Work More Work and a Little More Work for a Mass-Priest, Text (2 of 3)

Work More Work and a Little More Work for a Mass-Priest · Text (2 of 3)

p. 4648 Your Rhemiſts tell vsus,Annot: in 2, Cor: …. 12. that it is abſurd to ſay, that the interceſsion of our fellowes beneath is more available then then the prayers of thoſe that bee in the glorious ſight of God aboue. Now if it bee indeed abſurd to ſay ſo, I would gladly know of you why S. Paul, Rom: 15. 30. deſired the Romanes, and 2. Cor. 1. 11. the Corinthians, and Epheſ: 6. 19. the Epheſians, and Col: 4. 3. the Coloſſians, and 1. Theſſ: 5. 25. & 2. Theſ: 3. 1. the Theſſalonians, and Hebr: 13. 18. the Hebrewes, all of them his fellowes beneath, to pray for him; and deſired none of the Saints in the glorious ſight of God aboue to pray for him. And why S. Iames, Chap: 5. 16. adviſed them to whom hee 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.Fcria 5. quartae Dominica… Qu… drag: ſer: 30. de ſuffrag… mor…uorum.

49 Again, if it be abſurd to ſay, that the interceſsion of our fellowes beneath is more amiable then the prayers p. 47of thoſe that be in the glorious fight of God aboue, I would gladly know why you tell vsus ſo many tales of ſoules creeping out of Pugatory, craving the helpe 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. HaueHave not the ſoules in Purgatorie ſo much wit, as to repaire to them for helpe, who are beſt able to helpe them… Or are you of Leonard de Vtine his mind, who holdeth, quod efficaciora ſunt ſuffragia Eccleſia praeſentis facta pro aliquo in Purgatori… exiſtente, quam orationis Sanctorum in patria: That the prayers of the Church millitant are more auailable for ſoules in Purgatorie, then the prayers of the Church triumphant?

50 Vergerius reports,aaAnnotat in Indic: lib: prohib. An: 1559. pag. 9 that it is written in an Italian booke, intitled, Floſculi S. Frar…iſci, 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 his 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, bbDiſcorſi ſupra li. Fioretti, de. S. Franciſco, tis, D.his anſwer was condemned as hereticall in three ſeuerall Indices of bookes forbidden, and ſo it is in the laſt of Clemens the 8. Now if his report be true, I would know how you can ſaue Cardinall Bellarmins credit, who deniesccPraefat. cont. 7 To. 1. that any Catholike did euer equall in any ſort the virgin Mary vntounto Chriſt: For as it is confeſſed in that booke, that Chriſt ſaued men, ſo the Author profeſſeth, that ſhe ſaued women.

51 Ambroſius Catharinis in an Oration which hee made An. 1546. in the ſecond Seſſion at Trent, ddAct Cons. Trid. Impreſſ. Antnery. 1546. fol. 57.termed her Fideliſſimam ſociam Chriſti, Chriſts p. 48moſt faithfull fellow or companion. And another great Papiſt did not ſticke to write,eeIn Mar…ali lib: 1. cap: 3. teſte Il…r…cu in catalogo …ſt: verit: col: 36. edit: 1608. Fuit D…minu… cum Maria, & ipſacum Domino in eod…m labore, & …odem opere redemptionis: Mater enim miſericoraiae adiuvit Patrem miſericordiae in opere noſtrae ſalutis: Our Lord was with Marie, and Marie with our Lord, in the ſame labour, and in the ſame worke of our redemption: for the Mother of merciemercy helped the Father of merciemercy in the worke of our ſaluation. Who fearing ſome might reply on Chriſts behalfe, that it was written, Eſay 63. I hauehave troden the winepreſſe 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 iecum eſt, qua 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 body. Doe not theſe ſpeeches argue, that ſome Catholickes hauehave equalled in ſome ſort the virgin Marie vntounto Chriſt?

52. You apply that to the virgin Marie, which the Scriptures apply to Chriſt. The Scriptures ſay, thatffGen: 2. 15. The ſeed of the woman (meaning Chriſt, the God of peace, Rom. 16. 20.) ſhall bruiſe the Serpents head: youggBernard. de … in Martialo, par: 12. ſer: 2. de corona…: Mari: Excellentia 27. ſay, the virgin Marie bruiſed it. The Scriptures ſay; that Of his fulneſſe we all hauehave receiued euen grace for grace, Ioh. 1. 16. you ſayhhDiſcip: de T…g: ſer: de conceptio: Vera…iter dicere poſſumus, …am de matre quam de filio, &c. wee may as truly ſay, that of her fulnes we hauehave receiued grace. The Scriptures ſay, that Chriſt did reconcile all things to himſelfe, Coloſſ. 1. 20. and that he did redeeme vsus p. 49from our vaine converſation by his blood, 1 Pet: 1. 18, 19. and you ſay the ſame in effect of her. For you affirme that ſhe wasiiBernard: lib: …itat: pag: vli: Redemptrix vniverſi: kkIbid.Recuratrix perditi orbis: and thatllStainhurſtin Heb…om, Mariana, printed 1609 p. 85. & 113. per illam omnia in ſtatum priſtinum ſunt restituta. The Scriptures ſay, that Chriſt was given ad educendum clauſtro vinctum, to bring priſoners out of priſon, Eſay 42. 7. and you aſcribe as much to her: for you pray to her thus: mmOffic. b. Mar: Virg. poſt adu… ad voſperas.Solue vinculareis. 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,nnIbid. m…la noſtrapelle, put away our evills;ooHeb: 7. 26. meaning by evills, ſinnes. The Scriptures note it as a prerogatiue of Chriſts, that he was without ſin: and you tell vsus, that ſicut Chriſtus redēptor noſter ſine originali extitit, ita reparatrix noſtra Maria illi ſimilis in hoc fuiſſe comprobatur: ppBernard. de Bu. ſti in offic: de concept. Virg: die 6. lect 6.ſhe was like him in this. And doth not this alſo argue, that ſome Catholickes hauehave equalled in ſome ſort the Virgin Mary vntounto Chriſt?

53 You giuegive the Virgin Mary anſwerable titles to thoſe which are given God. For as God is called the King of heauen, Dan: 4. 34. ſo you call herqqIn Antiphona quae incipit, Salue Fegina. the Queene of heaven. As God is called, the Father of mercies, 2. Cor. 1. 3. ſo you call her,rrIbid. the mother of merciemercy,uuCoſterus in perorat. ad Virg: ad finem Apol. 1. adu Goma…um. As God is called, the Author of all comfort 2 Cor 1. 3. ſo you call herſſStainhurſt lib: citat: p. 155. the fountaine of all comfort As Chriſt Ieſus is called our Hope, 1 Tim: 1. 1. ſottIn Antiph. Salue Regina. you call her. As Chriſt Ieſus is called our Advocate, 1. Ioh: 2. 1. ſo you call her. As hee is called our Saviour, Luk. …. 11. ſo ſhexxBonauent in Cant: ad iuſtar Eſai. 22.Isa 22 a Savioureſſe by you As he a Mediator. 1 Tim. 2. 5. ſo ſheyyIdem in Cant. ad inſtar illius qui aſcribitur Aug…e… Ambreſ. a Mediatrix. p. 50As he a Redeemer, pſal. 78. 15. ſo ſhezzBernu: de Buſ…i in Mariali p. vlt. a Redemptrix. As hee omnipotent, Math. 28. 18. ſoaaBonauent in hy…no ad inſtar illius Exo l: 15. ſhee. As he the morning ſtarre, Apoc. 22. 16. ſobbCoſter: meditat in hymn Aue. ſhee. As he our life, Ioh. 14. 6. ſoccAntiph: Salue Regina. ſhe. As he our Lord, Ioh. 20. 28. ſoddPaſſim. ſhe our Ladie. As he our God, Ioh. 20. 28. ſo ſhe ouree…ipſ: de virg: Aſpr…colle, cap. 3. et 5. lib: …. ep: 17 Epiſtol. a …embo ſcript: ſub nom: …eo: 10. Goddeſſe. As he a chiefe corner ſtone, Eph 2. 20. ſoffBonauen…: To. 6. in lib: inſcripto laue b. Virg: Mariae, p. 73. ſhe. As hee the glory of his people Iſrael, Luke 2. 23. ſo g ſhee. And as he was aſſumed into heaven in body, Acts 1. 9. ſo was ſhehhRhem. Annot. in Act 1. 4.Acts 1:4 you ſay. And as the firſt day of the weeke is obſerved in a remembrance of him, Apocalyp. 1. ſo the laſt day of the weeke is obſerved holy by you in remembrance of her. For Sabbathum cuiuſque hebdomadis Mariae ſacrum eſſe, vix eſt qui neſ…iat, ſaith i Ferreolus Locrius Mariae Auguſta, lib. 6. cap. 23. and Dies Sabbathi dedicata eſt glorioſa virgini Mariae, ſaith Diſeipulus de Tempore, ſerm. 164. And doth not this alſo proue, that ſome of you Catholicks equall in ſome ſort the Virgine Mary vntounto Chriſte

54 Fiunt in Eccleſiis proceſsiones annuatim ad honorem Saluatoris in die Palmarum, & ſimiliter ad honorem matris ſuae in die Purificationis ad correſpondendum ad diem Palmarum: As vponupon Palm. Sunday you keep yearely a Proceſſion in honour of Chriſt; ſo anſwerably thereunto you keep yearely 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 dicitur ſingulis diebus ad honorem ipſius Virginis, iiTheſe word… are ſoft out in Edit: 1607. but they are in the Edit: 1515.ſicut alind Officium ad honorem Dei: as you hauehave ſet Service appointed for every day to the honour of God, ſo p. 51your Church hath appointed ſet ſervice for every day in honour of her, as the ſame man witneſſeth in the ſame place. And whereas David and ſome other holy perſons made Pſalmes in their dayes to the honour of God, all which Pſalmes, except two, are recorded in holy Scripture: did not a great Cardinall among you**It was reprinted at Rome in Sixtus 5. dayes, and ſince at Men… An: 1609 Io. 6. operum Bonaueut.John 6 publiſh a Booke, intitled Pſalter ium B. Virginis, The Pſalter of the bleſſed virgin Mary? 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, carrying the name 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 Virgine 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 every their pſalmes and hymnes, that in this booke of your Cardinalls is aſcribed to the virgin Mary? Doth not Dauid in the firſt verſe of his ſeventh pſalme ſay, O Lord my God, in thee I put my truſt: & doth not your Bonauenture in the firſt verſe of his ſeventh pſalme ſay, O thou my good Ladie, in thee hauehave I put my truſt? Is not this the beginning of Dauids ninth pſalme, I will praiſe the Lord with my whole heart? & this the beginning of Bonauentures ninth pſalme, I will praiſe thee O Ladie with all my heart? In the 16. pſalme Dauid ſaith, p. 52Preſerue me O Lord: and your Bona…euture in his 16. Pſalme ſaith, Preſerue me O Lady. I will louelove thee, O Lord, ſaith Dauid in his 18. Pſalme. but I will louelove the… O Lady, ſaith Banave…ture in his 18. Pſalme. The heauens declare the glory of God, ſaith kkPſal. 19: 1.Ps 19:1Dauid. The heauens declare thy glor…, ſaith Bonaue…ture, ſpeaking of the Virgin Mary. The Lord is my light, ſaith llPſa. 27. 1.Ps 27:1Dauid: Our Lady is my light, ſaith Bonauenture. In thee O Lord hauehave I put my truſt, &c. ſaith mmPſa 31. ver. 1. 3. 5.Ps 31:1Ps 31:3Ps 31:5Dauid: In thee O Lady hauehave I put my truſt; thou art my ſtrength and my fortreſſe; Into thy hands O Lady I commend my ſpirit, ſaith Bonauenture.nnPſa. 33. 1.Ps 33:1 Reioyce in the Lord, Oye righteous: ooPſa. 34. 1.Ps 34:1I will alway giuegive thankes vntounto the Lord, his praiſe ſhall bee in my mouth continually, ſaith Dauid. Reioyce in our Lady, O yee righteous; I will alway giuegive thanks vntounto our Lady, her praiſe ſhall be in my mouth continually, ſaith Benauenture.ppPſa: 51. …. HaueHave mercy vponupon me O Lord, &c.qqPſa: 54. 1. Saue me O God by thy Name;rrPſa: 92. 1. It is a good thing to praiſe the Lord;ſſPſa: 95. 12. Come let vsus reioyce vntounto the Lord, &c. ſaith Dauid. HaueHave mercy vponupon mee 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 praiſe the Virgin Marie, and to ſing vntounto her name; Com let vsus reioyce vntounto our Lady, let vsus worſhip and fall downe before her, ſaith Bonauenture.ttPſa: 98. 1. Sing vntounto the Lord a new ſong, &c.uuPſa: 100. 1, 2. Sing yee loud vntounto the Lord all the earth, &c. ſaith Dauid. Sing vntounto our Lady a new ſong, for ſhe hath done maruellous things; Sing ye loud vntounto our Lady all the earth, & for…e her with glad neſſe, ſaith Bonauenture,xxPſa: 102. 1. O Lord heare my prayer, & let my cry come vntounto thee:yyPſa: 103. 1, 2, 3. My ſoule praiſe thou the Lord, & all that is within me praiſe his holy name: My p. 53ſoule praiſe thou the Lord, &c. which forgiueth all thine iniquities, &c. ſaith Dauid. O Ladie heare my prayer, and let my cry come vntounto thee; my ſoule praiſe thou our Lady, which forgiueth all my ſins, ſaith Bonauenture. zzPſa: 110. ….The Lord ſaid to my Lord, Sit thou on my right hand, ſaith Dauid. The Lord ſaid vntounto our Lady, good Mother ſit thou on my right hand, ſaith Boaauenture. And to omit a hundred like ſpeeches whereas Dauid ſaith, aaPſa: 150 v. vltLet eueryevery thing that hath breath praiſe the Lord; Bonauenture ſaith, Let eueryevery thing that hath breth praiſe our Lady. Eſay in his Pſalme ſaith,bbChap: 12. I will praiſe thee O Lord, &c. but Bonauenture in his Pſalme ſaith, I wil praiſe thee O Ladie, Behold my Lady is my ſaluation, I will truſt & not feare; Declare our Ladies works among the people. Hanna in her Pſalme ſaith, cc1 Sam: 2. 1. 27.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,ddDeut: 32. 1. &c. ſhe bringeth low & exalteth. 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 yee heauens what I will ſpeake of our Ladie,eeDan. … in the vulg: Lat: &c. O all yee worke… of the Lord, bleſſe ye the Lord, &c. ſaid the three children in their Pſalme; but Bonauenture ſaith, O all yee workes of the Lord, bleſſe yee our Ladie, &c. Bleſſed be the Lord God of Iſrael; & thou child ſhalt be called the Prophet of the Higheſt, ſaid ffLuke 1.Luke 1Zacharie in his Pſalme; but Bonauenture ſaith, Bleſsed our Lady the mother of our Lord God of Iſrael; & thou Mary ſhalt be called the Prophet of the Higheſt. Wee praiſe thee O God, wee acknowledge thee to be the Lord, ſaid Ambroſe and Auſtin in their p. 54Pſalme; We praiſe thee O Lady, wee acknowledge thee O Mary to be a Virgin, ſaith Bonauenture. Whoſoeuer will be ſaued, it is neceſſary before all things… that hee hold the Catholicke faith, &c. ſaid Athanaſius; but whoſoeuer will be ſaued, it is neceſſary before all things, that hee ſtedfaſtly beleeue what concernes the Virgin Mary. And doth not all this proue, that ſome of you Catholikes doe in ſome ſort equall the Virgin Mary vntounto Chriſt?

55 Omnia quae Dei ſunt, Mariae ſunt; quia mater & ſponſa Dei illa eſt: All things which are Gods, are the Virgine Maries, becauſe ſhe is both the ſpouſe and mother of God, ſaithggChryſoſt… a viſ… tat…t…. 1. de verb Dom: lib: 4. cap: 8 a great Rabbin of yours. And Tot creaturae ſeruiunt glorioſae Mariae Virgini, quot ſeruiunt Trinitati: As many creatures honour the virgin Mary, as honour the Trinity,hhApud Bernard. de Buſſi in Maria… part: 12, ſer. 2. de coronat. Mari. Excel. 10: ſaith another. Chriſt was willing (asiiIbid. ſome of your men ſay) Paterno principatui quodam modo principatum aquiparare maternum, that his Mothers ſoveraigntie ſhould in ſome ſort equall the ſoueraignty of God his Father. As it is a true propoſition,kkIbid. Divine imperio omnia famulantur, & Virgo; All creatures, euen the Virgin her ſelfe, are ſubiect to Gods command: ſo is this propoſition true, Imperio Virginis omnia famula…tur, & Deus: All creatures, and God himſelfe, are ſubiect to the virgin Maries command.llBern: de Busti part. 11. ſer. 2. de Aſſump: Virg: part. 1. Duae Cathedrae, &c. Two Chairs of eſtate were prepared in heaven, the one for Chriſt, the other for the Virgin Marie. And ſhe ſits by him (asmmIdem ſer. 4. de Aſſum: …; 2. you ſay) v… genus humanum habeat ſemper ante faciem Dei Adiutoriun ſimile Chriſto ad procurandum ſuam ſalute, that mankind may hauehave alwayes before God an Advocate p. 55like to Chriſt. Were they no Catholickes, in whom we reade theſe? Or, doth it not manifeſtly herehence follow, that ſome of you Catholickes hauehave equalled in ſome ſort the Virgin Marie vntounto Chriſt?

56 YouaaGabriel: Bi…l: in expoſit: Can: Miſſ: Le…: 80: Bernard. de Buſti in Mariali: par. 3 ſer: 3. de Nominat: Mariae. Caſſand: …ouſu…. tit: de meri…. & interceſſ: Sanct…. 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 tel vsus,bbChryſ…ſt: a viſitat: To: …. lib: 1. de verbis Dom. ad filium in nup…ijs cap: 2 that velocior eſt nōnunquā ſalus memorato n… mine Mari…, quàm inuosato nomine Domini Ieſu vnici filij eius: Men may oftentimes be ſooner ſaved by calling on the virgin Mary then on Chriſt. You tell vsus,ccBerna: de B…ſti lib: cit: part 9. ſer: 2. Aſſimiſ: 2. Sedul: in Apolog: pro lib: conform: lib: 3. cap: 17. that Saint Francis his Friers 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.ddManuell of prayers printed at Doway 1604 pag: 304. You wiſh ſicke folkes to call vponupon the Virgin Marie, in aſſurance that ſhe will make their entrance into the Kingdome of heaven, when otherwiſe it might be, through the divine iuſtice of God, they could not enter in by reaſon of their iniquities. And the like counſell you giuegive to others who are in extremity: for eum adoleſcens quidam Lutetia ad ſupplicium illud exquiſitum et horrendum fidei nomine duceretur, ac palo inſpecto ſubinde exclamaret, Domine Deus habe miſ…rationem me… magni quid…m nominis Theologus male in ſidens, identidem increpantis voce & geſtu acclamauit; Dic, inquit, Maria M…ter grati…e, Mater miſericordi…e, &c. when a yong man was to be burnt at Paris for his …aith, vponupon ſight of the ſtake, cried, O Lord my God, hauehave p. 56thou merciemercy vponupon me; a great Divine of yours, who rode by on a mule, reprooved him ſharply, and bad him call vponupon the mother of grace and merciemercy, &c. aseeConſultat: tit: de mer…is et inte…ceſſ: Sanct: et lib: de officio Pij viri. Caſſander witneſſeth. Now this being thus, I deſire to know how you can cleare your ſelues from holding, that the virgin Mary is more mercifull then Chriſt, and that you repoſe more truſt and confidence in her then in Chriſt:

57 It is well knowne that you make mo prayers to the virgin Marie then to Chriſt:ffDowly in his Inſt…. of Chriſts Relig: chap: 8. for ſhee hath ten Aue Maries of you, for one Pater noſter that Chriſt hath. It is well knowneggBernard. lib. cit part. 6. ſer: 2. de …iſitat: Mari…. 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 praedicantes exordium pro gratia impetranda à ſalutatione Angelica faciunt, ſaith Bernardinus de Buſti: It is well knowne, that ſhee hath the honour of receiving thankes before Chriſt: for vponupon finiſhing of your books which you publiſh, you conclude withhhGreg: de Valen ad finem colloq. Monpele urtenſis. at alibi ſup. Laus Deo, & beatiſſimae Virgini, Deo item Ieſu Chriſte: Glorie be to God the Father, and to the moſt bleſſed Virgin, and to God the Sonne: you giving precedencie to the Virgin Marie before her Sonne, not remembring at all the Holy Ghoſt. And doth not this your ſo often praying vntounto her, and praying to her before her Sonne, and rendring of thankes vntounto her before her Sonne, argue that you honour her more then her Sonne?

58 It is well knowne, that you hauehave moe Churches and Oratories which you call by her name, then by Chriſts,iiBernard. lib: cit part. 6 ſer: 2. part 2. de viſitat Maria…. Non eſt ciuitas, vel caſtram, ſeu vi… la, p. 57quae non habet Eccleſiam, vel ſaltem Capellam aliquā ad honorem virginis Mariae: immo plures reperiuntur Eccleſia et intitulatae, quam ad honorem Saluator is & Sanctorum omnium: There is not a citty, nor a caſtle, nor a grange houſe, which hath not either a Church or a Chappell dedicated to the Virgine Marie: yea there are more Churches dedicated to the Virgine Marie then to Chriſt and to all his Saints. It is well knowne ſhee hath more Holy dayes obſerved by you to her honour, then Chriſt to his: for hee (for any thing I can learne) hath onelyonly theſe dayes obſerued as holy by you, viz. his Nativitie, his Circumciſion, his Aſcenſion, and Corpus Chriſti, as it is called: butkkFerreol. Iocrius Maria Auguſta lib. 6. cap. 1. &c. ſhee hath her Feaſt of Conception, of her Nativitie, of her preſentation in the Temple, of her Annuntiation, of her Viſitation, of her Purification, of her Aſſumption, her Snow feaſt, as you call it, beſides the Feaſt of her eſpouſals, of her Sorrowes, of her Ioyes, and her weekely Saturday feaſt. It is well knowne ſhee hath more preſents and gifts beſtowed vponupon her, then Chriſt hath vponupon him. ForllEraſm. in Colloq de Peregr. Relig. …g…. you decke her Churches and Chappells, with gold and ſilver, and precious ſtones: whereas Chriſts are open to winde and weather.mmSee D. Mortons Proteſtants Appeale, lib. 2. cap. 12. fect. 1. 2. pa. 24…. in marg. Where ſhee hath had by Offerings 200 pounds yearely, there Chriſt hath had ſome yeares but fiue markes. and ſome yeares not a penny. It is well knowne, you goe oftner a pilgrimage to her Image, then vntounto Chriſts. For in Italy you goe by droues to her Image at Loretto; in Liguria you goe to Savona; in Spaine to the mount Serrato; in France to the towne of Cleere; in the Low Countries to Hales: p. 58and with vsus in England (when it was popiſh) you flocked to her Image at Ipſwich and Walſingham, asnnPrompt. Cath. in ſeſto …at. B. Virg. p. 195▪ Stapleton witneſſeth: whereas of ſuch flocking to any of Chriſts Images, wee neither reade nor heare of. And doth not this your intituling Churches with her name, and obſerving 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?

59ooBerna: de Buſti in Mari…l. par. 6. ſer: 2. de viſitat. Mari…. Statuit Eccleſia quod ſingulis diebus ter pulſentur campanae ad honorem benedictae matris Dei, maxime de mane, et de ſero, vt omnes ipſam immaculatam Virginem genibus flexis adorantes venerentur, ac beatificent, &c. Your Church hath ordained that three times a day, a bell (which you call your Ave Marie bell) ſhall be rung to put men in minde of worſhiping the virgin Marie, of recommending your ſelues to her, of that thankfulneſſe which you owe to her: but you hauehave no ordinance 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 Marie to command her Sonne: Ora Patrem, & iube Filio. Intreat God the Father, and command God the Sonne, wasppCaſſand: conſultit… demerit. & in…erceſſ: Sancto. & lib. de officioa & viri. &c. an vſuall prayer in many Churches: and ſo was,

O foelix puerpera,

Noſtra pians ſcelera,

Iure matris impera

Redemptori.

And in yourqqTo. 6. Pſal. 35. pag. 48. 1. edit.Ps 35 Bonauenture Ladies Pſalter lately printed, Coge illum peccatoribus miſereri: Compell p. 59him (viz. Chriſt) to hauehave merciemercy vponupon ſinners, ſaith Bonauenture ſpeaking of the Virgin Marie. And in anotherrrTo. eodem pag. 466. Treatiſe of Bonauentures making, called Corona B. Mariae Virginis, this formall prayer is to bee found: O Imperatrix, & Domina noſtra benigniſſima, iure matris impera tuo dilectiſsimo filio Domino noſtro Ieſu Chriſto, vt mentes noſtras ab amore terreſtrium ad coeleſtia deſideria erigere dignetur: O noble Empreſſe, and kinde Ladie, wee pray thee vſe the authoritie of a mother, and command thy Sonne and our Saviour to turne our hearts from the louelove of earthly things, vntounto the louelove of heavenly. Doth not this your care to ſee her ſerved, and the ſoveraigntie which you giuegive her over her Sonne, inforce that you eſteeme of her more then of Chriſt?

60 You tell vsus, thatſſMariale lib. 1. cap. 2. teſte Il…yrico in catal. teſtium verita…. edit. 1608. col. 36. Salomon dicit, qui parum noverat de Maria, ttProv. 18, 10.Prov 18:10Turris fortiſsima nomen Domini, ad ipſum confugiet iuſtus, & exaltabitur: nobis au…em dicendum, Turris fortiſsima nomen Dominae, ad ipſam confugiet peccator, & ſalvabitur: Salomon who knew little of the Virgine Marie, ſaid, The name of the Lord is a ſtrong Tower, the righteous ſhall come vntounto it, and be exalted: but we muſt ſay, The name of our Ladie is a ſtrong Tower, let the ſinner come vntounto it, and he ſhall be ſaved. You tell of auuDiſcip. de Tep. de mirac. b. virg. Ex…mpl. 57. ſouldier who did never any other good deede▪ then ſaying of an Ave Marie when hee roſe in the morning, and another when hee went to bed at evening, who gratia Virginis ſalvatus eſt, was ſaved by the grace of the Virgine Marie. And you tell vsus of a xxIbid. Exempl…. 97. et. Caejar. dial lib. 7 cap. 59. et Locrius Mariae Auguſta, lib. 6. cap. 23.theefe and murtherer, who did never good deed, but that he faſted Saturday in honour of the Virgin p. 60Marie, who for that was likewiſe ſaved. You tell vsus of anyyDiſcip. loco cit. exemp. 96. vnthrift, who to get wealth by diueliſh meanes, renounced Chriſt, and yet becauſe he would not renounce the virgine Mary, was pardoned: and of azzExempl. 99. graceleſſe gentleman, of whom Chriſt himſelfe complained as of one that crucified him, who yet becauſe he honored the virgine Marie by faſting Saturday, ſped well enough. You tell vsus ofaaExempl. 98. one who ſhould hauehave beene condemned by Chriſt, by reaſon of his ſinnefullneſſe, who yet was abſolved at the Virgins intreatie, for that he was one of her ſervants: and ofbbExempl. 50. another that was indeed condemned to hell by Chriſt; and yet reprieved by reaſon of her importunitie, and afterwards ſaved. Do n… all theſe tales (ordinarily told in your pulpits) convince, that your forefathers laboured to perſwade the people, rather to truſt in the virgine Marie then in her Sonne Chriſt Ieſus? Multi videntur B. Virginem in maiore veneratione habere quàm Chriſtum filium eius: many ſeeme to honour the bleſſed Virgine more then her Sonne Chriſt, ſaith acc…. de Buſti. in Mariali per. 6 ſer. 2 de viſitat. Mariac. great man of your Religion; imputing the cauſe thereof to their **Magis ex ſimplicitate mo…i quam ſcientia.ſimplicitie; but he might more iuſtly hauehave imputed it to your Doctrine; and the rather, for that hee addeth in the ſame place, Quia honor matris redundat in filium, Prov. 17. patientiam habet filius Dei de hac quorundam virorum & mulierum ſimplicitate: Becauſe the honor of the mother redounds to the honour of the child, as we reade, Prov. 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 afford good encouragement for ſuch practiſe?

p. 6161 I finde in many of youraaInſtitutio Chriſtiana ad initium Officij B. Mariae Virg. Ledeſma. Catechiſmes, the ſecond Commandement of the Decalogue left out quite: and inbbI…deſma Adrianus Ieſuita, lib. de confeſſ. Bruno in his Treatiſe of the Sacr. of penance, cap. 12 ſome of your Catechiſmes, for Remember thou ſanctifie the Sabbath day, I finde, Remember to ſanctifie the Holy dayes. And in yourccCap de 9. et 10. praecepto. Trent Catechiſme, I find the ninth and tenth Commandements 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, asddLedeſ…a. Douly, &c. See Defence of the Cenſure▪ p 134. ſome popiſh Catechiſmes doe; or the tenth, aseeInſtis. Chriſt. ſupra cit. Diſcip. de Temp. ſer. 143. others do. My deſire is you would giuegive me a reaſon of leauing out the ſecond, and of changing the third according to your account, the fourth in ours; and ſuch nimbing of the 9, and 10. together, that you cannot agree among your ſelues which is the ninth, which is the tenth.

62 You teach, that ffRadford in his Directory to the truth. chap. 16. p. 115.to ſpeake againſt your Pope is a moſt deadly finne againſt the firſt Commandement of God: That ggNauar. in Enchir…d▪ cap. 11. nu. 22.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 hhVincent Bruno in his Treatiſe of penance, ch…p 10.to keepe books either of heretickes, or for any other reſpect, forbidden by your Church, is a ſin againſt the firſt commandement. That iiIbid.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 kkIbid.to diſſwide or hinder any for entring Religion (that is, in your language, from being a Monke or a Nunne) it to ſinne againſt the firſt commandement. That llBriefe forme of confesſion added to Vaux his Catech. p: 225.to ſet lights by, and not to regard the Ceremonies of your Church, is a ſin againſt the firſt p. 62commandement. That mmPolancus Ieſuita in direct. confeſſ. p 51.hee who is ignorant of the fiue commandements of the Church, ſins againſt the firſt commandement. That nnMethod confeſ. in expoſit. Decalogi, p 4. 1.hee who beleeues not vndoubtedly your Popiſh Purgatorie, ſinnes againſt the firſt commandement. That ooMethod confitendi in explic. Decalogi p. 41. impreſſ Lugd. An. 1549.not to beleeue whatſoeuer your Romiſh Church beleeues, is a ſin againſt the firſt commandement. That ppExtrcit… pietatis, &c. Edit. Colon. 1592. cap. de method …recte confitendi.it is an act of infidelitie or hereſie to communicate in both kindes. And doe not you hereby bewray, that you make of no ſinnes grievous ſinnes?

62 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, ver. 24. terming it expreſly ſinne, v. 17. yet yourqqSeſſ 5. de peccato orig. Act. 5.Acts 5 Councell of Trent denies, that concupiſcence in the regenerate is ſin: and yourrrApparat. ſac. verbo Patres antiqui. Poſſevin thinkes it not meete, that wee, after the example of the Apoſtle, ſhould call it ſinne. Stealing for need is ſinne, as appeareth Prov. 30. 9: yet withſſBellar. lib. 1. de matrim. cap. 27. you, ſtealing for need, is no ſinne. And doe not theſe two inſtances bewray, that you make of ſins no ſins? But your turning the commandements of God into Evāgelicall counſels, puts all out of 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 counſells,ttAzo…inſtit. mor. part. 1. l. 4. cap. 9. 2. qua…ritur. Nemo peccat ſi Dei conſilia praetermittat: uuVega de Iuſtif. lib. 14 cap. 12.Intermittere conſilia nullum peccatum eſt: xxBellar. lib. 2. de monach. cap. 7.Conſilium ſi non ſeruetur, nullam habet poenam, goes for good divinity with you. Now that you turne the commandements of God into counſels, it is proved by this, that Reſiſt not euill, &c. LoueLove your enemies: Lend, looking for nothing againe: Pray for them which curſe you: Let your communication bee Yea, yea, p. 63Nay, nay, If thy right eye cauſe thee to offend; plucke it out, and caſt it from thee. Take heede you giuegive not your almes before men, to be ſeene of them, &c. Be not carefull: and care not for to morrow. If any brother hauehave a wife that beleeueth not, if ſhe be content to dwell with him, let him not forſake her: and the woman that hath an huſband that beleeueth not, if he be content to dwell with her, let her not forſake him: are held byyySee Ioh. de Combis in compend. Theol. lib. 5. cap. 70. et Iudolph. de vita Christi, part. 2. cap. 12. et Azor. part. 1. lib. 5. cap. 2. et Bellar. lib. de matrim. cap. 12. you, not commandements, but Evangelicall counſels. For vponupon this ground it followes, that though a man reſiſt evill, though hee louelove not his enemies, though hee pray not for them who curſe him, though his communication be more then Yea and nay, though he plucke not out his right eye when it offends him, though he giuegive 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 he ſtones not.

63 Whoſoeuer is angry with his brother vnaduiſedly, is culpable of iudgement; and whoſoeuer ſaith Raca, is worthy to be puniſhed by a Councel, ſaith our Sauiour, Mat. 5. 22. yet vnaduiſed anger, and Racaing of a mans brother, are but veniall ſins withzzIoh. de Rada 2 par. cont. Theot inter Tho. et S…otum, con. 17. Act. 2.Acts 2 you. Fooliſh talking and ieſting, which are things not comly, ſaith S. Paul Eph. 5. 4. yet they are but veniall ſinnes with ^a you. Of eueryevery idle word that men ſhall ſpeake, they ſhall giuegive an account thereof at the day of iudgement, ſaith our Sauiour, Ma…. 12. 36. yet idle words are but veniall ſinnes withbbAz…r inſtit. moral lib. 4. c. 9. 7. quaeritur. you. Flattery, from which the Apoſtle cleareth himſelfe as from a foule fault, 1. Theſſe. 2. 5 is but a veniall ſinne withccDiſt. 25. vnum orarium. you**Drinkings. Continuall haunting of Tauerne or Ale-houſe, noted by the Apoſtle as an p. 64heatheniſh ſinne, 1. Pet. 4. 3. is but a veniall ſin with ddDiſt. 25. vnum orarium.you: no nor yeteeBonauent. in centiloq. part. 1. cap 6. drunkenneſſe it ſelfe, which is condemned by the Apoſtle in the ſame place. The provoking of wife and children to anger, which the Apoſtle forbids, Col. 3. 19. 21. is but a veniall ſin with ffDiſt. 25. vnum. orarium.you. Though we reade Pſal. 5. 6. that the Lord ſhall deſtroy them that ſpeake lies; yet lying, provided it be but in a merriment, is no more then a veniall ſin withggBonauent. loco citato. you. Yea ſome kinde of periurie, and curſed ſpeaking, though curſed ſpeakers behh1 Cor. 6. 10.1 Cor 6:10 excluded the kingdome of heauen expreſly, and periury in generall condemned, Mal. 3. 5. are but veniall ſinnes with iiDiſt. 25. vnum orar…um.you. If a boy rob his father but of little ſummes of money; if he ſteale pins, points, bowles, or ſuch ſmall things from his companions, he ſinnes but venially inkkAzorius loco ſupra citato. your opinion. Provided a man hear 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 carding, in dicing, in dancing, in going to playes, or any ſuch like idle exerciſes, and not ſinne at all, asllTolet. in ſum. lib. 4 cap 24. ſome of you ſay, or atmmNauar. in Enc…i…d. cap. 13. nu. 15. moſt but venially. To manage a mans owne eſtate wickedly by ſpending waſtfully, or ſparing miſerably: to play the glutton, to exceede in apparell, to ſpend the time idly, to pray retchleſly, to brag of himſelfe inſolently, are but veniall ſinnes withnnAzor lib. cita. 8. quaritur. you. For one woman to call another woman whore, or theefe, or what ever comes firſt to her tongues end: for ſervants to miſcall and raile one on another, is but a veniall ſin with ooTolet. in ſum. lib. 5. cap. 9.you. For a man in his fury or choller to play any impious or deſperate part, to revile God and his Saints, is but a veniall ſinne withppAzar lib. 4. ca 9. 7. quaritur. you. And doth p. 65not this argue, your Religion to be a licentious Religiō, which of ſuch practiſes make but peccadillos?

65 It is a foule ſin for ſubiects to rebell againſt their Soveraignes, Rom. 13. 1. yet you commend rebellion in ſubiectes,uuW. C. in his Reply to F. Parſons libel, printed An. 1603. fol. 66. Your Colledge of Ieſuites at Salamanca in Spayne, concluded the ſeventh day of March, Anno 1620. That the Papiſts in Ireland might fauour the Arch-traitor Tyrone, idque magno cum merito, & ſperetributionis aeternae; very meritoriouſly, and with hope of heaven. And in Lewis of Bavaria the Emperour his dayes, they who rebelled againſt him,xxMarſil. Patav. defenſor pacis, part. 2. cap. 26. p. 366. were called by your predeceſſors, Eccleſiae filij, & verè fideles, your Churches white ſonnes and truely faithfull; whereas they who ſtood with him, were called Hereticks and Schiſmaticks.

It is a foule ſinne to vſe vaine repetition in prayers, 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 deluſions 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 ſuo Epiſcopo proponenti aliquod dogma hareticorum, meretur in credendo, licet ſit error: If a country follow beleeue the Biſhop of his Dioceſſe preaching ſome hereticall point againſt an Article of his faith, hee merits in beleeuing him, ſaithyyIn ſum. lib. 4. cap 3. Tales. And doe not theſe are inſtances proue, that you make of ſinnes vertues:

66 You take vponupon you to forgiue ſinnes to commit: which is proved by this,zzCaxton. in hiſt. Anglic. Iob. Maior. de … cap. 3. that the Abbot of p. 66Swines-head abſolved a Monke who acquainted him with his purpoſe of poyſoning King Iohn with a pot of Ale, before the Monke poyſoned the King. And by the teſtimonie of the Germaines: for in theiraaGravam. Nat. German. gravamen 3. grievances exhibited to Charles the fifth, they complained, that the pardoners perſwaded the people they could pardon noxas praeteritas aut futuras, both faults paſt, and faults to come. And as much may bee gathered out of Sigiſmonds the Emperours words at the Councell of Conſtance, who ſpeaking againſt diſpenſations, ſaid thus:bbIoh. Epiſc Chemenſis Onus Eccleſ cap. 19. de Indiſpoſit. Rom. Curi…, ſect. 13.Sir 19 Legimus Chriſtum Petro poteſtatem duntaxat relaxandi peccata, non admittendi dediſſe: Wee reade that Chriſt gaue Peter onelyonly power to remit ſins, but not to commit ſinnes. For it is plaine by this, that the Peters of his dayes tooke vponupon them to diſpenſe with ſuch as had a mind to ſin. But moſt directly is the point proved byccCande…ab. auveun, tit. de abſ… lut. nu. 28. Edit. Br…x…a. 1595. Martinus Al…enſus Vivaldus, that great famous Spaniſh Doctor: for in him we reade, Quòd Pap… habet omnimodam poteſtatem in omnes Chriſti fideles, tam quoad commiſſa, quam quoad committenda crimina abſolvenda: That the Pope hath all manner of power over Chriſts people, to abſolue them as well from all crimes to commit, as from crimes committed. And by ourddIn his Meditation vponupon the Lords prayer, pag 58. 59. moſt noble King, who proteſteth that he hath ſeene with his owne eyes two Authenticall B…lls, both of them pardoning ſin as well to come, as by-p…ſt.

66 YouaaGloſſ. is 32. q. 2 Quod autem. confeſſe, that Marriage was inſtituted by God in Paradiſe, not onelyonly for increaſe… mankind, but for preventing fornication. And yet you bbAzor. inſtit. moral. part. 1. lib. 12. cap 6. 3. quaritur.teach, that a ſolemne vow (by reaſon of the Churches conſtitution) makes a nullity of marriage following p. 67after it. Now I deſire to know, with what honeſtie the Church can repeale or make voyde 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. YourccExtra. Ioh. 22. de voto et votiredemp e. Antiq. 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 giuegive no better anſwer, then that the conſtitutions made by the Church, are made by your Pope; & that your Pope, not being a pure man (which I eaſily beleeue) all was well enough. But cannot you giuegive me a better?

67 YouddTho. Aquin. cōment. in Tit. 1.Titus 1 confeſſe, that he is more capable of Orders among you, who hath kept two whores, then he who hath married one widow, or two wiues. And if this be thus, may we not ſay with another of your eeIn cap. Quia circa Extra de Bigamis.Glozers, Nota mirabile, quòd plus habet laxuria quàm caſtitas, Obſerue a ſtrange thing, whoredome hath greater priviledge then chaſtitie.

68 YouffBellar. lib. 2. d… Monach. cap. 30. confeſſe, that your votaries breake their vowes of chaſtity if they marry, but not if they keepe whores. Now I would know of you, whether this doth not argue plainly, that your Votaries chaſtity conſiſts in not marrying, and not, in not whoring? Your Friers, your Prieſts may lie with a hundred Nunnes, and keepe for all that their vowes of chaſtitie, if this be ſo.

69 By your Religion,ggCoſter. in Enchir. cap. 17. de Caelibacu ſacerd. propoſit. 9. propoſit. 9. It is leſſe evill in him that hath vowed chaſtitie, to whore, then to marry, hhRhem. Annot. in 1 Cor. 7. 91 Cor 7:9Mariage of them who hauehave vowed chaſtitie, is the worſt ſort of incontinencie. iiSee Haſſen…uller hiſtor Ieſuit. ordinis, cap. 10. Eraſ…. de …ngu.They ſinne more grievouſly by marying, who vowed chaſtitie before, then if they played the Sod…mites, p. 68or vſed the ſin of beſt…alitie, according to your divinitie. Your Popes (as good writers witneſſe) hauehave been kkCo…nel. Agrip. de. vanit. ſcient. cap 64.erectors of ſtewes, andllIbid. & Sanſonius de gubernat. regn. & rerumpub. lib. 11. cap. de Iud. Mareſchallo, & Soldan. hauehave made great profite by the ſtewes. Your Cardinals hauehave beenemmPeter Martyr comm. in Iudic. cap 16.Judg 16 frequenters of the ſtewes: your Doctors hauehavennHarding Anſ. to the Apolog. Ieſuits at Wiſbitch, Sparing diſcourſe. p. 13: defended the ſtewes: yourooAgrippa loco ſup. cit & Gravam nationis German. nu. 91. Biſhops hauehave licenſed Prieſts for a certaine ſumme of money to keepe whores: and your ppAgrippa loco citato et Gravamen 96. natiae cuis German.Officials for money hauehave licenſed maried wiues in their husbands abſence to play the whores. Adultery is reckned byqqCap. …th. Clevici extra de Iudicijs. your men, inter minora crimina, amongſt the peccadilloes. And as for Fornication in Prieſts,rrD. 81. Maximilianus in Gloſſa. Communiter dicitur, quòd pro ſimplici fornicatione quis deponi non debet, cum pauci ſine illo vitio inveniantur: The common opinion amongſt you is, that no Prieſt ſhould bee depoſed for it, becauſe there are but few Prieſts who are free from it. I am aſhamed to ſpeake ofſſIohan. Caſa. Nullus. him, who in Italian verſes commended the ſinne of Sodomie, though your Pope made him Archbiſhop of Bene ventum. Doth not the reſt proue your Religion an vncleane Religion, and that you hauehave little cauſe to brag of your chaſtitie?

70 Saint Paul, vponupon experience of ſome youngers widowes looſeneſſe of carriage, thought fit, that young widowes ſhould not bee admitted vntounto any Church office, but permitted to marry. Now I would know, why the Church of Rome, which hath ſo great experience of the looſeneſſe of their young votaries, Monkes and Nunnes, ſhould not thinke it fit to keepe them out of Monaſteries and Nunneries, and ſuffer them to marry. Me thinkes, it is a pretty note which ^t Cardinall Caietan maketh vponupon this p. 69place: Diditit ab experientia … non conducere illis in venculis Viduis, nec conducere Eccleſiae huiuſmodi profeſsionem. Vtinam hodie diſceremus ab eiuſmodi experientijs, an proſint …o venitis aetatis vtriuſ … ſexus perſonarum ſolennia vota, tum ſacrorum ordinum, tum religi…ſorum.

71 You tell vsus,xxRhemiſt in 1 Cor 14.1 Cor 14 That to pray publikely in Latine is moſt expedient, though the people who ioyne in prayer with him that prayeth publikely, vnderſtand not Latine. You tell vsus,yyLedeſm de divin. Scripturis quavis lingua non legendis. Cap. 13. that men may receiue much profit by ſuch prayers, though they vnderſtand them not. Yet I cannot well ſee, but that as much profit may be reaped by ſeeing of a Sermon, as by hearing of vnknowne prayers. Certainly I thinke no man can ever perſwade me, but that as much profit may be received by vnknowne prayers, though a man be a thouſand miles off, as if he were preſent, where ſuch prayers are made. Yet if you can giuegive me any reaſon to the contrary, I would be glad to heare it.

72 By your Religion,zzTho. Aronder in Conc. Oxon teſte Lindwood conſtit. provinc. lib. 5. tit. de haeret cap. the Images of Saints are to bee worſhipped with Proceſsions, Genu flexionibus, inclinationibus, thurificationibus, deoſculationibus, oblationibus, luminarium accenſionibus, & peregrinationibus, by kneeling vntounto them, by bowing the body towards them, by incenſing of them, (that is, ſacrificing vntounto them, asuuIbid. Lindwood expounds the word) by kiſſing of them, by offering gifts vntounto them, by ſetting vp candles before them, by going in pilgrimage vntounto them. Now I would know why you ſhould not bee held Idolaters for this, ſeeing ſacrificing to any thing but God onelyonly, hath beene alwayes p. 70xxExod. 22. 20. Auſtin de Civit. Dei, lib. 10 cap. 4Exod 22:20reputed idolatrie; and the burning of incenſe to any thing, hath beene alwayes held ſacrificing?

73 I hauehave ſeene ayyHorae B. Virg. impreſſ. Pariſan 4. An. 1526. fol. 62, 63. prayer of yours, which (as the Rubricke ſaith) was ſhewed vntounto Saint Auſtin by revelation of the holy Ghoſt; and of which you giuegive out, that who weareth it about him, ſhall not periſh in fire nor water, neither in battell, nor iudgement, nor ſhall die ſodaine death, nor be poyſoned with venome. And I hauehave ſeene certaine verſes which zzLib. 1. ſac. Cer…m. cap. vlt.your Pope Vrban 5. ſent with three Agnus Dei's to the Emperour of Greece, running thus:

Balſamus, & munda cera cum chriſmatis vnda,

Conficiunt Agnum quod munus do tibi magnum.

Fonte velut natum, per myſtica ſanctificatum,

Fulgura deſurſum depellit, omne malignum,

Peccatum frangit, vt Chriſti ſanguis, & angit.

Praegnans ſervatur, ſimul et partus liberatur.

Dona refert dignis, virtutem deſtruit ignis:

Portatus munde, de fluctibus …ripit vndae.

Balſam,The Engliſh is Ioſ. Halls in his diſſwaſiue from Popery, prefixed in his booke intituled. The peace of Rome and pure water, and chryſme liquor cleere,

Make vp this precious Lambe I ſend thee here.

All lightnings it diſpells, and each ill ſprite,

Remedies ſinne, and makes the heart contrite;

Even as the blood that Chriſt for vsus did ſhed:

It helps the childbed paines, and giues good ſpeed

VntoUnto the birth: great gifts it ſtill doth win,

To all that weare it, and that worthy bin:

It quells the rage of fire; and cleanely bore,

It brings from ſhipwracke ſafely to the ſhore.

Now I deſire to know (not how your Pope can be excuſed from blaſphemie, in aſcribing as much to p. 71his Lambe, as to the Lambe of God; for I know that paſſeth your skill: but) how your Church can be excuſed from ſorcery?

74 Some of your Painters picture Chriſt and Simon of Cyrene carrying the Croſſe of Chriſt joyntly: but (asaaConcord. Evan. cap. 143. Ianſenius proveth well) they carried it ſeverally; Chriſt one part of the way, and Simon another part of the way: whereby it appeares it was farre from a cart loade: yet you tell vsus of ſo many peeces of it, in ſo many places, as that you cannot denie, but that at this day it would fraught a ſhippe of three hundred Tunne. 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?

75bbBaron Annal. To. 3. ad An. 326 Nu. 52. Some of your Crucifixes repreſent Chriſt nailed on the Croſſe with three nails, ſome with foure: of moe nailes then foure, wee neither reade in your Lay mens bookes, nor in your Clergy books: yet there are a number of nailes ſhewed in diverſe places, which are ſaid to bee of the nailes wherewithall Chriſt was nailed vntounto the Croſſe. Now I deſire to know, how they being but foure at firſt, are come to ſo many now; eſpecially conſidering both Ruffinus hiſt lib. 1. cap. 8. and Socrates hiſt. lib. 1. cap. 13. and Theodoret hiſt. lib. 1. cap: 18. teſtifie, that Conſtantine made bridles of ſome of them: and an helmet of the reſt of them: and thatccDe gloria Martyr lib. 1. cap. 6. Gregory Turonenſis, who relates the matter a little differently, affirmes, Helena her ſelfe to caſt one of them into the p. 72Sea, to make it ſafely navigable. Did that which ſhe caſt into the ſea. ſpawne thinke you, that wee hauehave ſuch a frie of Nailes?

75 YouddMay 3. keepe a ſolemne feaſt in honour of the Croſſe whereon Chriſt dyed, 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 waseeMatth. 21.Matt 21 royally vſed when he rid vponupon the Aſſe?

76 YouffBellar. lib 2. de Imag. cap. 27. teach, that the Croſſe of Chriſt is to be worſhipped ratione contactus, becauſe it touched the body of Chriſt. VponUpon which ground would it not follow, thinke you, that if the woman who was cured of the bloody iſſue, Luk. 8. were living, ſhee muſt be worſhipped? and the multitude too, who at the ſame time thruſt him, and trode vponupon him? would it not follow, that Iudas who kiſſed him; and the other ſonnes of Belial who buffeted him; and all the ground whereon he trod both in Aegypt and in Iudea, ought to be worſhipped in like manner?

77 I reade in your bookes, thataaAllen in his defence of Purgatorie, chap. 6. Nothing can enter into heauen, which is not purified to the poynt: Nothing can ſtand in Gods ſight, that hath any blemiſh of ſinne, any ſpot of coruption, any remnant of infirmitie. And I reade likewiſe, that vponupon this ground you maintaine, that many mens ſoules goe to Purgatorie to be purified to the point, that afterwards they may hauehave entrance into heaven. Now ſeeing you confeſſe, thatbbMichael Epiſc. Mer…purg. in catech. conc. 11 de Symb▪ Apoſt. mens bodies ſin againſt God as well as their ſoules; and ^c that ſinne hath wrought in the body great filth and feebleneſſe: I deſire to know why you p. 73do not maintaine that mens bodies go to Purgatory to fit them for heaven, as well as mens ſoules? Methinkes, it ſhould be as vnſeemely to ſee a filthy, a feeble, a corrupt body, as to ſee a ſinfull ſoule in heaven.

78 You tell vsus, thatddBellar. lib. 1. de Purgat. cap 1. Purgatory is only for thoſe ſoules which are not perfectly purged in this life: & yet you tell vsus, thateeIdem lib. 2 de Purg. cap. 2. many mens ſoules, whoſe ſinnes are forgiven in this life, goe to Purgatory. Now I would know, how theſe two tales can ſtand together. For as ſin defiles the ſoule, ſo forgiueneſſe purgeth it. That ſoule, whoſe ſinnes are forgiven, is perfectly purged. And therefore if your Purgatory be onelyonly for ſuch ſoules as are not perfectly purged in this life; it ſeemes to me, it cannot be for thoſe ſoules whoſe ſinnes are forgiuen in this life. But if you meane to giuegive me full ſatisfaction herein, you may not mocke mee, by diſtinguiſhing, that in ſinne two things are to bee conſidered, viz. culpa et poena, the fault, and the puniſhment of the fault: labouring to make me beleeue, that though the fault be remitted, yet the puniſhment remaining, there is matter enough for Purgatory to worke vponupon. For I would hauehave you know, that I know well, it is the fault of ſinne, and not the puniſhment of ſinne, which defiles the ſoule. ffBonaventar. in Centiloq. part. 2. ſect. 2. Bellar. lib. 1 de amiſſ. grat. cap. 14.Omnis poena, in quantum poena eſt, iuſta eſt, & a Deo: All puniſhment conſidered as puniſhment, is iuſt, and from God▪ And it is abſurd to ſay, Puniſhment is purged with puniſhment.

79 I reade in your bookes, that your Pope for de livering of ſoules … of Purgatorie, preſcribes ſometimes no more but the ſaying of a Maſſe at ſuch p. 74an Altar in ſuch a Church, or the ſaying of a Pater noſter 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 noſters, whom in mercy he meant to deliver vponupon the ſaying of a Maſſe, or two or three Pater noſters? One of your Ieſuites affirmes confidently, thatiiMaldonat. … 2. de poenit. cap. de Indulg q. 6 pag. 202. Deus eſſet profectò crudeliſsimus, ſi propter vnam Orationem Dominicam quae non diceretur, animam pro qua fudit ſanguinem ſuum detineret in tantis tormentis: God might iuſtly be reputed cruell, if for want of pattering over a Pater Noſter, hee would keepe any ſoule, for which he ſhed his blood, in ſuch torments as are in purgatorie.

80 I reade in your bookes,kkViuald in can…lab. aureo▪ tit. de ſatisfact …. 17 edit. Brix An…o 1505. Solum Deum noſſe quae ſit iuſta poenitentia, that God onelyonly knowes how long any ſinne deſerues to be puniſhed in, purgatorie; thoughll… de Temp. ſer. 15…. D. ſome take vponupon them pre…iſely to ſet downe, that every ſinne deſeru…s as many yeares purgatorie tormeuts, as there are dayes in ſeaven yeares, viz. 2555. And yet I reade that your Pope grants Indulgences in this manner: Qui hoc vel illud fecerit, liberabit animam vnam à Purgatori…: He that doth this or that▪ ſhall deliver a ſoule out of purgatorie. Now I would know, how your Pope comes to know, that ſoules are ſo neare the time of their deliverie, that the doing of this or that will ſuffice to make euen for the remainder of their puniſhiment? Or rather, whether you be not of my mind. that the Pope in granting ſuch Indulgences playes the K. And the people in making reckning of them p. 75play the fooles. The Ieſuite aboue cited,mmMaldr. … ſupra citato. diſputing the queſtion, An Papa vel Epiſcopi poſsint animas liberare à Purgatorio, whether the Pope or the Biſhops hauehave power to deliver ſoules out of Purgatorie, reſolues they hauehave; provided, tantum pro illis ſuffragiorum praeſcribunt, quantum neceſſarium eſt vt liberentur, ſed tamen neque poſſunt, neque debent vti hac forma, Qui hoc vel illud fecerit, liberabit animam vnam à Purgatorio: quia nemo illorum ſcit quantum debeat poenarum illa anima quae liberanda eſt, vt iudicare poſſet ſatis eſſe illud ſuffragium quod praecipit ad liberandam illam: concluded thus, Cum autem hoc ignoret, non poteſt niſi temere adcere: Qui fecerit hoe liberabit animam vnam; which is in effect as much as I ſay.

81 I reade in your bookes, that as in the old Law there was annLuk 20.Luke 20 Treaſury to keepe money in for the vſe of the poore; ſo now there is in the Church aooZecchius de Indulg. & Iubil…. cap. 1. …. 6. treaſurie to keepe ſpirituall commodities in for the vſe of ſuch, who having their ſinnes forgiven them, are yet liable to great puniſhments, either here or in Purgatorie. Which ſpirituall commodities are raiſed (asppBellar lib. 1. de Indulg cap. 2. you tell vsus) of the ſurpluſſage of Chriſts ſufferings; and of the ſurpluſſage of other holy perſons, ſuch as Iob, Elias, Elizeus, Eſay, Ieremy, Ezechiel, and other of the prophets, the Virgin Mary, Iohn Baptiſt, &c. For Chriſt ſuffered more then hee necded; and many holy perſons ſuffered more then their ſinne deſerved,qqZecchius loco eitat. nu 5. as you ſay:rrBellarm. lib. de Indulg. cap. 4. ad … 4. which, Ne inanes & ſine fructu eſſent, left they ſhould be thought to hauehave beene ſuffered idly and to no purpoſe, are reſerved for the vſe aboue ſaid; and are to be diſpoſed p. 76by your Pope, whom you make theſſSolus Papa habet claves huius th…ſauri. Ioh. de Combis in compend. Theol. lib. 7. cap. 6. one onelyonly Lord Treaſurer thereof: he by his Indulgences may communicate more or leſſe of them to whom hee thinkes 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, & yet not exhauſted: I would know, why the ſufferings of the Saints ſhould bee ioyned to them? and whether it bee not abſurd to hold, that any part of Chriſts ſufferings were inanes & ſine fructu, 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?

82 I reade in your bookes,ttBellar. de amiſ. …. lib. 6. c. 12. that diſeaſes of the body are temporall puniſhments of ſin, & thatuuRhem. Annot. … 2 Cor. 2. 11.2 Cor 2:11 your holy mother the Church pardoneth exceeding often and much, all or great parts of what puniſhment temporall ſoever, due or deſerved, either in this world, or in the next. Now if your Mother hath power to do ſo, I deſire to know, why ſhe cureth not by her Pardons, the Ague-fits, the Strangurie, the Stone, the Gout, wherewithall many of her children, her beſt beloved children, her Cardinalls, her Popes, are oftentimes afflicted.

83 I reade in your bookes,xxAnton. part. 3. tit. 22. cap. 5. ſect. 5. that your Pope hath power to empty Purgatory at once. And if the ſaying of a Maſſe or a Pater noſter will helpe to emptie it, as you hauehave borne men in hand heretofore that it will; I would know how you can excuſe your Popes p. 77from vnſpeakable vncharitableneſſe, and hard hearttedneſſe, in that themſelues ſay no moe Maſſes and Pater noſters for Chriſtian ſoules then they doe, nor ſet moe of their Prieſts on that worke. I doe not doubt, but if ſuch commodities would redeeme ſoules, the Carmelites ſhould hauehave no cauſe to brag of their priviledge, viz yyTheſ. Carmel. impreſſ Pariſ. 1601 teſte.That none of them ſhall lie longer in Purgatory then the Saturday following their death:Moulins in the defence of the Catholik faith, Artic. 21 for the Pope might deliver every man the ſame day he died.

84 I reade in your bookes,zzHorae B Virg. ad vſum Sarum in 16. p. 206. that your Biſhops may abſol…e from blaſphemy, from hereſy, from periurie, from ſorcerie, from Sodomitrie, from inceſt, from beſti…li…ie, 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 Churchyard, &c. Theſe are Papall caſes. The abſolution from theſe is reſerved to your Pope. Now I would know, why they ſhould be denied the leſſer, to whom the greater is granted? It is written,aaSix…. …. Bibl. ſanct. lib. 2. verbo Tradit… ne…. Rabbini gravius plectendos eſſe eos aiunt, qui contradicunt verbis S…ribarum, quàm v…rbis Meſuicae legis: that the Rabbins ſay, They deſerue more grievous puniſhment, who tranſgreſſe the ordinances of the Scribes, then they who tranſgreſſe, the ordinances of Moſes. And doth not this your reſerving of Papall ordinances to your Popes hearing, ſuffering ordinary Biſhops to diſpenſe with the breaches of Gods ordinances, argue your kinſhip to the Iewiſh Rabbins▪

85 They who knew your practiſes better then I p. 78doe, hauehave written,bbEraſ…i. ſcho…is in Epiſt. ad Epiſc. Baſil. de delectu …iborum. nu. 29. Qui guſtavit ovum, trahitur in carcerem, cogitur que de hareſi cauſam dicere: qui totam diem Dominicam vacat temulentiae, ſcortis & aleae, audit bellus hom…: Such as eate an egge on a faſting day, are impriſoned by you, and called in queſtion vponupon ſuſpition of hereſie; whereas they who ſpend the whole Lords day in drunkenneſſe, in whoring, & in dicing, are accounted good fellowes.ccGerſon. 3 part. operum, Tit. de directione cordis conſid. …0. Severius punitur quando que Monachus ſine …uculla incedens, quàm adulterium aut ſacrilegium committens: A Monke walking without his cowle, is more rigorouſly dealt withall, then if he were guiltie of adulterie or ſacriledge. And in generall,ddIbid. & Ferus comment. in Matth. 15.Matt 15 Graviùs plectitur agens contrae vnum Papae decretum, quàm delinquens contra divinum praeceteptum et Evangelium: He who offends againſt the Popes law, is more ſeverely puniſhed then he who offends againſt the law and the Goſpel. And doth not this ſhew, that aseeMatth. 15.Matt 15 the Scribes and Phariſes, ſo you make void the commandements of God for your traditions?

86 I hauehave affHorae B. Virg. ſecùndum vſum Sa…m, in 4 impreſſ. Puriſ. An. 1526. booke of yours, wherein there are many pardons granted vponupon the ſaying of certaine prayers, ſome for ſcores, ſome for hundred of dayes; ſome for hundreds, ſome for thouſands of yeares: among which there isggFol. 66. one for 1000000 yeares; and hhFol. 144.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 iiTreatiſe of divers matters concerning London; Chap Of the whole Pardons of Rome, granted by divers Popes.Silveſter granted to the Church of S. Iohn Laterans, who at the hallowing of it, granted ſo many years of pardon thereto, as there fell drops of water that day, p. 79albeit neuer … raine then fell that day. Now I would know of you, why any man ſhould trouble himſelfe with ſaying of thoſe prayers which hauehave petty pardons of dayes, or ſome hundreds of years aſſigned them▪ Methinkes it were enough to ſay that prayer which hath to 1000000 yeares of pardon, and the other Church-yard prayer, which com… to a nemoſcit, and to let the reſt ſleepe in the decke.

87 YoukkMichael Epiſt. Merſp. in catech. … 60. reach, that Auricular confeſſion is neceſſary, to the end that your Prieſts having 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) hauehavellMatth▪ 16. Ioh. …0.Matt 16 equall power to binde and to looſe, to remit ſinnes, and to retaine them. But this is it that I marvaile at and where in I deſire to be ſatisfied by you; why if confeſſion bee ſo neceſſarie for the two foreſaid ends, we ſeldome or never …eare of any who come to be confeſſed, whatſoever their ſinnes are, who are bound by your prieſts, whoſe ſinnes are retained; but that all … any looſed all get abſolutiō

88llBell. lib 4. de poenitentia Ca. 4. You teach that the workes whereby you do make ſatisfaction to God, are poen…, puniſhments: and withallmmLib. cit. cap. 6. you reach, That prayer is one of thoſe workes. And doth it not thereupon follow▪ that you hold… a puniſhment to pray? Againe, if by praying to God, a man may make ſatisfaction: why may not a man by praying his creditour to be good vntounto him, ſatisfie his creditour? But if Creditours will not be ſo ſatisfied; what reaſon hauehave you to thinke that God will be ſo ſatisfied?

p. 8089 YounnNavar. in Mā …raelud. 9. nu. 8. teach, tha… innummerable ſinnes are veniall, that is,ooRhem. Annot. Rom. 1. 32.Rom 1:32 pardonable of their owne nature, ppDe poenit. & remiſſe. Omnis v…riuſ que ſexus, in Gloſſa.ſuch as wee need not make confeſſion of,qqAzor: inſtit. mor. part. 1. l. 4. cap. 8, 9. quaeritur. ſuch as for which a man deſerues not to bee called a ſinner, rrIbid. 6. quaeritur.ſuch as make no breach of friendſhippe betweene God and vsus; ſuch as God (according toſſBonavent. in 2. d. 42. Act. 2. q. 2. ad vlt.Acts 2 ſome of your Doctors) is not diſpleaſed with▪ ttFranc a Victor, in ſum. Sacram. de poeni… 110.ſuch as may be pardoned in this life by a knock on the breaſt, by the Biſhops bleſſing, by the holy water ſprinkle, by ſaying a Pater noſter, &c. And yet you tell vsus▪ that if theſe ſinnes be not pardoned in this life,uuBellar. lib. 2. de Purg cap. …. the delinquents ſhall goe to Purgatorie, where the paine is ſo intollerable, that axxDiſcip de Temp ſer. 160. 8. good fellow who had lyen there thirtie yeares, having it in his choiſe, whether he would lye there one day longer, or returne to the earth, and bee bound for an hundred yeares together to walke vponupon 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 vponupon the bare earth, with a ſtone vnderunder his head in ſtead of a pillow, made choiſe to abide all this rather then to abide in Purgatorie one day longer. Now I deſire to know what the reaſon might bee, that God in the next world ſhould torment his friends it ſo horrible manner, whom he would hauehave quit from blame in this world for a thing of nothing?

90 AyyIllyricus de ſectis. &c. Papiſtarum, p. 219. Gentleman of Germanie payed a yearely annuitie out of his lands to a Monaſterie not farre from him, bequeathed by his father, to the end that p. 81the Monkes therein ſhould pray for the deliverance of his fathers ſoule out of Purgatorie. Now in proceſſe of time, the Gentleman vnderſtood that the Monkes of that Monaſterie brag'd much of certaine Indulgences which they had lately procured, affirming, that whoſoever would buy them of them, might deliver out of Purgatorie what ſoule ſoever they deſired. Hereupon the Gentleman pretending great care to free his fathers ſoule from Purgatorie, made offer of a good large ſumme of money, vponupon condition they would make him good aſſurance that by thoſe Indulgences his fathers ſoule ſhould be indeed delivered. The Monkes ſweare he neede not doubt hereof, for it was certaine he ſhould be delivered: yet for his better ſecuritie, they procure it to be confirmed vnderunder 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 Indulgences his fathers ſoule was vndoubtedly delivered out of Purgatorie. With theſe aſſurances the Gentleman departed. And when the Monks, vponupon his fathers Anniverſary day came vntounto him for their Annuity, hee denied the payment, becauſe his fathers ſoule was delivered by the Indulgences which they ſold him. With which anſwer the Monks were diſcontented, and complained of the Gentleman to the Biſhop, who gaue iudgement that the Gentleman muſt continue the paiment of the Annuitie: to which iudgement the Gentleman refuſed to ſtand. My deſire is, you would deliver me your opinion, whether the Biſhop had better reaſon to giuegive ſuch a iudgement, p. 82or the Gentleman to refuſe the iudgement?

91 AzzIllyricus loco citato, & Lavaterus de ſpect…is part. 2. cap. 13. Countrey fellow was wont in merriment to ſay, That hee was verily perſwaded there were but a ſew ſoules in Purgatorie, or rather none at all. For which hee was at length called in queſtion by the Inquiſitors. Now he confeſſed that he had, often ſaid ſo, and thought he had good proofe for it. For (quoth he) you, and ſuch as you are, teach vsus, that none go to Purgatorie but penitent Chriſtians, who hauehave not in this life fully ſatisfied for their ſinnes. And you teach vsus withall, That every Maſſe delivers one ſoule (at leaſt) out of Purgatorie: and that the firſt-Maſſe of every Prieſt delivers fifteen ſoules: and that innumerable ſoules are delivered by Indulgences. Now wee all know, that in every village and towne, there are more Maſſes ſaid every day, then there dies penitent Chriſtians. And how then is it poſſible that there ſhould bee any ſoules in Purgatorie? Was not this caſe prettily argued?

92aaChemnit. in Ex…m. part. 4. tit. de Indulg. Tecelius the Pardoner bragd hee 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 through a Forreſt, profeſſing that that was the ſinne for which hee procured the pardon which hee bought of him. Did not the Gentleman ſerue the Pardoner right?

93 YoubbBellar. lib. 3. de Eccleſ. cap. 2.Eccl 2 define your Church, to be a companie of men profeſſing one faith, vnderunder one head, to wit, the Pope. Whereupon it muſt needs follow, (muſt it not thinke you?) that when you hauehave no Pope, you hauehave no Church. Now after the death of every Pope p. 83there is a time wherin 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 every of your Popes, there is a time wherein you hauehave no Church?

94 You brag as much of the name of the Church, as theccIer. 7. 4.Jer 7:4 Iewes of olde did of the Temple of the Lord. At every other word (almoſt) the Church is in your mouthes. And if you championddRat. 3. Campian lie not, Audito Eccleſiae nomine hoſtis expalluit, Wee no ſooner heare of the name of the Church, but our hearts faile vsus. Now I pray you of all loues, tell what you meane by the Church, when you ſayccGretſer. …ract. de agnoſcend. Script. Canon. cap 4. col. …888. the Church is Iudex omnium controverſiarum, Iudge of all controverſies: and that Infallibilitas verbi Dei ex Eccleſiae teſtimonio pendet, The infallibilitie of the word of God depends vponupon the Church: and that we muſt heare the Church. Are you of Gretzers mind, whoffIdem lib. citat. cap. 6. col. 1905. et defenſ. Bellar. lib. 3. cap. 10. col, 1450. ſaith, that in theſe particulars, Per Eccleſiam intelligimus Romanum Pontificem, By the Church we meane the Pope? If ſo, much good doe you with your Church, I had rather be of a poore Chappelrie, then one of your Church.

95 It is ſaid, that all your Prieſts take this oath: ggBulla Pij 4. ſup forma pro…feſſ. fid. conſtit. 30 in ſumma conſtit ſumm. Pont. a Greg. 9. vſque ad Six… 5.Ego N. ſacram Scripturam iuxta eum ſenſum quem tenuit & tenet ſancta mater Eccleſia, cuius eſt iudicare de vero ſenſu & interpretatione ſacrarum Scripturarum admitto; nec e…m vnquam niſi iuxta vnanimem conſenſum Patrum accipiam & interpretab…r: that is, I ſuch a one, do take the holy Scripture in that ſenſe, which my holy mother the Church, whoſe dutie it is to iudge which is the true ſenſe of Scripture, hath taken p. 82duplicate page p. 83duplicate page p. 84it, and takes it in: neither will I ever take it in other ſenſe then ſuch as the Fathers giuegive thereof with one conſet. Now if you do ſo, I would know how you can cleare your ſelues from periurie, ſeeing it is plaine, you ſometimes take and expound Scriptures in that ſenſe, which never Father gaue of them. As for example, Mica. 7. v. 8, 9. whichhhBellar. lib. 1. de Purg. cap. 3. you alledge for Purgatorie: for no Father did ever ſo expound it. Sometimes you take and expound them in that ſenſe which is contrary to ſome Fathers; as wheniiIdem lib. 1. de Purg. cap. 7. you expound the words in 24. of Prov. v. 16. of falling into ſin: for, Non de iniquitatibus, ſed de tribulationibus loquitur: The text ſpeakes not of falling into ſinne, but of falling into adverſitie, ſaith Auſtin de Civitate Dei, lib. 11. cap. 31. Sometimes you take and expound them in that ſenſe which is contrary to all the Fathers, which we find to hauehave interpreted them; as whenkkIoh. de Pariſ. tract. de poteſt Regia & Papali. cap. 3. S…apleton. Antidos. in Evang. Io…. cap. 10 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 thellVide Rainold. Apolog. Theſium nu. 24. Fathers ſay, that by one Shepheard, Chriſt meant himſelfe.

96 I am told,mmSym…ch. inſtit. Cathol, c. 23. tit. de Eccleſ. nu. 5. Apolog. Staph. adver. Illyr. fol. 82. 83. Pigh. Hierarch. Eccl. lib. 1. cap. 5 Hoſ. lib 3. de a… thorit. ſac. Script. you commend the Collier, who being asked by a Divell, as he lay on his death-bed, or by a Cardinall, as he was travailing on the way, how he beleeved; returned anſwer, As the Church beleeved. And being asked, how the Church beleeved, replied, As hee beleeved: Vouchſafing no other anſwere, 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 quàm merus idiotiſmus, The Divinity of p. 85Lay-papiſts is nothing elſe but foolerie? Certainly nnLib. 5. cap. 20. ad…iorum iudicia confugiun… &c.Lactantius laughed at them as fooles, who being asked a reaſon of that which they beleeved, could giuegive none, but reſted in their forefathers iudgements, quòd illi ſapientes fuerint, illi probaverint, illi ſciverint, quod eſſet optimum: becauſe (forſooth) they were very wiſe, they approoved of that which they held, they knew what was beſt to be holden: concluding, that ſuch did ſeipſ…s ſenſibus ſpoliare, & ratione abdicare, ſhew themſelues idiots.

97 It is written by theooWatſon in his Quodlib. p. 100 and Sparing diſcourſe. Secular Prieſts, that when Sixtus 5. conventing the Generall of the Ieſuites before him, demanded why he and his Order called themſelues Ieſuites: and receiving anſwer, that they did not call themſelues ſo, but Clerkes only, of the ſocietie of Ieſus: and that the Pope replying, ſaid; But why ſhould you appropriate vntounto your ſelues to bee of the ſocietie of Ieſus, more then other Chriſtians are, of whom in generall the pp1 Cor. 1, 2.1 Cor 1:2Apoſtle ſaith, Vocati ſumus in ſocietatem Filij eius, We 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 Ieſuites: for me thinkes the Popes anſwer doth convince the Ieſuites to bee as faultie in raking vponupon them in ſpeciall to be of the ſociety of Ieſus, as if they had taken vponupon them to be named Ieſuites of Ieſus. Which was held altogether vnlawfull in former, as well as in theſe later times. For, nuns dicimur Chriſtiani à Chriſto, & in Paradiſo appellabimur Ieſuani à Ieſu: We are here on earth called Chriſtians of Chriſt, whereas in heaven we ſhall be called Ieſuites of Ieſus,qqIn Mariali part. 7. ſer. 5. de parturit. Maria, part. 4. fol. 25. ſaith p. 86Bernardinus de Buſti. And, Ratio quare dicimur Chriſtiani à Chriſto, & non à Ieſu Ieſuani, eſt, quia rem ſignatam hoc nomine Chriſtus, ſcilicet vnctionem, nobis communicavit, ſed rem ſignatam nomine Ieſu, non communicavit nobis, Interpretatur enim Salvator, cuius effectus viz. ſalvare, ipſi ſoli convenit. Ipſe enim vt dicitur in Evangelio, Salvum faciet populum ſuum, &c, ac ſi diceret, ipſe ſolus & non alius: The reaſon why (here) we are called Chriſtians of Chriſt, and not Ieſuites of Ieſus, is this, ſaithrrConſtit. Pr…vin. l. 1. tit. de conſuetudine▪ Huius autem. Lindwood: Chriſt hath communicated to vsus what is ſignified by his name Chriſt, viz. vnction, but hee hath not communicated vntounto vsus what is ſignified by his name Ieſus: for Ieſus ſignifieth a Saviour; and it is his propertie to ſaue, and no mans elſe, as the Scripture witneſſeth.

98 It is written,ſſAmauld in his Pleadings againſt the Ieſuites, & Azor. inſtit. moral. part. 1. lib. 12. cap. 21. that the whole Order of your Humble Friers were put downe in an inſtant by Pi…s 5. Anno 1570. for that ſome of them would hauehave murthered Cardinall Borrhomaens. ttSee Sedulius cōment. in vitam S. Franciſ. cap. 3 nu. 8.Aud all the Frier Minorites were baniſhed out of Apulia by Fredericke 2. for that they perſwaded the people to put in execution the Popes commandement.uuA…or. lib. cit. cap. 5. And the whole Order of the Templaries, for ſuſpition of impietie, were ſpoiled of all they had by Clement 5. approouement. Now I would know, if you and your fellowes had bin ſo ſerved for your Powder-plot, what reaſon you could hauehave rendered againſt ſuch procceeding with you; ſeeing it is an old ſaid ſaw, Pares culpa, pares poena, They who ſin alike, ought to be puniſhed alike.

99 Our noble King reports, that his Mother ſent word to the Arch-biſhop who did baptize him,Premonition to all Chriſtian Monarchs. p. 33 to forbeare to vſe ſpittle in his baptiſme: For ſhe would not hauehave a pockie Prieſt to ſpit in her childs mouth. p. 87Your Cardinall Bellarm. Apolog. pro Reſp. ſua ad lib. Iacobi magna Bratanniae Regis, cap. 7.anſwers, Non eſt credibile eam caeremoniā 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 ſalivam Presbyteri in os infantuli inſpui, It is not true that the Prieſts ſpittle vſed in baptiſme, is put into the childs mouth. Yet wee reade in Guide de mome Rocherij, Poſſevi… Appar. ſacer. verbo Guido.who lived 250 yeares ago, that Sacerdos mittit digitum in aures eius [baptizandi] & ponit de ſalive in ore eius: & ſignat quòd baptizandus debet habere aures apertas ad audien dū verba Dei & documenta fidei: Manipulus Curatorum cap. 8. de annexis baptiſm. Impreſſ. Lov…ij Anno 1485.poſtio ſalivae in ore ſignat, quòd debet eſſe promptus ad reſpondendum & loquendum de fide, quia loquutio fit mediante ſaliua: The Prieſt puts his finger into the eares of him who comes to bee 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 helpes ſpeech. Now good Sir Prieſt tell mee, 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.

100 Againe, our noble King writes,Premonition, &c ſupra citat. pag. 111. That the title of Cardinall, Prieſts and Deacons, is reſtrained onelyonly to the Pariſh Prieſts and Deacons of Rome. And your Cardinall Bellarmine anſwers,Apolog. ſupra citata, cap. 4. Non eſt verum, nomen Cardinalis p. 88ademptum alijs & ſolis Romanis reſervatum▪ nam vſque ad hanc diem Eccleſia Compoſtellana habe… ſuos Cardinales: That is not true which our King writes, for the Church at Compoſtella hath her Cardinalls to this day.De maieſtate Eccleſ. militantis, lib. 1. part. 1. c. 5. Impreſſ Venet. Anno 1602. Yet we reade in Moſco…i…s Vicar generall to the Archbiſhop of Bononia, that Pius 5. in ſuo diplomate, Anno 1568, penitus hoc nomen in omnibus alijs Eccleſiis praeterquam in Romana extinxit, & folummodò Cardinalis nomen competere voluit Cardinalibus S. R. P. à Papacreatis: Pius 5. by his Bull 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 Cardinalls of the Church of Rome, ſhall be called Cardinalls. And doth not this argue your Cardinall an audacious Prelate, 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?

101 Cardinall Bellarmine affirmes,Praefat. in cont. 7. Nefac apud eos [Proteſtantes] quenquam creari 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 apudeos [Proteſtantes] continent: Lib. 2. de Monach. cap. 9.No man (neither of the Clergie, nor of the Lai…ie) among Proteſtants liues continently, that is, according to his meaning, vnmarried. Yet to omit the ſingle life of many Laiks,As Grindall, Whitgift, Bancroft, and now B. Abbots 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 vnmarried men. Deſerues not your Cardinall, for theſe Cardinall lies, to bee rewarded with a whetſtone?

p. 89102 YouaaSee Bell. lib. 1. de Clericis c. 1…. tell vsus, That if the Prieſts of Moſes law abſtained from their wiues in their ſeverall turnes, wherein they ſerved at the Altar: (which you take as granted) much rather ought the Prieſts of the New Law, who are to ſerue at the Altar eueryevery day, abſtaine alwayes from wiues. But ſeeing the high Prieſt, who (doubtleſſe) abſtained not from his wife alwayes,bbExod 30. 7, 8Exod 30:7Exod 30:8 ſerved at the Altar daily; I would know how you can proue it to mee plainly, That the Prieſts of Moſes Law in their ſeverall turnes wherein they ſerved at the Altar, abſtained from their wiues. And ifccLib. 1. adver. lovinian. Ierom be your beſt proofe; then, ſeeingddIbid. he ſaith, That the Prieſts of Moſes Law abſtained from wine and ſtrong drinke, as well as from their wiues; I would know, why your Prieſts ſhould not abſtaine alwayes from wine and ſtrong drinke, as well as from wiues?

103 YoueeBell. lib. 1. de Cler. c. 21. tell vsus, That every man hath the gift of Continency, who will. But ſeeing S. Paul witneſſeth, ff1 Cor. 12. 11.1 Cor 12:11That God diſtributeth to every man ſeverally as he will (proper gifts) andgg1 Cor. 7. 7.1 Cor 7:7 accounts the gift of continency for a proper gift: and that our Saviour Matth. 19. 11, 12. ſpeaking of Continency, affirmes, that all men are not capable of it: I would know how you can accord your doctrine with the Apoſtles, and with our Saviours. If you tell me,hhConc. Trid Seſſ. 24. Can. 9. That Deus id rectè petentibus non deneget: God will not deny the gift therof to them who askeit of him aright: I deſire to know why S. Paul; who (conſidering the times) was ſo deſirous that men ſhould liue vnmarried, did not rather perſwade them vvho could not containe, rectè petore, to pray aright for the gift of it, p. 90thenii1 Cor. 7. 9.1 Cor 7:9 to marry: and vvhether you thinke that every man may obtaine the other proper gifts, ſuch as that of propheſie, and of ſpeaking ſtrange languages, and of healing: if he will, and doe rectè petere.

104 You all affirme, That all the Apoſtles were continent from their wiues, after they followed Chriſt; and wee denie it. Now thus Largue 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.Alfonſus▪ Villegas in the life of Petronilla, May 31. tranſlated out of Spaniſh into Engliſh, and printed 1610. The Antecedent of which Argument, is proved 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 of his wife after hee followed Chriſt. The conſequence of which argument is proved thus: Petronilla in the 98 yeare of Chriſt, could not be ſo faire and beautifull, that a man of honour and worth could do…e on her, vnleſſe ſhe was begotten by her father of his wife after his Apoſtleſhip. For in that yeare, viz. 98. if ſhe had been begotten by her father before his Apoſtleſhip, ſhe had beene 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.

p. 91105 You all affirme,Rhem. Annot. in Tit. 1. 6.Titus 1:6 That if the ſtudious Reader peruſe all antiquitie, hee ſhall finde all not able Biſhops and Prieſts of Gods Church to hauehave beene ſingle, or continent from their wiues, if they were married 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 hee ſpake thus a little before his death: