VVorke for a Masse-priest Cooke, Alexander, 1564-1632. 1617 Approx. 32 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A19247 STC 5662 ESTC S108630 99844287 99844287 9084 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19247) Transcribed from: (Early English Books Online ; image set 9084) Images scanned from microfilm: (Early English books, 1475-1640 ; 879:17) VVorke for a Masse-priest Cooke, Alexander, 1564-1632. [16] p. Printed by William Iones, dwelling in Red-crosse street, London : 1617. By Alexander Cooke. Signatures: A-B⁴. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature -- Early works to 1800. 2006-08 TCP Assigned for keying and markup 2006-09 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Jason Colman Sampled and proofread 2006-10 Jason Colman Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion VVORKE FOR A Masse-priest . IN. DOMINO CONFIDO . LONDON Printed by William Iones , dwelling in Redcrosse street . 1617. VVORKE FOR A MASSE-PRIEST . 1. SIR Priest , is not this of a Athanasius good Diuinitie , filius a patre solo est , non factus nec creatus ? The Sonne is of the Father alone , not made , nor created . If so , then I pray you tell mee , how without blasphemie b you can say , Sacerdos est creator sui creatoris : A priest is the Creator of his Creator : meaning Christ the Sonne of God. 2. Againe , if it bee currant Diuinitie which the same c Athanasius deliuers ; Christus , Deus ex substantia patris : homo ex substantia matris . Christ is of the substance of his Father , as hee is God ; and of the substance of his Mother , as he is Man : Tell mee where the wit of your Iohn the 22. was , when d he said , Rex fit ex pane . The King ( meaning Christ the King of heauen ) is made of bread : and why you are not ashamed to retaine in the e Canon Law these words , Corpus Christiet sanguis ex panis et vini substantia efficitur . The body and bloud of Christ is made of the substance of bread and Wine . 3. Thirdly , if it bee true which f S. Austen saith , That God is nusquam inclusus , penned in , in no place : and that the great g Cyclops ( when Vlisses told him , that the Wine which hee had in his Bottle was the god Bacchus ) did not without cause in a wonderment reply ? What ? A god in a bottle ? I pray tell me , why you pen vp your Sacramēt , which h you acknowledge for your God , in a Pixe or in a boxe . Of a Bee in a Boxe I haue heard much by many ; but of a God in a boxe I neuer heard but by Papists ? 4. Fourthly , if it be euident that they are no gods , whose Priests keepe their Temples with doores , and with lockes , and with barres , lest their gods should bee spoiled by Robbers , as i Baruk saith in his 6. Chapter , which goes for Canonicall Scripture with you : If they who cannot defend themselues from theeues and Robbers deserue not to be reputed gods , as the same k Author saith : If l Chrisostome iustly derided Laban when hee said , O excellentem insipientiam ! Tales sunt dii tui vt quis eos furart possit ? Non erubescis dicere , Quare furatus es deos meos ? O notable foolerie ! Are thy gods such gods as may be stollen ? Art thou not ashamed to say , why hast thou stollen my gods ? Why should not you , and your fellowes , Sir Priest , be whoopt at for holding the Sacrament to bee God , which for feare of stealing you m would not haue hung ouer the high Altar vnder a Canopie , but reserued in a surer place vnder locke and key . Fiftly , if it bee euident , that they are no gods , which cannot be preserued from rust and wormes : which feele not when things which creepe out of the earth eate them , as it seemes by n Baruk before mentioned : seeing it is the o generall doctrine of your Church , That wormes may breede in your Sacrament : that brute-beasts , Dogs , Hogs , Mice , Chouhges , may eate it : Are you not singular odde Caps , to p hold the Sacrament for your Lord and your God ? Ecquemtam amentem esse putas , qui illud quo vescatur deum credat esse ? Thinkest thou there is any man so mad that holds it for his god whereof he eateth , saith q Cetta ? Quomodo quis sanae mentis deum nuncuparit id quod vero deo oblatum tandem ipse comedit ? How can any man of reason thinke that to be God , which he offreth in sacrifice to the true God , and afterwards eates thereof himselfe , saith r Theodoret. And if this be true , Sir Priest , doe not you deserue to bee sent to Bedl●m for eating the Sacrament , which you call your Lord and God ? Auerroes ( s they say ) professed , that he had trauelled a great part of the world , & that he had seene many men of different Religions , & yet he found not any Christiana deteriorē , aut tā fatuā , worse or foolisher then the Christians : qui● deum suum quē colunt dentibus deuorabant , because they tare him with their teeth , whom they worshipped as their God I verily beleeue he wronged the christians of his time , charging them with that wherof they were not guiltie : but if hee had liued since your Religion got footing , & meant of you , he had spoken nothing but the truth , and his censure had been iustifiable . 7. The God of right beleeuing Christians is t life it selfe , and giues life to others , euen u euerlasting life to them who eate him spiritually . Yet your god is such a god , that a man eating him after your fashion , hee may easily bee poysoned by him . And I pray you then , how should your god bee reputed the God of right beleeuing Christians ? That a man may bee poisoned , by eating , after your fashion , your god , the Sacrament , I meane ; it is plaine by diuers examples , for Henricus Archiep. Eboracensis cum diuina celebraret mysteria , hausto in ipso calice ( vt aiunt ) veneno obiit . Henry Archb. of Yorke died ( as they say ) of poison , by drinking of the Chalice when hee administred the Sacrament , saith x Mathew Paris . Victor tertius fuit extinctus per venenum in calicem missum . Pope Victor the third was killed with poison in the Chalice , saith y Polanus and z others . Henricus 7. Imperator ( vt communis fert opinio ) per paenitentiarium suum , immixto veneno in calice , dum ab ipso Eucharistiam sumeret extinctus est . The Emperour Henry the 7. ( as the common report goes ) was killed by his ghostly father , who put poyson into the Chalice when he deliuered vnto him the Communion , saith the a Author of the Appendix to Polonus . 8. A b Synod of BB. in Italy decreed , That vvhen the true flesh of Christ and his true bloud appeares at the celebration of the Sacrament in their proper kinde , both the flesh and the bloud should bee reserued in the midst of the Altar for especiall Reliks . Now I would know of you Sir Priest , what time or reason you haue to make a Relike of your god ? of the Reliks of Saints I haue heard some talke , but of the Reliks of God , or rather that God himselfe should be kept for a Relike , I thinke neuer man heard , but out of a Papists mouth . 9. I read that you c prescribe , Si Musca vel Aranea cadat in calicem post Consecrationem &c. If eyther Flye , or Spider , fall into the Chalice after words of Consecration , so that there be feare of poysoning , or prouocation to vomit , the Priest shall take sanguinem illum et igne combur at cum aliqua stupa vel panno linneo , in ipso madefacto : that bloud , and burne it by the helpe of some Tow , or Linnen rags dipt in it . Now whether it be poysoned or not poysoned , whether it bee such as will prouoke vomit , or not prouoke vomit , as long as the species remaines , it is your god . And how then can you cleere your selues from burning of your god ? 10. I heare d you teach , That in your Masse , Christ is truely and properly sacrificed by you . And with all I heare e you teach , that vvhatsoeuer is truely and properly sacrificed , if it be a liue thing , it is killed . Now I would gladly know of you , if this bee thus , how you can excuse your selues from killing of Christ ? For Christ , whom ( as you say ) you sacrifice truely , and properly , is a liue thing . 11. I heare you f teach , That there is no Transubstantiation except hee be a Priest who consecrates , and g haue an intent to consecrate . Now , seeing it is confessed by some of your selues , h that some haue taken vpon them the name of Priests , who were none : some i being Priests haue vsed the words of consecration without intent to consecrate . I would know how any lay Papists can possibly know when your Hoasts are transubstantiated , and when he may safely adore it , because except there be transubstantiation , he commits Idolatry in adoring : adoring bread and wine the Creature , in stead of the Creator . 12. I reade in your bookes , k That the Virgin Mary , sola plus potest apud Deum impeirare , quam omnes sancti in Coelo : Can of her selfe alone preuaile more with God then all the Saints in heauen besides : yea I reade , that l velocior est nonnunquam salus , inuocato nomine Mariae , quam inuocato nom ne Domini Iesu vnici filii eius : oftentimes men finde more present helpe vpon their praying to our Lady , then vpon their praying to Iesus Christ . And that m Nihil nos Deus voluit habere quod per manus Mariae non transiret : Gods wil is , we shall haue nothing but what passeth through the Virgin Maries fingers . Now if this be true , I would know why men should not pray to the Virgin Mary onely , who is so gracious & omnipotent : and cease to trouble , if not Christ , yet the rest of the Saints , which in comparison of her are so grace-lesse , and impotent ? 13 I reade in your n books , that you hold it absurd to say : That the interc●ssion of our fellowes beneath , are more auaileable then the prayers of those that be in the glorious sight of God aboue . Now if it be indeede absurd to say so , I would gladly know of you , why S. Paul desired the o Romans , the p Corinthians , the q Ephesians , the r Colossians , the s Thessalonians , the t Hebrewes , all of them his fellowes beneath , to pray for him : and desired none of the Saints in the glorious sight of God aboue to pray for him ? And why S. u Iames aduised 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 aboue for helpe ? 14. I haue read in your bookes , that your Pope is called x Caput vniuersalis Ecclesiae , y Pater Ecclesiae , z Filius Ecclesiae , z Sponsus Ecclesiae , Mater Ecclesia : the head of the Catholike 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 selfe , and yet head of the Church , and the Churches husband : how hee can be father to the Church , and yet a sonne of the Church : how without committing Incest , the father may marry his daughter , the brother may marry his sister , the sonne may marry his mother . 15. I reade in your bookes , b solum Deum nosce quae sit iusta poenitentia that God onely knowes how long euery sinne deserues to bee punished in Purgatorie ; though c some take vpon them precisely to set down , that euery sinne deserues ▪ 2555. dayes purgatorie torments . And yet I reade , that the Pope grants Indulgences in this manner . Qui hoc vel illud fecerit liber abit animam vnam à Purgatorio : Hee that doth this , or that , shall deliuer a soule , or more , out of purgatorie . Now I would know how your Pope comes to know , That soules are so neere the time of their deliuerie , that the doing of this , or that , will suffice to make eauen for the remainder of their punishmēt , or rather , whether you be not of my minde , that the Pope in granting such Indulgences , playes the K. and the people in making reckoning of them , play the Fooles . 16 I read in your bookes , that your Pope , for delivering of soules out of Purgatory , prescribes sometimes no more , but the saying of a Masse 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 iustice God could keepe him in such horrible torments as are in Purgatorie , for want of the saying of a Mass , or two or three Pater Nosters : whō in mercy he ment to deliver vppon the saying of a Masse , or two or three Pater Nosters ? 17 And seeing I read in your bookes , f That your Pope hath power to emptie Purgatorie at once : and if the saying of a Mass and a Pater Noster will helpe to emptie it : I would know , how you can excuse your Pope frō vnspeakable vncharitablenes , and hard hartednes : in that he himselfe saith no more Masses , nor Pater Nosters for Christian soules , then he doth : nor setteth more of his Priests on that worke . I doe not doubt , but if such cōmodities would redeeme soules , the Carmelits should haue no cause to brag of their priviledge , which is , g that none of them shall lye longer in Purgatory then the Saterday following their departure : for the Pope might deliver every man the same day he dyed . 18 I haue a h booke of yours , wherein their are many pardons granted vpon saying of certaine prayers , some for skores some for hundreth of dayes : some for hundreds , some for thowsands of yeares . Amonge which ther is i one for 1000000 yeares : and an k other promising as many yeares of pardon as there are bodyes buryed in that Church yeard where the prayer is sayde , which may amount to a numberles number , tho perhaps not so many as l Pope Sylvester granted to the Church of S. Iohn Laterans , who at the hallowing of it , granted so many yeares of pardon thereto , as there fell drops of water that day , albeit never man saw a greater rayne then fell that day . Now I would knovve of you , vvhy any man should trouble himselfe vvith saying of those prayers , vvhich haue pettie pardons of dayes , or some hundreds of yeares , assigned them ? Me thinks it vvere enough to say that prayer vvhich hath 1000000 yeares of pardon : and the other Church-yard prayer , vvhich comes to a Nemo scit , and to let the rest sleepe in the decke . 19 I reade in your m bookes , That your Votaries breake their vowes , if they marry : but not , if they keepe whoores . Now I would know of you , whether this doth not argue plainely , That your Votaries vow against Mariage , which the Scriptures call honourable : and not against Whoring , which is of it selfe damnable ? 20 I reade in your bookes , n That he is more capable of holy Orders among you who hath kept two Whores , then he who hath married a widdow , or two wiues . And if this be thus , may we not say with your o glosse , Nota mirabile , quod plus habit luxuria , quam castitas . Obserue a strange thing , Whoredome hath greater priuiledge then Chastitie . 21 I haue heard it credibly reported , That your BB. may absolue from any sinne committed against the Law of God , but not from euery trespasse against the Papal Sea. Now if the report be true , I desire to know , why he should be denied the lesser , to whom the greater is granted : And why you should be angry at vs , if wee say , that according to your opinion , Trespasses against the Pope , are more hainous then trespasses against God. 22 I haue heard it credibly reported , That the Iewes are licensed to haue Synagogues at Rome : where Protestants cannot be allowed to haue a Chappell . Now if this report be true also , I would gladly know of you , why the Iewes should haue such fauour aboue the Protestants : seeing the Iewes raile blasphemously on Christ Iesus , of whom the Protestants neuer spake nor thought euill , but alwaies honourably . 23. But to come neerer you Sir Priest , I am told , That your Priests take this oath , p Ego N. sacram scripturam iuxta eum sensum que tenuit , & tenet sanct a mater Eeclesia , cuius est iudicare de vero sensu & interpretatione sacrarum scripturam admitto , nec eam vnquam nisi iuxta vnanimem consensum patrum accipiam & interpretabor , that is , I such a one , doe take the holy Scriptures in that sense , which my holy mother the Church , whose dutie it is to iudge which is the true sense of Scripture , hath taken it , and takes it in : neither will I euer take it in other sense then such as the Fathers giue thereof with ioynt consent Now if you doe so , I would gladly know , how you can cleere your selues from periurie , seeing it is plaine you sometimes take and expound Scripture in that sense , which neuer father gaue of them , as for example , Micah 7. ver . 8. 9. which you alleadge for Purgatorie . For no Father did euer so expound it . Sometimes you take and expound them in that sense , which is contrarie to some Fathers , as when r you expound the words in the 24. of the Prouerbs ver . 16. of falling into sinne , which Austen saith is not so . For Non de iniquitatibus sed de Tribulationibus loquitur , saith s Austin . Sometimes you take and expound them in that sense , which is contrarie to all the Fathers , which we finde to haue interpreted them , as when you take t Christs words , which he spake of one Shepheard , to be meant of your u Pope , and not of Christ himselfe . For the x Fathers say , that by that one Shepheard Christ meant himselfe . 24. Againe Sir Priest , I am informed that your famous B. Simancha writes thus . y Hereticis fides à priuato data seruanda non est-nec fides à magistratibus data seruanda est haereticis : faith made to an hereticke by a priuate man , is not to be kept-neither is that Faith which is made to an hereticke by Magistrates , to be kept . Though I haue seene a z booke of yours , wherin this is vtterly denied , yet I am credibly informed it is very true . Yea I am informed , that your Pope Martin the 5. writ to Alexander Duke of Lituania a thus ; Scito te mortalitater peccare si seruabis fidem datam haereticis . Know thou sinnest mortally if thou keepe thy oath with heretikes . Now , if this bee thus , I would gladly know , you holding Protestants for heretikes , why you should look that any Protestant should trust you further vpon your oathes , then he would trust a dog with a shoulder of Mutton . 25 They say you teach b haereticum esse priuatum dominio naturali , Ciuili , Politico . That an heretike is depriued of all his iurisdiction whether Naturall ; Ciuil , or Politike : and c omni debito obligationis et obsequii , freed from al debt due by bond or seruice : in so much that the children , and seruants , and subiects of heretikes , owe no dutie to their Parents , Ministers , or Princes : that good wiues need not lie with their husbands . That such as are indebted , need not pay their debts to their Creditors , d That keepers of Forts or Towns may surrender them into the enemies hands . And if this bee your doctrine , can you bee angry , If Protestant Princes , and their Subiects , who haue wiues , and children , and seruants , and mony in other mēs hands , do wish you al vltra Garamantas & Indos . 26 You e teach , Sir Priest , That the Word of God is partly written , partly vnwritten . And the written word , you call Scripture : the vnwritten Tradition . Yet you vndertake to proue diuers of your opinions both by the Scripture , and by Tradition : as for example , Praying to Saints : Praying for the dead : setting vp of Images in Churches : worshipping of Images set vp , &c. Now I would know with what honestie you can alleadge Scripture , for that which you say is a tradition : or tradition , for that which you say you haue Scripture ? Can one and the same thing bee written , and not written ? 27 You brag much of the Church , as though it were yours onely , and not ours . You f tell vs , that infallibilitas verbi dei ex Ecclesiae testimonio pendet . The infallibilitie of the word of God depends vpon the Churches testimonie : that the Church is , Iudex omnium controuersiarum , Iudge of al controuersies . And yet when we vrge you to deale plainely with vs , and to tell vs what you meane by the Church , you 3 answere : Per Ecclesiam intelligimus Pontificem Romanū , by the Church we meane the Pope of Rome . Now is not this a iest ? 28 You g tell vs , that Clemens 8. was called by Gabriel Patriarke of Alexandria , tertius-decimus Apostolorum gloriosi domini nostri Iesu Christi , et quintus SS . Euangelistarum , the 13. Apostle of our Lord and Sauiour Iesus Christ , and the 5. Euangelist , and your 6 Cardinall Baronius approues of the Patriarks intitling of your Pope so . Now I would know , if Clemens the 8. deserued to be called the 13. Apostle , and the 5. Euangelist , why the other Clements , and especially Clemens the first , yea and all the rest of your Popes may not be thought to haue been Apostles and Euangelists ? 29 They say , you burne Incense to your Images . And if that be so , I would know , why you should not bee held Idolaters , seeing to burne Incense to a thing hath been held as much as to offer sacrifice vnto the thing . And sacrificing vnto any thing but God onely hath been alwaies reputed Idolatry . 30 I haue seene a prayer of yours Sir Priest , which as the Rubrick saith , was shewed vnto S. Austen by reuelation of the holy Ghost : and of which you giue out , that who beareth it about them , shall not perish in fire nor water , neither in battaile , nor iudgement , nor shall die suddaine death , nor be poisoned with venome . Now this being thus , I desire to know what difference betweene you and sorcerers ? 31 I am told you commend the Collier , who being asked by the Diuell or by a Cardinall ( some say the one , some say the other ) how hee beleeued , returned answere , as the Church beleeueth : and being asked how the Church beleeued , replied , as he beleeued : running still the round , vouchsafing no other answere , but I beleeue as the Church beleeues , and the Church beleeues as I beleeue . Now if this bee true , I desire to know why the whole pack of you should not be held for fooles , seing beleefe in grosse , is but grosse diuinitie . Sure I am , Lactantius laughed at thē as fooles , who being asked a reason of that which they beleeued , could giue none , but rested in their forefathers iudgements , quod illi sapientes fuerint , illi probauerint , illi sciuerint quod esset optimum : because ( forsooth ) they were verie wise , and they approued of that which they held , and they knew vvhat was best to be holden : concluding that such did se ipsos sensibus spoliare , & ratione abdicare , that is , make fooles of themselues . 32 The last point wherein I desire to bee satisfied by you is , What you are able to reply , vpon the Iesuites behalfe , to Sixtus Quintus : who couuenting the General of their order before him , and expostulating the case with him , why his Order called themselues Iesuites ; and receiuing answere , that the people called them so , they themselues not taking that name vnto them , but the name of Clerkes of the societie of Iesus : replied vpon the Generall prettily ( to giue the diuell his right ) asking , why they durst bee so saucie as to take that vnto themselues , seeing the Apostle witnesseth , that all Christians are called into the society of Iesus . Me thinkes , the Popes Replica , will admit no Replica on the Iesuites part . And therfore your Iesuites are as faultie in taking vpon them in speciall to be of the societie of Iesus , as if they had refused to be called Ignatians of their lame founder Ignatius , and scorned the name Christian , deriued of Christ , as to common : and taken vnto themselues the name Iesuite , of Iesus , which yet was held vtterly vnlawfull a many yeeres before your Iesuites were hatched . FINIS . Notes, typically marginal, from the original text Notes for div A19247-e100 a In Symbolo To. 2. operum Athanasij edit Commelinae An. 1600. b Discip . de Tempore set . 111. Cassanaeus Gatal . Gloriae Mundi part . 2. consid . 3. fol. 4. Biel. sect . 4. in Can. Missae . c Loco supra citato . d Horae B. virg . salue santa facies fol. 68. edit Par●f 1526 e De consecrat . d. 2. c. 72. virum sub . f De ciuitate dei l. ● . c. 29. g Euripedes in Cyclope Act. 4 h Allen de sacrificio Euch. cap. 41. & Bristow Motiue 26. i Baruk . cha . 6. ver . 17. k Verse 56. l Hom. 57. in Gen. 31. m Lyndwood Prouinc . con . titul . l. 3. de custodia Eucha . cum clau ura in c. dignissimum . n Chap. 6. ver . 11 & 19 o Ioseph . Angles , Flores quaest . Theologi●in 4. sent . part . ● . q. de suscep . Euch. ad 3. difficult ▪ 2. p. 96. p Allen & Bristow locis supra citatis . q Apud Cic. l. ● . de Nat. deorum . r Quaest . 11. in Leuit. s Espencaeus de Euch. l. 4 c. 3. t 1. Ioh. 5. 10. u Ioh. 6. x Hist . Angl. in vita Steph. ad An. 1154. p. 122 y In Chron. ad An. 1095. z Fascic . Temp. ad An. 1094. a Ad An. 1314 b Guitmundus l. 2. de Sacram. c Sum Angelica verbo . Missa Nu 18. vide etiam verb. Eucharistia sect . 3 : Nu. 5. d Conc. Trent . sess . 22. Can. 1. e Bell. lib. 1. de Missa cap. 2. f Bell. l. 4. de Euch. cap. 16. g Idem l. 1. de Sacram. in genere c. 27. h Paulus Langius in Crhon . Citizensi ad An. 1514. Ioh. Franc. Leo in Thesauro fori Eccles . part . 3. de prohibit & premijs Nu. 57 i Bodin Daemonoman . l. 4. cap. 5. Nich. de Plow . decret . doctore Tract● de Euch. l Chrysost . a visitat . Tom. 2. I. de verbis dominae ad filium in nuptuis ca. 2. m Discip . de Temp ser . 161. de Sanct. s. n Rhem. Annot in 2. Cor. 1. 11. o Rom. 15. 30. p 2. Cor. 1. 11. q Ephes . 6. 19. r Colos . 4. 3. s 1. Thes . 5. 25. & 2. Thes . 3. 1. t Heb. 13. 18. u I am . 5. 16. x Conc. Horent . sess . vlter Turre cremat . summ . de Ecclesial . 2 c. 80. y Idem lib. 2. cap. 86. z Ibid. Bell. lib 2 de Ro. pont . ca. 31. b Cande labrū aureum Tit. de Satisfact . Nu. 17. impres . Brixiae an . 1595. c Discip . de temp . ser . 156. d f Anton. part . 3 Tit. 22. cap. 5. sect . 5. g Thes . Carm. Paris . impress . An. 1601. teste Moulins in defence of the Catholik faith Art. 21. h Ho. B. verg . secund . vsum Sarum . impres Paris . an . 1526. i fol 66. k fol. 144. l Treatise of diuerse matters concerning Lond. cap. of the whole pardons of Rome granted by diuers Popes . Sur de con . m Bell. lib. 2. de monach ca. 30. n Tho : Aquin. comment . in Tit. 1. o in cap. Quia circa . extra . de Bigamis . p Bulla . Pij 4. ●up . forms profess fid . constit 30. in summa constit . summ . pon●a Greg. 9. vsque ad Sixt. 5 q Bell. lib. 1 de purg . cap. 3. r Bell. lib. 1. de purg . cap. 7. s de Civit. Dei lib. 11. cap. 31. t Ioh. 10. 16. v Ioh. de Paris . Tract . de potestate regia et Papal . cap. 3. Stapleton Antidot in Evang. Ioh. cap. 10. x vide Rayn . Apolog. thes . Nu. 24. y Instit . cathol . cap. 45. Nu. 14. impress . valissolet . An. 1552. z I. R. in his ouerthrow of pulpit Babels &c. printed 1612. part . 1. chap 4. a Apud Co hlaeum l. 5. hist . Hussirarum . b Symancha Institut . Cathol . cap. 45. Nu. 28. c Nu. 27. d Custos arcis , et vasillus liberatur a Domino haeretico , cui fidelitatem prom●serat ▪ ibid. e Bell. lib. 4. de verbo Dei non scripto ca. 2. f Gretser trac . de agnoc . scrip . Canon ca. ● . col . 1888. g Idem lib. citat . cap. 6. col . 1905. & defen . Bell. lib. 3. c. 10. To. 1. col . 1450. 4 Baron . Annal Tom. 6. 5 Epist . ad Clem. 8. missa An. dom . 1593 quae habet . ad finem tom . 6. Annal. Baronii . 6 Num. 6. Bell. lib. 1. de sanct . beatit . ca. 13. Exod. 22. 20. Austin de Civ . Dei lib 10. c. 4. Horae . B. virg . impress Paris . in 4. Anno 1526. fo . 62. 63 Hosius lib. 3. de autho it sac . script . Pigh . Ecclesi . Hierarchi . Stapl. Apol. ad Illiricum . lib. 5. cap. 20. Ad maiorum iudicia confugiunt . Watson in his Quodlibers , pag. 100. 1. Cor. 1. 2. a Lyndwood Constitut . prouincial . lib. Tit. de Consuetudine huius autem .