Yet More Work for a Mass-Priest, Text

Yet More Work for a Mass-Priest · Text

p. 1YET MORE WORK FOR A MASSE-PRIEST.

OVr noble King reports,Premonition to all Chriſtian Monarchs. pag. 33. that his Mother ſent word to the Archbiſhop who did baptize him, to forbeare to vſe ſpittle in his baptiſme: For ſhe would not hauehave a pockie Prieſt to ſpit in her childs mouth. Your Cardinall Bellarmine anſwers,Apolog. pre Re…. ſua ad lib. Iacobi magnae Britann… R…gis, cap. 7 Credibile non eſt eam caeremoniam à Catholica Regina fuiſſe prohibitam: It is not credible that the Queene his Maieſties mother required him to forbeare that ceremonie. And his onelyonly reaſon is this, Non eſt verum ea caeremonia ſaliuam Presbiteri in os infantuli inſpui: It is not true that the Prieſts ſpittle vſed in baptiſme, is put into the childs mouth. Yet we reade in Guido de monte Rocherij, … Appar. ſacer. verbo.who liued 250 yeares ago, that Sacerdos mittit digitum in aures eius [baptizandi] & ponit de ſa…iua in ore eius: Guido.& ſignat quod baptizandus debet habere aures aptas ad audiendum verba Dei & documenta fid…i: Mani…ulus Cisrat…rum. cap. 8. de annexis baptiſmi. Imperſſ.poſitio ſaliuae in ore ſignat, quod debet eſſe promptus adreſpondēdum & loquendum de fide, Iouanij. Anno 1485.quia loquutio fit mediante ſaliua: The Prieſt puts his finger into p. 2the eares of him who comes to be baptized, and ſpittle into his mouth: the putting of his finger into the eares, ſignifies that the partie to be baptized ſhould hauehave his eares alwayes open to heare the word of God; and the putting in of ſpittle into his mouth, ſignifies, that he ſhould ſpeake roundly and readily of faith, becauſe ſpittle helps ſpeech. Now good Sir Prieſt tell me, how your Cardinall can be cleanly excuſed for calling in queſtion the truth of ſo great a Kings report, ſo well grounded, not onelyonly on the certaintie of the fact, but alſo on the authoritie of their good Maſter of Ceremonies for the thing de iure.

2 Againe,…aemo…tion, &c. ſupra citata pag. 111. our noble King writes, That the title of Cardinall, Prieſts and Deacons, is reſtrained onelyonly to the Pariſh Prieſts and Deacons of Rome. Apolog. ſupra citata, cap. 4.And your Cardinall Bellarmine anſwers, Non eſt verum nomen Cardinalis ademptum alijs & ſolis Romanis reſeruatum: nam vſque ad hanc diem Eccleſia Compoſtellana habet ſuos Cardinales: That is not true which our King writes, for the Church at Compoſ…e la hath her Cardinals to this day. Yet we reade in Moſconius Vicar generall to the Archbiſhop of Bononia,De maiſtate liccleſ. militantis, lib. 1 part. 1. c. 5 Impreſſ. Venet. that Pius 5. in ſuo diplomate, Anno 1568. penitus hoc nomen in omnibus alijs Eccleſiis praeter quam in Romana extinxit, & ſolummodo Cardinalis nomin Anno 1602.competere voluit Cardinalibus S. R. P. à Papa creatis: Pius 5. by his Bul bearing date 1568. cried downe the name Cardinall in all other Churches but in Rome; decreeing that ſuch onelyonly as are created by the Pope Cardinals of the Church of Rome, ſhall be called Cardinals. And doth not this argue your Cardinall p. 3an audacious Prelat, who ſeekes to outface at once two of his betters, a learned King in his owne book, and a late Pope in his owne Bull?

3 Cardinall Bellarmine affirmes,Prafat. incout. 7. Nefas apud eos [Proteſtantes] quenquam creart Epiſcopum niſi vnius ſaltem vxoris virum: The Proteſtants hold it an hainous offence to make any man a Biſhop, who is not at leaſt the huſband of one wife. Yea, hee affirmes, that Nulli apud eos [Proteſtantes] continent: Lib 2. de Monach. cap. 9.No man (neither of the Clergie, nor of the Laitie) among Proteſtants liues continently, that is, according to his meaning, vnmaried. Yet to omit the ſingle life of many Laiks,As Grind…ll, Whitgiſt, Bancroft, and now B. Abbot, all Archbiſhops, with aboue 20 other Biſhops vnmaried. it is well knowne that the more part of our Biſhops ſince the reformed times, were and are vnmaried men. Deſerues not your Cardinall, for theſe Cardinall lies, to be rewarded with a whetſtone?

4 You all affirme, That all the Apostles were continent from their wiues after they followed Chriſt, and we denie it. Now thus I argue for vsus, and againſt you: Saint Peter begat of his wife, after he followed Chriſt, a daughter called Petronilla. Ergo all the Apoſtles were not continent from their wiues, after they followed Chriſt. The Antecedent of which Argument,Alfonſus V…llegas in the life of Petronilla, May 31 tranſlated out of Span in into Engliſh, and printed 1610. is proued thus: Saint Peter had a daughter called Petronilla, borne in lawfull matrimonie, who was ſo faire and beautifull, that Count Flaccus a man of great account in Rome, and of an high linage, doted on her, Anno Chriſti 98. which was about 68 yeares after Peter began to follow Chriſt. For he began to follow Chriſt An. 30. Ergo S. Peter had a daughter called Petronilla, begotten by him p. 4of his wife after he followed Chriſt. The conſequence of which Argument is proued thus: Petronilla in the 98 yeare of Chriſt, could not be ſo faire and beautifull, that a man of honour and worth could dote on her, vnleſſe ſhe was begotten by her father of his wife after his Apoſtleſhip. For in that yeare, viz. 98. if ſhe had bene begotten by her father before his Apoſtleſhip, ſhe had bene 68. yeares old, paſt faireneſſe, paſt beautie. Ergo Saint Peter had a daughter called Petronilla begotten of his wife after he followed Chriſt. Anſwer Prieſt, and denie not the Legends of thy Church, and I will burne all my bookes but my Bible.

5 You all affirme,Rhem Annot. in Tit. 1. 6.Titus 1:6 That if the ſtudious Reader peruſe all antiquitie, he ſhall finde all notable Biſhops and Priests of Gods Church to hauehave bene ſingle, or continent from their wiues, if any were maried before they came to the Clergie. And we denie it. Now thus I argue for vsus, and againſt you, in this. If by antiquitie it appeare, that ſome notable Biſhop had two ſons by his wife; to the elder of which he ſpake thus a little before his death:

foreign,Nazianz Carm. de rita ſua. Edit Pariſ. in. 1611.

foreign:

Nondum tot anni ſunt tui, quot iam in ſacris

Mihi ſunt peracti victimis, &c.

The yeares of thine age are not ſo many as the yeares of my Prieſthood, &c. Then the ſtudious Reader peruſing antiquitie, may finde, that all notable Biſhops liued not continent from their wiues, whom they had maried before they came to the p. 5Clergie. For how could a notable Biſhop hauehave the elder of his two ſonnes by his wife, of fewer yeares then he had bin in Prieſthood, vnleſſe he begat him and his yonger brother after he was in the Clergie? But the Antecedent is true. Ergo the conſequent. That the Antecedent is true, is proued by this, That in antiquitie we find Gregory Nazianzen and Caeſarius were brethren, ſonnes of one Gregory, a notable Biſhop, by his wife Nonna; and that Gregory Nazianzen was the elder, to whom his father Gregory ſaid as is aboueſaid.

6 You hauehave ſet vsus out at diuers times,**Indice… li… probibitorum. diuers Indices of forbidden bookes, of which I hauehave ſeene three. One made by the Inquiſitors of Rome, and printed Anno 1559. by the commandement of Paul 4. Another, made by the Deputies of the Councell of Trent, and printed Anno 1564. by the commandement of Pius 4. A third, enlarged by Sixtus quintus, and reuiewed and printed an. 1594. by the commandement of Clemens the 8. In the firſt of theſe Editions, I found forbidden,aaL…era l. Abdicis de vitis 12. Apoſt. bbIbid.Itinerarium Petri per Clement…m. cc…it. O.Opus imperfectum in Matheum. dd…it. ….Nicolas Cabaſila. ee…it. ….Almaricus, ff…it. ….Gulieimus de ſancto Amore, gg…Iacobus Alman contra Thomam de Vio, by whom is meant Cardinall Caietan; andhh…. Ioh. Caſae poemata. But I can not find any of them either in the ſecond or third Editions. Againe, in the firſt Edition of theſe Indices, I found Deſiderius iiTit. ….Eraſmus Roteradamus placed in the ranke of writers, quorum libri & ſcripta omnia prohibentur, whoſe bookes and writings (of what argument ſoeuer, Religion or humanitie) are p. 6abſolutely forbidden. And I found in the ſame ranke forbidden,kkLitera N. Nilus Theſſalonicenſis, llIbid.Nicolaus Clemangis, mm…it. ….Beatus Rhenanus, andnn…it. V. Vearicus Zaeſius. Yet in the two latter Editions of the Indices, I found all theſe remoued out of the firſt ranke into the ſecond, which are not ſo ſeuerely cenſured as thoſe in the firſt. And in the laſt of Clemens 8. I found a ooLit. B. Append.Catechiſme of Charanza Archbiſhop of Toledo forbidden, which wasppHiſtory of the Councell of Trent. lib. 8. pag. 750. approued by the Deputies of the Councell at Trent, vponupon peruſall and relation made, that nothing worthy of cenſure was found in it. Now I deſire to know the reaſon of all this ſhuffling; why Abdias, Itinerarum Petri, Opus imperfectum, Cabaſila, Almaricus, Gulielmus de S. Amere, Alman againſt Caietan, and Caſae poemata, which were forbidden in the firſt Edition, are left out in the later Editions; ſeeing the leauing of them out argues allowance of them. And, vponupon what conſideration all Eraſmus works were forbidden, ſeeing qqVerſio noui Teſtam.ſome of them were approued by the Bull of Leo 10?rrPrafix, verſioni noui Teſt. per …raſm. and why Nilus, Clemangis, Rhenanus, Zaſius and Eraſmus were remoued out of a worſe ranke into a better; ſeeing that argues great diuerſitie of iudgement in Popes. And by what authoritie Charanſaes Catechiſmes is forbidden, which was approued by the Councell of Trent? I hope your later Popes will not diſanull what the Councell of Trent eſtabliſhed:ſſIoh. Caſae Arch. Beneuent. in tota venetoru… ditiene Pauli Papae Legaius. &c. Vergerius annot. in Indicem Rom. impreſſ. 1599. and I hope they dare not iuſtifie the books cried downe by Paulus quartus, eſpecially Iohannis Caſae poemata, which were written in commendation of the ſinne of Sodom, though the writer was Archbiſhop of Beneuentum, and the Popes Legat p. 7throughout the whole eſtate of Venice; nor yet Abdias, whoſe liues of the Apoſtles, fabulis ſimiliores ſunt, quàm verae narrationi, are more like to tales of Robin Hood, then to truth, inttDe ſcript. Eccl ſiaſticis verbo Abd…as Babilonius. Bellarmines opinion.

7 As you hauehave ſet vsus out diuers Indices of forbidden bookes; ſo you hauehave ſet vsus out diuers**In lices libroiū expurgandorum. Indices of bookes which ſtand need of purgations, and muſt be purged before they can be vſed: of which I hauehave ſeene foure: the Belgick, publiſhed byuuAnno 1586. after the originall thereof printed by Plātin, an 1571. Iunius: the Spaniſh, byxxAnno 1584. at Mudil in Spaine. Quiroga: the Neapolitan, byyyAnno. 1588. at Venice. Gregory Capuccinus: the Romane, byzzAnno 1607. at Rome. Fr. Ioan. Maria, Maſter of the Popes Pallace. In one or two of theſe purgatory Indices, order is taken that theſe and ſuch like propoſitions ſhall be razed out of the Indices and margents of S. Auſtin, S. Ierom, S. Hilarie, S. Chryſoſtome, and S. Epiphanius, viz.aaEx quibuſdam In dcibus Trobemani… in opera Ang. delen le ſu. 1 ſubiecta p…poſitiones Qu …oga. lib. citat. fol b. Index P…gic… fol. 8. …. Euchariſtiam non eſſe ſacri cium, ſed ſacrifi ij memoriam: The Euchariſt is not a ſacrifice, but a commemoration of a ſacrifice. Fides ſola iuſtificat Faith onelyonly iuſtifies. Imaginum vſus prohibitus: The vſe of Images is forbidden. Machabaeorum liber Apocryphus: The booke of Machabees is Apocryphall. Matrimonium omnibus conceſſum qui continere non volunt: Mar…age is free for all who will not liue vnmaried Peccata venalia damnant: Veniall ſinnes are damnable. Sanctorum inuocationem praeuenit Iohannes: Saint Iohn preuented inuocation of Saints.bbEx Indic bus in opera …. ad … ſubiecta pro…ſitiones Qu…roga. fol. 100. Adorare ſtatuas vel imagi…es, cultores Dei non debent: Religious perſons ſhould not adore ſtatues or images. Fides ſola iuſtificat: Faith onelyonly iuſtifies. Opera non iuſtificant: Workes doe not iuſtifie. Opera ſi iuſtificant, Chriſtus gratis mortuus eſt: If works iuſtifie, Chriſt died cauſleſly. p. 8Apoſtoli omnes aequales: All the Apoſtles were equals. Opera omnia commixta ſunt aliquo errore: Our beſt actions hauehave ſome want. Oratio pro viuis valet, non pro mortuis: Prayer profits liuing men, not dead men.ccIn In…ice H…larij delcuntur ſequentia, Quiroga, fol. 110. Alienis meritis & operibus nemo iuuatur: No man is the better for other mens merits and works. Meritum hominis nullum: Man hath no merits. Non ex meritis ſalus: Saluation comes not of merit.ddEx Indice in Chryſollomum delend… ſubictae propeſitiones. Quiroga, fol. 138. Apoſtolorum doctrina facilis, Scripturae diuinae omnibus volentibus peruiae & faciles: The holy Scriptures are plaine and eaſie for eueryevery man. Confitenda Deo peccata, non homini: Confeſſion is to be made to God, and not to man. A Deo ſolo omnia petenda: We muſt pray for all things to God onelyonly. Eccleſia non ſuper hominem, ſed ſuper fidem ae dificata: The Church is built not on Peter, but on Peters faith. Fide ſola iuſtificari: Faith onelyonly iuſtifies. Coram Imaginibus procumbere, quanta ſtupiditas: It is a great foolerie to kneele before Images. Iuſtus ne in operibus confidat, quantumcunque bonis: Let not a good man truſt in his goodneſſe, be he neuer ſo good. Mandatis Dei addere, diaboli eſt conſuetudo: It is the diuels practiſe to adde vntounto Gods commandements. Martyres colere pſeudo Chriſtianos: Falſe Chriſtians worſhip Martyrs. Prophetas omnes vxores habuiſſe: All the Prophets had wiues. Punire pios poſt mortem impoſſibile: It is impoſſible that godly men after their death ſhould go to Purgatorie. Sacerdotes etiam Principibus iure diuino ſubditi: Biſhops are ſubiect to Princes by Gods law. Sine Scriptura diuina nihil aſſerendum: Nothing is to be taught without warrant of holy Scripture. Scripturarum lectio omnibus p. 9neceſſaria: It is neceſſary all men ſhould reade the Scripture. Scripturas legere, omnibus, etiam mundanis, praeceptum: EueryEvery man, euen lay men, are bound by commandement to reade the Scriptures.eeEx annot…. in Epiphan. del antur ſequentia, Quiroga fol. 66 Creaturam non adorari: Creatures are not to be worſhipped. Mortuis viuorum praeces non prodeſſe: The prayers of the liuing do not help the dead.ffSee Quiroga, fol. 7. & Ind. impreſſ. Romae 1607. fol. 47. but eſpecially Capuceinum fol. 167. Imagines damnatae: Images are condemned. Sancti non adorandi: Saints are not to be adored. Yea, in theſe Indices, order is taken, that theſe and ſuch like propoſitions ſhall be razed out of the Indices and margents of certaine Bibles: viz.11Leuit. 21. 5.Lev 21:5 Sacerdos non radat barbam: Let not a Prieſt ſhaue his beard.2221. 13. Sacerdos virginem ducat vxorem: Let a Prieſt marry a virgin. 3325. 18.Praecepta Dei cuſtodienda: Gods precepts are to be kept.44Exod. 20. 4.Exod 20:4 Sculptilia prohibet fieri: He forbids the making of grauen things.55Deut. 4. 2.Deut 4:2 Verbo Dei nihil addendum aut detrahendum: Nothing is to be added or detracted from Gods word.661. Cor. 10. 141 Cor 10:14 Idolatria fugienda: Idolatry is to be auoided.771. Sam. 7. 3. & M…th. 4. 10.1 Sam 7:3 Illi ſoli ſeruiendum: Him only ſhalt thou ſerue.88Deu. 12. 8 32Deut 12:8 Faciendum quod Deus praecepit, non quod nobis rectum videtur: We muſt do what God commands vsus, and not what ſeems good in our owne eyes.99Pſal. 27. 1. & 61. 3.Ps 27:1Ps 61:3 Salus & ſpes noſtra Deus: God is our ſaluation and our hope.1010Pſal 62. 8.Ps 62:8 In Deo ſpes ponenda: Our truſt is to be repoſed in God.1111Pſal. 96. 9.Ps 96:9 Adorandus Deus: God is to be worſhipped.1212Pſa. 119. 18Ps 119:18 Optat doceri a Deo: He wiſheth that he might be taught of God. 1313Rom 3 4.Rom 3:4Omnis homo mendax: EueryEvery man is a lyer.14141 Cor. 1. 30.1 Cor 1:30 Chriſtus iuſtitia noſtra: Chriſt is our righteouſneſſe. 1515Exod. 15. 2Exod 15:2Deus fortitudo noſtra: God is our ſtrength.1616Eccles 7. 22Eccl 7:22 Omnes peccatores: All men are ſinners.1717Acts 17. 24Acts 17:24 Non in manufactis p. 10templis habitat Deus: God dwelleth not in temples made with hands.1818Iet. 17. Maledicti confidentes in homine: Curſed are they who put their truſt in men. 1919Habak. 2.Hab 2Iuſtus ex fide viuit: The iuſt man liues by faith. 2020Mat. 23. 10Matt 23:10Doctor Eccleſiae Chriſtus: Chriſt is the maiſter of his Church.2121Math. 17. 5.Matt 17:5 Chriſtus dilectus audienaus: Chriſt the Welbeloued is to be heard.2222Mat. 19. 17.Matt 19:17 Mandata Dei obſeruanda: The commandements of God are to be kept.2323Luke 8. 48.Luke 8:48 Fides ſaluat: Faith ſaues.2424Act. 20. 34. & 1. Cor. 4. 12Acts 20:341 Cor 4:12 Laborat manibus Paulus: Paul wrought with his owne hands. 25251. Tim. 1. 9.1 Tim 1:9Lex non iuſto, ſed impio, data eſt: The law is not giuen to the righteous man, but to the vngodly. 2626Deut. 16. 19Deut 16:19Reſpectus perſonarum non habendus: There ought no reſpect of perſons to be had.2727Heb. 9.Heb 9 Chriſtus pro nobis mortuus: Chriſt died for vsus.2828Apoc. 19. 10 & 22 9.Rev 19:10Rev 22:9 Angelus non vult adorari: The Angell would not be adored.2929Ioh. 11. 26.John 11:26 Credens Chriſte, non morietur in aeternum: He that beleeueth in Chriſt, ſhall neuer die.3030Act. 15. 9.Acts 15:9 Fide purificantur corda: Hearts are purified by faith.3131Eph. 2. 8.Eph 2:8 Gratia Chriſti ſaluamur: Wee are ſaued by the grace of Chriſt. 3232Rom. 11. 6.Rom 11:6Gratia Chriſti ſaluamur, non operibus, alioquin gratia non eſt gratia: Wee are ſaued by the grace of Chriſt, and not by works, elſe grace were no grace. 3333Math. 15. 9Matt 15:9Hominum mandata docens, fruſtra Deum colit: In vaine they worſhip God, who teach for doctrine mens precepts.34341. Cor. 7. 1. 21 Cor 7:11 Cor 7:2 Homini bonum mulierem non tangere; propter fornicationem tamen habeat vnuſ quiſque vxorem ſuam: It is good for a man not to touch a woman; but for auoiding of fornication, let eueryevery man hauehave his owne wife.35352. Sam. 22. 72 Sam 22:7 In infirmitatibus inuocantibus Deum ſalus: There is helpe for them who pray to God in the time of trouble.36362. The. 3. 10 Qui non laborat, p. 11non manducet: He that will not labour, let him not eate.37371. Co. 10. 251 Cor 10:25 Manducet Chriſtianus quicquid vendi ſolet in macello: Let a Chriſtian eate whatſoeuer comes into the ſhambles to be ſold.3838Rom. 9. 13.Rom 9:13 Miſeranti Deo tribuenda ſalus: Our ſaluation is to be aſcribed vntounto Gods merciemercy.3939Phil. 2. 13.Phil 2:13 Operatur in nobis Deus & velle & perficere: God workes in vsus both the will and the dead.4040Prou. 16. 6.Prov 16:6 Miſericordia purgantur peccata: By merciemercy iniquities are forgiuen.4141Ioh, 14. 13. Petentes in nomine Chriſti obtinemus: We obtaine what we aske in Chriſts name.4242Heb. 1. 3.Heb 1:3 Purgatio peccatorum noſtrorum facta per Chriſtum: The purging of our ſinnes is wrought by Chriſt. Though theſe be in ſenſe and meaning in the currant of the text it ſelfe, and moſt of them formally, euen in ſo many words, (as appeareth by the marginall quotations) yet by commandement of your Church, they are to be blotted out of the Indices, and Margents of ſuch Bibles as you allow men to keepe. Now I deſire to know, what greater harme theſe propoſitions ſet downe in the Margent and Indices of your Bibles are like to worke, then the ſame which are read in the currant of the Text? And why, if you feare any danger by them, you purge not the Text from them, as well as the Margent and the Indices? And I deſire to be ſatisfied in like manner, what greater miſchiefe might happen by ſuffering the propoſitions found in the Indices and Margents of the Fathers, then by the matter in the currant of the Text, whereunto they hauehave reference? And why, if any miſchiefe be feared, the Text of the Fathers is not purged, as well as the Margents and Indices?

p. 128 There was printed at Bononia in Italy, An. 1590. a booke intitled, Liber conformitatum vitae B. ac Seraphiti patris Franciſci, written by one Bartholomew Piſanus, and publiſhed by one Ieremy Bucchius, of which booke it is affirmed in the Title page, that it is liber aureus, a golden booke. In this golden booke ſo lately ſet out, I reade, thataaCopia literae à Piſan… gratiali Capitulo directae. ad mitrum lib. Conformitat. Chriſtus ipſum patrem Franciſcum ſibi per omnia ſ…milem reddidit & conformem: Chriſt made Frier Francis like and conformable to himſelfe in all reſpects: and that bbLib. 3. Conformitate 31. fol. 303. ecl. 3. & fol. 306. col. 4.in monte Aluernae Franciſcus cum Deo & Domino Ieſu Chriſto vnius ſpiritus efficitur: In the mount of Aluerna, Frier Francis was made one ſpirit with God the Father and his Sonne Chriſt Ieſus. And, that Frier Francis ſaid the words of Chriſt,ccMath. 25. 40.Matt 25:40 Quod vni ex minoribus meis feciſtis, mihi feciſtis, ddLib. 1. fruct. 1. fol. 13. col. 3.That which you hauehave done to one of theſe my little ones, you hauehave done it vntounto me; were ſpoken by Chriſt11ad literam. literally, and22ſpecialiter. particularly of his Frier Minorites. And thateeLib. 3. conformitate 3 … fol. 300. col. 3. B. Franciſcus titulatus fuit titulo Ieſus Nazarenus Rex Iudaeorum: Frier Francis had the title of Ieſus of Nazareth king of the Iewes giuen him. And thatffLib. 1. fruct. 1. fol. 13. col. 2. Nemo fuit miniſter & ſeruus Chriſti vt Franciſcus, & ipſius perfectus imitator: Chriſt had neuer ſuch a ſeruant as Frier Francis; there was neuer any man who imitated Chriſt in ſo perfect manner as Frier Francis. ggLib. 1. fruct. 9. fol. 112. col. 4.Similis B. Franciſco & ſuo Ordini non eſt inuentus, qui ſeruauit ad literam legem excelſi: There was neuer ſuch a peſon heard of as S. Francis and his Order, who kept Gods law literally.hhLib. 2 conformit. 17. fol. 228. col. 1. & conformit 25. fol. 272. col. 2. B. Franciſcus totum Euangelium ad literam obſeruauit: Saint Francis kept the Goſpel literally. Nec apicem vel vnicum p. 13tranſgreditur, nec iota: He brake not a tittle of it, nor a iod. Theſe fooleries and blaſphemies are in that booke, and no dele ſet vponupon them. Yea though it was wont to be held an hereſie to ſay, iiDirector. Inquiſit. part. 2. q. 8. teſte Capuccino in Enchirid. Eccleſ. fol. 236.Quod B. Franciſcus eſt ille Angelus, de quo dicitur in Apocalypſi, Vidi alterum Angelum habentem ſignum Dei viui; That S. Francis was that Angell, of whom it is written in the Reuelation, I ſaw another Angell which had the ſeale of the liuing God: yet ſo much is written in this booke in theſe words,kkLib. 3. conformit. 31 fol. 300. col. 4. ei fol. 301. col. 1. Quod prophetia Apoc. 7. fuerit ad literam de B. Franciſco, diuinitus Domino Bonauentura Cardinali fuit, oſtenſum; and no dele ſet vponupon them. Though it was wont to be held an hereſie, at leaſt an error, to ſay,llCapuccinus lib. citato. Quod B. Franciſcus ſemel in anno deſcendit ad Purgatorium, & extraxit inde animas illorum qui in hac vita, fuerunt de Ordine ſuo, ſeu de Ordinibus per eum inſtitutis, & ducit ad Paradiſum: That S. Francis went once a yeare downe to Purgatorie, and brought thence all the ſoules of them which in this world were of his Order, or any other Order inſtituted by him, and caried them to heauen with him: yet ſo much is written in this booke, in theſe words, wherein Chriſt is brought in ſpeaking to Frier Francis thus:mmLib. 3. …conformit. 31. fol 306. col. 2. Sicut ego in die obitus mei ad Limbum acceſſi, & meritis ac virtute ſtigmatum paſſionis meae, omnes animas quas inuen… extraxi; ſic volo quod & tu, vt ſis mihi conformis in morte, ſicut es in vita, in die Natalitij tui vadas quolibet anno ad Purgatorium, & omnes animas trium Ordinum, ſcilicet, Minorum, ſororum S. Clarae, & Continentium 3 Ordinis quos ibidem inueneris, in virtute & efficacia tuorum ſtigmatum eruas, & ad gloriam Paradiſi p. 14perd…cas; and no dele ſet vponupon them. Though it was wont to be held an hereſie to ſay,nnCapuc lib. cit. Quod nullus poteſt damnari qui deferat habitum B. Franciſci: No man could be damned who ware the habit of Saint Francis: yet it is written in this booke, that Chriſt reuealed it to Frier Francis, ooLib. 1. fruct. 9. fol. 130. col. 4.Quod nullus qui moreretur in habitu eſſet damnatus; and no dele is ſet vponupon it. Though it was wont to be held an error,ppCapuc. lib. cit. Quod Ordo B. Franciſci in perpetuum durabit; Though Saint Francis Order ſhould continue till doomes day: yet qqAgnoſcente Sedulio lib. 2. Apolog. pro S. Franc. cap. 10 pag. 114that is in this booke, and no dele ſet vponupon it.

In other of your bookes we reade, that the virgin Mary promiſed a yong man mariage, ſaying,rrCaſarius dial. 7 de S. Maria, cap. 33. Diſcip. de mirac. B. Virg. Exempl. 27. Ego ero vxor tua, accede ad me, & da mihi oſculum, & coegit eum: I will be thy wife, come and kiſſe me; and ſhe conpelled him to kiſſe her. And afterwards, when the youth was ready to take horſe, ſhe held his ſtirrup, and bad him get vp. We reade,ſſCaeſar. dial. cit. cap. 51. Diſcip. lib. cit. Exem. 59. that ſhe came to another youth, who ſerued her very deuo…t…y, Collum que brachijs ſuis ſtringens dedit illi oſculum, and halſing him about the necke kiſſed him. WettCaeſar. dial citat cap. 35. Diſcip. lib. eit. Exem. 25. reade, that ſhe in an Oratory ſupplied perſonally the place of one Betris an arrant whore, by the ſpace of fifteene yeares together, whileſt Betris the whore came vp and downe after a wh…remaiſter Prieſt, ſo that no bodie knew in all that time that Betris was miſſing. WeuuVincent. Spec. hiſt. lib. 7. cap. 86 Diſcip lib. citato. Exempl. 24. reade, that to ſaue the credit of an Abbeſſe who was with child, ſhe came vntounto her with two Angels attending her, commanding the Angels to play the Midwiues; and to carry the child in her name to a certaine Heremite, willing him to keepe it for her till it was ſeuen yeares old. p. 15WexxSee Fox Acts and Monum. iu Edw. 4. ad Ann. 1484 pag. 667. Edit. 1610. reade, that ſhe came to the Cell of one Alanus, and was ſo familiar with him, that ſhe not onelyonly eſpouſed him to her husband, but alſo kiſſed him, and opened to him her paps, and powred great plentie of her owne milke into his mouth. We yyIn the life of S. Catharin, written in Italian by D Caterinus Se…cnſts, and tranſlated into Engliſh by Iohn Fen prieſt. printed Anno 1609 part. 2. cap. 16.reade, that S. Katherin intreated Chriſt to take away her heart, and to giuegive her a new heart: and that one day Chriſt came and opened her ſide ſenſibly with his hand, and tooke out her heart, and ſo went his way, leauing her indeed without an heart; and that ſhe notwithſtanding being in prayer, lift vp her heart to God in prayer: and that as ſhe was going homeward, Chriſt met her with a heart in his hand, who opening her ſide, and putting the heart he had in his hand into her body, ſaid theſe words, Loe deare daughter, as I did the other day take away thy heart, ſo do I now in ſtead of it giuegive thee my heart; and ſo cloſing vp the wound which was made in her bodie, went his way. WezzGold. Legend in the life of S. Duaſtan. reade that S. Dunſtan tooke the Diuell by the noſe with a paire of tongs of iron burning hote; oraaEngliſh Martyrolog. Sept 7. printed Anno 1608. with a paire of pinſers by the vpper lip, and held him faſt. WebbAntonin, hiſt. part. 3. tit. 23. cap. 4. ſect. 6. ſeu Canus loc com. lib. 11. cap. 6. reade that S. Dominick cauſed the Diuell to holde him a candle ſo long, till the diuell burnt his fingers, and fell on roaring. WeccDiſcip ſer. 110 de Tempore. S. reade, that the Diuels for feare of holy water, ran ſo faſt out of a ſicke mans chamber, that alter in alterum impingebat, one of them crowded another, and trod of their fellowes heeles for haſte. WeddDiſcip. in Prom ptuar. Exempl. lit E…exempl. 16, and Tractat de h…rit Canon. cap. 25. reade, that S. Brice ſaw the Diuell get a good knocke on his pate by the wall which was behind him, whileſt for want of paper to write the Friers faults in, he laboured to ſtretch out a paper p. 16with his teeth, as ſhoo-makers do their ouer leathers: for the paper rending, the Diuels head (ere the Diuell was aware) flew backward and hit vponupon the wall. WeeePetr. de Natal. in Catal ſanct. lib. 6. cap. 120. reade, that S. Margret caught the Diuell by the haire, and caſt him to the ground vnderunder feete, and that ſhe ſet her right foote vponupon his neck, and kept him there as long as ſhe thought good. WeffIdem lib. 3. cap. 131. reade, that S. Iuliana caught hold of the …i…e…, and bound his hands behind him, and whipt him with the chaine that was about him, and draggd him after her along a ſtreet, making him a laughing ſtocke to all the boyes in the towne, and at laſt caſt him into a iakes. WeggId. lib. 8. c. 70. reade, that one S. Niceta ſerued the Diuell much after the like manner, tying him vp in a dunghill. AndhhId lib. S. ca. 20. & Gold…n Legend in the life of Lupe or Low. that one S. Lupus ſhut vp the diuell ſo cloſe in a baſen of water, that the diuell howled and brayed, but could not get out, till S. Lupus let him out. AndiiDiſcip. de mirac B. Virg. Exēp. 58 that S. Peter did driue away the diuels with a great Key he had in his hand. WekkGabr. de Barale…e ſi…ia S. Hebd 6. An diuites poſſint ſaluars. reade, that S. Zeno following a woman with a traine gowne, ſaw many diuels lying and ſleeping on the skirts of her gowne: and that as ſhe was paſſing ouer a dirtie channell, vponupon holding vp of her skirts for feare of miring, the diuels fell into the filthy channel; whereat other diuels, who followed on foote, and S. Zeno, laughed heartily. We reade in your bookes,llGolden Legēd in the life of S. Blaſe, & Leonard de Vtino, ſer. 64. de S. Catharins. Sexto. that God promiſed S. Blaſe, whoſoever deſired his helpe for the infirmitie of the throate, ſhould be healed. AndmmGolden Legend in the life of S. Roche. that God promiſed S. Roche, whoſoeuer prayed in the name of Ieſus to him, ſhould be preſerued from the peſtilence. AndnnLeonard de Vtino loco citato. Pet. de Natal. lib. 6. cap. 120. that God promiſed S. Margaret, whatſoeuer p. 17woman with childe prayed to her in time of her trauell, ſhould hauehave ſafe deliuerance. AndooPet. de Natal. lib. 10. cap. 111. that God promiſed S. Leonard, whoſoeuer in priſon deſired his helpe, ſhould be ſet at libertie. AndppAntonu… hiſt. part. 1. tit. 8. cap. 1. ſect. 38. Pet. in Catal. lib. 10. cap. 105. that God promiſed S. Katharin, whoſoeuer called vponupon her in any neceſſitie, he ſhould be heard. And that hee promiſed as much to thoſe who called vponupon qqPet. in Catal. lib. 5. cap. 137.the 10000 Martyrs, vponuponrrIdem lib. 5. cap. 106. Onuphrius the Heremite, vponuponſſEngl. Feſtiuall printed 1521. S. Eraſmus, vponuponttPet. in Catal. lib. 10. cap. 60. S. Venerandus, vponupon uuIdem lib. 10. cap. 61.S. Veneranda, vponuponxxIdem lib. 4. cap. 81. S George, vponuponyyHorae B. Virg. ad vſum Sarum fol. 77. S. Chriſtopher, vponuponzzLegend. Lat. in vita Cadoci. S. Cadoc, vponuponaaGold Legend in her life. S. Martha, vponuponbbPet. in Catal. lib. 8. cap. 70. Niceta, vponuponccPortiforium ad vſum, Sarum, Oct…b. 9. S. Denis, &c. We reade in your bookes, that ddEngl Feſtiuall in the life of S Mathias.Iudas the traitor ſlue his father, and lay with his mother; and becauſe the fiends might not draw out his ſoule by his mouth, which had lately kiſſed Chriſts mouth, his belly burſt, and then the fiends tooke his ſoule and caried it to Hell. WeddGold. Legend in the life of S. Prandon. & Pet in Catal. …. cap 117. reade, that this Iudas hath certaine play dayes, in which he comes not in Hell; as namely eueryevery Ladies day, and eueryevery Saturday afternoon til Euenſong be done on Sunday. AndeeIbid that ſome of the Angels which ſtood not in the truth, were neuer adiudged to hel, but to ſit as birds in a tree, and to ſing Mattens and Euenſong, and all ſuch ſeruice as Chriſten men vſe to ſing. We reade,ffPet. in Catal. lib. 1. cap. 25. that S. Barbara baptized her ſelfe in a well of water; and that flying from her fathers fury, ſhe had paſſage made her by God through a great rocke, which opening it ſelfe, receiued her in the foreſide, and let her out on the further ſide: and that a Shepheard who diſcouered this Barbara vntounto her father who purſued to kill her, was turned into a ſtone, and his flocke of ſheepe either into p. 18ſtones or into Locusts. We reade,ggGoldē Legēd in his life. that S. Patrick cauſed a ſtolne ſheepe to bleate in his belly who had ſtolne and eaten it: and that he preuailed ſo far with God, that no Iriſh man ſhould abide the coming of Antichriſt. We reade,hhDiſcip. de mirat. B. Virg. Exempl. 57. that a Souldier who had no other good propertie, but that he ſaid one Auc Mary in the morning & another at night, was ſaued by the meanes of the virgin Mary. We reade,iiGold. Legend in his life. that S. Macarius is commended for that he repented ſix moneths for killing of a flea. kkEngliſh Feſtiuall, de S. Tho. E…iſc. p. Cant.That Thomas of Canterbury is commended for wearing louzie breeches. That S. Francis is commended11Antonia hiſt. part. 3. tu. 24. cap. 2. ſect. 8. for gathering wormes out of the way, that they ſhould not be troden on: and22Piſan. conform lib. 1. fruct. 10. fol. 140. col. 1. lib 2. confor. 13. fol. 191. col 4. for calling all manner of beaſts, wolues, Aſſes, &c. his brethren: and33V…at Canum los. com. lib. 11. cap. 6. for taking lice of beggars, and putting them on himſelfe. We reade,llEngl. Martyrolog. …nuar. 16. that S Henry of Denmark is commended for that when little wormes crept out of an Vlcer in his knee, he tooke and put them in againe, ſaying, Go into your inheritance where you hauehave bin nouriſhed. AndmmS…dul. lib. 3. Apologet. pro S. Franc. cap. 2. …. 2. p. 132. that Frier Ruffin was commended for wiſhing that he might ſtinke on his deathbed, and be caſt out without buriall, that the dogs might eate him. Theſe, and ten thouſand ſuch tales as theſe, which are partly ridiculous, partly blaſphemous, many of them (in your owne opinions) falſe, are read in your Martyrologies, Legends, Seruice books, &c. Now that which I deſire to know, is, why you hauehave not Indices to purge your Martyrologies, your Legends, your Feſtiuals, your Vincentius, your Antonius, your Caeſarius, your Diſcipulus, your Peters Catalogus Sanctorum, and ſuch like, from theſe ridiculous p. 19fooleries, and blaſphemies, and falſities, as well as you hauehave to purge Bibles and other good writers, from much good matter contained in them?

9 YouaaCampian Rat. 5 brag much of the Fathers, as though they were all as wholy on your ſide, as any of your later Popes: and you inuey much againſt vsus, as contemners of the Fathers. You would make the world beleeue, thatbbDouly in his Inſtruction of Chriſt. Relig. Chap. 8. we deſpiſe all the Churches Doctors, and ancient Fathers; thatccHils Quartern of Reaſons Reaſon 10 we make no more account of the Fathers, longer then wee can wreſt them to ſerue our turne, then we do of Beuis of Hampton or Adam Bell ThatddSeba …. Plaskius … Cathol. … … we make indeed no more account of the holy Fathers, then we do of the Turks Alcoran or Eſops Fables. ThateeB…ow Mo… … it is well knowne to ſuch as heare our Sermons, or be in place to heare v… talke boldly and familiarly together among our ſelues, we are not afraid plainly to confeſſe, that the Fathers all were Papiſts, ThatffAnſw to M. … pref…ce pag 30. though the ancient Fathers referred all their controuerſies to the triall of old Doctors which liued before the controuerſies began, ggIbid. pag. 23.and that you are willing to do the ſame; yethhIbid pag. …0. me doe flie the meanes of triall. iiBiſ…op. in …is 2d. part … title or Repe…t…nce, pag 214.We in no one point will be tried by the iudgement and conſent of antiquitie. But marke (Sir Prieſt) what … ſay. I am ofkk… Scultetus mind, That that great light of Cambridge D. Whitakers ſpake nothing but the truth, when in his anſwer to Campian he auouched, Patres in maximis iudicijs toti ſunt noſtri, in leuioribus v…rij, in minutiſsimis vestri: The Fathers in the main controuerſies are wholy ours; in the leſſer, ſome ours, ſome yours; in ſome trifles yours. Yea I am of the ſame minde with that other great light of Oxford p. 20D. Rainolds, who in hisllCap. 8. ſect. 6. in fine. Conference with your Hart, ſolemnly proteſted, that in his opinion, Not one of all the Fathers was a Papiſt. And if you dare put your ſelfe on the ancient Fathers (which you may not do by your booke learning, for it is the preſent Church, that is, your preſent Pope, and not the ancient Fathers, who by your booke learning is the ſole Iudge of all controuerſies;) but if you dare put your ſelfe on the ancient Fathers to be tried by them, for the diſcouering of your vanitie in bragging; & clearing of vsus from your vniuſt calumniations, I will name you thirtie ſeuerall points of doctrine, taught by you, denied by vsus, for proofe of which, I am very confident, you are not able to name one Father, no not one Father, who liued within a 1000 yeares after Chriſt. And the doctrinall points I meane are theſe. 1You teach, that the vulgar Latin is to be preferred before, at leaſt equalled with the Hebrew and the Greeke. 2That it is not meete and expedient, eſpecially at all times, that the Bible ſhould be tranſlated into the knowne languages of the common people. 3That the holy Scriptures, though truly and Catholikly tranſlated, may not indifferently be read of all men, no not of any other then ſuch as hauehave expreſſe licence thereunto. 4That the holy Scripture, euen where it ſeemes moſt plain, is yet ſo hard and obſcure, that it ſtands in need of a ſet Interpreter, who may opē vntounto vsus the meaning of it. 5That it is lawfull to make an image of God the Father. 6That Latria may be giuen to Images. 7That there are ſeuen Sacraments, and neither moe nor fewer. 8That the Communion cannot with any p. 21reaſon be called the Lords Supper. 9That it is vnlawfull for the common people to communicate in both kindes. 10That it is vnlawfull for the common people to receiue the Cōmunion with their hands. 11That a woman may baptize. 12That on a faſting day a man may eate at noone, yea at eleuen or ten of the clocke before noone. 13That on a faſting day, beſides a noone-dinner, a man may take his part of a good banquet at night; he may eate apples, peares, plums, raiſins of the Sunne, figs, ſweet-meate, and three or foure ounces of bread withall. 14That all ſuch are exempted from faſting as are vnderunder 21 yeares of age, and aboue 60; all that are ſick or ſore; all women with child, all that giuegive ſuck; all beggers that go from doore to doore; all Maſons, Farriers, Wrights, Carters, Huſbandmen, and (almoſt) all Handycrafts men. 15That a Prieſt ſinnes more grieuouſly if he marry, then if he play the fornicator abroad, or keepe a whore at home. 16That a man who hath vowed chaſtitie, is not guiltie of breaking his vow by whoring, but onelyonly by marrying. 17That a man may vow to go on pilgrimage to Ieruſalem, without his wiues conſent, and performe his vow. 18That the name of Pope is to be appropriate to the Biſhop of Rome onelyonly. 19That the Biſhop of Rome onelyonly is by right to be called Vniuerſall. 20That the Rom. Church is the Lady of all Churches. 21That the Church of Rome▪ is the Mother of all Churches. 22That the Church of Rome fundata eſt à ſolo Domino, was founded by Chriſt onelyonly. 23That out of the Church of Rome there is no ſaluation 24That without your Popes leaue, no man may preach to p. 22the Heathen. 25That none may diſcutere de fide, determine a point of faith, but your Pope. 26That the Princes of the world muſt kiſſe your Popes feete, but no other Biſhops. 27That a notorious offender may be abſolued from his fault, before any penance be performed by him, or ſo much as enioyned by him. 28That if a poore womans Hen be ſick or loſt, ſhe may procure a Maſſe to be ſaid for her. 29That the Popes or Biſhops bleſſing will purge a man from veniall ſinnes. 30That holy bread workes like effect. Theſe points (I ſay) are taught by you. And yet for all your craking of the Fathers, you are not able to name the Father within 1000 yeares after Chriſt, of whom you learned them, no not one of them: if you can, ſhew your skil; if you cannot, confeſſe your impudencie.

10. You brag much of the vnitie that is among you. You would make the world beleeue, that mm…ellar. lib. 4. de N…tis Eccleſ. cap. 10.Eccl 10Nunc omnes Catholici toto orbe diſperſi de omnibus dogmatibus fidei idem ſentiunt: All Catholicks diſperſed throughout the whole world, are of one opinion in matters of faith. ThatnnHils Quartern of Reaſons, Reaſon 3. Whoſoeuer they be, or in what place or region ſoeuer they remaine in all the world, if they be Catholicks or Papiſts, they hauehave all one faith, one heart and one ſoule. But if this be true, I deſire to know how it came to paſſe, that Iacobus Almain a Doctor of Paris writ againſt Cardinall Caietan? why Soto the Spaniard writ againſt Ferus? and Medina a Spaniard in defence of Ferus againſt Soto. Why Guilielmus Occham our countryman writ againſt Pope Iohn 22. Why Nicolaus de Tudiſco, beſt knowne by the name of Abbat Panormitan, writ a p. 23booke pro Concilio Baſilienſi, in defence of the Councell at Baſil. Why Sigebert a Monke of Gemble, writ one booke againſt an Epiſtle of Gregory 7. and another againſt an Epiſtle of Paſchalis 2. Why Fiſher B. of Rocheſter writ a booke againſt Iames Faber: and Marcus Grandeuallis another: and why Iodochus Clychtoueus writ againſt Grundeuallis: and Fiſher againſt Clictoueus. Why Alexander Carerius an Italian writ a booke de poteſtate Ro. Pont. aduerſus impios politicos, meaning ſuch as Bellarmine. Why Turrian writ againſt Pighius. Why Ecchius railed vponupon Taulerus. Why Catharin writ againſt Caietan. Why Soto writ againſt Catharin. WhyooThe booke was printed at Rome 1593. fatente Poſſeuino in Apparat. ſac. verb. Cornel. lanſen. Didacus Caſtillus writ againſt Ianſenius. Why your Seminaries writ ſo many biting books againſt the Ieſuites, and the Ieſuites ſo many biting books againſt your Seminaries. Proceeded theſe bookes from men of one faith, one heart, and one ſoule? or will you denie that they who writ them were Catholicks? or that the matters about which they contended were matters of faith, or bordering thereupon? The men run vnderunder the name of Catholicks in all your booke. And if the points about which they contended doe not concerne …th, why are they ſo earneſt in c…nſu…ing one another? As for example, why doth Archbiſhop Catharin charge Cardinall Caietan with ſuch opinions touching the Epiſtle to the Hebrewes,ppIn his booke … per Coli…. 1535. pag. …. qua… pijs auribus h…rri…ilia, as are horrible to be heard▪ and with ſuch opinions concerning the Sacramēts, qqPag. 154.quae noua & foeda, & omnino Catholicis auribus abſona, nec ferenda; as are new and filthy, and not fit to be heard or tolerated by Catholicks: and with ſuch p. 24opinions concerning the pluralitie of wiues, as are rrPag. 196.prophaniſsima, moſt profane: and with one opinion touching mariage betweene perſons of different Religion, which isſſPag. 225. impium & irrationabile, both wicked and vnreaſonable: and with another touching the reſurrection, which isttPag. 286. irrationabilis & contra Scripturam, & indigna vt cadat in mentem Chriſtianam, an vnreaſonable opinion, contrary to Scripture, and vnworthy of any Chriſtian: and with other expoſitions of Scripture,uuPag. 298. 299. Quae nouum & infandum dogma introducunt, & multa falſa & incredibilia: whereon followes one new and grand paradox, beſides many leſſer falſities and incredulities. Yea, why doth Catharin charge Caietan with words touching the Godhead of Chriſt, xxPag. 104.quae manifeſte horribilia & omnium ſententia deteſtanda, which are apparently horrible, and by common conſent to be deteſted? and with another opinion, of which he ſaith thus,yyPag. 106. Hanc ego procul dubio vt haereticam & deteſtabilem toto ſpiritu pronuncio, I do with open mouth proclaime that this opinion is hereticall and deteſtable.

Againe, if there be ſuch vnitie among you, as you brag of, why forbid youaaIndex Clem. 8. litera A. Maſias Commentaries vponupon Ioſua? bbIbid. lit D.Didacus Stella his Commentaries vponupon Luke? ccIbid. lit. I.Ferus Commentaries vponupon Mathew and Iohn? ddIbid. lit C.Claudus Eſpencaeus his Commentaries vponupon Titus? eeLit. l.Iames Faber his Commentaries vponupon the Euangeliſts and S. Pauls Epiſtles? Why forbid youffLit. B. Charanza Archbiſhop of Toledo his Catechiſme? Why forbid youggLit. A. Catharinus his two queſtions de verbis quibus Chriſtum ſanctiſsimum Euchariſtiae p. 25ſacramentum confecit? Why forbid youhhLit. B. Baptiſtae Cremenſis workes? Why forbid youiiIbid. Beatus Rhenanus his Scholies vponupon Tertullian; and his Epiſtle de primatu Petri? Why forbid youkkLit. O. Onus Eccleſiae? andllLit. S. Stephen Gardiners booke, de vera obedientia? Why hauehave you purged alreadymmConfer the Edition 1551. with the Editions 1576. and 1589. & 1610. and the truth of this will appeare. Guitmundus de Sacramento, who liued ad an. 1070; andnnThis is confeſſed by Poſſeuin in Apparat. ſac. verbo, Tho. Aquin. Tho. of Aquins his ſumme of Diuinitie, who liued ad an. 1240; andooSee edit. …ran. cofurti 1581, & compared with that An. 1502. Ioh. Petrus de Ferrarijs his practica, who liued ad ann. 1414. and Bernardinus de Buſti his Mariale, who liued in Sixtus 4. his dayes, about the yeare 1470? Why hauehave you purged already Cardinall Contarenus his works? and Sir Thomas Mores works? and Viues his Commentaries vponupon S. Auſtin de Ciuitate Dei? Why hauehave you giuen direction for the purging of Bertram de corpere & ſanguine Domini, who liued about the yeare 870? and for the purging of Antonius Rampegolis, or Rampelogis, pp…a great ſtickler in the Councell of Conſtance, An. 1414. againſt Iohn Huſs? and for the purging of Antonius de Roſ…llis, who liued ad ann. 1467. and for the purging of a ſpeciall booke, intitled Ordo baptizandi, cum modo viſitandi, printed at Venice, An. 1575. in qq…this booke laſt mentioned, your Prieſts were enioyned to aske theſe two queſtions of him that was ſicke, Credis non proprijs meritis, ſed paſsionis Domini noſtri Ieſu Chriſti virtute & merito ad gloriam peruenire? Doeſt thou beleeue that thou ſhalt go to heauen by the vertue and merit of Chriſts paſſion, and not by thine owne merits? Credis quod Dominus noſter Ieſus Chriſtus per noſtra ſalute mortuus ſit, & quod ex proprijs meritis vel alio modo nullus poſsit p. 26ſaluari, niſi in merito paſsionis ipſius? Doeſt thou beleeue that our Lord Ieſus Chriſt died for vsus? and that no man can be ſaued by his owne workes, or by any other meanes then by the merit of his paſſion? And vponupon the ſick mans anſwering, that he beleeued ſo, your Prieſts were enioyned to tell him further, Non erit deſperandum vel dubitandum de ſalute illius, qui ſuprapoſitus petitiones corde crediderit, & ore confeſſus fuerit: There is no cauſe to deſpaire, no not to doubt of his ſaluation, who beleeues with his heart and confeſſeth with his mouth the truth of the abouenamed queſtions. YetrrCap…inus & Quiroga … citatis. by order from your Church, all this is to be blotted out.

Againe, if there be ſuch vnitie among you, as you bragge of; how (I pray you) comes it to paſſe, thatſſLib. 1. de verbo Dei cap. 10. Bellarmine holds, Tobith, Iudith, Wiſedome, Eccleſiaſticus, the 1. and 2. of Macab…es, to be Canonical Scripture; ſeeing Arias Montanus holds them to be Apocrypha, ſaying in the title page of his Interlineall Bible, printed by Plantin at Antwerp, An. 1584. Huic Editioni acceſſeru…s libri Graece ſcripti, quos Eccleſia orthodox… Haebraeorum Canonem ſequuta, inter Apocryphus recenſet: In this Edition you hauehave the bookes written in Greeke (meaning Tobith, Iudith, &c.) which the Catholicke Church following the Hebrew Canon, reckons among the Apocrypha. How comes it to paſſe, thatttEpiſt. ad … pro Mor…a Eraſmi. Sir Thomas More, uuLib. 2. de verbo Dei. ca…. 2.Bellarmine, and many others of you, denie that the Hebrew and the Greeke are wilfully corrupted either by Iewes or Hereticks; ſeeing ourxxPreface to the Engliſh reader, ſet before the Bible printed at Doway, An. 1609. Dowiſts tell vsus, that your vulgar Latin is more pure then the Hebrew or the Greeke, thoſe Editions being fouly p. 27corrupted by Iewes and Hereticks, ſince the Latin was truly tranſlated out of them? How comes it to paſſe, that in Spaine it runnes for currant,yyAz…r. inſtitut. moral part. 1. lib. 2. cap. 13. pag. 104. That the Croſſe of Chriſt is to be worſhipped with Latria; and that yet in France that doctrine is not liked? How comes it to paſſe,zzNau…r…us ad Caput N…uit. Notab. 3. nu. 84. de Iud. that at Rome no man dare teach, That a Councel is aboue the Pope; and that yet no man dare teach at Paris, that the Pope is aboue a Councell? How comes it to paſſe, that youraaDialogue between a Secul…r Prieſt and a … pag. 9…. Ieſuits in Scotland permitted the Catholicks there to go to Church with Proteſtants: and yet your Ieſuites with vsus in England would not permit your Catholicks here to go to Church with vsus that are Proteſtants? Do not bbRhem. in Ro…. 3. 22.ſome of you teach, That we are iuſtified by the righteouſneſſe of Chriſt inherent in vsus, and not imputed to vsus? and yet do not others of you, as namelyccLib. de Iuſtificatione. Cardinall Contarenus anddd… Albertus Fighius teach flat contrary, euen that which we teach, viz. That we are iuſtified by Chriſts righteouſneſſe imputed to vsus, not inherent in vsus? Do noteeRhem in Rom. 3. 2….Rom 3:2 ſome of you teach, that we are not iuſtified by faith onelyonly? and yet is it not confeſſed byff… Alfonſus de Caſtro, that Claudius Guillandius a learned Papiſt was of opinion, that we are iuſtified by faith onelyonly? Do notggRhem. in Rom. 8. 38.Rom 8:38 ſome of you teach, that no man can be ſure of his ſaluation, without ſpeciall reuelation? and yet did not the ſamehhComment. in 2. Tim. cap. vlt. c. …iliatione 2. Claudius Guillandius maintaine the contrary, and Catharinus too, both in and after the Councell of Trent? Did not Michael Baius, iiAtfonſ de Caſtr… … citatowho was one at the Councell of Trent, and Deane of the Vniuerſitie of Louaine, and died in the yeare 1589. teach, Nullum eſt peccatum ex natura ſua veniale, ſed omne peccatum meretur poenam aeternā, p. 28There is no ſinne which is venial of it owne nature, but eueryevery ſinne deſerues eternall death. And that, Omnia opera infidelium ſunt peccata, & Philoſophorum virtates ſunt vitia: All the actions of infidels are ſinnes, and all the vertues of Philoſophers, vices. And that, Liberum arbitrium ſine gratiae Dei adiutorio, non niſi ad peccandum valet: Free will without the helpe of Gods grace, can do nothing but ſinne. Pelagianus eſt error dicere, quod liberum arbitrium valet, ad vllum peccatum vitandum: It is a Pelagian error to ſay, that by the power of free will, a man may auoid ſome ſinne. Omnia quod agit peccator, vel ſeruus peccati, peccatum eſt: All that is ſinne which is done by a ſinner, or by him that is ſeruant to ſinne. Ad rationem & definitionem peccati non pertinent voluntariam: It is not neceſſarie that ſinne ſhould be defined to be a voluntarie action. Praua deſideria, quibus ratio non conſentit, & quae homo inuitus patitur, ſunt prohibita praecepto, Non concupiſces: Wicked luſts, whereunto reaſon giues no conſent, and ſuch as man falls into againſt his will, are forbidden by the commandement, Thou ſhalt not couet. Definitiua, haec ſententia, Deum homini nihil impoſsibile praecepiſse, falſo tribuitur Auguſtino cum Pelagij ſit: This definitiue ſentence, viz. God commanded no man any impoſſible thing, is falſly fathered on S. Auſtin, for it was Pelagius, not S. Auſtin. Nemo praeter Chriſtum eſt abſque originali peccato, hinc beata Virgo mortua eſt propter peccatum ex Adam contractum, omneſ que eius afflictiones in hac vita, ſicut & aliorum iuſtorum, fuerunt vltiones peccati actualis vel originalis: No perſon beſides Chriſt is exempt from originall ſinne; the virgin p. 29Mary died by reaſon of originall ſinne; and all the afflictions which ſhe ſuffred in this life, befel her as then befell to other good men, viz. as puniſhments either of actuall or originall ſinne. Satisfactiones laborioſae iuſtificatorum non valent expiare de condigno poenam temporalem reſtantem poſt culpam condonatam: The painfull ſatisfactorie workes of ſuch as are iuſtified, doe not condignely ſatisfie for the temporal puniſhment remaining after the fault pardoned. Did not (I ſay) Michael Baius your Deane of Lonaine teach theſe doctrines, and aboue 70 more, much like vntounto theſe, all which are condemned bykk… Pius 5. and Gregory 13. as partly hereticall, partly erroneous, partly ſuſpitious, partly temerarious, partly ſcandalous, partly offenſiue? And are you not aſhamed to brag of your vnitie? Me thinks your vnitie is like that of the Madianites, who thruſt euerie man his ſword into the ſide of his fellow.

11 You brag much of the commendation that S. Paul gaue vntounto the Church of Rome in his Epiſtle to the Romanes, andllRhem A…not. before the Epiſtle to the Rom. pag. 38. ſay, It is much to be noted. And is it not as much to be noted what commendations God by his Prophets gaue vntounto Ieruſalem, mmTheodo… hiſt lib 9. cap. 9the mother of all other Churches? Is it not as much to be noted, how God by his Prophets affirmed,nn2 Chron. 6. 62 Chr 6:6 that he choſe Ieruſalem that his Name might be there, and oo2. Chro 7. 16.2 Chr 7:16that for euer? How God by his Prophets affirmed,ppPſal. 132. 14.Ps 132:14 that he meant to dwell there for euer, becauſe he had a delight therein. qq2. Chro. 7. 16.2 Chr 7:16His eyes and his heart ſhould be on Ieruſalem perpetually. Ieruſalem ſhould be calledrrZach. 8. 3.Zech 8:3 a city of truth, and the mountaine of the Lord of hoaſts, the holy mountaine. p. 30Do not theſe commendations ſurpaſſe thoſe which are giuen by Paul vntounto the Church of Rome in his Epiſtle to the Romanes? And if the Iewes now, hauehave no occaſion to bragge of the commendation giuen to the Church of Ieruſalem of olde; why ſhould you ſtand ſo much vponupon it, that S. Paul in his time, gaue commendation to the Church of Rome in his time? May it not be, that asſſ… 1. 21. Ieruſalem, of a faithfull Citie became a harlot: ſo Rome, ſince S. Pauls time, of a virgin, is become a ſtrumpet? Many virgin Churches loſt their virginitie ſoone, as you may ſee by Egeſippus words recorded inttHiſt. lib. 3. cap. 32. et lib. 4. cap. 22. … interprete. Euſebius. Againe, was not the Church of Corinth as much commended, if not more, by S. Paul in his Epiſtle written to the Corinthians, as the Church of Rome in his Epiſtle to the Romanes? Theuu1. Cor. 1. 5. 7. 8.1 Cor 1:51 Cor 1:71 Cor 1:8 Apoſtle writes of the Corinthians, that they were rich in Chriſt, in all kind of ſpeech, and in all knowledge; that they were not deſtitute of any gift: affirming further, that our Lord Ieſus Chriſt will confirme them to the end. Which he writ not of the Romanes. Of the Romanes continuing in that fame and renown of faith, for which he commends them, he ſpeakes nothing: and yet the Church of Corinth hath loſt her maidenhead, and why not Rome? If the naturall branches, the Iew, notwithſtanding all their promiſes: and the branches of the ſame Oliue plant with the Romanes, I meane the Corinthians, notwithſtanding all the commendations which S. Paul gaue them, be cut off, be deceiued: what reaſon hauehave you, who hold of Rome, to pleaſe your ſelues with conceits of I know not what drie Summers, becauſe Saint Paul p. 31commended your predeceſſors?

12 You brag, that the faith which you profeſſe at this day, is the ſame with that which the Apoſtle commended in the Romanes in his dayes; and yet though the Apoſtle in his Epiſtle to the Romanes, wherein he commends the Rom. faith, comprehends all kind of doctrines, and handles them very fully and exactly, asbbPraefat. Epiſt. ad. Rom. Theodoret witneſſeth, and theccAnnot. before the Epiſtle to the Rom. pag. 380. Rhemiſts confeſſe; he ſpeakes nothing therein of the Popes Monarchie, of his power to iudge and determine all …auſes of faith, of his calling of Councels, of his Preſidentſhip in Councels, of his right to ratifie their decrees, to decide cauſes brought him by Appeales from all the coasts of the world: of cenſuring Kings, by depoſing them; on their kingdomes, by interdicting them: he ſaith nothing herein of his right to bind Biſhops, Metropolitans and Patriarkes with an oath to be his faithfull ſubiects: to giuegive Church-liuings and Offices to whom he liſt: to breake the bands of all Councels with diſpenſations. He ſaith nothing of the Maſſe, of the real preſence, of Tranſubſtantiation. He ſaith nothing of the vowes of pouertie, of obedience and chaſtitie, He ſaith nothing of Images, of the Croſſe, of Pilgrimages, of Iubiles, of pardons, of Purgarori…s, of praying to the dead, or for the dead. He ſaith nothing (I ſay) no not a word, not ſo much as in ſhew, for the proofe of theſe, or any ſuch doctrines as theſe, whereon ye ſtand moſt in theſe dayes: but on the contrary, in many places he ſpeakes directly againſt many of your now-doctrines, againſt many of your preſent poſitions. As for example, whereas you both in bookes and windowes paint God the Father p. 32in the likeneſſe of an old man, andddBellar. lib. 2. de Imag. cap. 8. defend it as lawfull. The Apoſtle in his Epiſtle to the Romanes teacheth, that it is vnlawfull,eeRo. 1. 22, 23.Rom 1:22Rom 1:23 calling them fooles, who turned the glorie of the incorruptible God, into y^e ſimilitude of the image of a corruptible mā. Secondly, whereasffRhem. Annot. in Heb 11. 21. & in Apoc. 19. 10.Heb 11:21Rev 19:10 you teach, that religious worſhip is due to creatures, to Angels, to men, to Images, to Crucifixes, &c. The Apoſtle in this Epiſtle ggRom. 1. 24. 25Rom 1:24Rom 1:25ſhewes how grieuouſly they were puniſhed by God, who worſhipped and ſerued the creature, forſaking the Creator; implying therein, that it is not lawfull to giuegive religious worſhip vntounto creatures. Thirdly, whereashhRhem. Annot. in …. 2. 21. you maintain, that the doctrine of faith onelyonly iuſtifying, is an old hereſie: the Apoſtle in this Epiſtle teacheth it for a Catholicke doctrine; for we conclude (iiRo. 3. 28.Rom 3:28 ſaith he) that a man is iuſtified by faith without the workes of the law; which is all one as to ſay, a man is iuſtified by faith onelyonly. Fourthly, whereasmmRhem. Annot. in Fo. 5. 14. you teach, that the virgin Mary was free from originall ſinne: the Apoſtle in nnRom. 5. 12.Rom 5:12this Epiſtle writes, that in Adam all men (and by conſequent the virgin Mary) ſinned; what exception hauehave we but Chriſt? Fiftly, whereasooRhem, Annot. in hom. 1. 31. you teach, that ſome ſinnes are veniall, that is, pardonable of their owne nature, and not worthy of damnation: the Apoſtle in this Epiſtle teacheth contrary,ppRom. 6. 23.Rom 6:23 ſaying, The wages of ſinne (meaning eueryevery ſin) is death. Sixtly, whereasqqRhem Annot. in Rom. 6. 23.Rom 6:23 you teach, that euerlaſting life is a ſtipend: the Apoſtle in this Epiſtle teacheth it is a gift, The gift of God is eternall life, rrRom. 6, 22.Rom 6:22ſaith the Apoſtle. Seuenthly, whereasſſRhem. Annot. in Rom. 7. 7.Rom 7:7 you teach, that concupiſcence is no ſinne; and beſides,ttNon licet nobis ita loqui, &c. Poſſeuin Apparat. ſac. verbo. …a…es antiqui. that we may not p. 35ſafely call it ſinne: the Apoſtle in this Epiſtle,uuIdem. ibid. by your owne mens confeſſion,xxRom. 6. 12.Rom 6:12 calls it ſin. Eightly, whereasyyCenſura Colon. dial. 3. you account it hereſie to teach, that a iuſtified man cannot keepe the whole Law: the Apoſtle in this Epiſtle ſtands guiltie of this hereſie; for ſpeaking in the perſon of a iuſtified man, To will is preſent with me, zzRom. 7. 18. 19Rom 7:18Rom 7:19ſaith he, but I find no meanes to performe that which is good. for I do not the good thing which I would, but the euill which I would not, that do I. Ninthly, whereasaaRhem. Annot. in Heb 13. 16. & 1. Cor. 3. 8.Heb 13:161 Cor 3:8 you teach, that good workes be meritorious, euen ſo meritorious, that the ioyes of heauen are a thing equally and iuſtly anſwering to the time and weight of our workes: the Apoſtle in this Epiſtle teacheth,bbRom. 8. 18.Rom 8:18 that the afflictions of this preſent time are not worthy of the glory which ſhall be ſhewed vntounto vsus. Tenthly, whereasccRhem. A…n…t. in 1. Cor. 9. 27.1 Cor 9:27 you crie out againſt the certaintie of faith, calling it an vnhappie ſecuritie, preſumption, and a faithleſſe perſwaſion: the Apoſtle inddRom. 4, 20.Rom 4:20 this Epiſtle commends the faith that is free from doubting,eeRom. 8. 38. 39Rom 8:38Rom 8:39 profeſſing that he was aſſured neither life nor death, nor any creature, was able to ſeparate him from the louelove of God which is in Chriſt Ieſus our Lord. Eleuenthly, whereasffAntenin. ſunt. Theol part. 3. tit. 13. cap. 6. ſect. 16. you teach, that Chriſt is vponupon eueryevery of your Altars: the Apoſtle inggRom. 8. 34.Rom 8:34 this Epiſtle teacheth, that ſince his riſing he is at the right hand of God. Twelfthly, whereas hhRhem. in Act. 10. 2.Acts 10:2you teach, that workes done before iuſtification, deſerue of congruitie at Gods hands the grace of iuſtification: the Apoſtle in this Epiſtle teacheth flat contrary,iiRom. 8. 7. 8.Rom 8:7Rom 8:8 ſaying, The wiſedome of the fleſh (that is, a man vniuſtified) cannot pleaſe God. 13. Whereaspp… you teach, that eueryevery creature muſt p. 34be ſubiect to the Pope, and that the Pope is ſubiect to none: the Apoſtle in this EpiſtleqqRom. 13.Rom 13 exhorteth eueryevery creature to be ſubiect to the higher powers, meaning by the higher powers (as therrAgniſcente Bellar. lib 3. de …, cap. 3. circumſtances ſhew) the Ciuill magiſtrates, and not the Pope. 14. Whereas youſſ… teach, that the Clergie is and ought to be free from whatſoeuer impoſitions of the Ciu…l …agiſtrate, and that by the lawes of God and man: the Apoſtle in this EpiſtlettRom. 13. 7.Rom 13:7 perſwades eueryevery creature, the Clergie as well as the Laitie, to pay tribute and cuſtome to the Ciuill magiſtrate. 15. Whereasyy… de vita lgnatij …, lib. 5. cap. 4. you teach, that inferiours muſt doe whatſoeuer ſuperiours command them, though it be againſt their conſciences, vnleſſe they hauehave plain reaſon for their refuſal: the Apoſtle in this Epiſtle requires,zzRom. 14. 5.Rom 14:5 that men be fully perſwaded in their mindes of the lawfulneſſe of that which they doe; meaning they ſhould not onelyonly for beare the doing of that which went againſt their conſcienes, but whereof they doubted in their iudgements. Laſtly, whereasaaRhem. in Rom. 14 23.Rom 14:23 you teach, that ſome actions onelyonly of the Infidels are ſinnes: the Apoſtle in this Epiſtle affirmes, that all the actions of the Infidels are ſinnes, ſaying,bbRom. 14. 23.Rom 14:23 Whatſoeuer is not of faith, is ſinne. Now that which I deſire to know, is, why the Apoſtle (if the faith of our Romiſh Church now, be the ſame that it was then when he writ to the Romanes) ſpake nothing of the principall points of your now-faith; but many things for vsus, and againſt you?

YouraaConfeſſ. Petrikoniae. cap. 48 de ſacr…m. Poenitentiae fol. 127. Cardinall Hoſius, to proue ſatisfaction, alledgeth theſe as the words of Saint Paul, Rom. 6. p. 35Exhibeamus membra noſtra ſeruire iuſtitiae in ſatiſfactione: Let vsus exhibite our members to ſerue iuſtice vntounto ſatisfaction. And yourbbAnſw. to Iuels Apology, par. 2 chap. 16. fol. 117 Doctor Harding for proofe of the ſame point, alledgeth theſe as the words of S. Paul, 2. Cor. 7. Let vsus cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, making perfect our ſatisfaction in the feare of God. Both of them putting the word ſatisfaction in place of the word ſanctification, vſed by the Apoſtle. Was there any great ſanctitie ſhewed by them in this? or rather, are they not bound to make ſatisfaction vntounto the Apoſtle for this their bad dealing, thinke you?

Your Biſhop Gardiner (ccD. Fulk in his defence of … againſt Matt…n. An…w. to the preface. nu. 4 ſome ſay) to proue the carnall preſence which you maintaine againſt the truth and vsus, alledgeth theſe as the words of the 110. Pſalme, Eſcamſe dedit timentibus eum, He gaue himſelfe for meate to them that feared him. Was there any feare of God in your Biſhop to adde the word ſe. himſelfe, of himſelfe to the text, thinke you?

YourddLib. 2. de Imag. cap. 12. Cardinall Bellarmine, to proue that holy things may be religiouſly worſhipped, alledgeth theſe as the words of God, Exod. 12. 16. Dies prima erit ſancta, & ſeptima eadem religione venerabilis: The firſt day ſhall be holy, and the ſeuenth day with like religion ſhall be venerable; deſcanting vponupon them thus, Hîc vides pro eodem accipi rem ſanctam, & religioſe venerabilem; yet the word religioſe is not in the text, but the word feſtiuitate. Now I pray you, was it not irreligiouſly done of your Cardinall, to chop into the Text the word religiouſly falſly?

p. 34YourffEpiſt. ad Alho… num de Caelibatu Eccleſ. Col. 75. quae habetur ad finem To. 2. deſen Bell per G…tſirum. Bernaltus a Prieſt of Conſtance, writing in defence of Gregory 7. his prohibition of Prieſts mariage, affirmes, that S. Peter commanded euen the Laitie (1. Pet. 3.) vt parcant vxoribus ſuis, ne impetrantur orationes earum, that they ſhould forbeare companying with their wiues, leſt their prayers ſhould be interrupted: whereas in Saint Peter there are no ſuch words as vt parcant vxoribus, they ſhould forbeare companying with their wiues. Did not this Prieſt of yours deſerue to be accompanied with whores, who forged this Text to proue, that a man may not keepe companie with his wife?

Yourgg…ib. ſupracit. cap. 58 de ſpe & orat. fol. 189. Cardinall Hoſius, and yourhhLoc. Com. lib. 7. cap. 3. fol. 232. Biſhop Canus, in way of proouing that wee may beleeue in Saints, alledge the words of Saint Paul to Philemon, Gratias ago Deo meo audiens fidem quod habes in Domino noſtro, & in omnes Sanctos: I giuegive thanks to my God, hearing of the faith which thou haſt in the Lord Ieſus, and in all Saints; leauing out the word charitatem, louelove or charitie, which the Apoſtle coupled with the word fidem, faith: meaning, louelove or charitie ſhould be referred to the Saints, as the obiect of it; and the word faith to the Lord Ieſus, as his obiect. Was there any louelove or charitie in theſe towards the Apoſtle, who ſuppreſſed the mention of that louelove towards the Saints, which he commended in Philemon? or is it ſafe, I do not ſay to beleeue in, but to beleeue ſuch ſaints as theſe, who cite the Scriptures ſo diuel-like, leauing out, as the diuel did Mat. 4. what made againſt him?

YouriiSeſſ. 11 …. 4. Conc. e…t. B…nianae. pag. 639. Pope Leo 10. affirmed in the Councell of Lateran, that Chriſt ordained Peter and Peters ſucceſſors p. 39to be his Vicars; who, by the teſtimonie of the booke of Kings, muſt needs be ſo obeyed, that he who obeyes them not, muſt die the death. In what booke of Kings, I pray you, find you this? for there is no ſuch teſtimonie in thoſe bookes of the Kings which are in my Bible.

YourkkLib. 1. de Purg. cap. 3 Cardinall Bellarmine (to returne to him againe) in way of proouing Purgatorie, alledgeth theſe as the words of the Prophet Eſay, Chap. 4. 4. Purgabit Dominus ſordes filiorum & filiarum Sion, & ſanguinem emundabit de medio eorum, ſpiritu iudicij & combuſtionis: Our Lord ſhall purge away the filthineſſe of the ſonnes and daughters of Sion, and ſhall wipe away the blood from the midſt of them with the ſpirit of iudgement and burning. Yet in the vulgar Latin (which he is bound by oath to follow) the words lie thus: Si abluerit Dominus ſordes filiorum & filiarum Sion, & ſanguinem Ieruſalem lauerit de medio eius in ſpiritu ardor is & iudicij. Why (I pray you) did he change the word abluerit into purgabit, and and the word lauerit into emundabit, and the word ardoris into combuſtionis? was it not for that the words abluerit and lauerit and ardoris, ſuite not ſo well with fire, which you maintaine to be found in Purgatorie; as the words purgabit, emundabit and arderis doe? or what elſe was the cauſe that he varied from his Text? And how can you excuſe his from periurie?

This ſamellLib. 4. de Chriſt. cap. 11. Cardinall of yours, in way of prouing that Chriſt brought ſoules out of Purgatorie when he deſcended thither (as you dreame) after his death, alledgeth theſe as the words of Zachary, p. 38Chap. 9. 11. Tu autem in ſanguine teſtamenti tui eduxiſti vinclos tuos de lacu in quo non eſt aqua: But thou by the blood of thy teſtament haſt brought out thy priſoners out of the Lake wherein there is no water. Yet in the vulgar Latin it is not eduxiſti, haſt brought forth, but emiſiſti, haſt ſent forth: which will not affoord the like concluſion.

Againe, thismmLib. 2. de luſ…if cap. 3. Cardinall of yours, to proue that inherent righteouſneſſe is the formall cauſe of our iuſtification, alledgeth theſe as the words of S. Paul, Tit. 3. 5. Cum apparuit benignitas & humanitas Saluateris noſtri Dei, non ex operibus quae fecimus nos, ſed ſecundum ſuam miſericordiam ſaluos nos fecit, &c. When the bountifulneſſe and louelove of God our Sauiour appeared, not by the workes which we had done, but according to his merciemercy he ſaued vsus, &c. Yet the Apoſtle ſaith not barely, Not by the workes which we had done; but, Not by the workes of righteouſneſſe which we had done: excluding our good workes, our inherent righteouſneſſe from iuſtification. And your Cardinall vnrighteouſly leaues out the word righteouſneſſe.

Your Vicar generall to the Archbiſhop of Bononia, calledaaDe maieſtate militantis Eccleſ. l. 1. de batriarch. &c. par. 1. cap. 8. p. 227. …dit. Venet. 1602.Sir 50:1 Iſiodorus Moſconius, to proue that all Biſhops owe extraordinarie obedience to your Pope, alledgeth theſe as the words of Cyprian, lib. 4. Epiſt. 9. Epiſcopi, vti qui Apoſtolicae ordinationi ſubiacent, etiam ei hanc reuerentiam debent, vt ſingulis annis Apoſtolorum liminibus ſeſe repraeſentent: Biſhops, as perſons ſubiect to Apoſtolicall ordination, owe this reuerence to the Pope, that eueryevery yeare they viſit Rome. But I cannot finde this in any edition p. 39of Cyprian.

bbDe Tradit. part 3. tit. de cultu Sanci. fol. 197.Biſhop Pereſius, and the ccAn…dagma Colon. tit. de Innocent. ſanct. fol. 36. ….Prebendaries of Colen, to proue Inuocation of Saints, alledge theſe as the words of S. Auſtin, de Ciuitate Dei, lib. 22. Hec vſu ab initio traditum tenemus, vt extra orationes quae in altari fiunt, etiam Deo dilectos ſanctos, contemplatione vnionis & communionis, quam cum Chriſto & nobiſcum habent, cum timore & deuotione erga Deum compellemus, atque vt pro nobis intercedant inuocemus. But I cannot find this in any Edition of S. Auſtin.

Yourdd…ib. 2. ſent. d. 11. …. Peter Lombard to proue That eueryevery man hath a good Angell to protect him, and an euil Angell to tempt him, alledgeth theſe as the words of Gregory, Quod quiſque bonum Angelum ſibi ad cuſtodiam deputatum, & vnum malum ad exercitium habet. But I can find no ſuch words in any Gregories works, not in Nazianzens, not in Nyſſeus, not in Gregories the Great.

YoureeTo. 2. de Sacramen. cap. 83. Waldenſis diſputing about Tranſubſtantiation, alledgeth theſe as the words offf…ib. …. de corpore & ſang…e. Domini. Auſtin, Nec credendum est quod ſubſtantia panis vel vini remanent, ſed panis in corpus Chriſti, & vinum in ſanguinem conuertitur, ſolummodo qualitatibus panis & vini remanentibus: Neither muſt we beleeue, that the ſubſtance o… bread and wine remaineth, but the bread is turned into the bodie of Chriſt, and the wine into his blood, the qualities of bread & wine remaining onelyonly. But I can neither find ſuch words, nor any ſuch Treatiſe among S. Auſtins words.

The ſameggTo. 2. de Sacram. cap. 82. Waldenſis proſecuting the ſame argument, alledgeth theſe as the words of Beda in a Treatiſe de myſterijs Miſſa, Ibi forma panis videtur, p. 38vbi ſubſtantia panis non eſt: There the forme of bread appeareth, where the ſubſtance of bread is not. But I can neither find theſe words, nor any ſuch Treatiſe among Bedaes works.

Yourhh…ib. 1. de Purg. cap. 6. Cardinall Bellarmine, for proofe of Purgatorie, alledgeth theſe words of S. Auſtin, de Ciuitate Dei, lib. 21. cap. 24. Tales conſtat ante iudicij diem per poenas temporales, quas eorum ſpiritus patiuntur, purgatos: aeterni ignis ſupplicijs non tradendos: It is certaine that ſuch men being purged with temporall paines which their ſoules ſuffer before the day of iudgement, ſhall not be committed to the torment of euerlaſting fire. But there are no ſuch words to be found in the printed copy at Friburge An. 1494. nor in that of Antwerp 1576. nor in that of Paris 1586. nor in that of Baſil 1596. nor in any written copie that I can heare of, either in the Vniuerſitie Librarie at Oxford, or elſewhere.

YourmmProemiall Annot. before the Bible tranſlated by them into Engliſh, printed 1609. Dowiſts to proue Tobith, Iudith, &c. Canonicall, alledge Concil. Florent. Inſtruct. Armen. Decret. 7. But there is no ſuch Decree to be found in any Edition of the Councels.

nnLib. de F…. …ont part. 1. cap. 1. pag. 22.Iſiodorus Moſconius the Vicar generall ſpoken of before, to ſet out the greatneſſe of his Pope, tels vsus in ſober ſadneſſe, that In Conc. Nicaeno tempore Conſtant. mag. fuit terminatum, quod ſolum Rom. Pont. nomen Pater patrum competeret, & Papae nomen alijs non conuenire: It was decreed in the Councell of Nice, in the dayes of Conſtantine the great, that the title Fathers of fathers, ſhould be giuen to the Biſhop of Rome only, and that no man ſhould be called Pope but he. Yet there is no ſuch Decree to be found p. 41in any Edition of the Councels.

The ſameooIbid. pag. 23. Monſieur, handling the ſame argument, tels vsus, that In Concil. Africae legetur quod eo nomine Principis Sacerdotum ſolummodo Papa vteretur: It is read in one of the Councels in Africa, that the Pope onelyonly ſhould be called Prince of prieſts. Yet there is no ſuch thing to be ſeene in any of the Councels of Africa, which are in any Editions of the Councels.

YourppOpuſcul. contra errores Graecorum. S. Tho. of Aquin, to proue that your Pope hath an vniuerſall ſoueraigntie ouer the whole Church of Chriſt, affirmes, that in the Councell of Chalcedon it was decreed thus, Si quis Epiſcopus praedicatur infamis liberam habeat poteſtatem appellandi ad beatiſſimum Epiſcopum antiquae Romae, quis habemus Petrum patrem refugij, & ipſi ſoli libera poteſtate loco Dei ſit ius diſcernendi Epiſcopi criminati infamiam, ſecundum claues à Domino ſibi datus: If any Biſhop be defamed, let him appeale freely to the Biſhop of Rome, becauſe we hauehave Peter for a father of refuge, and he alone hath right with freedome of power in the ſtead of God to iudge and trie the crime of a Biſhop defamed, according to the keyes which the Lord did giuegive him. But there is no ſuch to be found in the Councell of Chalcedon, in any Edition of the Councels.

ThisqqIn 4. ſent. d. 24 Act. 2. q. 3.Acts 2 Saint of yours, to proue that one Biſhop is ſubiect to another Biſhop, etiam iure diuino, by Gods law, alledgeth theſe as the words of one of the Councels kept at Conſtantinople, Veneramur ſecundum Scriptur as &c. ſanctiſſimum antiquae Romae Epiſcopum primum eſſe & maximum Epiſcoporum: We p. 42define, according to the Scriptures, that the moſt holy Biſhop of Rome ſhall be the firſt and greateſt of all Biſhops. But that any Councell of Conſtantinople did define that by Scripture, the Biſhop of Rome was the greateſt of all Biſhops, it is not to be found in any Edition of the Councels.

YourrrLib. 1. de Conc. cap. 19. & lib. 2. cap. 11. Cardinall Bellarmine, to proue that your Popes Legats ſate as Iudges in the generall Councel of Chalcedon, tell vsus that Ipſi ſententiam definitiuam proferunt in Dioſcorum nomine Papae & totius Concilij Act. 3. his verbis, Sanctiſſimus ac beatiſſimus Papa caput vniuerſalis Eccleſia Leo, per nos Legatos ſuos, ſancta Synodo conſentiente, Petri Apoſtoli praeditus dignitate, qui Eccleſiae fundamentum, & petra fidei, & caeleſtis regni Ianitor nuncupatur, Epiſcopali dignitate Dioſcorum nudauit, & ab omni ſacerdotali opere fecit extorrem: They in the name of the Pope and the Councell, deliuered the definitiue ſentence againſt Dioſcorus, euen in theſe words, Action 3. The moſt holy and bleſſed Pope Leo head of the vniuerſal Church, by vsus his Legats, with the conſent of the holy Councel, being endowed with Saint Peters power, who is called the foundation of the Church, and rocke of faith, the Porter of heauen gates, hath depoſed Dioſcorus from his Biſhoprik, and reſtrained him from all prieſtly functions. Yet there is no ſuch definitiue ſentence to be ſeene in any action of the Councell of Chalcedon, wherein Leo is called Head of the vniuerſall Church, or ſaid to be indowed with S. Peters power; or wherein Peter himſelfe is called the foundation of the Church, or Porter of heauens gate.

FINIS.

End of the text · Alexander Cooke, Yet More Work for a Mass-Priest (1622)