More vvorke for a Masse-priest Cooke, Alexander, 1564-1632. 1621 Approx. 179 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A19248 STC 5663 ESTC S108631 99844288 99844288 9085 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. A19248) Transcribed from: (Early English Books Online ; image set 9085) Images scanned from microfilm: (Early English books, 1475-1640 ; 879:18) More vvorke for a Masse-priest Cooke, Alexander, 1564-1632. Cooke, Alexander, 1564-1632. Worke for a Masse-priest. [4], 74, [2] p. Printed by William Iones, dwelling in Red-crosse streete, London : 1621. By Alexander Cooke. A much-expanded version of: Worke for a Masse-priest. The last leaf is blank. These two editions have "& smite" in line 7 of the title page. Quires C-K exist in two settings: C1r: last line has (1) "æquivocation" or (2) "equivocation". D2r: signature mark is under (1) "vtrumque" or (2) "sed". E2r: line 1 ends with (1) question mark or (2) full stop. F3r: signature mark "F" under (1) "you" or (2) "say". G1r: line 6 has (1) "Ladie" or (2) "Lady". H1r: line 2, "Marie" in (1) roman or (2) italic. I1v: line 1 ends (1) "body" or (2) "bodie". K1r: line 2 begins (1) "withal" or (2) "withall". Additionally, quires A and L show two settings of the side-notes. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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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 2008-07 Taryn Hakala Sampled and proofread 2008-07 Taryn Hakala Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion MORE WORKE FOR A MASSE-PRIEST . NVMBERS . 25. 16 , 17 , 18 , verse . The Lord spake unto Moyses , Vexe the M●dianites , & suite them : For they trouble you with their wiles . depiction of printers and press ALIIS SERVIEMVS , NOSMETIPSOS CONTERIMVS . LONDON , Printed by WILLIAM IONES , dwelling in Red-crosse streete . 1621. TO THE READER . REader , in this Pamphlet , among other things , then shalt finde 〈◊〉 proued , that according to Poperie , A man may eate his god with his teeth , as a Cyclops ate Vlysses companions : and that a subiect may kill his King , as b Zimri did his Master : and that one man may deceiue and cozen another , as the c Gibeonites did Iosua . Besides , thou shalt find it proued , that the Papists make of no sinnes , grieuous sinnes ; and of grieuous sinnes , no sinnes , or at most but veniall sinnes . Yea thou shalt finde it proued , that the Papists make of grieuous sinnes , rare vertues : and that their Pope ( Saint Pauls d man of sinne ) takes vpon him to forgiue sinnes past , and sinnes to come . Further , thou shalt finde it proued , that they equall the virgin Marie vnto Christ in many respects ; and preferre her before him in some respects : not considering the truth of e Epiphanius speech , Par detrimentum verae Religioni afferunt , illi qui vilem B. Virginem habent , & illi qui vltra fas eius gloriam adaugent : They are equally too blame , who vili●ie the Virgin , and who dei●ie her . Thou shalt finde it proued , that Papists professe more dislike of Protestants , then either of Turke , Iew , or In●ide●●● and that they esteeme of them no otherwise then of 〈◊〉 hat● , of whose saluation there is no more hope the● of Lucifers . These things , and some other of like 〈◊〉 thou shalt finde herein proued against the Papists , out of their owne Authors . Which , if thou be a Protestant , may helpe to keepe thee from falling vnto Poperie : and if thou be a Papist , may helpe to recouer thee from Poperie ; which are the two onely ends I aime at in suffering it to passe to the Presse . And this is all that by way of preface I haue to say vnto thee , besides , Farewell . GO , little booke , make speed , apply the season , Propound thy Quaerees with vndanted cheare : Bid learned Priests and Cardinals speake reason u . The vulgar dare not reade , but make them heare . Yea giue a chalenge to the triple Crowne , Bid them reply , or cast their bucklers downe . E. W. MORE VVORKE FOR A MASSE . PRIEST . 1 SIr Priest , I pray you tell me of what Order of Priests you are ; whether of the Order of Auron , or of the Order of Melchisedek , or of the Order whereof the Priests of Baal were . Saint Paul witnesseth , that a Aarons priesthood is changed ; and that Melchisedeks is such , as b passeth not from one vnto another : so that ( for any thing I see ) you must hold of Baal . 2 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 rebell . For , c Est certum , & deside , quemcunque Principem C●ristianu●● si à religione Catholica manifeste deflexerit , & alios auocare voluerit , ex●idere statim ab omni potestate ac dignitate , & subditos posse ac deber● ( si vires habeant ) istiusmodi hominem dominatu abijcere . According to your diuinitie then ▪ there is nothing that excuseth you frō present blame , in that you rebell not , but want of sufficient meanes , which is confessed by Dominicus Bannes the chiefe Profossor of Diuinity at Salamanca in Spaine : for , Excusandi Anglicani & Saxonij fideles qu ▪ non se eximunt a potestate superiorum , nec bellum contra illos gerunt : quoniam communiter non habent facul●atem ad haec bell a gerenda contrá Principes , & imminent illis grauia pericula : The faithfull of England and Saxonie ( saith d he , meaning Papists ) are to be excused , in that they doe not exempt themselues from the power of their superiours , nor beare Armes against them , because generally they haue no abilitie to wage such warres against their Princes , and great danger doth hang ouer their heads if they should attempt it . Now you Priests labour to increase your number , and so your meanes , doe you not ? And doe you not thereby labour to hasten rebellion ? Speake out Priest , say the truth , shame the Diuell , and saue 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 ? 3 Men say , that your e Parsons commends those Rebels as sufferers for Religion , who were vp in armes against king Edward the sixt , in the third yere of his reigne , and for that insurrection iustly slaine , and put to death . Men say , that your f Bristoe commends those Northerne men , who were put to death for their rebellion against Queene Elizabeth , in the eleuenth yeare of her reigne , for Martyrs , yea glorious Martyrs . And I am sure , that that Catholicke priest , who made the g Catalogue of late Martyrs in England , which is annexed to the English Martyrologe , hath registred therein Garnet and Oldcorne , two of the powder-traitors for Martyrs . And that at Louaine , a Papist , in a Panegyricke Oration made there , prayed publikely to Garnet thus : S. Henrice , intercede pro nobis : Saint Henrie , wee pray thee pray for vs. And I h reade that Clement the I●cobin , who killed Henrie the third of France , by sheathing a knife in his belly , is canonized for a Martyr : and that i Gutgnard , who was put to death for commending Clemens his fact as heroicall , is canonized for another Martyr . Doth not this your commending of Rehels and Traitors , argue your affection to Rebellion and Treason ? 4 You , sir Priest , hold it meritorious to kil Princes . The Monke who poisoned our King Iohn , k Regem perimere meritorium ratus est , thought it a charitable deed to kill him . l He that killed the Prince of Orange in the yeare 1584. could not be perswaded that he had sinned in killing him , sed potius ea meruisse , vt rect a in coclum tendere● ; but rather , that he had deserued thereby to go straight to heauen . The Iesuites at Auspurge and Triers , and a Franciscan at Torney , had so well schooled him before , that his fact was commendable ; and so fully assured him , that if he were put to death for the same , in Martyrum numero collecatum iri , hee should be counted for a Martyr . m Parry , who intended the murther of our euer renowned Queene Elizabeth , was encouraged thereunto by Anniball Codreto a Iesuite , who tolde him he could not do a more meritorious worke , then kill a Prince excommunicated by the Pope , and that the Angels would carry him vp into heauen . Yta Parry was encouraged thereunto by a n letter from Cardinall de Como ; wherein his resolution was ascribed to the motion of a good Spirit : and wherein the Cardinall did promise him , in the Pope his maisters name , besides consideration in earth , merit in heaven . * Barriere , who attempted the killing of Henry the fourth of France , was encouraged thereto by Varade a Iosuite , who assured him that hee could not doe a more meritorious worke in the world . Are not Papists rare Iewels , and much to be esteemed of by Kings ? 5 It is written in your owne books , that o Gregory the third deposed Leo the third of his Empire , for defacing of Images in Churches : And that P Gregorie the seuenth deposed Henrie the fourth of the Empire , for commanding the Cardinals to repaire to him to choose a new Pope : And q Bo'eslaus the second , King of Poland , for killing of a Bishop . It is written in your owne bookes , that r Pope Zachary deposed Childericke king of France , for that he was not so fit for gouernment as Pipin was ; and that ſ Boniface the eight deposed Philip of France , for appealing from him to a generall Councell . It is written in your owne bookes , that t Innocent the third deposed Otho the fourth , for that , contrary to his oath , hee inuaded the Churches patrimonie : and our King Iohn of England , for that u he sought not Absolution at his hands , when the whole Realme stood interdicted . It is written in your owne bookes , that x Innocent the fourth deposed Frederike the second , for apprehending his Cardinals and Bishops as they were going to a Councell called by him ; and that y Gregorte the tenth tooke the Easterne Empire from Baldwin the second , who was lawfull heire to it , and gaue it to Michael Pael●eologus , who had no colour of right to it . And that z Clemens the sixt deposed Lewis the fourth of Bauaria , for holding opinion , that the Emperour might depose the Pope , and place another in his roome . It is written in your bookes , a that George King of Bohemia was deposed by Paul the second for heresie . And that b Iohn King of Nauarre was deposed by Iulius the second , for fauouring Lewes the twelfth of France , whom the Pope had deuounced a schismaticke : and that our c King Henrie the eight was deposed by Paul the third , especially for beheading the Bishop of Rochester : and Queene Elizabeth , for supposed heresies , by three of your Popes , one after another , viz. by Pius the fift , Gregorie the thirteenth , and Sixtus the fifth . So bold haue your Popes beene with Kings and Emperours de facto . But which concernes Emperors and Kings more to take knowledge of , it is written in your bookes , that your Pope hath right , d Imperia , regna , principatus , & quicquid habere mortales possunt , auserre & dare : to dispose of Empires , kingdomes , principalities , and whatsoeuer any man liuing hath . As according to your learning , he may e Aperire & claudereianuas regni coeles●is quibus volueri● : open the gates of heauen to whom he list , and shut out of heauen whom he list : so he may Auferre & conferre regna quaecunque quibus licet , take the Crowne from any Kings head , and set it on another mans head at his pleasure . For , as f Platina witnesseth , Boniface the eight endeuoured to perswade men so . If an Emperour or King be g haereticus , vel schismaticus , vel fautor , vel receptator , vel defensor haereticorum vel schismaticorum : an hereticke , or schismaticke , or fauourer of heretickes or schismatickes . If an Emperour or King be a h tyrant ; and , i tenens regnum contra formam iur is , & m●ntem P●pae , dicitur Tyrannus : Hee who hath his kingdome contrary to the Popes law and the Popes liking , is a tyrant . ) If an Emperour or a King be a sacrilegious person , that is , such a one as goeth about to infringe the liberties , immunities and priuiledges of the Church , either by laying hands on Ecclesiasticall persons or their goods ; or taking vnto himselfe l Ecclesiastica iura , to be gouernour next vnder Christ , of those particular Churches which are within his territories . If they despise Claues Ecclesiae , the Popes Suspensions , Interdictions , Excommunications . If they forbid Episcopos & Clertcos suo officto fungi , Popish Bishops or Priests to say Masse . If they doe homines excellentes sine causa perimere , hang Priests who came into their kingdomes , to steale the hearts of their subiects vnto the Pope . If they do Sapientes de regno remouere , banish popish priests out of their dominions . If they dissolue Societates aut congregationes ad sanctè honesté que viuend●m : that is , Monasteries and Nunneries . If they m oppresse or grieue populos sibi subiect os , their subiects . If they gouerne their kingdomes n negligenter , ignaue , inepte , & inutiliter , carelesly and vnprofitably . If o leges contra Ecclesiae libertatem aut permittunt aut condunt , they either make any law against the libertie ▪ . of the Church , or suffer any such law made by some of their predecessors to stand in force . If they p commit any sin , and will not be admonished , by your booke-learning , they are but gone men , they haue forfeited their estates into your Popes hands ; yea though there be no fault in them , yet for q publicum bonum , if it tend to the Popes profite , he may vncrowne them , and bestow all they haue vpon such , who had no title in the world to any part thereof , before the Pope gaue them all . And doth not this argue , That Kings , by your learning , are in worse case then Copy-holders ? 6 By your doctrine , sir Priest , r there is iust cause to make warre against heretickes : by Heretickes , you meaning Protestants . By your doctrine , ſ There is no warre so iust and honourable , be it ciuill or forraine , as that which is waged for the preseruing & propagating of your Religion . By your doctrine , t there can be no peace , yea , there ought to be no peace made with Sectaries . u Sectaries , that is , in your language , Protestants are more eagerly to be pursued with fire and sword then Turkes . And x when warre is once proclaimed , any priuate man ( according to your doctrine ) may take , spoile , kill such Sectaries , and burne their houses ouer their heads . Thus you . y professing further , that when the Princes of your Religion make league with Protestant Princes , they make them onely for their owne advantage : as for example , to dispatch some by-businesses , which hinder them from falling vpon the Protestants with their whole forces . Now this being thus , Haue not Protestant Princes and their ▪ subiects iust cause to stand vpon their guard ; and neither to trust to League with Popish Prince , nor friendship with popish pesant ? especially if it be true , which is further reported , viz. 7 That your famous Bishop Symancha writes , z Haereticis fides à prinato data seruanda non est : Faith made to an heretike by a priuate person is not to be kept . A priuate person may reucale an heretike to the Inquisitors , Non obstance side aut iuramento , though he hath bound himselfe by his oath to the contrary . And , Nec fides à magistra●●bus data seruanda est haereticis : Faith made to heretikes by the magistrates , is not to be kept . For so some say , your Symancha saith , prouing his assertion by this , a that in the Councel of Constance Iohn Hus and Hiero●● of Prague were iustly burned , albeit the Magistrate had giuen safe conduct . And that your Pope Martin the fift writ to Alexander Duke of Lituania , b Scito te mortaliter peccare si seruabis fidem datam haereticis : Know thou sinnest mortally if thou keepe thy oath with heretickes . And that your Diuines in France , An. 1577. c Aperto capite in concionibus , & eunlgatis scriptis , ad fidem sectar ijs seruandam non ●bligari Principem contendebant , allato in eam rem Cont. Constant . decreto : taught publikly both in the Pulpit and in the Presse , That Princes were not bound to keepe touch with Sectaries , alledging to that end the Councell of Constance . For , If oathes binde not , farewell trust with you . And the rather , for that 8 It is generally reported you teach , A man framing to d himselfe a true proposition when hee is asked a question , may conceale asmuch thereof as hee thinkes good . As for example , If one of you should be examined , whether if the Pope did come in warre-like manner , to inuade this Realme by force , he would take the Popes part , or the Kings : that man framing this answer in his minde ; I will take the Kings part , if the Pope will commaund me so to doe , may giue this answer lawfully : I will take the Kings part , concealing the rest , and so delude the Examinate . In like manner , e if one of you hauing Horse and Money , should be importuned by one of your honest friends , to whom you were not bound by law to giue or lend : to lend him Horse or Mony ; you framing this proposition in your mind , I haue neither Horse nor Money to giue or lend , may safely sweare , You haue neither Horse nor Money , and keepe the rest to your selfe , and so mocke your friend . Yea , it is said you teach , that without any mentall reseruation you may absolutely deny some truths . For , Confitens non peccat mortaliter qui negat se admisisse peccatum mortale alias legitime confessum : That man sinneth not mortally , who hauing shriuen himselfe of some mortall sinne , denies afterwards that he was euer guiltie of that sinne . f According to your learning : g Quod solum audisti , potes testificari te nescire : Thou maist say thou knowst not that , which is knowne to none but thee . h If one of you see ●eter kill Iohn , & come to be examined vpon the point , if no bodie else sawe , you may answer , that you know not whether Peter killed Iohn or not , according to your divini●e . For , Can such aequivocation by mentall reseruation , and blunt deniall of knowne truths , stand with plaine dealing , truth and honesty ? 9 Ipsoiure priuatos esse haereticos omni debito side ▪ litat is , dominij , obligationis , & obsequij quoillis quic●●nque tenebantur astricti . That heretikes are depriued by law of all fidelitie , authoritie , bond and seruice , which anie man owes them , is i currant doctrine among you . Children , and seruants , and subiects to heretikes , owe no duty to their parents , maisters , er soueraignes . Good wiues neede not lie with their husbands . Such as are indebted , neede not pay their debts to their Creditors . Keepers of forts and townes may surrender them into the enemies hands . And this being thus , Can you be angry if Protestant Princes , and their subiects , who haue wiues , children , seruants , and money in other mens hands , doe wish you all , Vltra Garamantas & Indos , in the vnknowne world ? Especially seeing 10 You dubbe vs with the name of Heretike , k affirming that we are to be detested as heretikes . You l forbid your Bishops , your Archbishops , your Patriarkes , your Cardinalls , ( except they be Inquisitors , or Commissioners appointed by your Pope to sit vpon heresie ) the reading , yea the keeping of anie of our bookes . You cannot abide that one good word should be spoken of vs : For , Epitheta honorifica , & omnia in l●udem haereticorum deleantur : Let all honorable Epithites , and whatsoeuer else in praise of heretikes , be blotted out , m lay you . If n Vlcichus Hutten a Protestant be commanded for Eques Germaniae doc●issimus & poeta laud● ▪ tissimas : a learned Knight and excellent Poet : I● o Frederike Duke of Saxony a Protestant be termed , Illustrissimus , Sapientissimus , & Christianissimus Princeps : an illustrious , wise , and Christian Prince : If our Edward the sixt be found praised , as p admirande in dolis adoleseens , a young Prince of admirable towardlinesse , there shall q deleatur be set vppon 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 bookes , r vnlesse we be named per ignominiam & 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 haue prefixed before their bookes for the eternizing of the memorie of our Princes ; witnesse hereof your ſ note of detrahatur , reijci●tur , deleatur , set vpon three severall Epistles , written by Hadrianus Iunius , and Iohannes Serranus , to our late Queene Elizabeth , and to Iames , by the goodnes of God , our present King. And so farre are you from approuing of the keeping of a Picture , either of Prince or People , that you account it , t though it be kept in a Closet , a great presumption , that the keeper thereof smels of heresie . And such is your burning charity towards vs all , that you adiudge vs to the bottomlesse pit of hell . Certaine it is , that whosoeuer in this new faith and seruice hath ended this life , is in hell most certainly ( saith u Brist●● . ) Fieri nequit vt Luther anus moriens saluetur , Gehennam euadat , & aeternts ignibus eripiatur : si mentior , damner ipse cum Lucifero . Let me be damned in Hell with the Diuell , if any Lutheran be saued ; if any Lutheran escape Hell , saith x Costerus . 11 y Sixtus Senensis reports , That the Iewes are bound to raile vpon all Christians thrice euery day : and to pray God he will roote out all Christians , with their Kings and Princes from vnder Heauen . Sixtus reports , That the Iewes are commaunded to account no otherwise of Christians then of beasts : that they holde it lawfull to spoyle Christians of their goods , and to bereaue them of their liues , to pull downe their Churches , to burne their Gospel . Yea he reports they belch out such blasphemies against Christ , as are fearefull to thinke on , in no case to be spoken of . And yet I reade you holde that wee are ▪ acerb●ores hostes Christi , & multo magis detestandi : more bitter enemies to Christ , and much more to be detested than they are : that it is more dangerous to haue any thing to doe with vs , than with them . And I heare your Pope licenseth them to haue Synagogues in Rome , euen vnder his nose : whereas wee can not be allowed to have a Chappell in any place where he swayeth . Now I desire , that either some rime or reason may be giuen , to iustifie your iu stifying of the Iewes before vs. 12 By your doctrine , he sinneth not , who hath probable reason for that which he doth . For , Non peccat is qui probabiliter licere id existimat quod agit ; saith a z Iesuite . And , by your doctrine , he hath probable reason for that which he doth , who hath the opinion of a two or three , yea of b one graue Author . For , in foro conscientiae ad effectum non peccandi sufficit eligere pro vera eius opinionem , quem merito cense●●us essevir●m ideneum ad id scientia & conscientis , saith c N●●arrus . Now doth it not herehence follow , that he who hath the opinion of d Iohn Mariana touching the lawfulnesse of poysoning Kings , may poyson Kings without sinne ▪ He that hath the opinion of him who made the e book touching the lawfulnesse of Aequiuocation , may equiuocate without sinne ? He that hath the opinion of f Binetus the Iesuite , touching the necessitie of concealing Confession , may conceale , without sinne , whatsoeuer is confessed , though that concealing cost all the Kings in Christendome , yea in the world , their liues ? What villanie approued by any of your Writers or Diuines , may not lawfully be practised , though thousands be of another opinion , according to this your doctrine ? 13 You teach , 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 Scripture and by Tradition . As for example , Praying to Saints : praying for the dead : setting vp of Images in Churches , and worshipping them when they are set vp : Christs descention into hell : the Virgine Maries perpetuall virginitie , &c. Now I would know with what honestie you can alledge Scripture for that which you say is a tradition , or tradition for that which you say you haue Scriptures ? Can one ▪ and the same truth be written , and not written ? 14 You teach , that h it was not meete all m●steries should be written in Scripture , i lest euery ordinarie person should come to the knowledge of them ; and because of the commonnesse of them , contemne them . Now I desire to know , why the mysteries of the Trinitie should be written in Scripture , rather then those mysteries you speake of , if there be such danger that ordinarie persons should attaine to the knowledge of whatsoeuer is written in Scripture ; and vpon their knowledge of them , should contemne them . Secondly I desire to know , why it should be lesse meete that the mysteries you speake of should be written in Scripture , then in the Fathers , and in your Catechismes ? Ordinarie persons are as like to come to the knowledge of them by reading , if not the Fathers , yet of your Catechismes , wherein you discourse of them at large , as if they were written in Scripture . Are they not , thinke you ? 15 Men say , you teach , that k Licet praceptum praelati sit irrationale , & pro tali merito quandoque haberi potest , tenetur tamen subditus illud obseruare : Though the commandement of the superiour be vnreasonable , and may well enough be thought so , yet the inferiour is bound to obey it . Men say , you teach , l Si Papa erraret pracipiend● vitia , vel prohibendo virtutes , teneretur Ecclesia credere vitia esse bona , & virtutes malas , nis●vellet contra conscientiam peccare : that if the Pope should erre in commanding vice , and forbidding vertue , the Church was bound to beleeue ( vnlesse she would sinne against her conscience ) that vice was commendable , and vertue dispraisable . m Men are bound Papae sententiam exequi , to put the Popes sentence in execution , albeit they know it to be vniust . Any man illaesae conscientia , with a good conscience may execute the Popes vnlawfull mandate , by your learning . Now I pray you , how agrees this doctrine with that of the Apostles , Act 5. 29. It is better to obey God then man ? 16 Sir Priest , I reade in your bookes that your Pope is called a Caput t●tius Ecclesiae , b Pater Ecclesiae , Fillius Ecclesiae , Sponsus Ecclesiae , c Mater Ecclesia : The head of the whole Church , the Father of the Church , the sonne 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 can he be Father to the Church , and d and yet a sonne of the Church ▪ how without committing incest , the father may marrie his daughter , the brother may marrie his sister , the sonne may marrie his mother ? 17 I reade in your bookes , that your Pope is nor onely called the Vicar of Christ , and Successor of S. Peter , but d S. Peters Vicar , and e Christs Successor in respect of the gouernment 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 himselfe is but a Vicar ; and it is a rule in your Law , f Vicarius non potest substituere Vicarium : A Vicar cannot substitute a Vicar . Secondly , how without blasphemie your Pope can be called Christs Successor , seeing he to whom another succeedeth in office , doth cease himselfe to bea●e that office , as g Felix did cease to be gouernour in Iurie , when Festus came in place to be his successor . I hope you do not thinke that Christ , who endureth for euer , hath turned ouer all care of his Church to your Pope . 18 I reade in your h bookes , that in the yeare 1552. your Pope was intituled by a certaine Patriark called Siud , The Peter of our time , and the Paul of our dayes : and that i Clemens the eight was intituled by one Gabriel Patriarke of Alexandria , Tertius detimus Apostolorum gloriosi Domini nostri Iesu Christi , & quintus sanctorum Euangelistarum : The thirteenth Apostle of our Lord and Sauiour Iesus Christ , and the fift Euangelist . And that Genebrard approued of the titles which Siud gaue ; and Baronius of those which Gabriel gaue . Now I desire to know of you , why Genebrard should like that any Pope should be called the Peter of our time , seeing k Sergius the fourth , being christened Peter , vpon his election to be Pope , in reuerence to S. Peter , renounced the name of Peter , and tooke the name of Sergius : and secondly , how Clemens the 8. can with any wisedome be held the thirteenth Apostle of our Sauiour Christ , and the fifth Euangelist , considering there were seuen Popes of his owne name , and vpon the point of 230 Popes of other names before him . For I cannot heare that he was such an A perse as that he deserued these titles rather then any of his predecessors . And if all or any of his predecessors deserued to be called Apostles and Euangelists , Gabriel ( in my opinion ) failed in his Arithmeticke , when he termed him the thirteenth Apostle and the fifth Euangelist . 19 I reade in your bookes , that the iurisdiction of your Pope is boundlesse : I His dominion . ( as Christs , Psal . 72. 8. ) is from sea to sea , and from the riuer vnto the ends of the world : whereas the iurisdiction of the rest of the Clergie hath narrower bounds by much . Yet I reade in m Eusebius of Chrytofersons translations , that in Traians time , Pope Clemens gouerned the church of Rome ; and Iohn the Euangelist the churches in Asia . Now I desire to know whether this doth not argue , that Pope Clemens iurisdiction was lesser then S. Iohns , seeing it is apparent hereby , that Pope Clemens gouerned but one Church , and S. Iohn many . 20 I reade in your bookes , n that S. Peter had authoritie ouer all the Apostles , and that the Apostles depended vpon him , as vpon their head and commander , who was to direct them , and to go in and out before them , and to chastile them : I reade likewise , that after Saint Peters death , your o Popes succeeded him in tota ipsius dignitate & potestate , in all his dignitie and soueraigntie . Now it is euident that diuers of the Apostles suruiued S. Peter ; as namely p S. Andrew , and q S. Symon surnamed the Cananite , ( not in regard of his countrey , but of his zeale , r as S. Luke witnesseth ) and ſ Saint Iohn the Euangelist . Two of these , if not all three , liued till Traians dayes , in which time Linus , Cletus , Clemens sate Bishops of Rome . Now my desire is to know of you , whether you thinke Linus , Cletus , Clemens challenged any soueraigntie ouer Saint Andrew , and Saint Simon the zealous , and Saint Iohn the Euangelist . Me thinkes Saint Iohn t being the Disciple whom Iesus loued , Saint Iohn being the person who was allowed to u leane on our Sauiours breast at the eating of the Passeouer : S. Iohn being the man to whō our Sauiour x recōmended his mother at his death : Saint Iohn being such a one , as that his writings are receiued for Canonicall : me thinks ( I say ) Saint Iohn ( not to speake of the other two ) should not haue bene vnderling to these three Popes . Me thinkes he should not haue depended vpon them as on his head for direction . Me thinks they should not haue had that superioritie ouer him that they might haue chastised him . 21 I reade in your bookes , that an Archbishop and Cardinall of yours , called a Francis Zabarel , who liued about the yeare 1400. confessed , that certaine flatterers for many ages before his time , and till his time , had perswaded the Popes , quòd omnia possent , & sic , quod facerent quicquid liberet , etiam illicita , & sic plus quam Deus : they could do all things , and might do any thing , were it neuer so vnlawfull , and by that meanes they could do more then God. And to tell you truly , I do verily beleeue him . For I do finde they were told they might dispense b contra ius naturale , against the law of nature : c contra vetus Testamentum , against the old Testament : and d contra Apostolum , against the Apostle Paul. I find they were told , e De nihilo possent facere aliquid , they might of nothing make something : f de iniustitis facere possent iustitiam , they might make wrong right : and g in his quae vellent , ijs esse pro ratione voluntatem , they might do as they list , and no bodie might say , h Domine , cur ●ta facis ? I pray you sir , why do you so ? I finde some taught , that i St homitidium Samsonis quod ex se malum est , interpretamu● quod instinctu diuino fuit factum , multo magis omne factum sanctissimi Patris interpretari debemus in bonum : & siquidem fuer it furtum , Vel aliud ex se malum , interpretari debemas , quod diuino instinct u●siat : If we impute the slaughter which Samson made of the Philistines to an inspiration of Gods Spirit ; much more are we bound to interprete in the best part whatsoeuer the holy Father the Pope doth : if it be theft , or any other thing which of it selfe is euill , ( k as for example murther or adulterie ) we must likewise impute that to the inspiration of Gods Spirit . About the time Zabarel speakes of , it seemes it went for currant , which is noted by a late l Historian , Episcopos Romanos ne peccata quidem sine laude committere , the Popes could do nothing , were it neuer so mischieuous , but it was commendable . His geese were all swan● : his vices were vertues . I reade in your bookes , m that men are bound to worship him with dulia : and that some haue professed in his hearing , n that they worshipped him with hyperdulia : and that in effect many haue giuen him latriam . For to omit that some haue affirmed he was o alter Deus in terris , a second God vpon earth . p Deus mortalis in terris , & immortalis homo in coelis : a mortall God vpon earth , and an immortall man in the heauens . q That he hath so much greater power then any of the Prophets , quanto differentius praeill is nomen hereditauit , viz. Tues Petra , &c. by how much he hath a more excellent name giuen him then any of them had , to wit , Thou art a rocke . Some of you haue giuen out , that he is , r non Deus , non hom● , sed vtrumque , neither God , nor man , but both . Some of you haue styled him , as ſ Saint Thomas did out Sauiour Christ , with the titles of t Dominus Deus noster , our Lord and God● and as u Saint Iohn likewise did , with x Rex regum , Dominus dominantium , King of Kings , and Lord of Lords . Some of you now write , y Christus omnem quam à patre accepit pote●●atem transfudit insuo●● Christ passed ouer all the power which God the Father gaue him , vnto his , meaning your Popes . Agreeably to others , who in former ages were not ashamed to tell the Pope , that z Tibi vni , to him alone was granted all power both in heauen and in earth . Yea , a that there was in Popes all power supra omnes potestates tam coeli quam terrae , aboue all powers both in heauen and in earth . I need not to tell you of the Bishop who put vp a supplication to Pope Nicolas , in these words , b Miserere meifili Dauid , O sonne of Dauid haue mereie vpon me : nor of the Religious persons who came from Panormi and other parts of Sicily as Embassadours to Pope Martin the fourth , to craue his fauour , who cried thrice thus , c Agnus Dei qui tollis peccata m●ndi , miserent nobis : O thou Lambe of God who takest away the sinnes of the world , haue mercie vpon vs : nor of him , who in way of prouing your Popes omnipotencie , bids his reader note , d Quod in concessionibus vtitur illo verbo , Fiat , quo Deus vniuersum creauit orbema that your Pope in subscribing petitions , vseth 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 doe any thing : nor of them who against the comming of Paul the third vnto the Citie of Tolentonum in Italy , set this inscription ouer the gates , e Paulo 3. opt . max. in terris Deo , To Paul the third , the best and greatest God in earth . Now that which I desire to know of you , is , what difference in substance there is betweene many of these speeches concerning your Popes , and theirs in the Acts of the Apostles , who applauding Herods oration , cried amaine , f Vox Dei & non hominis , the voice of God , and not of man ? and whether your Pope be not as guiltie as Herod was , who hearing with his owne eares diuers of these blasphemous speeches , and perhaps all by report , did neither reproue them , vpon his eare hearing them , nor cause them to be razed out of the books wherein they are written , hauing knowledge thereof at the second hand ? 22 I reade in your bookes , that you haue had many vnlearned Popes , not much wiser then the a Bishop , who examining one that was to be made Deacon , in stead of asking , Quot sunt Sacramenta Ecclesiae ? how many Sacraments are there in the Church ? demanded , Quot sunt 7. Sacramenta ? how many are the seuen Sacraments ? To whom the Deacon answering , Tres. The Bishop replied , In quibus ? What call you them ? And the Deacon tolde him , their names were , Thuribulum , Aspersorum , & sancta Crux . For of Iulius the second it is reported , that signing a warrant , in stead of fiat , he wrote fiatur . And constat plures corum adeo illiteratos esse vt Grammaticam penitus ignorent , It is well knowne that many of the Popes were so vnlearned , that they knew not-their Grammar rules , saith c Alfonsus de Castro . I reade in your bookes , that some of your Popes were silly creatures . You had one , whom your d Canonists vsually call , vnum pecus , in eo quod de mane faciebat gratiam , & de sero reuocabat : a ve●ie Asse : for that in the morning he would grant many men many kindnesses , and at night reuoke them all againe . I reade in your e bookes , that you had one boy Pope of twelue yeares old , viz. Benedict the ninth : and a May-pole-morrice-dancer Pope f of 18. yeares old , viz. Iohn 12. alias 13. who made the Lateran a plaine Stewes , as g Luitprandus witnesseth . I h reade that Iohn 11. was a bastardly brat of Pope Sergius : and that you had a i whore Pope called Io●ne . I reade you haue had Necromanticall Popes , such as k Siluester the second , who gaue himselfe to the diuell both body and soule , that he might attaine the Popedome . Theefe Popes , such as l Boniface the seuenth , who robbed Saint Peters Church : Sodomiticall Popes , such as Sixtus the fourth , m who built a famous stewes in Rome : Periured Popes , such as n Gregorie the twelfth . Hereticall Popes , such as Honorius the first , condemned by the o 6. and p 7. generall Councels for a Monothelite . Atheisticall Popes , such as Leo the tenth , q who called the Gospell a Fable . Apostaticall Popes , such as those fiftie , who as r Genebrard writeth , entred in , not by the doore , but by a posterne gate . I reade that ſ Recentes summi Pontifices videntur laborare vt quantum prisci fuerunt sapientes & sanctij tantum isti impij sint & stulti : The later Popes seeme to striue , they may shew themselues as very fooles and knaues , as the ancient Popes stroue to approue their wisedome and holinesse vnto the world . Your Bellarmine confesseth , that the later Popes , t Parum solliciti de Rep. tooke little care how the world went : u A pietate veterum degenerauerunt , are growne out of kinde . Your x Victoria professeth , they are priscis ill is multis partibus inferiores , farre worse then their first predecessors . And in y Platina I reade , that virtus & integritas defecit , vertue and integritie is decayed in them : and in z Fasciculus Temporum , that sanctitas illos dimisit , holinesse hath taken her leaue of them . Men of your selues write , a In Pontificibus bodie nemo sanctitatem requirie : optimi putantur sevel leuiter boni sint , vel minus mali quam caeteri mortales esse soleant : At this day no man lookes for any honestie in a Pope : they are accounted excellent good Popes if they haue but a dram of honestie , yea , if they surpasse not the wickednesse of other men . At this day the Papacie is so dangerous , that b Marcellus the second protested he did not see quomodo qui locum hunc altissimum tenent , saluari possint , how a Pope can be saued . Your Saint c Katharin of Sienna told Gregorie the 11. that In Romana Curia vbi deberet esse Paradisus deliciarum virtutum , inueniebat foetorem infernalium vitiorū : Whereas she looked to haue found a Paradise of rare vertues in his Court , she found in stead thereof a dunghill couered ouer with hellish vices , the stinch whereof she smelt to Sienna , the place of her dwelling , an hundred miles off . And the d Virgine Marie told Saint Briget ( as some of you say ) that Multi Pontifices sunt in inferno , Many Popes are in hell . And you know that e Mantuans counsell was , Viuere qui cupitis sancte , discedite : Romoe Omnia cum liceant , non licet esse bonum : He that desires to liue honestly , let him blesse himselfe from Rome for a man may be there any thing saue honest , but honest he cannot be in any wise . Now the question wherein I desire to be resolued by you , is , whether you thinke indeed that f when Christ prayed for Saint Peters faith , he prayed for the faith of your vnlettered Popes , sheepish Popes , boy Popes , swaggering whore-maister Popes , bastardly brat Popes , whore Pope , Necromanticall Popes , theese Popes , Sodomiticall Popes , periured Popes , hereticall Popes , Asheisticall Popes , and Apostaticall Popes ? For there is no question but g Christ obtaineth alwayes the things which he prayes for : and me thinkes there should be no question , but when our Sauiour praied for Saint Peters faith that it should not faile , by the name of faith , he meant a liuely Christian faith which workes by loue , and which h embraceth the promises of the mercie of God , which whosoeuer hath , i hath assurance of eternall life : and if so , how is it credible that he prayed for all these ? 23 Your Sixtus 5. caused your vulgar Latin to be corrected , and printed at Rome in the yeare 1590. k The paines he tooke therein , as it seemeth , was wonderfull . For notwithstanding all other his papall businesse , he l read ouer euery word of the Bible before it was printed , and after too , correcting with his owne hands the faults of the print . Then he published it , and prefixed his bul before it in stead of a preface , signifying therein that his good will and pleasure was , that this onely should go for Authenticall , and that all other impressions in time to come , should be made according to it , without any change , without taking away , or adding so much as a letter ; ●nd that all former impressions , yea and M. S. differing from this , should be of no credit : and all this he required vpon paine of the greater excommunication . Yet after the death of Vrban 7. Greg. 14. and Innocent 9. successors of Sixtus 5. n comes Clemens 8. and hee sets out another Bible , differing much from that of Sixtus in many materiall points : auowing that this Edition of his , is ( doubtlesse ) better then any Edition whatsoeuer 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 seuer all commendations : for I thinke you will not say , commending bookes so different , they both spake truth . 24 Sir Priest , is not this of a Athanasius good Diuinitie , Filius à Patre solo est , nec sactus , nece creatus : The Sonne is of the Father alone , not made , nor created ? If so , then I pray you tell me , how without blasphemy b you can say , Sacer dos est creator sui Creatoris : A Priest is the creator of his Creator ? meaning Christ the Sonne of God. 25 Again , if it be currant Diuinity which the same c Athanasius deliuers , Christus Deus ex substantia Patris , homo ex substantia matris : Christ is of the substance of his Father as he is God , and of the substance of his mother as hee is man. Tell me where the wit of your Iohn 22. was , when d he said , Rex sit expane , The King ( meaning Christ , the King of heauen ) is made bread . And why you are not ashamed to retaine in your Canon Law these words , e Corpus Christi & sangais , ex panis & vini substantia efficitur : The body and bloud of Christ is made of the substance of bread and wine . 26 If it be true which f Austin saith , that God is nusquam inclusus , penned in in no place : and that the great g Cyclops ( when Vlysses 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 vp your Sacrament , 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 . 27 If it be euident , that they are no gods , whose priests keepe their temples with doores , and with lockes , and with barres , left their gods should be spoyled by robbers , as i Baruch saith in his 6 Chapter , which goes for Canonicall Scripture with you . If they , who cannot defend themselues frō theeues and robbers , deserue not to be reputed gods , as the k same Author saith . If l Chrysostome iustly derided Laban , when he said : O excellent em insipientiam ! Tales sunt dij t●i , vt quis eos furari possit ? Non erubescis ditere , Quare furatus es deos meos ? O notable foolerie ! Are thy gods such gods as may be stolne ? Art thou not ashamed to say , Why hast thou stolne my gods ? Why should not you and your fellowes , sir Priest , be whoopt at for holding the Sacrament to be God , which for feare of stealing , m you would not haue hung ouer the high Altar vnder a Canopie , but reserued in a surer place , vnder locke and key ? 28 If it be euident , that they are no gods , which cannot be preserued from rust and wormes ; which feele not when things which creep out of the earth eate them , as it seemes by n Baruch before mentioned ▪ seeing it is the o generall doctrine of your Church , That wormes may breed in your Sacrament : that bruite beasts , dogs , hogs , mice , choughs , &c. may eate it . Are not you singular od-caps , to hold the Sacrament for your Lord and your God ? 29 Ecquem tam amentemesse putes qui illud quo vescatur deum credat esse ? Thinkst thou there is any man so mad , that holds it for his god whereof he eates , saith p Cotta . Qu●mado quis sanoe mentis deum nuncuparit●d , quod vero Deo oblatom , tandem ipse comedit ? How can any man of reason thinke that to be God , which he offereth in sacrifice to the true God , and afterwards eates thereof himselfe , saith q Theodoret. And if this be true , do not you deserue to be sent to Bedlem for eating the Sacrament , which you call your Lord and your God ? Auerroes ( r they say ) professed that he had trauelled a great part of the world , and that he had seene 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 quem colunt , dentibus deuorabant , because they tare him with their teeth , whom they worshipped for their god . 30 The God of right beleeuing Christians is ſ life it selfe , and giues life to others , euen t euerlasting life to them who eate him , as the Scriptures speake 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 beleeuing Christians ? That a man may be poysoned by eating your God ( that is , the Sacrament ) after your fashion , it is plaine by diuers examples . For , Victor 3 , one of your Popes , Fuit extinct us per venenum in calicem missum , was killed with poyson in the chalice , saith u Polonus , and x others . Henricus Archiep. Eboracensis cum diuina celebraret mysteria , hausto in ipso caliee ( vt aiunt ) veneno obijt : Henry Archbishop of Yorke died ( as they say ) of poyson , by drinking of the chalice when he administred the Sacrament , saith y Mathew Paris . Henricus 7. Imperator intoxicatus fuit sumento Eucharistian : Henry 7. Emperour of Rome was poysoned in receiuing the Sacrament , saith z Fasciculus Temporum . Nuper Prior noster Misericordiae Venetijs veneno in calici sublatus fuit : Of late a Prior of ours in Venice was kild with poyson put into the Chalice , sayth a Iohn Baptista Leo Embassadour to the Duke of Vrbinus . 31 A b Synod of your Bishops in Italy decreed , That when the true flesh of Christ and his true blood appeare at the celebration of the Sacrament in their proper kind , both the flesh and the bloud should be reserued in them dst of the Altar for special relikes . Now I would know of you , Sir Priest , what reason you haue to make a Relike of your god . Is it not enough for you to reserue Relikes of Saints , but you must reserue Relikes of God , the sanctifier of Saints , yea God himself for a Relike ? 32 I reade that c you prescribe , Simusca vel aranea cadat in calicem post consecrationem , &c. If either flie or spider fall into the chalice after the words of consecration , so that there be feare of poysoning or prouocation to vomit ; the Priest shall take sanguinem illum , & igne comburat cum aliqua stupa , vel pumo lineo in ipsomadefacto , that bloud ▪ and burne it by the helpe of some tow or linnen rags dipped in it . Now whether it be poysoned or not poysoned , whether it be such as will prouoke vomite or not prouoke vomit , as long as the species remaines , it is your God : And how then can you cleare your selues from burning of your God ? 33 I reade you teach , d that in your Masse , Christ is truly and properly sacrificed by you : and withall I reade you teach , that e whatsoeuer is truly and properly sacrificed , if it be a liue thing , it is killed . Now I would gladly know of you , if this be thus , how you can excuse your selues from killing of Christ : for Christ whom you sacrifice truly and properly , as you say , is a liue thing ? 34 I reade you teach , f Per consecrationem fit v● Christi corpus vere & visibiliter adsit super mensam : that by confecration Christs body and blood is truly and visibly vpon the Altar . Visibly , g not meerly in regard of the species vnder which they lie , but simply and property : vet I neuer met with Papist hitherto , who durst venture his credit , that if his conseerate host was shuffled with vnconsecrate hosts , or his consecrated chalice set among vnconsecrated chalices , he was able by sight to discerne which was his God ? Dare you Sir Priest , venture a booke of sixe pence price , that your sight will serue you better ? 35 Your h Rhemists tell vs , Wheresoeuer Christs person is , there it ought to be adored of men and Angels . And vpon that ground ( I thinke ) you imagining that he is in the Priests hands at the eleuation in the Masse , and in the Pixe which is caried by the Priest when hee goes to visite the sicke ; you bow or fall downe vpon your knees adoring him . Now I would gladly know , why you bow not , or fall not downe vpon your knees before euery Communicant vpon his receiuing of the Sacrament , seeing according to your doctrine , euery of them receiues his maker , he is in euery of their bellies . 36 I am told you teach , i that there is no Transubstantiation , except he be a Priest who Consecrates , and k haue an intent to consecrate . Yea , I am told that some of l you teach , that to Transubstantiation non solum requiritur intentio consecrantis , sed etiam intentio istud Sacramentum instituentis , it is not onely requisite that the Priest haue an intent to consecrate , but that Christ haue an intent also that hee shall consecrate . Now seeing it is confessed by diuers of you , that m some haue taken vpon them the name of Priests , who were none : n some being Priests , haue vsed the word of cosecration , without intent to consecrate : and that o sometimes Christ is not disposed the Priest should consecrate , though he speake 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 , in stead of the Creator . 37 Iram Iudicis placare nescit oblatio nisi ex munditia place it offerentis , — idcirco non Abel ex muneribus , sed ex Abel munera oblata placuerunt : prius namque ad eum legitur , Dominus respexisse qui dabat , quàm ad ill a 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 hee had respect to the offerings because of Abel : for it is written , that God first respected the giuer before hee respected the gift , saith p Saint Gregorie . And if this be true , I would know how you can auoide the acknowledgement of this Paradoxe , viz. That God is better pleased with your Masse-priest then with his Christ : or rather this , That God respects his Christ for your Priests sake , and not your Priest for his Christs sake : seeing your Masse-priests are the sacrificers , and Christ himselfe ( according to your learning ) the sacrifice ; especially this being considered withall , that your Priests , after consecration , q pray God he will vouchsafe to look downe with a mercifull and cheerfull countenance vpon the things offered , ( to wit , Christ in your learning ) and to accept them as he did vouchsafe to accept the offerings of his righteous seruant Abel . For it seemes by this prayer , that the Priests presume more of their owne credit with God , then of their offerings ; in that they desire the gifts may be accepted at their requests , and not they for the gifts . 38 It is plaine by Scripture , that Abraham , Isaak , Iacob , Moses , Dauid , &c. were holy men , and in great fauour with God. For we reade in Scripture , that Abraham is termed the Father of the faithfull , Rom. 4. 11. and the friend of God , Iames 2. 23. that Isaak was the child of promise , Gal. 4. 28. that Iacob was beloued of God , Mal. 1. 2. and preuatled with God , Genes . 32. 28. that God spake to Moses face to face , as a man speakes to his friend , Exod. 33. 11. and that there arose not a Prophet since like Moses , Deut. 34. 10. that Christ was Dauids sonne , Math. 15. 22. and Dauid a man after Gods owne heart , Acts 13. 22. But it is not plaine by Scripture , nor by any ancient ▪ approued Author , that your George , your Christopher , your Katharin , your Vrsula , your Margaret , were holy persons , and in great fauour with God ; yet you make speciall prayers to these , and none to Abraham , I saak , Iacob , Moses , or Dauid : whereof I desire to know the reason . For me thinks it is grosse foolery , to neglect the old approued Saints , and to dote and rely vpon yonger , of whose sanctitie , yea of whose entitie , we haue no certaintie . 39 It is written in your bookes , that Maria apud Deum omnibus Sanct is potentior est . Maria sola plus potest apud Deum impetrare , quam omnes Sancti in coelo . The Virgin Marie can preuaile more of her selfe alone with God , then all the Saints in heauen besides . Yea , it is written by Ludolphus , and Chrysostom à visitatione , that velocior est nonnunquam salus innocato nomine Mariae , quam inuocato nomine Domini vnici Filij eius : Men oftentimes finde more present helpe vpon their praying to our Ladie , then vpon their praying to Iesus Christ . And in Discipulus de Tempore we reade , Nihil nos Deus voluit habere quod per manus Mariae non transiret : Gods will is , we shall haue nothing which passeth not ▪ by the virgin Maries 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 gracelesse and impotent ? 40 I heare you say , that when you desire our Ladie and other Saints , to send you health , or to giue you grace , and to haue mercie on you ; your meanning is no 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 meane no worse , why you speake so harshly ? certainly the Rich Glutton , Luk. 16. 24. when he prayed , saying , Father Abraham haue mercie on me , had a further meaning , then to desire Abraham to pray for him . And the Patriarke Iacob , when his wife Rahel said vnto him , Giue me children , or else Idle , 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 meane no other , why you tell vs so many tales of the virgin Maries descending from heauen to helpe her suppliants on earth : and of other Saints personall and actuall performance of such things as were begged of them . It is written in your books , That a Priest hauing his tongue cut out by heretickes , vpon his mentall prayer to the virgine Marie , had another put in . The virgin Marie , digitis ori eius immissis , putting her finger into the Priests mouth ( it was well he bit her not ) fastned him in a new tongue . She helped him not with her prayers , but with her fingers . 41 In the same bookes of yours it is written , That the virgin Marie prescribed physicke to a boy with a scald head , who vsed to pray to her : and that by laying her owne hands on his head , shee preserued him from head ▪ acheuer after . By Physicke , and other meanes then prayers , the cured the boy of his infirmities . In the same bookes it is written , That a good fellow called Peter , prayed to the virgin Marie for help : and that shee appeared to him with Hyppolitus in her companie , commanding Hyppolitus to helpe him ▪ which Hyppolitus did , not by praying for him , but by binding vp his sores with his hands Chirurgion-like . In the same bookes it is written , that an Abbesse , who was with childe by an officer of hers , prayed the virgine Marie to help her at a dead lift , and to saue her credit : which the virgin Marie did , not by praying for her , but by bringing two Angels with her , who played the midwiues , helping her to be deliuerd of her child instantly , and carying it ( by the virgin Maries appointment ) to an Eremite , cōmanding him in the virgin Maries name to keepe it till it was seuen yeares old . In the same bookes it is written , that the virgin Marie saued likewise the credit of a whore-Nunne called Beatrix , not by praying for her , but by personall supplying of her place in an Oratorie , by the space of fifteene yeares together , whilest she ranne a whoring after a whore-monger Priest , and no body knew she was missing . Your Cardinall Baronius tels vs soberly , that Leo 1. hauing written an Epistle to Flauianus Bishop of Constantinople against Eu●yches and Nestorius , he layed it vpon S. Peters tombe , praying him instantly that if there were any error , he would amend it : and that after certaine dayes ( it seemes S. Peter tooke time to consider well of it ) S. Peter appeared vnto Leo , and told him that he had amended it . Whereupon Leo sumens Epistolam de sepulchro B. Petri aperuit eam , & inuenit Apostolica manu emendatam : the Pope taking the Epistle away , and opening it , he found it corrected with the Apostles owne hand . Which storie seemes to argue , that when Leo desired Peter to amend his Epistle , hee meant more then to desire him to procure it amended of God by his prayers . 42 Your Rhemists tell vs , that it is absurd to say , that the intersession of our fellowes beneath is more auailable then the prayers of those that be in the glorious sight of God aboue . Now if it be indeed absurd to say so , I would gladly know of you why S. Paul , Rom. 15. 30. desired the Romanes , v and 2. Cor. 1. 11. the Corinthians , and Ephes . 6. 〈◊〉 the Ephesians , and Col. 4. 3. the Colossians , and 1. Thess . 5. 25. & 2. Thes . 3. 1. the Thessalonians , and Heb. 13. 18. the Hebrews , 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. Iames , Chap. 5. 16. 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 . 43 Again , if it be absurd to say , that the intercession of our fellowet beneath is more auailable then the prayers of those that be in the glorious sight of God aboue ; I would gladly know why you tell vs so many tales of soules creeping out of Purgatorie , crauing the help of their fellowes beneath ; and not one , of any soule crauing the helpe of any of the Saints in the glorious sight of God aboue . Haue not the soules in Purgatory so much wit , as to repaire to them for helpe , who are best able to helpe them ? Or are you of Leonard de Vtino his mind , who holdeth , quod efficaciora sunt suffragia Ecclesia praesentis facta pro aliquo in Purgatoric existente , quam orationes Sanctorum in patria : That the prayers of the Church militant are more auailable for soules in Purgatory , then the prayers of the Church triumphant ? 44 Vergerius reports , a that it is written in an Italian booke , intitled , Flosculi S. Franciscs , that the virgin Marie by the merit of her virginitie saued all women to the time of S. Clare , as Christ by the merit of hi● passion saued all men till the time of Saint Francis , in whose dayes S. Clare liued . And he further reports , that whereas he answered that booke , b his answer was condemned as hereticall in three seuerall Indices of bookes forbidden , and so it is in the last of Clemens 8. Now if his report be true , I would know how you can saue Cardinal Bellarmines credit , who denies , c that any Catholike did euer equall in any sort the virgin Marie vnto Christ ? for as it is confessed in that book , that Christ saued mē , so the Author professeth , that she saued women . 45 Ambrosius Catharinus in an Oration which he made An. 1546. in the second Session at Trent , d termed her Fidelissimam sociam Christi , Christs most faithfull fellow or companion . And another great Papist did not sticke to write , e Fuit Dominus cum Maria , & ipsa cum Domino in eodem labore , & eodem opere redemptionis : Mater enim misericordiae adiuuit Patrem misericor diae in opere nostrae salutis : Our Lord was with Marie , and Marie with our Lord , in the same labour and in the same worke of our redemption : for the Mother of mercie helped the Father of mercie in the worke of our saluation . Who fearing some might reply on Christs behalfe , that it was written , Esay 63. I haue trode● the wine-presse alone , and of all the people there was not one man with me : in way of preuenting that , goes on thus : Verum est Domine , quod non est vir tecum , sed mulier vna tecum est , quae omnia vulnera qua tu suscipisti in corpore , suscipit in corde : 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 bodie . Do not these speeches argue , that some Catholickes haue equalled in some sort the virgin Mary vnto Christ ? 46 You apply that to the Virgin Marie , which the Scriptures apply to Christ . The Scriptures say , that f The seed of the woman ( meaning Christ , the God of peace , Rom. 16. 20. ) shall bruise the Serpents head : you g say , the virgin Marie bruised it . The Scriptures say , that Of his fulnesse we all haue receiued euen grace for grace , Ioh. 1. 16. you say , h Veraciter dicere possumus , tam de matre quam de filio , &c. we may as truly say , that of her fulnes we haue receiued grace . The Scriptures say , that Christ did reconcile all things to himselfe , Coloss . 1. 20. and that he did redeeme vs from our vaine conuersation by his bloud , 1. Pet. 1. 18. 19. and you say the same in effect of her . For you affirme that she was i Redemptrix vniuersi : k Recuperatrix perditiorbis : and that l per illam omnia in statum pristinum sunt restituta . The Scriptures say , that Christ was giuen adeducendum claustro vinctum , to bring prisoners out of prison , Esay 42. 7. and you ascribe as much to her : for you pray to her thus , m Solue vincla reis . The Scriptures say , that Christ was that Lambe which taketh away the sin of the world , Ioh. 1. 29. and you seeme to beleeue she can doe as much ; for to her you vse to pray , n Mala nostra pelle , put away our euils ; meaning by euils , sinnes . The Scriptures o note it as a prerogatiue of Christs , that he was without sin : and you tell vs , that sicut Christus redemptor noster sine originali extitit , it a reparatrix nostra Maria illi similis in hoe suisse comprobatur : shee was like him in this . And doth not this also argue , that some Catholiks haue equalled in some sort the virgin Marie vnto Christ ? 47 You giue the virgin Marie answerable titles to those which are giuen God , For as God is called the King of heauen , ●an ▪ 4. 34. so you call her , q the Queene of heauen . As God is called , the Father of mercies , 2. Cor. 1. 3. so you call her , r the mother of mercie . As God is called , the Author of all comfort , 2. Cor. 1. 3. so you call her ſ the fountain of all comfort . As Christ Iesus is called Our Hope , 1. Tim. 1. 1. so t you call her . As Christ Iesus is called our Aduocate , 1. Ioh. 2. 1. so u you call her . As hee is called our Sauiour , Luke 2. 11. so she x a Sauiouresse by you . As hee a Mediator . 1. Tim. 2. 5. so she y a Mediatrix . As he a Redeemer , Psa . 78. 35. so she z a Redemptrix . As hee omnipotent , Math. 28. 18. so a shee . As hee the morning Starre , Apoc. 22. 16. so b she . As he our life , Ioh. 14. 6. so c she . As hee our Lord , Ioh. 20. 28. so d she our Ladie . As he our God , Ioh. 20. 28. so she our e Goddesse . As he a chiefe corner stone , Eph. 2. 20. so f shee . As hee the glorie of his people Israel , Luke 2. 32. so g shee . And as hee was assumed into heauen in bodie , Acts 1. 9. so was shee h you say . And as the first day of the weeke is obserued in remembrance of him , Apocap . 1. so the last day of the weeke is obserued holy by you in remembrance of her . For Sabbathum cuiu sque hebdomadis Mariae sacrum esse , vix est qui ne sciat , saith Ferreolus Locrius Mariae Augustae lib. 6. cap. 23. and Dies Sabbathi dedi nota est gloriosae virgini Mariae , saith Discipulus de Tempore , ser . 164. And doth not this also proue , that some of you Catholiks equall in some sort the virgin Marie vnto Christ ? 48 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 vpon Palme-sunday you keepe yearely a Procession in honour of Christ ; so answerably thereunto you keepe yearly on the day of the virgin Maries purification , a solemne Procession in honour of her , as Bernardinus confesseth in Mariali 6. part . ser . 2. part . 2. de visitatione Mariae . And Statuit Ecclesia Officium particulare quod di●itur ▪ si●gulis diebus ad honor emipsius Virginis , i sicut ●lind Officium ad honorem Dei : as you haue set Seruice appointed for euery day to the honour of God , so your Church hath appointed set Seruice for euery day in honour of her , as the same man witnesseth in the same place . And whereas Dauid and some other holy persons made Psalmes in their daye● to the honour of God , all which Psalmes , except two , are recorded in holy Scripture : did not a great Cardinall among you * publish a booke , intitled Psalterium B. Virginis , The Psalter of the blessed virgin Marry ? in which there are 150 Psalmes , whose beginnings answer to the beginnings of Dauids 150 Psalmes ; and eight other Psalmes answering to eight Psalmes recorded in other places of the Bible , carying the names of Esay , Ezechias , Hanna , Moses , Abacuk , the three children , and Zachary , 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 , Whosoeuer will be saued ; and all this to the honour of the virgin Mary . Is it not true , Sir Priest , that what Dauid and other holy men in their Psalmes and hymnes ascribed to God , especially in the first verse of euery their Psalmes and hymnes , that in this booke of your Cardinals is ascribed to the virgin Mary ? Doth not Dauid in the first verse of his seuenth Psalme say , O Lord my God in thee I put my trust : and doth not your Bonauenture in the first verse of his seuenth Psalme say , O thou my good Ladie , in thee haue I put my trust ? Is not this the beginning of Dauids ninth Psalme , I will praise the Lord with my whole heart ? and this the beginning of Bonauentures ninth Psalme , I wil praise thee O Ladie with all my heart ? In the 16 Psalme Da●●d saith , Preserue me O Lord ▪ and your Bonauenture in his 16 Psalme saith , Preserue me O Ladie . I will loue thee , O Lord , saith Dauid in his 18 Psalme : but I will loue thee O Lady , saith Bon●uenture in his 18 Psalme . The heauens declare the glory of God , saith k Dauid : The heauens declare thy glory , saith Bonauenture speaking of the virgin Mary . The Lord i● my light , saith l Dauid : Our Lady is my light , saith Bonauenture . In thee O Lord haue I put my trust , &c. saith m Dauid : In thee O Lady haue I put my trust ▪ Thou art my strength and my fortresse ; 〈◊〉 thy hands O Lady I commend my spirit , saith Bonauenture . n Reioyce in the Lord , O ye righteous : o I will alway giue thankes vnto the Lord , his praise shall be in my mouth continually , saith Dauid . Reioyce in our Lady O ye righteous ; I will alway giue thankes vnto our Lady , her praise shall be in my mouth continually , saith Bonauenture . p Haue mercy vpon me O Lord , &c. q Saue me O God by thy name ▪ r It is a good thing to praise the Lord , ſ Come let vs reioyce vnto the Lord , &c. saith Dauid . Haue mercy vpon me O Lady , according to the multitude of thy compassions put away mine iniquities ; Saue me O Lady by thy name ▪ It is a good thing to pr●●s● the virgin Mary ▪ and to sing vnto 〈…〉 lt us 〈…〉 Lady , let v● worship and fall downe before her , saith Bonauenture . t Sing vnto the Lord a new song , &c. u Sing ye loud vnto the Lord all the earth , &c. saith Dauid Sing vnto our Lady a new song , for 〈◊〉 ●ar●●llou● things ; Sing ye loud vnto our Lady all the earth , and serue her with gladnes ▪ saith Bonauenture . x O Lord heare my prayer , & let my cry come vnto thee : y My soule praise thou the Lord ▪ and all that is within me praise his holy name : My soule praise thou the Lord , &c. which ●ogiueth all thine iniquities , &c. saith Dauid . O Lady heare my prayer , and let my cry come to thee ; My soule praise thou our Lady , which forgiueth all thy sinnes , saith Bonauenture . z The Lord said to my Lord , Sit thou on my right hand , saith Dauid . The Lord said vnto our Lady , Good mother sit thou on my right hand , saith Bonauenture . And to omit a hundred like speeches , whereas Dauid saith , a Let euery thing that hath breath praise the Lord ; Bonauenture saith , Let euery thing that hath breath praise our Lady . Esay in his Psalme saith , b I will praise thee O Lord , &c. but Bonauenture in his Psalme saith , I wil praise thee O Lady ; Behold my Lady is my saluation , I will trust and not feare ; declare our Ladies works among the people . Hanna in her Psalme saith , Mine horne is exalted in the Lord , &c. but Bonauenture in his Psalme saith , Mine horne is exalted in our Lady ; There is none so holy as our Lady , she maketh poore & maketh rich , she bringeth low and ex ilteth . Moses in the one of his two Psalmes saith , Hearken ye heauens , &c. for I will publish the name of the Lord ; but Bonauenture in his Psalme saith , Hearken ye heauens what I will speake of our Lady , ●ye . O all yee workes of the Lord , blesse ye the Lord , &c. said the three children in their Psalme ; but Bonauenture saith , O all ye workes 〈◊〉 the Lord , blesse ye our Lady , &c. Blessed he the Lord God of Israel ▪ And thou child shalt he called the Prophet of the highest , said f Zachary in his Psalme ; but Bonauenture saith , Blessed be our Lady the mother of our Lord God of Israel ; And thou Mary shalt be called the Prophet of the highest . Wee praise thee O God , we acknowledge thee to be the Lord , said Ambrose and Austin in their Psalme ; We praise thee O Lady , we acknowledge thee O Mary to be a Virgin , saith Bonauenture . Whosoeuer will be saued , it is necessary , before all things , that he hold the Catholike faith , &c. said Athanasius ; but Whosoeuer will be saued , it is necessary before all things , that be s●edfastly beleeue what concernes the virgin Mary . And doth not all this proue , that some of you Catholiks do in some sort equall the virgin Mary vnto Christ . 49 Omnia quae Dei sunt , Mariae sunt : quia mater & sponsa Dei illa est : All things which are Gods , are the virgin Maries , because she is both the spouse and mother of God , saith g a great Rabbin of yours . And To● creatureae seruiunt gloriosae Mariae virgi●i , quot seruiunt Trinitati ▪ As many creatures honour the virgin Mary , as honour the Trinitie , h saith another . Christ was willing ( as i some of your men say ) Paterno principatui quodam modo principatum ●quiparare mater num , that his mothers soueraigntie should in some sort equall the soueraignti● of God his Father . As it is a true proposition , k Diuino imperio omnia famulantur , & Virgo : All creatures , euen the Virgin her selfe , are subiect to Gods command : so is this proposition true , Imperio Virgin● omnia samulantur , & Deus : All creatures , and God himselfe , are subiect to the virgin Maries command . l Duae Cathedra , &c. Two chaires of estate were prepared in heauen , the one for Christ , the other for the virgin Marie . And shee sits by him ( as m you say ) vt genus humanum habeat semper ante f●ciem Dei Adi●torium simile Christo , ad pro●urandum suam salutem , that mankind may haue alwayes before God an Aduocate like to Christ . Were they no Catholickes in whom we reade these ? or , doth it not manifestly herehence follow , that some of you Catholickes haue equalled in some sort the virgin Marie vnto Christ ? 50 You a teach , that whereas Gods kingdome consists of Iustice and of mercy ; God retaining to himselfe the one halfe thereof , to wit , Iustice , gaue the other halfe , to wit , mercy to his mother . You tell vs , b that vt lo●ior est nonnunquam salus memorato nomine Mariae , quam inuocate nomine Domini Iesu vn●ti silij eius : Men may oftentimes be sooner saued by calling on the virgin Mary ▪ then on Christ . You tell vs , c that Saint Francis his Frier who could not get into heauen by the helpe of the red ladder , at the top whereof Christ stood , got easily into heauen by the help of the white ladder , at the top whereof his mother stood . d You wish sicke folkes to call vpon the virgin Marie , in assurance that shee will make their entrance into the kingdome of heauen , when other wise it might be , through the diuine iustice of God , they could not enter in by reason of their iniquities . And the like counsell you giue to others who are in extremitie : for cum adolescent quidam Lu●etiae ad supplicium ill ud exquisitum & her rendum fide● nomine duceretur , ac palo inspecto subind● exclamaret , Domine Deus habe miserationem mer ; m●gni quidam nominis Theologus mulaeinsidens , ide●●idem inerepantis voce & gesta acclamauit ; Dic , inquit ; Mari● mater gratiae , mater misericordiae , &c. when a yong man was to be burnt at Paris for his faith , vpon sight of the stake , cried , O Lord my God haue thou mercie vpon me ; a great Diuine of yours , who rode by on a mule , reproued him sharply , and bad him call vpon the mother of grace and mercie , &c. as e Cassander witnesseth . Now this being thus , I desire to know how you can cleare your selues from holding , that the virgin Marie is more mercifull then Christ , and that you repose more trust and confidence in her then in Christ ? 51 It is well knowne that you make mo prayers to the virgin Mary then to Christ : f for she hath ten Aue Maries of you , for one Pater noster that Christ hath . It is well knowne g that your Preachers before their Sermons make their entrance not with a Pater noster to Christ , but with an Aue Maria to the blessed Virgin. For Omnes pr aedicantes exordium pro gratid impetranda à salutatione Angelica faciunt , saith Bernardinus de Busti . It is well knowne , that shee hath the honour of receiuing thankes before Christ : for vpon finishing of your books which you publish , you conclude with h Laus Deo & beatissimae Virgini , Deo item Iesu Christo : Glorie be to God the Father , and to the most blessed Virgin , and to God the Sonne : you giuing precedencie to the virgin Marie before her Sonne , not remembring at all the holy Ghost . And doth not this your so often praying vnto her , and praying to her before her Sonne , and rendring of thankes vnto her before her Sonne , argue that you honour her more then her Sonne ? 52 It is well knowne , that you haue moe Churches and Oratories which you call by her name , then by Christs . i Non est ciuitas , vel castrum , seu villa , quae non habet Ecclesiam vel saltem Capellam aliquā ad hinorem virginis Maria : imo plures reperiuntur Ecclesiae ci intitulasae , quam in honorem Saluator is & Sanctorum omnium : There is not a citie , not a castle , nor a grange house , which hath not either a church or a chappell dedicated to the virgin Marie : yea there are mo● Churches dedicated to the virgine Mary then to Christ and to all his Saints . It is well knowne shee hath more Holy dayes obserued by you to her honour , then Christ to his : for hee ( for any thing I can learne ) hath onely these dayes obserued as holy by you , viz. his Natiuitie , his Circumcision , his Ascention , and Corpus Christi , as it is called : but k she hath her Feast of Conception , of her Natiuitie , 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 sorowes , of her ioyes , and her weekly Saturday feast . It is well knowne she hath more presents and gifts bestowed vpon her , then Christ hath vpon him . For l you decke her Churches and Chappels with gold and siluer , and precious stones ; whereas Christs are open to winde and weather . m Where shee hath had by Offerings 200 pounds yearely , there Christ hath had some yeares but fiue markes , and some yeares not a pennie . It is well knowne you go oftener of pilgrimage to her Image , then vnto to Christs . For in Italy you go by droues to her Image at Loretto ; in Liguria you go to Sauona ; in Spaine to the mount Serrato ; in France to the towne of Cleere , in the Low Countries to Hales ; and with vs in England ( when it was Popish ) you flocked to her Image at Ipswich and Walsingham , as n Stapleton witnesseth : whereas of such flocking to any of Christs Images , wee neither reade nor heare of . And doth not this your intitling Churches with her name , and obseruing of Holy dayes to her honour , and presenting her with such gifts , and running of pilgrimage to her Image so far and so often , fortifie the former conclusion , that you honour her more then Christ ? 53 o Slatuit Ecclesia quod singulis diebus ter pulsentur campanae ad honorem benedictae matris Dei , maxime de mane , & de sero , vt omnes ipsam immaculatam Virginem genibus flex is adorantes venerentur , ac beatificent ; &c. your Church hath ordained that three times a day a bell ( which you call your Auc Mary bell ) shall be rung to put men in mind of worshipping the virgin Mary , of recommending your selues to her , of that thankfulnesse which you owe to her : but you haue no ordenance for the ringing of a bell in such sort , to put men in minde of worshipping Christ . Your Church hath taught men to pray to the virgin Mary to command her Sonne . Orae Patrem , & iube Filio : Intr●ate God she Father , and command God thy Sonne , was p an vsuall prayer in many Churches : and so was , O faelix puerper● , Noftr● pians scel●●a , In re matris nupera Redemptori . And in your q Bonauenture Ladies Psalter lately printed , Coge illum peccatoribus misereri : Compell him ( viz. Christ ) to haue mercie vpon sinners , saith Bonauenture speaking of the virgine Mary . And in another r Treatise of Bonauentures making , called Corona B. Mariae virginis , this formall prayer is to be found : O Imperatrix & Domina nostra benignissima , in re matris impera tu● delectissimo fil●● Domin● nostro Iesu Christe , vt mentes nostr as ab amore terrestrium ad coelestia desideria crigere dignetur : O noble Empresse and kind Ladie , we pray thee vse the authoritie of a mother , and command thy Sonne and our Sauiour to turne our hearts from the loue of earthly things , vnto the loue of heauenly . Doth not this your care to see her serued , and the soueraigntie which you giue her ouer her Sonne , inforce that you esteeme of her more then of Christ ? 54 You tell vs , that ſ Salomon dicit , qui parum nouerat de Maria , t Turris fortissima nomen Domini , ad ipsam confugiet iustus , & exaltabitur : nobis autem dicendum , Turris furtissima nomen Dominae , ad ipsa● confugiet peccator , & saluabitur : Salomon who knew little of the virgin Mary , said , The name of the Lord is a strong tower , the righteous shall come visto it , and be exalted : but we must say , The name of our Ladie Is a strong tower , let the sinner come vnto it , and he shall be saued . You tell of a u ●oldi●● ▪ who did neuer any other good deed , then saying of an Aue Mary when hee arose in the morning , and another when hee went to bed a● euening , who graita Virgini● saluatus est , was saued by the grace of the virgine Marie . And you tell vs of a x theefe and murtherer , who did neuer good deed , but that he fasted Saturday in honour of the virgin Marie , who for that was likewise saued . You tell vs of an y vnthrift , who to get wealth by diuellish means , renounced Christ ; and yet because he would not renounce the virgin Marie , was pardoned : and of a z gracelesse gentleman , of whom Christ himselfe complained as of one that crucified him , who yet because he honored the virgin Mary by fasting Saturday , sped well enough . You tell vs of a one who should haue beene condemned by Christ , by reason of his sinfulnesse , who yet was absolued at the Virgins intreatie , for that he was one of her seruants : and of b another that was indeed condemned to hell by Christ ; and yet repriued by reason of her importunitie , and afterwards saued . Do not all these tales ( ordinarily told in your pulpits ) conuince , that your forefathers laboured to perswade the people , rather to trust in the virgin Mary then in her Sonne Christ Iesus ? Multi videntur B. Virginem in maiore veneratione habere quàm Christum filium eius : Many seeme to honour the blessed Virgin more then her Sonne Christ , saith a c great man of your Religion ; imputing the cause thereof to their * simplicitie ; but he might more iustly haue imputed it to your doctrine ; and the rather , for that he addeth in the same place , Quta honor matris redundat in silium , Prou. 17. patientiam habet filius Del de hac qu●rundam vir orem & mulierem simplicitate : Because the honor of the mother redound● to the honour of the child , as we reade , Prou. 17. the Sonne of God beares with the simplicitie of such men and women as honour his mother more then himselfe . For doth not this doctrine affoord good encouragement for such practise ? 55 I finde in many of your a Catechismes , the second Commandement of the Decalogue left out quite : and in b some of your Catechismes , for Remember thou sanctifie the Sabbath day , I find , Remember to sanctifie the Holy dayes . And in your c Trent Catechisme I find the ninth and tenth Commandement so huddled together , that I know not how it distinguisheth and rankes them ; whether it makes , Thou shalt not couet thy neighbours wife , the ninth commandement , as d some popish Catechismes do ; or the tenth , as e others do . My desire is you would giue mee a reason of leauing out the second , and of changing the third according to your account , the fourth in ours ; and such nimbling of the 9. and 10. together , that you cannot agree among your selues which is the ninth , which is the tenth . 56 You teach , that f to speake against your Pope is a most deadly sinne against the first commandement of God : that g to deuise or to procure pictures to be deuised by others , which may in any sort be disgracefull to your Pope or to his Cardinals , or to any of your Popish Hierarchy , is a sin against the first commandement . That h to keepe bookes either of heretickes , or for any other respect , forbidden by your Church , is a sin against the first commandement . That i not to detect a man infected with heresie to whom he ought ( that is , not to detect a Protestant to the Inquisition ) is a sinne against the first commandement . That k to disswade or hinder any for entring Religion ( that is , in your language , from being a Monke or a Nunne ) is to sinne against the first commandement . That l to set light by , and not to regard the ceremonies of your Church , is a sinne against the first commandement . That m he who is ignorant of the fiue commandements of the Church sinnes against the 1. commandement . That n he who beleeues not vndoubtedly your popish Purgatory , sinnes against the 1. commandement . That o not to beleeue whatsoeuer your Romish Church beleeues , is a sinne against the 1. commandement . That p it is an act of infidelity or heresie to communicate in both kinds . And do you not hereby bowray , that you make of no sinnes grieuous sinnes ? 57 Saint Paul speaking of concupiscence , which rebelled against the law of his minde , Rom. 7. 23. complained of his hard estate , that hee could not rid his fingers of it , v. 24. terming it expresly sinne , v. 17. yet your q Councell of Trent denies , that concupiscence in the regenerate is sinne : and your r Posseuin thinkes it not meete , that we , after the example of the Apostle , should call it sinne . Stealing for need is sinne , as appeareth Prou. 30. 9 ; yet with ſ you , stealing for need , is no sinne . And do not these two instances bewray , that you make of sins no sins ? But your turning the Commandements of God into Euangelicall counsels , puts it out of all doubt . For though it be a sinne , not to obserue Gods commandements , yet according to your learning , it is no sinne , not to obserue Gods counsels . t Nemo peccat si Dei consilia praetermittat : u Intermittere consilia nullum peccatum est : x Consilium si non seruetur , nullam habet paenom , goes for good diuinitie with you . Now that you turne the commandements of God into counsels , it is proued by this , that Resist not euill , &c. Loue your enemies : Lend , looking for nothing againe : Pray for them which curse you : Let you communication be Yea , yea , Nay , nay : If thy right eye cause thee to offend , placke it out , and cast it from thee : Take heed you giue not your almes before men , to be seene of them , &c. Be not careful : and Care not for to morrow . If any brother haue a wife that beleeueth not , if she be content to dwell with him , let him not for sake her : and the woman that hath an husband that beleeueth not , if he be content to dwell with her , let her not for sake him : are held by y you , not commandements , but Euangelicall counsels . For vpon this ground it followes , that though a man resist euill , though hee loue not his enemies , though he pray not for them who curse him , though his communication be more then yea and nay , though hee plucke not out his right eye when it offends him , though he giue almes to be seene of men , though he be carefull for to morrow , though he leaue his vnbeleeuing wife who would dwell with him , &c. in all this hee sins not . 58 Whosoeuer is angrie with his brother vnaduisedly , is culpable of iudgement : and whosoeuer saith Rada , is worthy to be punished by a Councel , saith our Sauior , Mat. 5. 2● . yet vnaduised anger , & Racaing of a mans brother , are but venial sin● with z you . Foolish talking and iesting , which are things not comely , saith S. Paul , Eph. 5. 4. yet they are but veniall sinnes with a you . Of euery idle word that men shall speake , they shall giue an account thereof at the day of iudgement , saith our Sauiour , Mat. 12. 36. yet idle words are but veniall sinnes with b you . Flatterie , from which the Apostle cleareth himselfe as from a foule fault , 1. Thess . 2. 5. is but a veniall sin with c you . * Continuall haunting of Tauerne or Alchouse , noted by the Apostle as an heathenish sin . 1. Per. 4. 3. is but a veniall sinne with d you : no nor yet e drunkennesse it selfe , which is condemned by the Apostle in the same place . The prouoking of wife & children to anger , which the Apostle forbids , Col. 3. 1. 21. is but a veniall sin with f you . Though we reade Psal . 5. 6. that the Lord shall destroy them that speake lies ; yet lying , prouided it be but in a meriment , is no more then a veniall sinne with g you . Yea some kinde of periuri● , and cursed speaking , though cursed speakers be h excluded the kingdome of heauen expresly , and periuri in generall condemned . Mal ▪ 3. 5. are but venial sinnes with i you . If a boy rob lis father but of little summes of mony : if he steale pins , points , bowles , or such small things from his ompanions , he sinnes but venially in k your opinion . Prouided a man heare a Masse 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 curding , in dicing , in dancing , in going to playes , or any such like idle exercises , and sin not at all , as l some of you say , or at m most but venially . To manage a mans owne estate whickedly , by spending wastfully , or sharing miserably : to play the glutton , to exceed in apparell , to spend the time idly , to pray retohlesly , to brag of himselfe insolently , are but veniall sins with n you . For one w●min to call another woman whore , or theese , or what euer comes first to her tonques end : for seruants to miscall & raile one on another , is but a veniall sinne with o you . For a man in his furie or choler to play any impious or desperate part , to reuile God & his Saints , is but a veniall sinne with p you . And doth not this argue your Religion to be a licentious Religion , which of such practises makes but peccadilloes ? 59 It is foule sinne for subiects to rebell against their Soueraignes , Rom. 13. 2. yet you commend rebellion in subiects . u Your Colledge of Iesuites at Salamanca in Spaine , concluded the seuenth day of March , Anno 1602. that the Papists in Ireland might fauour the Arch traitor Tyrone , idque magne cum merito , & spe retributionis aeternae , very meritoriously , and with hope of heauen . And in Lewis of Bauaria the Emperour his dayes , they who rebelled against him , x were called by your predecessors , Ecclesiae filij , & vere fideles , your Churches white sons and truly faithfull ; whereas they who stood with him , were called Heretiks and Schismatiks . It is a foule sinne to vse vaine repetition in prayer , Math. 6. 7. yet you commend your Iesus Psalters , wherein you repeate one prayer 150 times . To beleeue lies seemes a foule sin : for God threatneth such as he resolues to damn , to send them strong dclusions that they should beleeue lies , 2. Thessal . 2. 11. yet you hold the beleeuing of lies to be meritorious in some persons . For , Si rusticus circa Articulos credat sue Episcopo proponenti aliquod dog ma haereticorum , meretur in credendo , licet sit error : If a country fellow beleeue the Bishop of his Diocesse preaching some hereticall point against an Article of his faith , he merits in beleeuing him , saith y Tolet. And do not these foure instances proue , that you make of sins vertues ? 60 You take vpon you to forgiue sins to commit : which is proued by this , z that the Abbot of Swines-head absolued a Monke who acquainted him with his purpose of poisoning King Iohn with a pot of Ale , before the Monke poisoned the King. And by the testimonie of the Germaines : for in their a grieuances exhibited to Charles the fift , they complained , that the pardoners perswaded the people they could pardon nox as praeterit as nut futuras , both faults past , and faults to come . And as much may be gathered out of Sigismonds the Emperours words at the Councell of Constance , who speaking against dispensations , said thus : b Legimus Christum Petro potestatem duntaxat relaxandi peccata , non admittendi dedisse : Wee reade that Christ gaue Peter onely power to remit sinnes , but not to commit sinnes . For it is plaine by this , that the Peters of his dayes tooke vpon them to dispense with such as had a mind to sinne . But most directly the point is proued by c Martinus Alfonsus Viualdus , that great famous Spanish Doctor , for in him wee reade , Quod Papa habet omnimodum pote●●atem in omnes Christi fideles , tam quoad commissa , quam quoad committend● crimina absoluenda : That the Pope hath all maner of power ouer Christs people , to absolue them as well from all crimes to commit , as from crimes committed . And by our most d noble King , who protestech that he hath seene with his owne eyes two Authentical buls , both of them pardoning sin as wel to come , as by-past . 61 You a confesse , that Mariage was instituted by God in Paradise , not onely for increase of mankind , but for preuenting fornication . And yet you b teach , that a solemne vow ( by reason of the Churches constitution ) makes a nullitie of mariage following after it . Now I desire to know , with what honestie the Church can repeale or make void the institution of God by any constitution of hers . For you know there is a text , Those whom God hath ioyned together , let no man put asunder . Your c 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 giue no better answer , then that the constitutions made by the Church , are made by your Pope , and that your Pope not being a pureman ( which I easily beleeue ) all was wel enough . But cannot you giue me a better ? 62 You d confesse , that he is more capable of Orders among you , who hath kept two wheres , then he who hath maried one widow or two wiues . And if this be thus , may we not say with another of your e Glozers , Nota mirabile quod plus habet luxuria quàm castitas , obserue a strange thing , whoredome hath greater priuiledge then chastitie ? 63 You f confesse , that your Votaries breake their vowes of chastitie if they marrie , but not if they keepe whores . Now I would know of you , whether this doth not argue plainly , that your Votaries chastitie consists in not marying , and not , in not whoring ? Your Friers , your Priests may lie with a hundred Nuns , and keep for all that their vowes of chastitie , if this be so . 64 By your Religion , g It is lesse euill in him that hath vowed chastitie , is whore , th●n to marries h Mariage of them who haue vowed chastitie , is the worst sort of incontinencie . i They ( in more grieuously by marying , who vowed chastitie before , then if they played the Sodomits , a● vsed the sin of bestialitie , according to your diuinitie . Your Popes as good writers witnesse ) haue been k erectors of stewes , and l haue made great profit by the stewes . Your Cardinals haue bene m frequenters of the stewes : your Doctors haue n defended the stewes : your o Bishops haue licensed Priests for a certaine summe of mony to keepe whores : and your p Officials for mony haue licensed maried wiues in their husband● absence to play the whores . Adultery is reckned by q your men , inter minora 〈◊〉 amongst the peccadillos . And as for fornication in Priests , r Communiter dicitur , quod pro simplici for nicatione qui● deponimon debet , cum pauci sine ill● vitio inneniantur : The common opinion ●●ongst 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 speake of ſ him , who in Italian verses commended the sinne of Sodome , though your Pope made him Archbishop of Beneuentum . Doth no● the rest proue your Religion an vncleane Religion ; and that you haue little cause to brag of your chastitie ? 65 By your Religion , the Images of Saints are to be worshipped with Processions , Gen● flextionibus , inclinationibus ; 〈…〉 ficationibus , deo sculationibus , oblationibus , luminarum accensibnibus , & perigrinatio by kneeling vnto them , by bowing the body towards them , by inconsing of them , ( that is , sacrificing vnto them , as u Lindwood expounds the word ) by kissing of them , by offering gifts vnto them , by setting vp candies before them , by going in pilgrimage vnto them . Now I would know why you should not be held Idolaters forthis , seeing sacrificing to any thing but God onely , hath beene alwayes x reputed idolatrie ; and the burning of incense to any thing , hath beene alwayes held sacrificing ? 66 I haue seene a y prayer of yours , which ( as the Rubricke saith ) was shewed vnto Saint Austin by reuelation of the holy Ghost ; and of which you giue out , that who beareth it about them , shall not perish in five nor water , neither in battell , nor iudgement , nor shall die sudden death , nor be poisoned with venome . And I haue seene certaine verses which your Pope 〈◊〉 sent with three Agnus Deis , to the Emperoue of Greece , running thus : Balsanius , & munds cura cum chrysmatis vnda , Consiciunt Agnum quod muns douibimagnum . Fonte velut musum , per mystica sanctificatum , Falgura de sursum depell●t ●●●●malign●m Peccaium frangit , vt Christi sanguis , & ●angit● Pregnans seruatur , final & partia liberatur . Dona defert dignis , virtutem destruit 〈◊〉 Port●ses munde , de flucti●u●●r●pit v● dae . Balsam , and pure water , and chrysine licour cleere , Make vp this precious Lamb I send thee here . All lightning it dispels , and each ill sprite , Remedies sinne , and makes the heart contrite ▪ Euen as the blood that Christ for vs did shed : It helps the child bed paincs , and giues good speed Vnto the birth : great gifts it still doth win , To all that weare it , and that worthy bin : It quels the rage of fire ; and cleanly bore , It brings from shipwracks safely to the shore , Now I desire to know ( not how your Pope can be excused from blasphemy , in ascribing as much to his Lamb , as to the Lambe of God ; for I know that passeth your skill , but ) how your Church can be excused from sorcery ? 67 Some of your Painters picture Christ and Simon of Gyrene carying the Grosse of Christ ioyntly ▪ but ( as a Iansenius proueth well they caried it seuerally , Christ one part of the way , and Simon another part of the way ; whereby appeares it was farre from a cart loade : yet you tell vs of so many peeces of it , in so many places , as that you cannot denie , but that at this day it would fraught a ship of three hundred Tnnue . Now I desire to know , how it , being insensible , of lesse then a cart loade , is become a ship loade ; especially seeing for the first three hundred yeares after Christ , no body discerned any growth of it , yea no body regarded it ? 68 b Some of your Crircifixes represent Christ nailed vpon the Grosse with three nailes , some with foure : of mo hoiles then foure , we neither reade in your Lay-men books , nor in your Clergy books : yet there are a number of nailes shewed in diu●●● places , which are saide to be of the nailes wh●● withall Christ wa● nailed vnto the Crosse . Now ● desire to know , how they being but foure at first , are come to so many now ▪ especially considering both Russinus hist . lib. 1. cap. 8. and Socrates hist . lib. 1. cap. 13. and Theodoret hist . lib. 1. cap. 18. testifie , that Constantine made bridles of some of them , and an helmet of the rest of them : and that c Gregory Turonensis who relates the matter a little differently , affirmes , Helena her selfe cast one of them into the sea , to make it safely nauigable . Did that which she cast into the sea spawn● thinke you , that we haue such a frie of nailes ? 69 You d keepe a solemne feast in honour of the Crosse whereon Christ died , though Christ was most despightfully vsed thereon . Now I desire to know , why you keepe not rather a solemne feast in honour of the Asse whereon Christ rode into Ierusalem , seeing he was e royally vsed when he rid vpon the Asse ? 70 You f teach , that the Crosse of Christ is to be worshipped , ratione contact us , because it touched the bodie of Christ . Vpon which ground would it not follow , I pray you , that if the woman who was cured of the blooddy issue , Luk. 8. were liuing , she must be worshipped ? and the multitude too , who at the same time thrust him , and trad vpon him ? Would it not follow , that Iudas who kissed him , and the other sonnes of Bebial who bufferted him ; and all the ground whereon he trod both in Egypt and in Iudea , ought to be worshipped in like manner ? 71 I reade in your bookes , that a Nothing can enter into heauen , which is not purified to the point . Nothing can stand in Gods sight , that hath any blemish of su●ne , any spot of corruption , any remnant of infirmitte . And I reade likewise , that vpon this ground you maintain , that many mens soules go to Purgatorie to be purified to the point , that afterwards they may haue entrance into heauen . Now seeing you confesse , that b mens bodies sin against God as well as their soules ; and c that sinne hath wrought in the bodie great filth and feeblenesse : I desire to know why you do not maintaine that mens bodies go to Purgatorie to fit them for heauen , as well as mens soules ? Mee thinkes , it should be as vnseemly to see a filthy , a feeble , a corrupt bodie , as to see a sinfull soule in heauen . 72 You tell vs , that d Purgatorie is onely for those soules which are not perfectly purged in this life : and yet you tell vs , that e many mens soules whose sir sare forgiuen in this life , go to Purg atorie . Now I would know , how these two tales can stand together . For as sin defiles the soule , so forgiuenesse purgeth it . That soule , whose lins are forgiuen , is perfectly rurged . And therefore if your Purgatorie be onely for such soules as are not perfectly purged in this life ; in seemes to me , it cannot be for those soules whose sinnes are forgiuen in this life . But if you meane to giue me full satisfaction herein , you may not mock mee , by distinguishing , that in sinne two things are to be considered , viz. Culpa & pant , the fault , and the punishment of the fault : labouring to make me beleeue , that though the fault beremitted , yet the punishment remaining , there is matter enough for Purgatory to worke vpon . For I would haue you know , that I know well , it is the fault of sinne , and not the punishment of sinne , which defiles the soule . f Omnis paena , in quantum pa●na est , iusta est , & a D●●● All punishment confidered as punishment , is iust , and from God ▪ And it is absurd to say , punishment is purged with punishment . 73 I reade in your bookes , that your Pope for deliuering of soules out of Purgatorie , prescribes sometimes no more but the saying of a Masse at such an Altar in such a Church : or the saying of a pater nester twice or thrice , &c. Now I would know , with what iustice God can keepe him in such horrible torments as you say are in Purgatorie , for the want of saying of a Masse , or two or three Pater nost●r●l , whom in mercie he meant to deliuer vpon the saying of a Masse , or two or three Pater nosters . One of your Iesuites affirmes confidently , that i Deus esset profecto crudelissimus , si propter vnam orationem Dominicam quae non diceretur , animam pro qua fudie sanguinem suum detineret in tant is torment is : God might iustly be reputed cruell , if for want of pattering ouer a Pater noster , hee would keepe any soule , for which he shed his bloud , in such torments as are in Purgatorie . 74 I reade in your bookes , k Solum Deam nosse quae sit iusta poenitentia , that God onely knowes how long any sinne deferues to be punished in Purgatorie ; though l some take vpon them precisely to set downe , that euery sinne deserues as many yeares Purgatorie torments , as there are dayes in seuen yeares , viz. 2555. And yet I reade that your Pope grants Indulgences in this manner : Qu● hot veljll●● secerit , liherabit ani●●m 〈◊〉 à Purgatorie : He that doth this or that , shall deliuer a soule out of Purgatorie . Now I would know , how your Pope comes to know , that soules are so neare the time of their deliuerie , that the doing of this or that will suffice to make euen for the remainder of their punishment ? or rather , whether you be not of my minde , that the Pope in granting such Indulgences playes the K. and the people in making reckning of them play the fooles . The Iesuite aboue cited , m disputing the question , An Papa vel Episcopi possint animas liberare à Purgatorio : whether the Pope or the Bishops haue power to deliuer soules out of Purgatorie , resolues they haue , prouided , tantum pro illis suffragi●ru● 〈…〉 liberentur : sed tamen neque possent , neque debent vti hac forms , Qui hoc velillud fecerit , liberabit animam vnam à Purgatorio : 〈◊〉 illerum scit quantum debeat paenar●●● illa an●ma quae liberanda est , vt iudicare posset satis esse illud suffragium quod praecipit ad liberandam illam ▪ concluding thus , Cum autem hoc ignoret , non potest nis●temere dicere , Qui fecerit hoc , liberabit animam vnam ; which is in effect as much as I say . 75 I reade in your books , that as in the old Law there was a n Treasurie to keepe mony in for the vse of the poore ; so now there is in the Church a o treasurie to keepe spirituall commodities in for the vse of such , who hauing their sinnes forgiuen them , are yet liab●e to great punishments , either here or in Purgatorie . Which spirituall commodities are raised ( as p you tell vs ) of the surplussage of Christs sufferings ; and of the surplussage of other holy persons , such as Iob , Elias , Elizeus , Esay , Ieremy , Ezekiel , and other of the Prophets , the virgin Marie , Iohn Baptist , &c. For Christ suffered more then hee needed ; and many holy persons suffered more then their sinnes deserued , q as you say : r which , ne inanes & sine fructu essent , lest they should be thought to haue bene suffered idly and to no purpose , are reserued for the vse abouesaid ; and are to be disposed by your Pope , whom you make the ſ one onely Lord Treasurer thereof : hee by his Indulgences may communicate more or lesse of ▪ them to whom hee thinks good . Now in as much as you confesse withall , that Christs sufferings are of themselues sufficient to make satisfaction for the temporary punishment of all men , as well as for the eternall , and yet not exhausted : I would know why the sufferings of the Saints should be ioyned to them ? and whether it be not as absurd to hold , that any part of Christs sufferings were inanes & sine fructa , idle and to no purpose , as holy mens ? and how it came to passe that such a masse of treasure arising from holy persons in the old Law , the Priests of that time could make no vse of it , but left it vntouched for your Pope ? 76 I reade in your bookes , t that diseases of the body are temporall punishments of sin : and that u your holy mother the Church pardoneth exceeding often and much , all or great parts of what punishment temporall soeuer due or deserued either in this world or in the next . Now if your Mother hath power to do so , I desire to know , why shee cureth not by her pardons , the Ague-fits , the Strangurie , the Stone , the Goat , wherewithal many of her children , her best beloued children , her Cardinals , her Popes , are oftentimes afflicted ? 77 I reade in your bookes , x that your Pope hath power to emptie Burgatory at once . And if the saying of a Masse or a Pater noster will helpe to emptie it , as you haue borne men in hand heretofore that it wil ; I would know how you can excuse your Popes from vnspeakable vncharitablenesse and hard heartednesse , in that themselues say no moe Masses and Pater nosters for Christian soules then they do , nor set moe of their Priests on that worke . I doe not doubt , but if such commodities would redeeme soules , the Carmelites should haue no cause to brag of their priuiledge , viz. y That none of them shall lie longer in Purgatorie then the Saturday following their death : for the Pope might deliuer ▪ euery man the same day he died . 78 I reade in your bookes , z that your Bishops may absolue from blasphemie , from heresie , from periurie , from sorcerie , from Sodomitrie , from ince●s , from bestialitie , from murther , and from such like sinnes : but they may not absolue him that strikes a Clergie man , that falsifieth the Popes letters , that saith Masse in an vnhallowed place , that buries an excommunicate person in the Church or Church-yard , &c. These are Papall cases . The absolution from these is reserued to your Pope . Now I would know , why they should be denied the lesser , to whom the greater is granted . It is written , a Rabbini grauius plectendos esse cos aiunt , qui contradicant verbis Sc●ibarum , quam verbis Mosaicae leges : that the Rabbins say , I hey deserue more grieuous punishment who transgresse the ordinances of the Scribes ▪ then they who transgresse the ordinances of Moses . And doth not this your reseruing of Papall ordinances to your Popes hearing , suffering ordinary Bishops to dispense with the breaches of Gods ordinances , argue your kin-ship to Iew sh Rabbins ? 79 They who knew your practises better then I do , haue written , b Qui gustauit ouum , trahi●ur in carcerem , cogi●u●g de haeresi causam dicere : qai totim dtem Dominicum vacat temulentiae , scortis & aleae , audit bell as homo : such as entean egge on a fasting day , are imprisoned by you , and called in question vpon suspition of heresie : whereas they who ▪ spend the whole Lords day in drunkennesse , in whoring ; in dicing , are accounted good fel owes . c Seuerius punitur quindoque Monachus sine euculla incedens ▪ quam adulterium ●ut sac●ilegium committens : A Monk walking without his cowl , is more rigorously dealt withall ▪ then if he were guiltie of adulterie or sacriledge . And in generall , d Grrauius plect●●ur agens contra vnum Papae decretum , quam delin quens contra diuinum praeceptum & Euungelium : He who offends against the Popes law , is more seuerely punished then he who offends against the law and the Gospel . And doth not this shew , that as e the Scribes and Pharisees , so you make void the commandements of God for your traditions ? 80 I haue a f booke of yours , wherein there are many pardons granted vpon the saying of certaine prayers , some for scores , some for hundreds of dayes , some for hundreds , some for thousands of yeares : among which there is g one for 1000000 yeares ; and h another promising as many yeares of pardon as there are bodies buried in that Church-yard where the prayer is said , which may amount to a numberlesse number ; though perhaps not to so many as Pope i Siluester granted to the Church of S. Iohn La ●erans , who at the 〈…〉 of it , granted so many yeers of pardon thereto , as there fell drops of water that day , albeit neuer man saw a ●●eater raine then fell that day . Now I would know of you , why any man should trouble himself with saying of those prayers which haue pettie pardons of dayes , or some hundreds of yeers assigned them ? Mee thinkes it were enough to say that prayer which hath 1000000 yeares of pardon , and the other Church-yard prayer , which comes to a nemo scit , and to let the rest sleepe in the decke . 81 You k teach , that Auricular confession is necessary , to the end that your Priests hauing power to binde and loose , to remit sinnes and to retaine them , may the better know whom they should binde , whom they should loose : whose sinnes they should remit , whose sinnes they should retaine . And indeed it is plaine by Scripture , that Priests ( as you call them ) haue equall power to bind and to loose , to remit sinnes and to retaine them . But this is it that I maruell at , and wherein I desire to be satisfied by you , why if confession be so necessarie for the two foresaid ends , we seldome or neuer heare of any who came to be confessed , whatsoeuer their sinnes are , who are bound by your Priests , whose sinnes are retained : but that all go away loosed , all get absolution . 82 You n teach , that innumerable sinnes are veniall , that is , o pardonable of their owne nature , p such as we need not make confession of , q such as for which a man deserues not to be called a sinner , r such as make no breach of friendship betweene God and vs ; such as God ( according to ſ some of your Doctors ) is not displeased with : t such as may be pardoned in this life by a knocke of the breast , by the Bishops blessing , by the holy water sprinkle , by saying a Pater noster , &c. And yet you tell vs , that if these sinnes be not pardoned in this life , u the delinquents shall go to Purgatorie , where the paine is so intollerable , that a x good fellow who had lien there thirtie yeares , hauing it in his choise , whether he would lie there one day longer , or returne to the earth , and be bound for an hundred yeares together to walke vpon sharpe iron nailes which should pierce his feete , and to eate nothing but bread baked on the imbers , and to drinke nothing but vineger mingled with gall , and to weare nothing but that which was made of Camels haire , and to lie vpon the bare earth with a stone vnder his head in stead of a pillow ; made thoise to abide all this rather then to abide in Purgatorie one day longer . Now I desire to know what the reason might be , that God in the next world should torment his friends in so horrible maner , whom he would haue quit from blame in this world for a thing of nothing ? 83 A y Gentleman of Germanie payed a yearly annuitie out of his lands to a Monasterie not farre from him , bequeathed by his father , to the end that the Monks therein should pray for the deliuerance of his fathers soule out of Purgatorie . Now in processe of time , the Gentleman vnderstood that the Monkes of that Monastery bragd much of certaine Indulgences which they had lately procured , affirming , that whosoeuer would buy them of them , might deliuer out of Purgatorie what soule soeuer they desired . Hereupon the gentleman pretending great care to free his fathers soule from Purgatorie , made offer of a good large summe of money , vpon condition they would make him good assurance that by those Indulgences his fathers soule should be indeed deliuered . The Monkes sweare he need not doubt hereof , for it was certaine he should be deliuered : yet for his better securitie , they procure it to be confirmed vnder the seale of their Monasterie and of their Order , and cause it to be subscribed with their owne hands and the hand of their Generall , that by the purchase of those Ingulgences his fathers soule was vndoubtedly deliuered out of Purgatorie . With these assurances the Gentleman departed . And when the Monkes , vpon his fathers anniuersary day came vnto him for their Annuitie , he denied the paiment , because his fathers soule was deliuered by the Indulgences which they sold him . With which answer the Monks were discontented , and complained of the Gentleman to the Bishop ; who gaue iudgment that the Gentleman must continue the paiment of the Annuitie : to which iudgement the Gentleman refused to stand . My desire is , you would deliuer me your opinion , whether the Bishop had better reason to giue such a iudgement , or the Gentleman to refule the iudgement ▪ 84 A z country fellow was wont in meriment to say , That he was verily perswaded there were but a few soules in Purgatorie , or rather none at all . For which hee was at length called in question by the Inquisiters . Now he confessed that he had often said so , and thought he had good proole for it . For ( quoth he ) you , and such as you are , teach vs , that none go to Porgatorie but penitent Christians , who haue not in this life fully satisfied for their sinnes . And you teach vs withall ▪ That euery Masse deliuers one soule ( at least ) out of Purgatorie : and that the first Masse of euery Priest deliuers fifteen soules : and that innumerable soules are deliuered by Indulgences . Now we all know , that in euery village and towne , there are more Masses said euery day then there dies penitent Christians . And how then is it possible that there should be any soules in Purgatory ? Was not this case prettily argued ? 85 a Tecolius the Pardoner bragd he could forgiue sinnes to come and past Hereupon a Germain gentleman procured of him a Pardon for a sinne to come ; and afterwards robd the Pardoner as he passed thorow a Forrest , professing that that was the sinne for which he procured the pardon which he bought of him . Did not the Gentleman serue the Pardoner right ? 86 You b define your Church , to be a companie of men prof●ssing one faith , vnder one head , to wit , the Pope . Whereupon it must needs follow , ( must it not thinke you ? ) that when you haue no Pope , you haue no Church . Now after the death of euery Pope , there is a time wherein there is no Pope . Your Chaire stands emptie , sometimes many dayes , sometimes many yeares . And doth it not thereon follow , that after the death of euery of your Popes , there is a time wherein you haue no Church ? 87 You brag as much of the name of the Church , as the c Iewes of old did of the Temple of the Lord. At euery other word ( almost ) the Church is in your mouthes . And if your champion d Campion lie not , Audito Ecclesiae nomine hostis expalluit , We no sooner heare of the name of the Church , but our harts faile vs. Now I pray you of all loues tell , what you meane by the Church , when you e say the Church is Index omnium controuersi●●um , Iudge of all contronersies : and that Infallibilias verbe Dci ex Ecclesi●●●stimon●o pendet , The in●allibility of the word of God depends vpon the Church : and that we must heare the Church . Are you of Gretzers mind , who f saith , that in these particulars , per Ecclesiam intilligimus Romanam Pontifitem : By the Church we meane the Pope ? If so , much good do you with your Church ; I had rather be of a poore Chappelrie , then one of your Church . 88 It is said , that all you Pr●ests take this oath , g ●go N●sacram Scripouram iuxta cum sensum quem t nuit & 〈◊〉 sancta mater Ecclesia , cuius est iud●care devero sensu & interpretatione sacrarum Scripturarum admitt ; nec ●●m vnquam nis●iuxta voanimem consensum patrum acc●piam & interpretabor : that is , I such a one , do take the holy Scripture 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 one consent . Now if you do so , I would know how you can cleare your selues from periury , seeing it is plaine , you sometimes take and expound Scrriptures in that sense , which neuer Father gaue of them . As for example , Mica 7. v. 8. 9. which h you alledge for Purgatorie : for no Father did euer so expound it . Sometimes you take and expound them in that sense which is contrary to some Fathers ; as when i you expound the words in 24 of Prou. v. 16. of falling into sinne : for Non de iniquitat●bus , sed de tribulationibus loquitur : The text speakes not of falling into sinne , but of falling into aduersitie , saith Austin de Ciuitate Dci , lib. 11. cap. 31. Sometimes you take and expound them in that sense which is contrary to all the Fathers , which we find to haue interpreted them ; as when k you take Christs words , Ioh. 10. 16. which he spake of one Shepheard , to be meant of your Pope , and not of Christ himselfe : for the l Fathers say , that by one Shepheard , Christ meant himselfe . 89 I am told , m you commend the Colliar , who being asked by a Diuell , as he lay on his death-bed ; or by a Cardinall , as he was trauelling on the way , how he beleeued , returned answer , As the Church beleeued . And being asked , how the Church beleeued , replied , As he beleeued . Vouchsafing no other answer , but , I beleeue as the Church beleeues , and the Church beleeues as I beleeue . Now if this be true , is it not true also , that Laico-papismus nihil aliud est quam merus idiotismus , The Diuinity of Lay ▪ papists is nothing else but foolery ? Certainly n Lactantius laughed at them as fooles who being asked a reason of that which they be●eeued , could giue none , but rested in their forefathers iudgements , quod ills in sapientes fuerint , ills prohauerint , illi sciuerint , quodesset optimum : because ( forsooth ) they were very wise , they approued of that which they held , they knew what was best to be holden : concluding , that such did seipsos sensibus spoliare , & ratione abdicare , shew themselues idiots . 90 It is written by the o Secular Priests , that when Sixtus● ▪ conuenting the Generall of the Iesuites before him , demanded why he and his Order called themselues Iesuites : and receiuing answer , that they did not call themselues so , but Clerks onely of the societie of Iusus : and that the Pope replying said , But why should you appropriate vnto your selues to be of the societie of Iesus , more then other Christians are , of whom in generall the p Apostle saith , Vocati sumus in societatem filij eius , Wee are called into the societie of Iesus ? The Iesuites Generall made hereto no Replication . Now my desire is , you would supply what was wanting in the Generall of the Iesuit●s : for me thinkes the Popes answer doth conuince the Iesuites to be as faultie in taking vpon them in speciall to be of the societie of Iesus , as if they had taken vpon them to be named Iesuites of Iesus . Which was held altogether vnlawfull in former , as well as in these later times . For nuno dicimur Christiani à Christo , & in Paradiso appellabimur Iesuani à Iesu : We are here on earth called Christiās of Christ , whereas in heauen we shall be called Iesuites of Iesus , q saith Bernardinus de Busti . And ratio quare dicimur Christiani à Christe & non a Iesu Iesuaniest , quia rem signatam hoc nomt●● Christus , scilicet vnctionem nobis commendant ; sed rem signatam nomine Iesus , non communicauit nobis . Interpretatur enim Saluaeor , cuius effectus viz. saluare ipsi soli conuenit . Ipse enim vt dicitur in Euangelio , Saluum faciet populum suum , &c. acsi dicerit , ipse solus & non alius : The reason why ( here ) we are called Christians of Christ , and not Iesuites of Iesus , is this , saith r Lindwood : Christ hath communicated to vs what is signified by his name Christ , viz. vnction , but hee hath not communicated vnto vs what is signified by his name Iesus : for Iesus signisieth a Sauiour ; and it is his propertie to saue , and no mans else , as the Scripture witnesseth . 91 It is written , ſ that the whole Order of your Humble Friers were put downe in an instant by Pius 5. Anno 1570. for that some of them would haue murthered Cardinall Borrhomaeus . t And all the Frier Minorites were banished out of Apulia by Fred●rik 2. for that they perswaded the people to put in execution the Popes commandement . u And the whole Order of the Templaries , for suspition of impietie , were spoiled of all they had by Clemens 5. approuement . Now I would know , if you and your fellows had bin so serued for your Powder plet , what reason you could haue rendred against such proceeding with you ; seeing it is an old said saw , Fares culpa , parespoena , They who sinne alike , ought to be punished alike . FINIS . Notes, typically marginal, from the original text Notes for div A19248-e110 a Homer . Odys . lib 9. b 1. King. 16. 9. 10. c Iosua 3. 9. d 2. The 〈◊〉 2. 3. e Haere● co●●●a Col ▪ y●id●●n●s . u 2. Pet. 2. 12. Notes for div A19248-e370 a Heb. 7. 12. b Vers . 23. 24 ▪ c Philopat . Resp ad edict pro●●●lgat . 29 Nou●●b . A● . D●m . 1591. sect . 2 nit . 157. pag. 149. d In 2. 2 ▪ Tho. q. 12. Art. 2. col . 467. edit . Rom. ●nno 1586. e Conue●● . part 2. chap. 12. sect . 16. f Motiue 15. g Printed 1608. h The state of the English Fugitiues , pag. 123 i Refutation of Cottons letter , pag. 14. k Ioh. Maior de gest . Scot. l. 4. c. 3 l Th●anus hist . lib. 79. ad 〈◊〉 1584. m Arn●ult in his pleading against the Iesuites . n See B. Bilson of the Supremacie , part 3. and Stowes Chron. ad ann . 1584. * Arnault in his Pleadings against the Iesuites . o Platina de vit Pontif in vit . Greg. 3. p Idem in vita Greg. 7. q Cromerus de ●cbus gestis Polon . lib. 4. r c. 15. q. 6. Alius . ſ Platina in vita Bonifac. 8. t Antonin . hist . part . 3. tit . 19. cap. 1. sect . 3. u I●h . Maior . de ●est . Scot. lib. 4. cap. 3. x Decretal . in sext . cap. ad . Agostoli●ae de sen●entia et reiudicata . y See Carerius de potest . Rom. Pont. l. 2. cap. 19 nis 27. z Massonius de v●bis Episcop . lib. 6. in vita Ioh 21 et Clem. 6. a Cromerus da gest . Polon . l. 27. b Antonius Nebrissensis de bello Nauarre●si ▪ cap. 1. 2. 3. c Saunders de schismat . Angl. lib. 1. pag. 108. edit . 1586. d Plagina in vita Greg. 7. e Tract . de Ro● . Eccles . primat apud B●●niam , to . 1. Cone . p 20. f In vit . B●nif . 8. g Azor. instit . Moral . part . 2. lib. 10. cap. 2. 2. Quaeritur , &c. 8. 3. Quaritur . h Mosconius de maiestat E●●l . sm●litantis , lib. 2. de Impertal Reg. & princip . part . 1. cap. 2. pa. 661. i Ibidem . k Ibid. pag. 660. Wide Azor. & Mosco● . lo●is cit . m Albericus in Lege bene d Zero●e de quadr . praescrips . n Albericus in di●tionario , verbo Para. o Mosein . lib. cit , pag. 601. p Glossa in c. Si Papa . d. 40. q Carerius lib. 2. de potestat . Rom. pont . cap. 19. nu . 27. r Symancha instit cathol . cap. 45. nu . 13. ſ Allan against the execution of iustice . cha . 3 t Vide Thuam . hist . lib. 42. ad ann 1585. u Idem lib 65. ad ann . 1577. x Symancha in loco cita●● . y Paulus Windebek in delib . de haret . extirp . pag. 414. z Instit . cathol . cap 45. nu . 14. impress . Valissoleti , An. 1552. a Ibidem . b Apud Cochlaenm lib. 5 hist . Hussitarum . c Thuanus hist . lib 63. ad ann . 1577. d W. W. in his sparing discouery of English Iesuites and father Parsons proceedings , p. 11. printed an . 1601. e Nauar. in manuaeli cap. 12. n● . 18. et Petrus Giuuar● in compend . m. n. Nauar . nu . 18. cap. 11. f Nauaer . in ma●● . cap. 21. nu . 38. g Sa in Aphor. tit . de testibus . h Soto relect . memb . 3. q. 3. p. 306. i Symanch . instit . cathol . cap. 45. nu . 27. & 28. k Brist ▪ motiue 2. & 4. l Azor. instit . moral . par . 1. l 8. c. 16. 13. quaritur . m Ind. lib. prohib de correct . lib. sect . 2. n In addit . ad Eusebij chro● . ad an . 1521. o Ibid. ad ●n . 1525. a Beutheri fas●is mense Martie , die 3. p Ibid. mense Iulio , die 6. q Index Hispan . lib expurg . p. 93 〈◊〉 148. r Azor. lib ▪ supra cit . 17. quaritur . ſ Index Hisp . lib. ex purg fol. 98. et 150. t Azor. lib ▪ et cap. suprac●●aio v●t . quaricur . u Motiue 36. x Reso . ad refut . ●uc . Osiand ▪ proposit . 8. pag. vlt. y Bibi . sanct . la ▪ verbo Traditiones . Maldonat . comment . in Ioh ▪ 4. 9. z Eudamon in apolog . pro Hen. Garncto . cap. 10. nu . 2. a Author of the Treatise of Equiuocation , cap. 4. b Azor. instit . moral . par . 1. cap. 17. 5. qu●r●ur . c In Man. cap. 27. 〈◊〉 288. d Lib. 1. de Rogu . cap. 7. e Approued by Blackwel circa an . 1602. f Apud Casaub . in epist . ad Frentonem Duc. pag. 140. g Bellar ▪ lib. 4. de verbo Der no● scripto ▪ cap. 2. h Bellar. lib. 4. de verbo non scripto ▪ cap. 8. i Costerus apo● . pro 1. par . E●c● . contra Goma●● ▪ 〈◊〉 2. k Ioh. de Rada par . 2. Theol. cont●ou ▪ inter Scotū 〈◊〉 Tho. cont 20. act . 〈◊〉 conclus . 6. l Bellar. lib. 4. de Ro. Pont. cap. 5. & Carerius de potest . Pont. l b. 1 c. 23. num 16. m Bar● . de potest . Pa● . cap. 41. p. 341. a Cont. Florent . sell . vlt. b Anton. Pucci●s in orat . habit . sell 9. Cont Lat. sub L●one 10. c Gretser to 1. defens . cap. 10. lib. 3 Bell. col . 1450. d Dist . 63. Ego Ludouicus . Bonifacius Germ. Apostolus in epist . ad Cutbert . Archtep Cant. apu● Baron . Annal. to . 9. ad an . 740. e Sacrar . caerem. Ro E●cles . lib 1. sect . 1. Gabriel . Patriarch . Alexan . in admonit . Legatis a Clem. 8. data . quae habetur ad sinem ▪ Anndl. Baron . to 6. n● . 14. Tho. Aqu●● de regimine princip●l 3. cap. 10 Bo●●u● de temporal . Eccles . monarch . lib. 1. cap. 7. f Extrade officio Vicari● . Cle●ricos . g Act. 2● ▪ h Genebr . chron . lib. 4. ad an . 1551. i Baron . ad finē to 6. Annal. k Baron . Annal. to . 11. ad an . 1009. m Hist . lib. 3. cap. 16. n Bellar. lib. 1. de Ro. Pont. cap. 16. o Idem . lib. 2. de Ro. Pont. cap. 12. p Baron . Annal. To. 1. ad An. 69. Nu. 34. q Sophron. ap●d Baron . de script . Eccl. s . verbo Simon . r Chap. ſ Ierom. de script . Eccl. s . verbo Iohannes . t Ioh. 21. 20. u Ioh. 13. 23. 2 ▪ Ioh. 19. 26. a Lib. de schismate Pont. inter German . script . p. 703. b C 15. q. 6. Authoritatem , in Glossa . c Extra de coucess . prabend . proposuit . in Glossa . d Ibid. e Extra de translat . Episc . et . Quanto . in Glossa . f Ibid. g Ibid. h Ibid. i Teste Ioh de Par●s●●● de potestate Regia & papali , cap 23. k Dist . ●0 . Non nos , in Glossa . l Massonus de vrbis Epise . l. 3. in vita Iob 9. m Mosconius de maiestate Eccles . militantis . lib. 1. cap 4. p. 97. n Apud Anton. in sum . hist par . 3. tit . 22. cap. 17. sect . 1. o Marcel in orae hab . sess . 4. Cont. Lat sub Leone 10 p Ioh. Aug Panthaus Venetus in Arte & Theor. transmutat . Metal . ad Leonē 10. impress . Venet. an . 1518. q Baron . Annal. to . 7 ad an . 552. r Massaib sup●● citato cap. 1 p 22 ſ Ioh. 20 , 28. t Extra . Ioh. 22. c. C●● inter . in Glossa . u Apoc. 19. 16. x Moscon . lib. citato . pag. 26. y Baron . annal . To. 1. ad An. 57. Nu. 29. ● . Puccius orat . hab . in sess . 9. Conc. Lat. sub Leont 10. a Steph. Patracensis orat . hab . sess . 10. Conc Lat. jub Leone 10. b Faezellus hist . Sicul. lib. 8. ca. 4 c Antonin . sum . best . part . 3 . ●t . 20. cap. 4. sect . 3. d Viualdus in candelabro aureo . tit . de Absolutione . Nu. 28. e See Morney de Ecclesis , cap. 8. and Mou●ins defence of the King , chap. 25. f Act. 12. 22. ● a Ga●riel de ●●ralete f●ria 2. btbd . 3. de praparat . c●●fess . c Lib. 1. cap 4. adu haer●s . in edit . antiq●●● ▪ d Ioh. Andr. Baldus Iason & ser . B●utum fulmen , pag. 201. e Gl●ber Rodul . hist . lib. 5. ca. vlt. f Baron . annal . to . 10. ad an . 955 ●u . 3. g Hist . per Europum gest . lib. 6 cap. 6. & 7. h Masson . de vrbis Ep●sc . lib 4. in Ioh. 11. al. 12. i See the book intitled Pope soane . k Platin. n vita Siluestri . l Idem in vita Bo●if . 7. m Agrippa de vanitaic s●ent . cap. 64. n Onuph . addit . ad Plat. in vita Greg. 12. o Act. 12. & 13 p Act 7. in definit . Synods . q Bale . r Chronol lib. 4. sect . 10. ſ Valla declamat in Donat. Cons●antini . t Chronol . ad an . Christi 970. u Ad an . 1026. x Relect. 4 de potestate Papa et Conc. propos . 12. y In Formoso 1. z Ad an . 954. a Guicciar . hist . lib. 16. b O●●ph . in vita Marcells ad finē Platina . c Antonin . hist . par . 3. tit . 23. cap. 14 sect . 13. d T●codoricus de Niem . Nem. vnionis inaquos● trac . 4. cap. 8. e Sylua●● lib. 1. f Luk. 22. g Toh . 11. 42. h Rom. 3. 25. i Ioh. 6. 47. k Baron . Annal. To. 2. ad an . 232 Nu. 62. l Angelus Rocca commen● . de Bibl. Valt● a S. 10. 5. ●ondita pag. 229 n Anno 1592. a In Symb to 2. operum Athanas . edit . Comelin . Anno 1600. b Discip . de Tip. for 111 Ca●●enaus Ca●al . gloria mundi , part . 2 consid . 3. sol . 4. Bi●l Lect 4. in Can Missa . c Loco suptacitate . d Ho●● B. Virgo Salu● sancta facies fol. 68. edit . Paris 1516. e De consec d 2. c. 72. virum sub . f De Ciuit. Dei , lib. 1. c. 29. g Eurip. in Cyclop . Act. 4. h Alleu de sacrifi● . Euth . cap. 41. and Bristo Motiue 26. i Vers . 17. k Vers . 56. l Hom 57. in Gen 31. m Lindwood conslit Prouine . lib. 3 ●iulo de instodia Euchar cum clousura , in c. dignis●mis . n Chap. 6. v. 11. & 19. o Ioseph Angles flores ; Quast . Theol ●n 4. S●●● . part . 1. 9. d● susceps E●ch . ad 3 ▪ difficultat . 2. p. 96. p Apud Cicero ▪ lib. 3. d● Na● . deorum . q Quast . 18. 〈◊〉 Leuit. r Espene , de Euch adorat . lib. 4. c. 3. ſ 1. Ioh. 5. 20. t Ioh. 6. u In Chron ad An. 1095. x Fascic . Temp. ad An. 1094. y Hist . Augl . in vita Stephan . An. 1154. p. 122 z Ad An. 1314. a See Monita Poluica , impress . Francofurt . An. 1609. b Apud Guitmun um lib. 2. de Sacram. c Summa Angelica , verbo Missa . nu . 18. & ve●ho Encharistia , sect 3. nu . 5. d Conc. Trid. Sess 22. can . 1. e Bellar. lib. 1. de Missa , cap. 2. f Bellar. lib. 1. de Missa , cap. 12. g Alex. lib. 1. de Euch. Sacramen . cap. 37. h Annot in Heb. 1. 6. i Bellar lib. 4. de Euch. c. 16. k Idem . lib. 1. de Sacram , in genere cap. 27. l Ioh. de Combis in compend . Theol lib. 6. cap. 6. m Patolus Langius in Chron. ●th . ad Ann. 1514 Ioh. Franc. L●o in Thelauro Fort Eccl part . 3. de prohibit . & praemijs . nu . 57. n Bodin Damond . mania lib. 4. ● . 5. Nie ▪ Plow tract . de Euch. o Ioh. de Comb. loco supra citato . p Lib. 22. expos . in Iob. c. 31. cap. 12. q Canon . Missa . Bernard . de Busti in Mariali , part . 12 ser . 2. de coronat . Mariae part . 1. Excellentia . 6. De vita Iesu , part . 2. cap. 68. sol . 257. Lib. 2. de verbis Domin●●a filiu in Nup●ijs . cap. 2 ▪ Ser 161. de Sanctis . Kellison in his Suruey , lib. 3. cap. 12. ●u . 17. The I●ponians pray to their S aint Amida , D● salusem Amida . Muff●us select . ●pist . ●x India , lib. 4. p. 209. Caesar . dial . lib. 7 cap. 24. Discip . lib. de miraculis B. Virginis , Exemp . 30. Caesar dial . lib. 7. cap. 25. Discip . lib. citat . Exempl 35. Discip . Exempl . 24. Casar . dial . lib 7. cap. 35. & Discip . Exempl . 25. Annal. To. 6. ad an . 449. 〈◊〉 39. Annot. in 2. Cor. 1. 11. F●ria 5. quartae Dominicae Quadrag ser . 30 de suff●agij● mortuorum . a ●nnotat . in Indie . lib. prohib . an . 1559. pag. 9. b Discorsi sopra li. ●iore●ti , di S. Francisco , lit . D. c Praefat. con● . 7 to . 1. d Acta Cout . Trid. impress . Antuerp . 1546. fol. 57. e In Maviali lib. 1. cap. 3 . ●●st● Illir●o i●● italogo test . verit . col . 36. edit . 1608 f Gen. 3. 15. g Bernard . de Busti in Maviali , pa●t . 12. se● . 2. de coronat M●ri , Excell●●tia 27. h Dis●●p . de Tep . ser . de concepti●●● i Bernard . lib. citat . pag. v●t . k Ibid. l Stainhurst in Hebdom . Mariana . printed 1609. p. 85. & 113. m Offi● ▪ b. Mariae virg . post aduent . ad vesperas . n Ibid. o Heb. 7. 26. p Bernard . de Busts ▪ in offi● . de con●ept . Virg. die 6. lect . 6. q In Antiphona quae incipi● , Salue Regina . r Ibid. ſ Stainhurst . lib. 〈◊〉 p. 155. t In Antiph . Salue Regina . u Cosletus in perorat . ad Virg. ad 〈◊〉 Apol. 1. adu . Gom●rum . x Bonauent . in Cant. ad in●tar Esai . 22. y Idem in Cant. adi●star illius qui ascribitur Aug. et Ambros . z B●rn . de Busts in Mariali . p. use . a Bon●uent . in hymn● ad in star illius Exod. 15. b Coster . meditat . in hymn . A●●e . c Antiph . Salue Regina . d Pasa●m . e L●●s . l. de virg . Asp●icolle , cap. 3 & 5. lib. 8 ●p . 17. Epist●l . d Bimbo script sub nonvine Leo. 10. f Bon●uent . 10. 6. in lib. inseripto , Laus b. virg . Mariae . p. 473. g h Rhem Annot in Act. 1. 14. i These words are left out in Edit . 1607. but they are in the Edit . 1515. * It was reprinted at Rome in Sixtus 5. dayes , and since at ▪ Ments An. 1609 To. 6. operum Bo●●●uenturae . k Psal . 19. 1. l Psal . 27. 1. m Psal . 31. ver . 1. 3. 5. n Psal . 33. 1. o Psal . 34. 1. p Psal . 51. 1. q Psal . 54. 1. r Psal . 92. 1. ſ Psal . 95. 1. 2. t Psal 98. 1. u Psal . 100. 1. 2 x Psal . 102. 1. y Psalm . 103. 1. 2. 3. z Psal . 110. 1. a Psalm . 150. v. vl● . b Chap. 12. c 1 Sam. 2. 1. 2. 7 d De●● . 32. 1. &c. e Dan 3. in the vulg . Lat. f Luke 1. g Chrysost dvisitat ▪ To. 1. de verb. Dom. lib. 4. cap. 8. h Apud Bernard . de Busti in Ma●ial● , part . 12. ser . 2. de coronat . Mar ● . Excel . 10. i Ibid. k Ibid. l Bernard . de B●st , part . 11. ser . 2. 〈◊〉 Assump . virg . part . 1. m Idem ser 4. de Assump . ser . 2. a Gabriel Biel in exposit . Can. Miss . Lect. 80. Bernard . de Busti in Marials , part . 3 ser 3. de Nominat . Maria. Cassand consulta● tit ▪ de merit . & intercess Sanct. b Chrysost . a visirat . to . 2. lib. 1. de verbis Dom ▪ ad s●lium in Nisp●ijs cap. 2. c Bern de Busti lib. cit part . 9. ser . 2. Assi●●l . 2. Sedul . in Apolog. pro lib conform . lib. 3. cap. 17. d Manuell of prayers printed at Doway 1604 pag. 304. e Consultas . tit . de meritis & intercess . Sanct. & lib. de officio ●ij viri . f Dowly in his Instr . of Christ . Relig. chap. 8. g Bernard lib cit . part . 6. ser . 2. de visit at Maria. h Greg de Vale● . ad fine●● colleq . Mo●pelgurs●nsis & alibi sup . i Beru●r lib. cit . part . 6. sir . 2. part . 2. de visuas Maria. k To r●ol . Locriut Mariae Augustae lib. 6. cap. 1. &c. l Erasm in col●loq de Per●gr . Relig. orgo . m See D. Mortons Protestáts Appeale . lib. 2. cap. 12. soct . 12. pag. 242. iumarg . n Prompt . Cathol . in f●sto Nat ● . Virg. p. 195. o Bern. de Busli in Marialipar . 6. ser . 2. a● visisat . Mariae . p Cassand . consule tit . de ●eri●h & inter●ess . Sanct. & lib de offici● py viri ▪ &c. q To. 6. Psal . 35. pag. 481. edit . r To. ●dem . pag. 466. ſ Marialelib . 1. cap. 2 teste Illyrico in catal . testium veritat . edit . 1608. col 36 t Prou. 18. 10. u Discip de Tep . de 〈◊〉 vac . ● . virg . Exempl . 57. x Ibid. Exempl● 97. es Caesar . dial lib. 7. cap. 59. & Locrius Mariae Augusta lib. 6. cap. 23. y Discip . loco cis . exempl . 96. z Exempl . 99. a Exempl . 98. b Exempl . 50. c Bern. de Busti in Marials par . 6 ser . 2. de visita● . Mariae . * Magi● ex simplicitate 〈◊〉 quam sei●●tia . a Institutio Christiana ad initiū Officij B. Maria Virg. Ledesma . b Ledesma . Adrianus Iesuita , lib. de confess . Bruno in his Treatise of the Sac. of Penance cap. 12. c Cap. de 9. e● 10 pr●cepto . d Ledesina . Douly , &c. See Defence of the Censure , p. 134. e Instit . Christ . supra citat . Discip . de Tempore , ser . 143. f Radford in his Directory to the truth . chap. 16. p. 115. g Nauar. in ●nchirin . cap. 11. n● . 32. h Vincent Bruno in his Treatise of Penance , chap. 10. i Ibid. k Ibid. l Briefe forme of confession added to Vaux his Catech. p. 225. m Pelancus Iesuita in direct . confess . p. 51. n Method confes . in exposit . Decalogi , p. 41. o Method . con 〈…〉 tends in explie . Decalogi . p. 41. impress . Lugd. An. 1549. p Euercitiū pietatis , &c. Edit . Colon. 1592. cap. de methodo recte confitendi . q Sess . 5. de peccato orig . Act. 5. r Apparat. sac . verbo Patres antiqui . ſ Bellar. lib de matrim . cap. 27. t Azor. instit . mor. part . 1. l. 4. cap. 9. 2. 〈…〉 tur . u Vega de Iuslif . lib. 14 cap. 12. x Bellar. lib. 2. de monach . cap. 7. y See Ioh. de Combis in compend . The l lib 5. cap. 70. & Ludolph . de vita Christi , part 2. cap. 12. 〈◊〉 Azorus part . 1. lib. 5. cap. 2. et Bellar. lib. de matrivion . cap. 12. z Ioh. ●e Rada 2. par . cont . The●l . enter Tho. ●● Scotum , cont . 17. Act. 2. a Ibid. b Azor. insist . moral . lib. 4. c. 9. 7. quaritur . c Dist . 25. vnum otarium . * Drinkings . d Dist . 25. vnum oravium . e Bonauent . in centiloq . part . 1. cap. 6. f Dist . 25. vnum orarium . g Bonauent . loco citato . h 1. Cor. 6. 10. i Dist . 25. vnum orarium . k Arorius loco si . p. a citato . l Tolet. in sum . lib. 4 cap. 24. m Nauar. in Enchirid . cap. 13. nu . 15. n Azor. lib. eir , 8. quaritur . o Tolet. in sum . ib. 5. cap. 9. p Azor. lib. 4. c. 9. 7. quaritur . u W. C. in his Reply to f. Parsons libel , printed Au. 1603. fol. 66. x Masil . Patauius . defensor pacis . part . 2. cap. 26. p. 396. y In Sum. lib. 4. cap. 3. z Canton . in hi● . Anglia . Ioh. Maior . de gustis Scotorum . l. 4. cap. 3. a Grauam , Nee. German . grau●men . 3. b Ioh. Episc . Chemensis Onus E●cl●s . cap. 19. de Indisposie . Rom. Curiae , sect . 13. c Candela● . ●●v●uon , 〈◊〉 de absolut . ●● . 28. Edit . ●rixia . 1595. d In his Meditation vpon the Lords prayer , pag. 58. 59. a Gloss . in 32. q. 2 Quodautem . b Aror . iustit . moral . part . 1. lib. 12. cap. 6. 3 quaritu● . c Extrae . Ioh. 22. de voto et voti r●demp . c. Antiq. d Tho. Aquin. cōment . in Tit. 1. e In cap. Quia circa . Extra de Big●nis . f Bellar. lib. 2. de Monach. cap. 30. g Coster . in E ▪ chir . cap. 17. Caelibatu . sace . proposit . 9. h Rhem. Annot. in 1. Cor. 7. 9. i See Hasse 〈…〉 uler . histor . Iesuit . ordinis , cap. 10. Erasm . de lingua k Cornel Agrip. de vanit . scient . cap 64. l ibid. & Sansonius de gubernat . regn . & reruinpub . lib. 11. cap de Iud , Mareschallo . & Soldan . m Peter Martyr comm . in Iudic. c. 16. n Harding Ans . to the Apology . Iesuits at Wi●bitch Sparing discourse . p. 13. o Agripp . loco sup . cit . & Grauam . nationis German . nu 91. p Agrippa loco citato & Grauamen 96 n t●enis German . q Cap. Et●●i Clarics . Extra . de Iudici 〈…〉 . r ſ Iob. in . Casa . u Ibid ▪ x Exod. 22. 20. Austlin de Ciuit. Dei , lib. 10. cap. 4 y Hor● B. Virg. impress . Paris . 〈◊〉 4. An. 1526. fol. 62. 63. z lib. 1. sac . 〈…〉 The English is Iof. Hala in h● disswassue from Pogetie , prefixed his booke intitled , The peace of Rome . a Concord . Eu. 〈◊〉 cap. 143. b Baron . Annal. 30. 3. ad an . 326. 〈◊〉 52. c De gloria Marty● . lib. 1. cap. 6. d Maij 3. e Math. 21. f Bellar. lib. 2. de Imag. cap. 27. Allen in his defence of Purgatory , ch●● . 6. b Michael . Epise . Me●spurg . in ●atech . cone . 11. de Symb. Apost . c Allen loco ci● . d Bellar. lib 1. de Purgat . cap. 1. e Idem lib. 2. de Purg. cap. 2. f Bonauentur . in Centileq part . 2. sect . 2. Bellar lib. 1. de ansiss . grat . cap. 14. i Maldonat . to . 2. de poenit . cap. de Indulgen ▪ q. 6. pag 202. k Viuald in candelab . aur ● . tie . de satisfac . nu . 17 edit . Brix . Anno 1595. l Discip . de Temp ser . 156. D. m Maldonat . loto supra citato . n Luke 20. o Zecchins de Indulg . & Iubil , cap. 1. n● . 6. p Bellar. lib. 1. de Indulg . cap 2. q Zecchius loco citato nu . 5. r Bellar. lib. 1. de Iudulg . cap. 4. ad ob . 3. & 4. ſ Solus Papa habet claues huius the sauri . Ioh. de Combis in compend . Theol. lib. 7. cap. 6. t Bellar. de amis . grat . lib. 6. cap. 12 u Rhem. Annot. in 2. Cor. 2. 11. x Antonp●r● . 3. cit . 32. cap. 5. sect . 5. y Thes . Calmel . impress . Paris . 1601. teste Moulins in the defence of the Cathol . faith . Artic. 21. z Horae . B. Virg. ad vsum Sarum in 16. p. 206. a Sixt. Senens . Bibl. sanct . lib , 2. verbo Tradi●i●nes . b Erasni . scholijs in . ●pist . ad Epise . Basil . de delectu ciborum . Nu 29. c Gerson ● . part . epirum Tit. de directione cordis . consid . 30. d Ibid. & Ferus co 〈◊〉 i● Math. 15. e Ma●h . 15. f Hor● B Virp . secun lu●n rsum S● um in 4. i●press Paris , An 1526. g Fol. 6● . h Fol. 144. i Treatise of diuers matters concerning London . Chap. Of the whole Pardons of Rome , granted by diuers Popes k Michael Epise . Mersp in cat●ch . Ca●hol . centione 60. l Math. 16. Iohn 20. n Nauar. in Man praelud . 9. nu . 8. o Rhem. Annot Rom. 1. 3● . p De tani● . & remiss . ● . Omnis vtriusque secus . in Glossae . q Az●●ins●it . moral . part 1. lib. 4. cap. 8. 9. quaritur . r Ibid. 6. quaeritur . ſ Benauent . in 2. d. 42. Act. 2 q 2. ad vls . t Franc. a Victor . in sum . Sacram. de poenit . nu . 110 u Bellar. lib. 2. de Purg. cap. 1. x Discip . de Tep . ser . 160. B. y Illyrieus de sectis &c. Papistarum , p. 219. z Illyritus loto citato & Lauzterus de spec●ris , part . 2. cap. 13. a Che●●nis . in Ream . part . 4. tit . de Indulg . b Bel'ar . lib. 3. de ●ccl s . cap. 2. c Iet . 7. 4. d Rat. 3. e Gretser . tract . de ag● oseend . Script . canon . cap 4. Col. 1888. f Idem lib. citat . cap. 6. col 190● . et defend . Bellar. lib. 3. cap 10. col . 1450. g Bulla Pij 4. sup . formae profeil ▪ sid constis . 30 in summa cons●●s . s●●m . Pont. d Greg. 9. vsque ad Sixtum 5. h Bellar. lib. 1. de Purg. cap. 3. i Idem lib. 1. de Purg. cap. 7. k Ioh. de Paris . Tract . de potest . Regia & Papali cap. 3. S●●pleton . Antidos . in Euang . Ioh. cap. 10 l Vide Rainold . Apolog. Thesium , nu . 24. m Symanch . institut . Cathol . cap. 23. tit . de Eccles . nu . 5. Apolog. Staph. adu . Illyr . fol. 82. 83. Pigh . Hierarch . E●cl . lib. 1. cap. 5. Hos . lib. 3. de authorit . sac . Script . n Lib. 5. cap. 20. Ad maiorum iudicia confugiunt , &c. o Watson in his Quodlib p. 100 & Sparing discourse , p. 36. l 1. Cor. 1. 2. q In Mar ali part . 7. ser . 5. de parturit . Maria , part . 4. sol . 259. r Constit . Prouin . lib. 1 . ●it . de consuetudine . Huius autem . ſ Arnald in his Pleadings against the Iesuites & Azor. instit . moral . part 1 lib. 12. cap. 21. t See Sedulius coment . in vitam S Fran●is . cap 3. nu . 8. u Azer . lib. cit . cap 5.