (1. Pet. 3.) vt parcant vxoribus suis, ne impediantur orationes earum, that they should forbear companying with their wives, lest their prayers should be interrupted: whereas in Saint Peter there are no such words as vt parcant vxoribus, they should forbear companying with their wives. Did not this Priest of yours deserve to be accompanied with whores, who forged this Text to prove, that a man may not keep company with his wife?

Your Cardinal Hosius, and your Bishop Cano, in way of proving that we may believe in Saints, allege the words of Saint Paul to Philemon, Gratias ag • Deo meo, audiens fidem quam habes in Domin • nostro, & in omnes Sanctes: I give thanks to my God, hearing of the faith which thou hast in the Lord Jesus, and in all Saints; leaving out the word charitatem, love or charity, which the Apostle coupled with the word fidem, faith: meaning, love or charity should be referred to the Saints, as the object of it; and the word faith to the Lord Jesus, as his object. Was there any love or charity in these towards the Apostle, who suppressed the mention of that love towards the Saints, which he commended in Philemon? or is it safe, I do not say to believe in, but to believe such saints as these, who cite the Scriptures so devil-like, leaving out, as the devil did Math. 4. what made against him?

Your pope Leo 10. affirmed in the Council of Lateran, that Christ ordained Peter and Peters successors to be his Vicars; who by the testimony of the book of Kings, must needs be so obeyed, that he who obeys them not, must die the death. In what book of Kings, I pray you, find you this? for there is no such testimony in those books of the Kings which are in my Bible.

Your Cardinal Bellarmine (to return to him again) in way of proving Purgatory, alledgeth these as the words of the Prophet Esa, Chap. 4. 4. Purgabit Dominus sordes filiorum & filiarum Zion, & sanguinem emundabit de medio eorum, spiritu iudicij & combustionis: Our Lord shall purge away the filthiness of the sons and daughters of Zion, and shall wipe away the blood from the midst of them with the spirit of judgment and burning. Yet in the vulgar Latin (which he is bound by oath to follow) the words lie thus; Si abluerit Dominus sordes filiorum & filiarum Zion, & sanguinem Jerusalem lauerit de medio eius in spiritu ardoris & iudicij. Why (I pray you) did he change the word abluerit into purgabit, and the word lauerit into emundabit, and the word ardoris into combustionis? was it not for that the words abluerit and laverit and ardoris, suite not so well with fire, which you maintain to be found in Purgatory; as the words purgabit, emundabit and Combustionis do? or what else was the cause that he varied from his Text? And how can you excuse him from perjury?

This same Cardinal of yours, in way of proving that Christ brought souls out of Purgatory when he descended thither (as you dream) after his death, alledgeth these as the words of Zechariah, Chap. 9. 11. Tu autem in sanguine testamenti tui eduxisti vinctos tuos de lacu in quo non est aqua: But thou by the blood of thy testament hast brought out thy prisoners out of the Lake wherein there is no water. Yet in the vulgar Latin it is not eduxisti, hast brought forth, but emisisti, hast sent forth: which will not afford the like conclusion.

Again, this Cardinal of yours, to prove that inherent righteousness is the formal cause of our justification, alledgeth these as the words of S. Paul, Tit. 3. 5. Cùm apparuit benignitas & humanit as Saluatoris nostri Dei, non ex operibus quae fecimus nos, sed secundùm suam misericerdiam saluos nos fecit, &c. When the bountifulness and love of God our Savior appeared, not by the works which we had done, but according to his mercy he saved us, &c. Yet the Apostle saith not barely, Not by the works which we had done; but, Not by the works of righteousness which we had done: excluding our good works, our inherent righteousness from justification. And your Cardinal unrighteously leaves out the word righteousness.

Your Vicar general to the Archbishop of Bononia, called Isidorus Mosconius, to prove that all Bishops owe extraordinary obedience to your Pope, alledgeth these as the words of Cyprian, lib. 4. Epist. 9. Episcopy, vtì qui Apostolicae ordinationi subiacent, etiamei hanc reuerentiam debent, vt singulis annis Apostolorum liminibus sese repraesentent: Bishops as persons subject to Apostolical Ordination, owe this reverence to the Pope, that every year they visit Rome. But I cannot find this in any edition of Cyprian.

Bishop Peresius, and the Praebendaries of Colen, to prove Invocation of Saints, allege these as the words of S. Austin, de Ciuitate Dei, lib. 22. Hoc vsu ab initio traditum tenemus, vt extra orationes quae in altari fiunt, etiam Deo dilectos sanctos, contemplatione • vnionis & communionis, quam cum Christo & nobiscum habent, cum timore & deuotione erga Deum compellemus, at que vt pro nobis intercedant invocemus. But I cannot find this in any Edition of S. Austin.

Your Peter Lombard to prove that every man hath a good Angel to protect him, and an evil. Angel to tempt him, alledgeth these as the words of Gregory, Quod quisque bonum Angelum sibi ad custodiam deputatum, & vnum malum ad exercitium habet. But I can find no such words in any Gregory's works, not in Naztau ••• , not in Nyssenus, not in Gregory the Great.

Your Wildensis disputing about Transubstantiation, alledgeth these as the words of Austin, Nec credendum est quod substantia panit vel vint remanent, sed panis in corpus Christi, & vinum in sanguinem convertitur, 〈◊〉 qualitatibus panis & vtni remanentibus: Neither must we believe that the substance of bread and winer emaineth, but the bread is turned into the body of Christ, and the wine into his blood, the qualities of bread and wine remaining only. But I can neither find such words, nor any such Treatise among S. Austin's works.

The same waldensis prosecuting the same argument, alledgeth these as the words of Eeda in a Treatise de mysterijs Miss • e: Ibi forma panis videtur, vbi substantia panis non est: There the form of bread appeareth, where the substance of bread is not. But I can neither find these words, nor any such Treatise among Bedaes works.

Your Cardinal Bellarmine, for proof of Purgatory, alledgeth these words of S. Austin, de Civitate Dei, lib. 21. cap. 24. Talei constat ante iudicij diem per poenas temporales, quas eorum spiritus patinntur, purgatos, aterni ignis supplicijs non tradendos: It is certain that such men being purged with temporal pains which their souls suffer before the day of judgment, shall not be committed to the torment of everlasting fire▪ But there are no such words to be found in the printed copre at Fr • b • rge Ann. 1494. nor in that of Antwerp, 1576, nor in that of Paris 1586. nor in that of Basil. 1596. nor in any written copy that I can hear of, either in the University Libratie at Oxford, or elsewhere.

Your Dowists to prove Tobith Judith, &c. Canonical, allege Council. Florent: Instruct. Armen. Decret. 7. But there is no such Decree to be found in any Edition of the Councils.

Isiedorus Mosconius the Vicar general spoken of before, to set out the greatness of his Pope, tells us in sober sadness, that in Gonc. Nic and, tempore Constant. mag. fuit terminatum, quod soli Rom. Pont. nomen Pater patium competeret, & Papa nomen alijs non con • t • ir • : It was decreed in the Council of Nice, in the days of Constantine the great, that the title Father of Fathers, should be given to the Bishop of Rome only, and that no man should be called Pope but he. Yet there is no such Decree to be found in any Edition of the Councils.

The same Monsieur, handling the same Argument, tells us▪ that In Council. Africae legitur, quod to nomine Principis Sacerdotum solumm, ao Papa vteretur: It is read in one of the Councils in Africa, that the Pope only should be called Prince of Priests. Yet there is no such thing to be seen in any of the Councils of Africa, which are in any Editions of the Councils.

Your S. The of Aquin, to prove that your Pope hath an universal Soveraigntie over the whole Church of Christ, affirms, that in the Council of Chalcedon it was decreed thus, si quis Episcopus pradicatur infom • s, liberum habeat potestatem appellandi ad 〈◊〉 Episcop •• • ntiqu • e Rome, quia habr •• us 〈…〉 loco Dei sit ius discernendi Episcopy triminati inf • miam, secundum claues à Domino sibi d • tas: If any Bishop be defamed, let him appeal freely to the Bishop of Rome, because we have Peter for a father of refuge, and he alone hath right with freedom of power in the stead of God to judge and try the crime of a Bishop defamed, according to the keys which the Lord did give him. But there is no such to be found in the Council of Chalcedon, in any Edition of the Councils.

This Saint of yours, to prove that one Bishop is subject to another Bishop, etiam iure di • in • , by God's law, alledgeth these as the words of one of the Councils kept at Constantinople, Veneramur secundùm Scripturas &c. sanctissimum antiquae Romae Episcopum primum esse & maximum Episcopor • m: We define, according to the Scriptures, that the most holy Bishop of Rome shall be the first and greatest of all Bishops. But that any Council of Constantinople did define, that by Scripture the Bishop of Rome was the greatest of all Bishops, it is not to be found in any Edition of the Councils.

Your Cardinal Bellarmine, to prove that your Popes Legates sat as Judges in the general Council of Chalcedon, tells us that Ipsi sententiam definitiuam proferunt in Dioscorum nomine Papae & totius Concilij Act. 3. his verbis, Sanctissimu • • c beatissimus Papa caput vniversalis Ecclesiae▪ Leo, per nos Legatos suos sanct a Synodo consentiente, Petri Apostoli praeditus dignitate, qui Ecclesiae fundamentum, & petra fidei, & coelestis regni Ianitor nuncupatur, Episcopali dignitate Dioscorum nudauit, & ab omni sacerdotali opere fecit extorrem. They in the name of the Pope and the Council, delivered the definitive sentence against Dioscorus, even in these words, Action 3. The most holy and blessed Pope Leo head of the universal Church, by us his Legates, with the consent of the holy Council, being endowed with Saints Peters power, (who is called the foundation of the Church, and rock of faith, the Porter of heaven gates,) hath deposed Dioscorus from his Bishopric, and restrained him from all priestly functions. Yet there is no such definitive sentence to be seen in any action of the Council of Chalcedone, wherein Leo is called Head of the Universal Church, or said to be endowed with Saint Peters power; or wherein Peter himself is called the foundation of the Church, or Porter of heaven gate.

Cardinal Bellarmine alledgeth the Council of Chalcedon, to prove the Popes Monarchy in general: and in particular he alledgeth it, to prove, That the Pope is head of the whole Church; and, above general Councils, &c. Yet he himself knew well enough, That the Council made a Canon, for the advancing of the Bishop of Constantinople, contrary to the Popes liking: and that the Bishops thereat would not revoke it, though his Legates labored it earnestly; yea, and he himself also. Now I desire to know, whether it be credible, that Bellarmine could indeed be persuaded, that that Council held the Bishop of Rome to be an abso • ute Monarch, the head of the whole Church, a • boue general Councils, &c. which stood at defiance with the Pope: passing a Canon, contrary to his liking? and maintaining it against him, notwithstanding all that he could do to repeal it. In my conscience, Bellarmine contrary to his conscience, alleged the Council of Chalcedon wittingly falsely, for the Popes supremacy.

The same Cardinal alledgeth Cyprian to prove, the Popes Monarchy: and that he is Judge of all Controversies: and that the whole brotherhood of Christians is to yield obedience to him: and that the ancient Fathers held it always a note of the true Church to live in friendship with him: and that the Church of Rome cannot err. Yet he himself knew well enough, that though Cornelius Bishop of Rome with a Synod of all the Italian Bishops decreed: That such as had been baptized by Heretics, should not be rebaptized: and that Pope Stephen decreed the same afterward: requiring the observation of it upon pain of excommunication: yet Cyprian held the contrary, and defended his opinion stiffly, charging Stephen with error, pernicious error therein; giving him many disgraceful words, such as, proud fellow, and peevish; making no reckoning of his threatenings, nor yielding to him so much as an hair breadth. Now I desire to know, how Bellarmine could think it probable, that he who took up his Pope so roundly, and vilified him so bluntly, & esteemed of him so lightly, could be persuaded, that the Pope was absolute Monarch, an infallible Judge of all Controversies: such a one, to whom all Christians should cap and crouch: and with whom they should live in love. And if the Church of Rome could not err, I am more then half afraid, that Bellarmine knew his testimonies to be wrested: that in fighting against us, he fought against his own conscience likewise.

It is acknowledged by Papists, that Qui opinantur animas hominum non iudicari in morte, nec premium, nec poenam recipi, sed reservari in abditis locis vsque ad iudiciū vniversale; consequentrer dicunt, ease non purgari donec facta est generalis resurrectio. They who are of opinion, that the souls of men receive not judgment of good, or evil, at the time of their death; but are reserved in hidden places to the day of doom: must by necessary consequent be of opinion, that such souls are not purged before the day of doom: and by a second consequent, they cannot hold popish purgatory. Yet Cardinal Bellarmine, who knew well enough, that Tertullian was one of them who held, that all the souls of the just are sequested in a by-place till the day of doom, where they neither see God, nor enjoy blessedness: alledgeth Tertullian for proof of popish purgatory: and though he knew likewise that Lactantius was one of them who thought, that the souls both of just and unjust are in one place till the day of doom: yet he alledgeth him also for proof of his popish purgatory: Yea he alledgeth Origen for his purgatory, though he himself knew, that Origen's purgatory was for good and bad; out of which the bad, as well as the good, should pass in tract of time into heaven: whereas bad men go not to popish purgatory, but to hell directly, out of which there is no redemption. Now I would gladly know whether in these allegations Bellarmine's hand and heart went together: or disagreed rather, as harp and harrow.

Seeing by the Church is meant the whole company of faithful peoople: I desire to know, why the Papists in their common talk did appropriate it unto the Clergy only: And seeing in their common talk they did appropriate it unto their Clergy only, I desire to know, why they should be angry with William Tyndale▪ for that in his translation of the Bible, he translated the Latin word Ecclesia, not Church, but Congregation? They having beguiled the people, and brought them into ignorance of the word, making them to understand by it, nothing but the shaven-flock: was there not reason that he should avoid that word, and use another equivalent to it?

By Scripture, any man professing Christian Religion, may be accounted Religious. And why then do you Papists appropriate the name Religious to your votaries only? Why are not you ashamed to say, Per summum abusum quilibet Christianus dicitur Religiosus: It is a great abuse to call every Christian by the name Religious?

Seeing the word spiritual, is given in Scripture to all who have the Spirit of God, as namely, 1 Cor. 15. & 3. 1. why have you popish Priests appropriated that unto yourselves,? Why should you only, and not the rest of God's people, be called spiritual men?

Seeing Lands and Living are expressly called by the Apostle carnal things: as namely, 1 Cor. 9. 11. & Rom. 15. 17. How comes it to pass, that the Lands and Livings belonging to Monks and Friers, are ordinarily called spiritual things?

You have a new Gamester, who hath lately set us out a ^z diminitiue book, with this inscription: The Gagge of the new Gospel, containing a brief abridgement of the errors of the Protestants of our times, with their refutation by express texts of their own English Bible: with this Motto subscribed, By thine own mouth I judge thee noughty servant, Luke 19. 22. Now the first error where withal this youth chargeth us, is: That we maintain, the Scriptures are easy to be understood. And yet he himself in his preface to the Catholic Reader, would make his Reader believe, That our condemnation i • so expressly set down in our own Bibles, and is so clear to all the world, that nothing more needs thereto, but only that he know to read, and to have his eyes in his head at the opening of our Bible. Which argues plainly, that even in his opinion, The Scriptures are easy to be understood: otherwise, besides knowledge to read, and the having of his eyes in his head when he readeth, it were requisite he should have his wits about him▪ And may I not therefore say to him, Thou art in excusable ê m • n, whosoever thou art that judgest, for in that thou judgest another, thou judgest thyself, for thou that judgest doest the same things? Let him clear himself, or rather confess his foolerie in this, and ere long I will do him the favor to set before his eyes his fopperie in the rest.