Work More Work and a Little More Work for a Mass-Priest — Alexander Cooke

Work More Work and a Little More Work for a Mass-Priest · Alexander Cooke

foreign,Nazianz carm.

foreign;de vita ſua, Edit.

Nondum tot anni ſunt tui,Pariſ. an. 1611. 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 lived not continent from their wiues, whom they had married before they came to the Clergie. 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 younger brother after hee was in the Clergie? But the Antecedent is true. Ergo the conſequent. That the Antecedent is true, is proved by this, That in antiquitie we finde Gregory Nazianzen and Caeſarius were brethren, ſonnes of one Gregorie, a notable Biſhop, by his wife Nonna; and that Gregory Nazianzen was the elder, to whom his father Gregory ſaid as is aboueſaid.

106aRhem. Annot in Math. 3. 14. & 1 Tim. 3. 2. … Tit. 1. 6. You all affirm, It was never lawfull in Gods Church to marry after holy Orders and that there is not one Authenticall example thereof in the vvorld. And vve deny it. Novv thus I argue for vsus, and againſt you, in this: If it vvere the cuſtome of the Greeke Church in old time to ſuffer their Prieſts, and Deacons, and Subdeacons to marry, then once it vvas lavvfull in Gods Church to marry after holy Orders: and (doubtleſſe) once there vvere many Authenticall examples thereof in the vvorld. But it vvas the cuſtome of the Greeke Church in old time, to ſuffer their Prieſts, and Deacons, and Subdeacons to marry. Wherefore it vvas once lavvfull in Gods Church to marry after holy Orders, &c.

That it was the cuſtome of the Greeke Church in old time, to ſuffer their Deacons and Subdeacons to marrie, it is ſo apparant by the 10 Canon of the Councell kept at Ancyra, that yourbDe Iuſtitia & iure l. 7 Qu eſt. 6. Ar…. …. pa 728. Soto confeſſeth, Negart non poſſe, it cannot be denyed. That it was the cuſtome of the Greeke Church in old time to marrie, it is ſo apparant bycDiſt. 31, c. Ali…er. theſe words of one of your Popes called Steuen.

Aliter ſe orientatium traditio habet Eccleſiarum:-aliter huius Sanct… Roman… Eccleſiae: Nam carum Sacerdotes, Diaconi, …t Subdiaeoni in matrimonio copulantur: iſtius autem Eccleſiae nullas Sacerdotum licentiam habet con…ugium ſortiendi: The tradition of the Greeke Church is different from the tradition of the Rom. Church: for, their Prieſts and Deacons, and Subdeacons may marry: whereas no prieſt in the Romiſh Church is permitted to marry. Thatd1, 2 q. primi Quòdlibera teſte Scto loco oitato. Caietan one of your Cardinalls, audenter ait, qu…d etiam poſt ſuſceptos ordines quondam …ſacerdotibus liouit matrimonio copulari: confidently affirmes, That in old time even prieſts might marry after their Ordination Yet if you, Sir Prieſt, know better then Soto, and Caietan, to …lude their proofes; ſpeake out that the world may take notice of your wit. But take heed of the eIn Diſt. 31. … Aliter.Gloſſes anſwer, though it be approoved by Cardinall fConfeſſ Petrikuvia cap. 56.Hoſius: expound not In matrimonio copulantur, i. copula vtuntur: as though Stephen had meant no more then that the Clergie in Graecia had lived after their Ordination with their wiues whom they had married before their Ordination: for, which is obſerved by one of yourgGreg. de Valentia. lib. de Calibaiu, cap. 4. Grande Ieſuites: I…a interpretatio Gloſſa non ſatis videtur Textui con…entanea: nam vt patet ex Antitheſi; quam ibi facit Stepha…us proeodem ille a…epit Matrimonia copul ari et fontiri coniugi…m. As ſorti… coniugi…, inire m…trimonium eſt. Ergo et matrimento … That expoſition ſeemes not ſutable to the … by the oppoſition in Stephene ſpeech it is evident Stephen meant the ſelfe ſame thing by in …: & by, ſortiri coniugtū. But by ſortiri coniugin̄ … he meant to marry. Wherefore by, In matrimonio …, he meant, to marry. Beſides, the Gloſſes expoſition giues a deadly blow to your former aſſe…tion: viz. That all notable Biſhops and Prieſts lived continent from their wiues whom they had married before they came to the Clergie; for if in matrimonia copulari, ſignifie copulate viūtur; they lived not continēt from their wiues

107 You hauehave ſet vsus out o… divers times, divers *Indices lib. prohibiterum.Indices or forbidden bookes, of which I hauehave ſeene three, One made by the Inquiſitors of Rome, and printed Anne 15…9. by the commaundement 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 reviewed and printed An. 1594. by the commandement of Clemens the 8. In the firſt of theſe Editions, I found forbidden,aLitera …. Abdiae de vitis 12. Apoſt. bIbid.Itinerarium Petri per Clementem▪ cLit. O.Opus imperfectum in Mattheum. dLit. N.Nicolas Cabaſila. eLit A.Almaricus, fLit G.G…lielmus de ſancto Amore, gLit. 1.Iacobus Alman consra Thomam de Vio, by whom is meant Cardinall Caietan; andhIbid. Ioh. Caſaepoemata. But I cannot finde any of them either in the ſecond or third Editions. Againe, in the firſt Edition of theſe Indices, I found Deſiderius iLit. D.Eraſmus Roterodamus p…nced in the ranke of writers, quorum libri & ſcrip… …mnia prohibentur, whoſe bookes and writings (of what argument … Religion or humanitie) are abſolutely forbidden. And I found in the ſame ranke forbidden,kLitera N. Nilus Theſſalonicenſis, lIbid.Nicola… Clemangis, mLit. B.Beatus Rhenanus, andnLit. V. Vearious Zaſius. Yet in the two latter Editions of the Indices, I found all theſe removed out of the firſt ranke into the ſecond, which are not ſo ſeverely cenſured as thoſe in the firſt. And in the laſt of Clemens 8. I found a oLit B. Append.Catechiſme of Charanza Archbiſhop of Toledo forbidden, which waspHiſtory of the Con…cel of Trem, l. 8. pag. 750. approued by the Deputies of the Councell of 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, …tinerarium Petri, Opus imperfectum, Cabaſila, Almaricus, Gulielmus de S. Amore, Alman againſt Caietan, and Caſ… poemata, which were forbidden in the firſt Edition, are left out in the later Editions; ſeeing the leaving of them out argues allowance of them. And, vponupon what conſideration all Eraſmus workes were forbidden, ſeeing qVerſio novi Teſtam.ſome of them were approoved by the Bull of Leo 10?r Pr…fix. verſion… novi Test. per Eraſm. And why Nilus, Clemingis, Rhenanus, Zazius, and Eraſnius, were removed out of a worſe ranke into a better;ſ Ioh. Caſa Areh. Benerens▪ in tota venetorum ditione Pauli Papit I…gatus, &c. Vergerius annot. in Indicem Rom. impreſſ. 1599. ſeeing that argues great diverſitie of iudgement in Popes? And by what authoritie Charanz…es Catechiſme is forbidden, which was approoved by the Councell of Trent? I hope your later Popes will not diſanull what the Councell of Trent eſtabliſhed: and I hope they dare not iuſtifie the books cried downe by Panlus quartus, eſpecially Iohannis Caſa poemata, which were written in commendation of the ſinne of Sodomie, though the writer was Archbiſhop of Beneventum and the Popes Legat throughout 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, intDe… ſcript. Eccleſiaſti…u, verbo Abdias …abilonius. Bellarmines opinion.

107 As you hauehave …et vsus out divers Indices of forbidden bookes; ſo you hauehave ſet vsus out divers*Indices librorū expurgandorum. Indices of books which ſtand in need of purgations, & muſt be purged before they can be vſed: of which I hauehave ſeene foure: the Belgicke, publiſhed byuAnno 15…6. after the originall thereof p…inted by Plautin, anno 1571. Iunius: the Spaniſh, byxAnno 1584. at Mudil. in Spaine. Quiroga: the Neopolitan, byyAnno 1588▪ at Venice. Gregory Capuccinus: the Romine, byzAnno 1607. at Rome. Fr. Ioan. Maria, Maſter of the Popes Pallaces. In one or two of theſe purgatory Indices, order is taken that theſe and ſuch like propoſitions ſhall bee razed out of the Indices and margents of S. Auſtin, S. Ierom, S. Hilarie, S. Chryſoſ…ome, and Epiphanius, viz. aEx quibuſdem Ind…bus Frobeni …nis in opera Aug. deſendae ſunt ſubie…ae propoſitiones Quiroga. lib. citat fol. b. Index Belgicus …ol. 8. &c.Euchariſtiam non eſſe ſacrificium, ſed ſacrificij 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 Apocryphal. Matrimonium omnibus conceſſum qui continere non volunt: Mariage is free for all who will not liue vnmaried. Peccata venialia damnant: Veniall ſinnes are damnable. Sanctorum invocationem praeuenit Iohannes: Saint Iohn prevented invocation of Saints.bEx Indicibus in opera Hieron. delenda ſubiecta pnopoſitiones Qu…oga. fol. 106. Adorare ſtatuas vel imagine… …ultores 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 dyed cauſleſly. Apoſtoli omnes aequales: All the Apoſtles were equals. Opera omnia commixta ſunt alique errore: Our beſt actions hauehave ſome want. Oratio pro viuis valet, non pro mortuis: Prayer profits liuing men, not dead men.cIn Indice Hilarij deleantur ſequentia. Quiro… ga, fol. 110. Alients meritis & operibus nemo iuvatur: No man is better for other mens merits and works. Meritum hominis nullum: Man hath no merits. Non ex meritis ſalus: Salvation comes not by merits.dEx Indice in Chryſoſtomum delend… ſubiect… propoſitiones, idem, fol. 138. Apoſtolorum doctrina facilis, Scripturae diuinae omnibus volentibus peruiae & faciles: The holy Scriptures are plaine and eaſie for every man. Confitenda Deo peccata, non homini: Confeſſion is to be made to God, and not to man. A Deo ſolo omnia petenda: We muſt pray for all things to God onelyonly. Eccleſia non ſuper hominem, ſed ſuper fidem adificata: The Church is built not on Peter, but on Peters faith. Fide ſol… iuſtificari: Faith onelyonly iuſtifies. Coram Imaginibus procumbere quanta ſtupiditas: It is a great foolerie to kneele before Images. Iuſtus nec in operibus confidat, quantumcunque bonis: Let not a good man truſt in his goodneſſe, be he never ſo good. Mandatis Dei addere, diaboli eſt conſuetudo: It is the divels practiſe to adde vntounto Gods commandements. Martyres colere Pſeudo-Chriſtianos: Falſe Chriſtians worſhippe Martyrs. Prophet as omnes vxores habuiſſe: All the Prophets had wiues. Punire pios poſt mortem impoſſibile: It is impoſſible that godly men after their death ſhould goe to Purgatorie. Sacerdotes etiam Principibus iure divino ſubditi: Biſhops are ſubiect to Princes by Gods law. Sine Scriptura divina nihil aſſerendum: Nothing is to be taught without warrant of holy Scripture. Scripturarum lectio omnibus neceſſaria: It is neceſſarie all men ſhould reade the Scripture. Scriptur as legere, omnibus, etiam mundanis, praeceptum: Every man, even lay-men are bound by commandement to reade the Scriptures.eEx anni…at. in Epiphan. deleantur ſcquentia. Quiroga fol. 66. Creaturam non adorari: Creatures are not to bee worſhipped. Mortuis vivorum preces non prodeſſe: The prayers of the living doe not helpe the dead.… See Quiroga, fol. 7. et Ind. impreſſ. Kom. 1607. fol. 47. but eſpecially Capu…ciuis fo. 167. Imagines damnatae: Images are condemned. Sanctinon adorandi: Saints are not to be adored. Yea, in theſe Indices, order is taken, that theſe and ſuch like propoſitions ſhall be razed out of the Indices and margents of certaine Bibles: viz. 1.1Levit. 21. 5. Sacerdos n…n redat barbam: Let not a prieſt ſhaue his beard.221. 13 Sacerdos virginem ducat v…orem: Let a prieſt marry a virgin. 325. 18.Praecepta Dei cuſt…dienda: Gods precepts are to bee kept.4Exod. 20. 4. Sculptilia prohibet fieri: Hee forbids the making of graven things.5Deut 4. 2. Verbo Dei nihil addendum aut detrahendum: Nothing is to be added or detracted from Gods word.61 Cor. 10. 14 Idololatria fugienda: Idolatry is to be avoyded.71 Sam. 7. 3. & Math. 4. 10. Illi ſoli ſeruiendum: Him only ſhalt thou ſerue.8Deu. 12. 8. 32 Faciendum quod Deus praecipit, non quod nobis rectum videtur: We muſt doe what God commands vsus, and not what ſeems good in our owne eyes.9Pſal. 27. 1. & 61. 3. Salus et ſpes noſtra Deus: God is our ſalvation and our hope.10Pſal. 62. 8. In Deo ſpes ponenda: Our truſt is to be repoſed in God.11Pſal. 96. 9. Adorandus Deus: God is to be worſhipped.12Pſal. 119. 18 Optat doceri a Deo: He wiſheth that he might be taught of God. 13Rom. 3. 4.Omnis homo mendax: Every man is a lyer.141 Cor. 1. 30 Chriſtus iuſticia noſtra: Chriſt is our righteouſneſſe. 15Exod 15. 2.Deus ſortitudo noſtra: God is our ſtrength.16Eccle. 7. 22. Omnes peccatores: All men are ſinners.17Acts 17. 24 Non in manufactis templis habitat Deus: God dwelleth not in temples made with hands.18Ier. 17. Maledicti confidentes in homine: Curſed are they who put their truſt in men. 19Habak. 2.Iuſtus ex fide viuit: The iuſt man liues by faith. 20Mat. 23. 10.Doctor Eccleſiae Chriſtus: Chriſt is the maſter of his Church.21Math. 17. 5. Chriſtus dilectus audiendus: Chriſt the vvelbeloued is to be heard.22Mat. 19. 17. Mandata Dei obſeruanda: The commandements of God are to bee kept.23Luke 8. 48. Fides ſaluat: Faith ſaues.24Act. 20. 34. & 1 Cor. 4 12 Laborat manibus Paulus: Paul vvrought vvith his ovvne hands. 251 Tim. 1. 9.Lex non iuſte, ſed impio data eſt: The law is not given to the righteous man, but to the vngodly. 26Deut. 16. 19.Reſpectus perſonarum non habendus: There ought no reſpect of perſons to be had.27Heb. 9. Chriſtus pro nobis mortuus: Chriſt dyed for vsus.28Apoc. 19. 10. &c. 22. 9. Angelus non vult adorari: The Angell would not be adored.29Ioh. 11. 26. Credens Chriſt…, non morietur in aeternum: He that beleeveth in Chriſt, ſhall never die.30Act. 15. 9. Fide purificantur corda: Hearts are purified by faith.31Eph. 2. 8. Gratiâ Chriſti ſalvamur: We are ſaved by the grace of Chriſt.32Rom. 11. 6. Gratiâ Chriſti ſalvamur, non operibus, alioquin gratia non eſt gratia: Wee are ſaved by the grace of Chriſt, and not by works, elſe grace were no grace. 33Mat. 15. 9.Hominum mandata docens, fruſtrà Deum colit: In vaine they worſhip God, who teach for doctrine mens precepts.341 Cor. 7. 1, 2 Homini bonum mulierem non tangere; propter fornicationem tamen habeat vnuſquiſque vxorem ſuam: It is good for a man not to touch a woman; but for avoiding of fornication, let every man hauehave his owne wife.352 Sam. 22. 7 In infirmitatibus inuocantibus Deum ſalus: There is a helpe for them who pray to God in the time of trouble.362 The. 3. 10 Qui non laborat, non manducet: He that will not labour, let him not eate.371 Cor. 10. 25 Manducet Chriſtianus quicquid vendi ſolet in macello: Let a Chriſtian eate whatſoever comes into the ſhambles to be be ſold.38Rom. 9. 13. Miſeranti Deo tribuenda ſalus: Our ſalvation is to be aſcribed vntounto Gods mercy.39Phil. 2. 13. Operatur in nobis Deus & vel. le & perficere: God works in vsus both the will and the deed.40Prov. 16. 6. Miſericordiâ purgantur peccata: By merciemercy iniquities are forgiuen.41Ioh. 14. 13. Petentes in nomine Christi obtinemus: We obtaine what we aske in Chriſts name.42Heb. 1. 3. Purgatio peccatorum noſtrorum facta per Chriſtum: The purging of our ſinnes is wrought by Chriſt. Though theſe bee in ſenſe and meaning in the currant of the text it ſelfe, and moſt of them formally, even in ſo many words, (as appeareth by the marginall quotations) yet by commandement of your Church, they are to bee 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 bee 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?

108 There was printed at Bononia in Italy, Anno 1590. a booke intitled, Liber conformitatum vita B. ac Seraphici patris Franciſci, written by one Bartholomew Piſanus, and publiſhed by one Ieremy Buc…hius, 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, thataCopia Litera a Piſano gratiali Capitulo directae ad initium lib. Conformitat. Chriſtus ipſum Patrem Franciſcum ſibi per omnia ſimilem reddidit et conformem: Chriſt made Frier Francis like and conformable to himſelfe in all reſpects: and that bLib. 3. conformitat. 31. fol. 303. col. 3. & fol. 306. col. 4.In monte Alverna, Franciſcus cum Deo & Domino Ieſu Chriſto vnius ſpiritus efficitur: In the mount of Alverna, Frier Francis was made one ſpirit with God the Father and his Sonne Chriſt Ieſus. And, that Frier Francis ſaid the words of Chriſt,cMath. 25. 40. Quod vni ex minoribus meis feciſtis, mihi feciſtis: That which you hauehave done to one of theſe my little ones, you hauehave done vntounto me; were ſpoken by Chriſt,1ad liter…. literally, and2ſpecialiter. particularly of his Frier Minorites. And thateLib. 3. conformitat. 31. fol. 300. col. 2. B. Franciſcus titulatus fuit titulo Ieſus Nazare…us Rex Iudaeorum: Frier Francis had the tittle of Ieſus of Nazareth king of the Iewes given him. And thatfLib. 1. fruct. 1. fol. 13. col. 2. Nemo fuit miniſter & ſervus Chriſti vt Franciſcus, & ipſius perfectus imitator: Chriſt had neuer ſuch a ſervant as Frier Francis; there was never any man who imitated Chriſt in ſo perfect manner as Frier Francis. gLib. 1 fruct. 9. fol. 112. col. 4.Similis B. Franciſco & ſuo Ordini non eſt inventus, qui ſervauit ad literam legem Excelſi: There was never ſuch a perſon heard of as S. Francis and his order, who kept Gods law literally.hLib. 2. conformit. 17. fol. 228. col. 1. et conformit. 25. fol. 272. col. 2. B. Franciſcus totum Evangelium ad literam obſeruauit: Saint Francis kept the Goſpel literally. Nec apicem vel vnicum tranſgreditur, nec iota: He brake not a tittle of it, nor a iote. 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, iDirector. Inquiſit. part. 2. q. 8. teſte Capuc…in… in E…chiria. 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 Revelation, I ſaw another Angell which had the ſeale of the liuing God: yet ſo much is written in this booke in theſe words,kLib 3. conformit. 31 fol. 300. col 4. et fol. 301. col. 1. Quòd prophetia Apoc. 7. fuerit ad literam de B. Franciſco, diuinitùs Domino Bonauenturae Cardinali fuit oſtenſum; and no dele ſet vponupon them. Though it was wont to be held an hereſie, at leaſt an error, to ſay,lC…pueci…s lib. citato. Quòd B. Franciſcus ſemel in anno deſcendit ad Purgatorium, & extraxit iude anima… illorum qui in hac vita fuerunt de Ordine ſuo, ſeu de Ordinibus per eum inſtitutis, & ducit ad paradiſum: That S. Francis went once a 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 carried them to heaven with him: yet ſo much is written in this booke, in theſe words, wherein Chriſt is brought in ſpeaking to Frier Francis thus;mLib. 3. conform. 31 fol. 306. col. 2 Sicut ego in die obitus mei ad Limbum acceſsi, & meritis ac virtute ſtigmatum paſsionis meae, omnes animas quas inveni extraxi, ſic volo quòd & tu, vt ſis mihi conformis in morte, ſicut es in vita, in die Natalitij tui vadas quolibet anno ad Purgatorium, & omnes animas trium Ordinum, ſcilicet, Minorum, ſororum S. Clarae, & Continentium 3 Ordinis quos ibidem inveneris, in virtute & efficacia tuorum ſtigmatum eruas, & ad gloriam Paradiſi perducas; and no dele ſet vponupon them. That it was wont to be held an hereſie to ſay,nCapuc. lib. cit. Quòd nullus poteſt damnari qui deferat habitum B. Franciſci: No man could be damned who wore the habit of Saint Francis: yet it is written in this booke, that Chriſt revealed it to Frier Francis; oLib. 1. fruct. 9. fol. 130. col. 4.Quòd nullus qui moreretur in habitu eius eſſet damnatus; & no dele is ſet vponupon it. Though it was wont to be held an error,pCaput. lib. cit. Quòd Ordo B. Franciſci in perpetuum durabit; Though Saint Francis Order ſhould continue till doomes day: yet qAgnoſcente Sedulio lib. 2. Apolog. pro S. Franc. cap. 10. p…. 114.that is in this booke, and no dele ſet vponupon it.

In other of your bookes we reade, that the virgine Mary promiſed a yong man mariage, ſaying,rCaſarius dial. 7 de S. Maria, cap. 33. Diſcip. de mirat. 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 ſhee compelled him to kiſſe her. And afterwards, when the youth was ready to take horſe, ſhee held his ſtirrup, and bad him get vp. Wee reade,ſCaeſar. dial. cit. cap. 51. Diſcip lib. cit. Exem. 59. that ſhe came to another youth, who ſerued her very devoutly, c…llum que brachijs ſuis ſtringens dedit illi oſculum, and halſing him about the necke kiſſed him. WeetCaeſar. dial. cit. cap. 35. Diſcip. lib. Cit. Exem. 25. reade, that ſhee in an Oratory ſupplied perſonally the place of one Betris an arrant whore, by the ſpace of fifteene yeares together, vvhileſt Betris the vvhore ranne vp and dovvne after a vvhoremaſter Prieſt, ſo that no bodie knevv in all that time that Betris vvas miſſing. WeuVincent. Spec. hiſt lib. 7. cap. 86 Diſcip. lib. citato. Exemp. 24. reade, that to ſaue the credit of an Abbeſſe vvho vvas vvith child, ſhe came vntounto her vvith tvvo Angels attending her, commanding the Angels to play the Midvviues; & to carry the child in her name to a certaine Heremite, vvilling him to keepe it for her till it vvas ſeven yeares old. WexSee Fox Act. and Monum. in Edw. 4. ad Aun. 1484. pag. 667. Edit. 1610. reade, that ſhe came to the Cell of one Alanus, and vvas ſo familiar vvith him, that ſhee not onelyonly eſpouſed him to her husband, but alſo kiſſed him, and opened to him her pappes, and povvred great plentie of her ovvne milke into his mouth. Wee yIn the life of S. Catharin, written in Italian by D. Cate…inus Senenſis, and tranſlated into Engliſh by Iohn Fen prieſt printed Anno 1609. part. 2. cap. 16.reade, that S. Katherin intreated Chriſt to take avvay her heart, and to giuegive her a nevv heart: & that one day Chriſt came and opened her ſide ſenſibly vvith his hand, and tooke out her heart, and ſo vvent his vvay, leaving her indeede vvithout an heart; and that ſhee notvvithſtanding being in prayer, lift vp her heart to God in prayer: and that as ſhee vvas going homevvard, Chriſt met her vvith a heart in his hand, vvho opening her ſide, and putting the heart hee had in his hand into her bodie, ſaid theſe words, Loe deare daughter, as I did the other day take away thy heart, ſo doe 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. WeezGold. Legend in the life of S. Dunſtan. reade, that S. Duſtan tooke the Divell by the noſe with a paire of tongs of iron burning hote; oraEngliſh Martyrolog. Sep. 7. printed Anno 1608. with a paire of pinſers by the vpper lip, and held him faſt. WeebAntoni…. hiſt. part. 3. tit. 23. cap. 4. ſect. 6. ſeu Canus loc. com. li…. 11. cap. 6. reade that S. Dominicke cauſed the Divell to hold him a candle ſo long, till the Divell burnt his fingers, and fell on roaring. WecDiſcip. ſer. 110. de Tempore. S. reade, that the divells for feare of holy water, ranne ſo faſt out of a ſicke mans chamber, that alter in alterum impingebat, one of them crowded another, and trode on their fellowes heeles for haſte. WeedDiſcip in Promptuar. Exempl. lit. E. exempl. 16. and Tractat. de horis Can…. cap. 25. reade, that S. Brice ſaw the Divell 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 with his teeth, as ſhoo-makers doe their over-leathers: for the paper rending, the Divells head (ere the Divell was aware) flew backward, and hit vponupon the wall. WeePetr. de Natal. in Catal Sanct. lib. 6. cap. 20. reade, that S. Margret caught the Divell 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 ſhee thought good. WefIdem lib. 3. cap. 131. reade, that S. Iuliana caught hold of the Divell, and bound his hands behind him, and whipt him with the chaine that was about him, and dragg'd 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. WegId. lib. 8. c. 70. reade, that one S. Niceta ſerved the Divell much after the like manner, tying him vp in a dunghill. AndhId lib. 8. …. 20. and golden Legend in the life of Lupe or Low. that one S. Lupus ſhut vp the Divell ſo cloſe in a baſen of water, that the Divell howled and brayed, but could not get out, till S. Lupus let him out. AndiDiſcip. de mirat. B Virg. Ex…m. 58 that S. Peter did driue away the Devils with a great key he had in his hand. WekGabr de Bara… le…, feria S. Heb… 6. An … vit…s poſſint ſalvari. reade, that S. Zeno following a woman with a traine gowne, ſaw many divels lying and ſleeping on the skirts of her gowne: and that as ſhee was paſſing over a dirtie channell, vponupon holding vp of her skirts for feare of miring, the divels fell into the filthy channell; whereat other divels, who followed on foote, and S. Zeno, laughted heartily. We reade in your bookeslGold. Legend in the life of S. Blaſe, and Leonard de Vtino, ſer. 64 de S. Catharina. Sexto. that God promiſed S. Blaſe, whoſoever deſired his helpe for the infirmitie of the throate, ſhould be healed. AndmGolden Legend in the life of S. Roche. that God promiſed S. Roche, whoſoever prayed in the name of Ieſus to him, ſhould be preſerved from the peſtilence. AndnLeonard. de Vtino loco citato. Pet. de Natal. lib. 6. cap. 120. that God promiſed S. Margaret, whatſoever woman with childe prayed to her in time of her travell, ſhould hauehave ſafe deliverance. AndoPet. de Natal. lib. 12 cap. 111. that God promiſed S. Leonard, whoſoever in priſon deſired his helpe, ſhould be ſet at libertie. AndpAntonin. h…ſt. part. 1, tit. 8. cap. 1. ſect. 38. Pet. in Catal. lib. 10. cap. 105. that God promiſed S. Katherine, whoſoever called vponupon her in any neceſſitie, he ſhould be heard. And that hee promiſed as much to thoſe who called vponuponqPet. in Catal. lib. 5. cap. 137. the 10000 Martyrs, vponuponrIdem lib. 5. cap. 106. Onuphrius the Heremite, vponuponſEngl. Feſtivall printed 1521. S Eraſmus, vponupontPet. in Catal. lib. 10. cap. 16. S. Venerandus, vponuponuIdem lib. 10. cap. 61. S. Venerand…, vponuponxIdem lib. 4. cap. 81. S. George, vponuponyHorae B. Virg. ad vſum Sarum fol. 77. S. Chriſtopher, vponuponzLegend. … in vita …. S. Cadoc, vponuponaGold. Legend in her life. S. Marth…, vponuponbPet. in Catal. lib. 8. cap. 70. Nice…a, vponuponcPertiforium ad vſum Sarum Octob. 9. S. Denis, &c. We reade in your bookes, that ^d Iudas the traitor flew his Father, and lay with his mother; and becauſe the fiends might not drawe out his foule by his mouth, which had lately kiſſed Chriſts mouth, his belly burſt, and then the fiends, tooke his ſoule, and carried it to Hell. WedEngl. Feſtivall in the life of S. Mathias. reade, that this Iudas hath certaine play dayes, in which he comes not in Hell;dGold Legend in the life of S. Brandon, & Pet in Catal. lib. 6. cap 117. as namely every Ladies day, & every Saturday afternoone till Evenſong be done on Sunday. AndeIbid. that ſome of the Angels which ſtood not in the truth, were never adiudged to Hell, but to ſit as birds in a tree, and to ſing Mat…ens and Evenſong, and all ſuch ſurvice as Chriſtian men vſe to ſing.Pet. in Catal. ib. 1 cap. 25. We reade, ^f that S. Barbara baptized her ſelfe in a well of water; and that flying from other fathers furie, ſhee had paſſage made her by God through a great rocke, which opening it ſelfe, received her in the foreſide, and let her out on the further ſide: and that a Shepheard who diſcovered this Barbara vntounto her father who purſued to kill her, was turned into a ſtone, and his flocke of ſheepe either into ſtones, or into Locuſts. We reade,gGold. Legend in his life. that S. Patrick cauſed a ſtolne ſheepe to bleare in his belly who had ſtolne and eaten it: and that hee prevailed ſo farre with God, that no Iriſh-man ſhould abide the comming of Antichriſt. We reade,hDiſcip. de mirac. B. Virg. Exempl 57. that a Souldier who had no other good propertie, but that hee ſaid one Ave Mary in the morning, & another at night, was ſaved by the meanes of the Virgin Mary. We reade,iGold. Legend in his life. that S. Macarius is commended for that hee repented ſixe moneths for killing of a flea.kEngliſh Feſtivall, de S. Thom. Epiſc. Cant. That Thomas of Canterbury. is commended for wearing louzie breeches. That S. Francis is commended1Antonin. hiſt. part. 3. tit. 24. cap. 2. ſect. 8. for gathering wormes out of the way, that they ſhould not be troden on: and2…iſan conform. lib. 1 fruct. 10. Lib. 2. Confor. 13. fol 140. col. 1. for calling all manner of beaſts, wolues, aſſes, &c. his brethren: and3Vide Canum loc. com. lib. 11. cap. 6. for taking lice off beggars, and putting them on himſelfe. We reade,lEngl. Mart… log. lanuar. 16. that S. Henry of of Denmark is commended for that when litle wormes crept out of an Vlcer in his knee, he tooke and put them in againe, ſaying, Goe into your inheritante where you hauehave bin nouriſhed. AndmSedul. lib. 3. Apolog. pro. S. Franc. cap. 2. nu. 2 p. 132. that Frier Ruffin was commended for wiſhing that he might ſtinke on his deathbed, and bee 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, Service 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 Antoninus, your Caeſarius, your Diſcipulus, your Peters Catalogus Sanctorum, and ſuch like, from theſe ridiculous fooleries, and blaſphemies, and falſities, as well as you hauehave to purge Bibles and other good writers, from much good matter contained in them?

110 YouaCampian Rat. 5 brag much of the Fathers, as though they were all as wholly on your ſide, as any of your later Popes▪ and you invey much againſt vsus, as contemners of the Fathers. You would make the world beleeue, thatbDouly in his Inſtruction of Chriſt Relig. Chap. 8. we deſpiſe all the Churches Doctors, and ancient Fathers: thatcHils Quartern of Reaſons Reaſon 10 we make no more account of the Fathers, longer then we can wreſt them to ſerue our turne, then we doe of Bevis of Hampton nor Adam Bell. ThatdSebaſt Plaskiues in profeſſ. Cathol. Rat. 7. we make indeede no more account, of the holy Fathers, then we doe of the Turks Alcoran, or Eſ…ps Fables. ThateBriſtow motiue 14. it is well knowne to ſuch as heare our Sermons, …r be in place to heare vsus talke boldly and familiarly together among our ſelues, wee are not afraid plainely to confeſse, that the Fathers were all Papiſts. Th… fAnſw to M. Charks preface pag. 30.though the ancient Fathers referred all their controverſies to the triall of old Doctours who lived before the controverſies began, gIbid. pag 23.and that you are willing to doe the ſame; yethIbid pag 30. wee doe flie the meanes of triall. iBiſhop in his 2. part againſt M. Perkins title of Repentance, pag. …14.Wee in no one point will bee tried by the iudgement and conſent of antiquitie. But marke (Sir Prieſt) what I ſay; I am ofkMedulla Patrū in Athanaſio cap. 15. pag. 140. Scultetus mind, That that great light of Cambridge D. Whitakers ſpake nothing but the truth, when in his anſwer to Campian hee avouched, Patres in maximis iudicijs toti ſunt noſtri, in levioribus varij, in minutiſsimis veſtri: The Fathers in the maine controverſies are wholly 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 D. Rainolds, who in hislCap. 8. ſect. 6. in fin…. 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 doe 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 controverſies;) but if you dare put your ſelfe on the ancient Fathers to bee tried by them, for the diſcovering of your vanitie in bragging, and clearing of vsus from your vniuſt calumniations, I will name you thirty ſeverall 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 lived within a thouſand years after Chriſt. And the doctrinall points I mean are theſe, 1 You teach, that the vulgar Latine is to be preferred before, at leaſt equalled with the Hebrew and the Greeke 2 That it is not meet and expedient, eſpecially at all times, that the Bible ſhould be tranſlated into the knowne languages of the common people. 3 That the holy Scriptures, though truly & Catholikly tranſlated, may not indifferently be read of all men, no not of any other then ſuch as hauehave expreſſe licence thereunto. 4 That the holy Scripture, even where it ſeemes moſt plaine, is yet ſo hard and obſcure, that it ſtands in need of a ſet Interpreter, who may open vntounto vsus the meaning of it. 5 That it is lawfull to make an image of God the Father. 6 That Latria may be given to …mages. 7 That there are ſeven Sacraments, & neither mo nor fewer. 8 That the Communion cannot with any reaſon be called the Lords Supper. 9 That it is vnlawfull for the common people to communicate in both kinds. 10 That it is vnlawfull for the common people to receiue the Cōmunion with their hands. 11 That a woman may baptize. 12 That on a faſting day a man may eat at noon, yea at eleven or ten of the clock before noone. 13 That on a faſting day▪ beſides a noon 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-meat, and three or foure ounces of bread withall. 14 That all ſuch are exempted from faſtings as are vnderunder 21 yeares of age, and aboue 60; all that are ſicke or ſore; all women with child, all that giuegive ſu…e, all beggars that goe from doore to doore, all M…ons; …arriers, Wrights, Carters▪ Huſbandmen, and (almoſt) all Handicrafts men. 15 That a Prieſt ſinnes more grievouſly if he marrie, then if he play the fornicatour abroad, or keepe a whore at home. 16 That a man who hath vowed chaſtitie, is not guiltie of breaking his vow by whoring, but onelyonly by marrying. 17 That a man may vow to go on pilgrimage to Ieruſalem, without his wiues conſent, and performe his vow. 18. That the name of Pope is to bee appropriate to the Biſhop of Rome onelyonly. 19 That the Biſhop of Rome onelyonly is by right to be called Vniverſall. 20 That the Rome. Church is the Ladie of all Churches. 21 That the Church of Rome is the Mother of all Churches. 22 That the Church of Rome fundata eſt à ſolo Demino, was founded by Chriſt onelyonly. 23 That out of the Church of Rome there is no ſalvation. 24 That without your Popes leaue, no man may preach to the Heathen. 25 That none may diſcutere de fide, determine a point of faith, but your Pope. 26▪ That the Princes of the world muſt kiſſe your Popes feete, but no other Biſhops. 27 That a notorious offender may be abſolved from his fault, before any penance bee performed by him, or ſo much as enioyned on him. 28 That if a poore womans Hen be ſicke or loſt, ſhe may procure a Maſſe to be ſaid for her. 29 That the Popes or Biſhops bleſſing will purge a man from veniall ſinnes. 30 That 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 a thouſand yeares after Chriſt, of whom you learned them, no not one of them: if you can, ſhew your skill; if you cannot, confeſſe your impudencie.

11… You …rag much of the vnity that is among you. You would make all the world beleeue, that mBellar. lib. 4. de N…tis Eccleſ. cap. 10.Nunc omnes Catholici toto orbe diſperſi, de omnibus dogmatibus …idelidem ſentiunt: All Catholickes diſperſed through out the whole world, are of one opinion in matters of faith. ThatnHills Quartern of Reaſons Reaſon 3. Whoſoever they be, or in what place or region ſoever they remaine in all the world, if they bee Catholickes or Papiſts, they hauehave all one ſaith, one heart, and one ſoule. But if this be true, I deſire to know how it came to paſſe, that Iacobus A… …ain a Doctor of Paris writ againſt Cardinall Caie…an? why Soto the Spaniard writ againſt Ferus▪ and Medina a Spaniard in defence of Ferus againſt Soto Why Guli…mius Occham our countrey-man writ againſt Pope Iohn 22? Why Nicolas de Tadiſco, beſt knowne by the name of Abbat Panermitan, writ a booke pro Concilio Baſilien ſi, in defence of the Councell at Baſill. 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 Grande vallis another: and why Iodochus Clychtove…s writ againſt Grande vallis; and Fiſher againſt Clyctovens. Why Alexander Carerius an Italian writ a booke de poteſtate Ro. Pont. adverſus impios politicos. meaning ſuch as Bellarmine. Why Turrian writ againſt Pighius. Why Ecchius …alled upon Taulorul: Why Catharin writ againſt …. Why Soto writ againſt Catharin. WhyoThe booke was printed at Rome 1593. fatente Paſſe vin… in apparat. ſac. verb. Cornel Ianſ…n. Didicus Caſtillns writ againſt Ianſenius. Why your Seminaries, writ ſo many bi…ing bookes againſt the Ieſuites▪ and the Ieſuites ſo many biting bookes againſt your Seminaries. Proceeded theſe bookes from men of one faith, one heart, and one ſoule? Or will you deny that they who writ them were Catholicks? Or that the matters about which they contended were matters of faith, or bordering therevpon? The men run vnderunder the name of Catholickes in all your bookes. And if the poynts about which they contended doe not concerne faith, why are they ſo earneſt in cenſuring one another? as for example, why doth Archbiſhop Catharin charge Cardinall Caietan with ſuch opinions touching the Epiſtle to the Hebrewes,pIn his booke intitled Annota…iones f…atris Ambroſ. Catharini in exerpta quada. … de commentar. Cardin. Cai…tani dogm Impreſſ. Pariſ. per Colin. 1535. pag. 3. qua pijs auribus horribilia, as are horrible to be heard; and with ſuch opinions concerning the Sacraments, qPag. 154.qua nova & foeda, & …mnino Catholic i… auribus abſo…a, nec ferenda, as are new and filthy, and not fit to be heard or tolerated by Catholicks: and with ſuch opinions concerning the pluralitie of wines, as are rPag. 196.prophaniſsiun…, moſt profane: and with one opinion touching mariage betweene perſons of different Religion, which isſPag. 225. implum & irrationab…e, both wicked and vnreaſonable: and with another touching the Reſurrection, which istPag. 286. irrationabilis & contra Scripturam & in digna vsus cadat in mentem Chriſtianam, an vnreaſonable opinion, contrary to Scripture, and vnworthy of any Chriſtian: and with other expoſitions of Scripture,uPag. 298. 299 Qua nouum & infandum dogma introducunt, & multa falſa & incredibilia: whereon followes one new and grand paradox, beſides many leſſer falſities and incredul…ties. Yea, why doth Catharin charge Ca…an with words touching the Godhead of Chriſt, xPag. 104.quae…ani…elfe …orribilia & omnium ſententiâ deteſtanda, which are apparently horrible, and by common conſent to be deteſted? and with another opinion, of which he ſaith thus,yPag. 106. Hanc ego procul dubio vt haereticam & deteſtabilem toto ſpiritu pronuncio, I doe with open mouth proclaime that this opinion is hereticall and deteſtable.

Againe, if there bee ſuch vnitie among you, as you brag of, why forbid youaIudex. Clem. 8, litera A. Maſ…as Commentaries vponupon Ioſua? bIbid. lit. D.Didacus Stella his Commentaries vponupon Luke? cIbid. lit. 1.Ferus Commentaries vponupon Mathew and Iohn? dIbid. lit. C.Claudus Eſpencaeus his Commentaries vponupon Titus? eLit. 1.Iame… Faber his Commentaries vponupon the Evangeliſts, and S. Pauls Epiſtles? Why forbid youfLit. B. Charanza Archbiſhop of Toledo his Catechiſme? Why forbid yougLit. A. Catharinus his two queſtions de verbis quibus Chriſtus ſanctiſsimum Euchariſtiae ſacramentum confecit? Why forbid youhLit. B. Baptiſta Cremenſis workes? Why forbid youiIbid. Beatus Rhenanus his Scholies vponupon Tertullian; and his Epiſtle de primatu Petri? Why forbid youkLit. O. Onus Eccleſiae? andlLit. S. Stephen Gardiners booke, de vera obedientia? Why hauehave you purged alreadymConfer the Edition 1551. with the …ditions 1576. and 1586. & 1610. and the truth of this will appeare. Guitmundus de Sacramento, who lived ad an. 1070; andnThis is confeſſed by Poſſevin in Apprat. ſac. verbo, Tho. Aquin. Tho. of Aquin his ſumme of Divinitie, who lived ad an. 1240; and oSee edit. Francofurts 1581, & compared with that An 1502.Ioh. Petrus de Ferrarijs his practica, who lived ad an. 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 workes? and Vives his Commentaries vponupon S. Auſtin de Civitate Dei? Why hauehave you given direction for the purging of Bertram de corpore & ſanguine Domini, who lived about the yeare 870? And for the purging of Antonius Rampegolis, or Rampelogis, pSixt. Senenſ. Bibl ſanct. lib. 4.a great ſtickler in the Councell of Conſtance, An. 1414. againſt Iohn Huſs? and for the purging of Antonius de Roſell…s, who lived ad Ann. 1467? and for the purging of a ſpeciall booke, intitled Ordo baptizandi, cum modo viſitandi, printed at Venice, Ann. 157…? In qG…eg. Capuccin ſol▪ 186. b. Qui roga Ind. Help. verbo. Ordo bap eizands, fol 249.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 pervenire? Doeſt thou beleeue that thou ſhalt goe to heaven by the vertue and merit of Chriſts paſſion, aud not by thine owne merits? Credis quòd Dominus noster Ieſus Chriſtus pro noſtra ſalute mortuus ſit, & quòd ex proprijs meritis vel alio. modo nullus poſsit ſalvari, niſi in merito paſsionis ipſius? Doeſt thou beleeue that our Lord Ieſus Chriſt dyed for vsus? and that no man can bee ſaved by his owne works, or by any other meanes then by the merit of his paſſion? And vponupon the ſick mans anſwering, that he beleeved ſo, your Prieſts were enioyned to tell him further, Non…e it deſperandum vel dubitandum de ſalute illius, qui ſuprapoſitas petitiones corde crediderit, & ore confeſſus fuerit: There is no cauſe to deſpaire, no nor to doubt of his ſalvation, who beleeues with his heart and confeſſeth with his mouth the truth of the aboue named queſtions.rCapuccinus & Quiroga locis citatis. Yet ^t 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, thatflib. 1. de verbo Dei. cap. 10. Bellarmine holds, Tobith, Iudith, Wiſdome, Eccleſiaſticus, the 1 and 2 of Maccabees, to be Canonicall Scripture? ſeeing Arias Montanus holds them to be Apocrypha, ſaying in the title page of his Interlineall Bible, printed by Plantin at Antwerp, Anno 1584. Huic Editioni acceſſerunt libri Gracè ſcripti, quo, Eccleſia Orthodoxa Hebraeorum Canonem ſecuta, inter Apocryphos recenſet: In this Edition hauehave you the bookes written in Greeke (meaning Tobith, Iudith, &c.) which the Catholicke Church following the Hebrew Cannon, reckons among the Apocrypha. How comes it to paſſe, thattEpiſt. ad Dorpiū pro Mor…ae Eraſ…. Sir Thomas More, uLib. 2. de verbo D…i. cap. 2.Bellarmine, and many others of you, denye that the Hebrew and the Greeke are wilfully corrupted either by Iewes or Hereticks; ſeeing ourxPreface to the Engliſh Reader ſet before the Bible printed at Doway, Anno 1609. Dowiſts tell vsus, that your vulgar Latin is more pure then the Hebrew or the Greeke thoſe Editions being fouly corrupted by Iewes and Heretickes, ſince the Latin was truely tranſlated out of them? How comes it to paſſe, that in Spayne it runnes for currant.yAzor. 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,zNavarrus ad Capus. No… it. Notab. nu 84. de Iud. that at Rome no man dare teach, That a Councell 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 youraDia…ogue between a …cular Prieſt and a lay Gen…leman, pag. 97. Ieſuits in Scotland permitted the Catholicks there, to goe to Church with Proteſtants: and yet your Ieſuites with vsus in England, would not permit your Catholicks here to goe to Church with vsus that are Proteſtants? Do not ^b ſome of you teach, That we are iuſtified by the righteouſneſſe of Chriſt inherent in vsus, and not imputed to vsus? and yet doe not others of you, as namely ^e Cardinall Contarenus, anddControv. 2. Albertus Pighius teach flat contrary, even that which we teach, viz. That we are iuſtified by Chriſts righteouſneſſe imputed to vsus, not inherent in vsus? Do noteRhem. in Rom. 3. 28. ſome of you teach, that we are not iuſtified by faith onelyonly? and yet is it not confeſſed byfAdver. haer. lib. 7. verbogra. haer. 3 Alfonſus de Caſtro, that Claudius Guillaua…us a learned Papiſt was of opinion, that wee are iuſtified by faith onelyonly? Doe notgRhem. in Rom. 8. 38. ſome of you teach, that no man can be ſure of his ſalvation, without ſpeciall revelation? and yet did not the ſamehComment. in 2 T…m. cap vlt. conciliatione 2. Claudius Guillandius maintaine the contrary, and Catharinus too, both in and after the Councell of Trent? iAlfonſ. d Caſtro lo…o ſupra citato.Did not Michael Baius, who was one at the Councell of Trent, and Deane of the Vniverſitie of Lovaine, and died in the yeare 1589. teach, Nullum eſt peccatum ex natura ſua veniale, ſed omne peccatum meretur poenam aeterna, There is no ſinne which is veniall of its own nature, but every ſinne deſerues eternall death. And that, Omnia opera inſidelium ſunt peccata, & Philoſophorum virtutes ſunt vitia: All the actions of infidells are ſinnes, and all the vertues of Philoſophers, vices, And that, Liberum arbitrium ſine gra…ae Dei adiu…orio, non niſi ad peccandum valet: Freewill without the helpe of Gods grace, can doe nothing but ſinne. Pelagianus eſt error dicere, quòd liberum arbitrium valet, ad vllum peccatum vitanaum: It is a Pelagian error to ſay, that by the power of free-will, a man may avoid ſome ſinne. Omne quod …git peccator, vel ſervus peccati, peccatum eſt: All that is ſinne which is done by a ſinner, or by him that is ſervant to ſinne. Ad rationem et definitionem peccati non pertinent voluntaria: It is not neceſſary that ſinne ſhould bee defined to bee a voluntary action. Prava deſideria, quibus ratio non conſentit, & qua homo invitus 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 covet. Definitiv… haec ſententia, Deum homini nihil impoſsibile praecepiſſe, falſò tribuitur Auguſtino, cùm Pelagij ſit: This defin… tiue ſentence, viz God commanded no man any impoſſible thing, is fa…ſly fathered on S. Auſtin, for it was Pelagius, not S. Auſtins. 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 Marie died by reaſon of originall ſinne; and all the afflictions which ſhe ſuffred in this li…e, befel her as then befell to other good men, viz. as puniſhments either of actuall or originall ſinne. Satisfactiones l…borioſae iuſtificatorum non valent expia…e de condigno poenam temporalem reſtantem poſt culpam condonatam: The painefull ſatisfactorie workes of ſuch as are iuſtified, doe not condignely ſatisfie for the temporall puniſhment remaining after the fault pardoned. Did not (I ſay) Michael Barus your Deane of Lovayne teach theſe doctrines, and aboue 70 more, much like vntounto theſe, all which are condemned bykThe Bulls are extant in Poſſevin. Apparat. faeverbo. Michael Ba…us. Pius 5. and Gregory 13. as partly hereticall, partly erroneous, partly ſuſpitious, partly temerariou, partly ſcandalous, partly offenſiue? And are you not aſhamed to brag of your vnitie? Me thinkes your vnity is like that of the Madianites, who thruſt every man his ſword into the ſide of his fellow.

112 You brag much of the commendation that S. Paul gaue vntounto the Church of Rome in his Epiſtle to the Romanes, andlRhem. Annot. before the Epiſtle to Roman. 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, mTheodoret hiſt lib. 9. cap. 9.the mother of all other Churches? Is it not as much to be noted, how God by his prophets affirmed,n2 Chron. 6. 6. that he choſe Ieruſalem that his name might be there, and o2 Chro. 7. 16that for euer? How God by his prophets affirmed,pPſal. 1, 214. that he meant to dwell there for euer, becauſe he had a delight therein? q2 Chro. 7. 16.His eyes and his heart ſhould be on Ieruſalem, perpetually▪ Ieruſalem ſhould be calledrZach. 8. 3. a Citiy of truth and the mountaine of the Lord of hoaſts, the holy mountaine. Doe not theſe commendations ſurpaſſe thoſe which were given 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 given to the Church of Ieruſalem of olde, why ſhould you ſtand ſo much vponupon it, that S. Paul in his time, gaue commedation to the Church of Rome in his time? May it not be, that asſEſay 1. 21. Ieruſalem, of a faithfull Citie became a harlot: ſo Rome, ſince S. Pauls time, of a virgin, is become a ſtrumpet? Many virgine Churches …oſt their virginitie ſoone, as you may ſee by Egeſippus words recorded intHiſt. lib. 3. cap. 32. & lib. 4. cap. 22. Ruffino …terprete. 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? Theu1 Cor. 1. 5. 7. 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 hee commends them, hee ſpeakes nothing: and yet the Church of Corinth hath loſt her maidenhead; & why not Rome? If the naturall branches, the Iews, 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, bee cut off, be deceived: what reaſon hauehave you; who hold of Rome, to pleaſe your ſelues with conceits of I know not what drie Summers, becauſe Saint Paul commended your predeceſſors?

113 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 kinde of doctrines, and handles them very fully and exactly, asbPrafat. Epiſt. ad Rom. Theodoret witneſſeth, and thecAnnot. before the Epiſt…e to the Romanes, pag. 389. Rhemiſts confeſſe; hee ſpeakes nothing therein of the Popes Monarchie, of his power to iudge and determine all cauſes of faith, of his calling of Councells, 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; and their Kingdomes, by interdicting them: he ſaith nothing herein of his right to bind Biſhops, Metropolitans and Patriarkes with an oath to bee his faithfull ſubiects: to giuegive Church-livings and Offices to whom he liſt: to break the bands of all Councels with diſpenſations. He ſaith nothing of the Maſse, of the reall preſence, of Tranſubſtantiation. He ſaith nothing of the vowes of povertie, of obedience and chaſtitie. He ſaith nothing of Images, of the Croſse, of Pilgrimages, of Iubiles, of Pardons, of Purgatorie, of praying to the dead, or for the dead. Hee 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 yee 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 books and windowes paint God the Father in the likeneſſe of an old man, anddBellar. lib. 2. de Imag. cap. 8. defend it as lawfull: The Apoſtle in his Epiſtle to the Romanes teacheth, that it is vnlawfull,eRo. 1. 22, 23. calling them fooles, who turned the glorie of the incorruptible God, to the ſimilitude of the image of a corruptible man. Secondly, whereasfRhem. Annot. in Heb 11. 21 & in Apoc. 19. 10. you teach, that religious worſhip is due to creatures, to Angells, to men, to Images, to Crucifixes, &c. The Apoſtle in this Epiſtle gRom 1. 24, 25ſhewes how grievouſly they were puniſhed by God, who worſhipped and ſerved the creature, forſaking the Creatour; implying therein, that it is not lawfull to giuegive religious worſhippe vntounto creatures. Thirdly, whereas youhRhem. Annot. in la. 2. 21. maintaine, that the doctrine of faith onelyonly iuſtifying, is an old hereſie: the Apoſtle in this Epiſtle teacheth it for a Catholicke doctrine;iRom. 3. 28. for we conclude (ſaith he) that a man is iuſtified by faith without the workes of the law; which is all one to ſay, a man is iuſtified by faith onelyonly. Fourthly, whereasmRhem. A…ot. in Rom. 5. 14. you teach, that the virgin Mary was free from originall ſinne; the Apoſtle in nRom. 5. 12.this Epiſtle writes, that in Adam all men (and by conſequent the virgin Mary) ſinned; what exception hauehave wee but Chriſt? Fifthly, whereasoRhem. Annot. in Rom. 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,pRom. 6. 23. ſaying, The wages of ſinne (meaning every ſinne) is death. Sixthly, whereasqRhem Annot. in Rom. 6. 23. you teach, that everlaſting life is a ſtipend: the Apoſtle in this Epiſtle teacheth it is a gift, The gift of God is eternall life, rRom. 6. 23.ſaith the Apoſtle. Seventhly, whereasſRhem. Annot in Rom. 1. 7, 8. you teach, that concupiſcence is no ſinne; and beſides,tNon licet nobis it a loqui, &c. Poſſe…in. Apparat. ſac. verbo: Patres antiqui. that we may not ſafely call it ſinne: the Apoſtle in this Epiſtle,uldem ibid. by your owne mens confeſſion,xRom 6. 12. calls it ſinne. Eightly, whereasyCenſura Cole…. 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, zRom. 7. 18, 19.ſaith he, but I finde no meanes to performe that which is good: for I doe not the good thing which I would, but the evill which I would not, that doe I. Ninthly, whereasaRhem. Annot. in Heb. 13. 16. & 1 Cor. 3. 8. you teach, that good workes be meritorious, even ſo meritorious, that the ioyes of heaven are a thing equally and iuſtly anſwering to the time and weight of our workes: the Apoſtle in this Epiſtle teacheth,bRom. 8. 18. that the afflictions of this preſent time are not worthy of the glory which ſhall bee ſhewed vntounto v…. Tenthly, whereascRhem Annot. in 1 Cor. 9. 27. you crie out againſt the certaintie of faith, calling it an vnhappie ſecuritie, preſumption, and a faithleſſe perſwaſion: the Apoſtle indRom. 4. 20. this Epiſtle commends the faith that is free from doubting,eRom. 8. 38, 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. Eleventhly, whereasfAntonin. ſum. Theol. part. 3 tit. 13. cap. 6 ſect. 16. you teach, that Chriſt is vponupon every of your Altars: the Apoſtle ingRom. 8. 34. this Epiſtle teacheth, that ſince his riſing he is at the right hand of God. Twelfthly, wheras hRhem an Act 10. 2.you teach, that workes done before iuſtification, deſerue of congruitie at Gods hands the grace of iuſtification: the Apoſtle in this Epiſtle teacheth flat contrary,iRom. 8. 7, 8. ſaying, The wiſdome of the fleſh, (that is, a man vniuſtified) cannot pleaſe God. Thirteenthly, whereaskExtra de maiorit. et …bid. vnam ſanctam. you teach, that every creature muſt be ſubiect to the Pope, & that the Pope is ſubiect to none: the Apoſtle in this EpiſtleqRom. 13. exhorteth eueryevery creature to be ſubiect to the higher powers, meaning by the higher powers (as therAgnoſcente Bellar. lib. 3. de. Lai…, cap. 3. circumſtances ſhew) the civill Magiſtrates, and not the Pope. Fourteenthly, whereas youſBoniſac. 8. in c. quanquam de …erſibus in b. teach, that the Clergie is and ought to bee free from whatſoever impoſitions of the civill Magiſtrate, and that by the lawes of God and man: the Apoſtle in this EpiſtletRom. 13. 7. perſwades every Creature, the Clergie as well as the Laitie, to pay tribute & cuſtome to the civill Magiſtrate. Fifteenthly, whereasyRabadineira de vita Ignatij Loiola, lib. 5 cap. 4. you teach, that inferiours muſt doe whatſoever ſuperiours command them, though it be againſt their conſciences, vnleſſe they hauehave plain reaſon for their refuſall: the Apoſtle in this Epiſtle requires,zRom. 14. 5. that men be fully perſwaded in their mindes of the lawfulneſſe of that which they doe; meaning they ſhould not onelyonly forbeare the doing of that which went againſt their conſciences, but whereof they doubted in their iudgements. Laſtly, whereasaRhem. in Rom. 14. 23. you teach, that ſome actions onelyonly of the Infidells are ſinnes: the Apoſtle in this Epiſtle affirmes, that all the actions of the Infidells are ſinnes, ſaying,bRom. 14. 23. Whatſoever 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 hee writ to the Romanes) ſpake nothing of the principall points of your now-faith; but many things for vsus, and againſt you?

YouraConfeſſ. Petviko…ia, cap. 48. de ſacram. Paenitent…e, fol. 127. Cardinall Hoſius, to proue ſatisfaction, alledgeth theſe as the words of Saint Paul, Rom. 6. Exhibeamus membra noſtra ſervire inſtitiae in ſatisfactione: Let vsus exhibite our members to ſerue iuſtice vntounto ſatisfaction. And yourbAnſ. to Iuels Apology, par. …. cap. 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 (cD. Fulk in his defence of Tranſlations againſt Martin, Anſw. 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, Eſcam ſe dedit timentibus cum, He gaue himſelfe for meare to them that feared him. Was … ere any feare of God in your Biſhop to adde the word ſe, himſelfe, of himſelfe to the text, thinke you?

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

YoureEpiſt. ad Alboinum de Caelibacu Eccleſ. Col. 75. qu… hab…tur ad finem, To 2 defer. Bell. per Gretſerum. Bernaltus a Prieſt of Conſtance, writing in defence of Gregory 7. his prohibition of Prieſts mariage, affirmes, that S. Peter commanded even the Laitie (1. Pet. 3.) vt parcant vxoribus ſuis, ne impediantur orationes earum, that they ſhould forbeare companying with their wiues, leſt their prayers ſhould be interrupted: whereas in Saint Peter there are no ſuch wordes as vt parcant vxoribus, they ſhould forbeare companying with their wiues. Did not this Prieſt of yours deſerue to be accompanyed with whores, who forged this Text to proue, that a man may not keepe company with his wife?

YourgLib. ſupra cit. cap. 58 de ſpe & orat. fol. 189. Cardinall Hoſius, and yourhLoc. com. lib. 7. cap. 3. fol, 232. Biſhop Canus, in way of prooving that wee may beleeue in Saints, alledge the words of Saint Paul to Philemon, Gratias ag… Deo meo, audiens fidem quam habes in Domin… noſtro, & in omnes Sanctes: I giuegive thanks to my God, hearing of the faith which thou haſt in the Lord Ieſus, and in all Saints; leaving 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 divel-like, leaving out, as the divel did Math. 4. what made againſt him?

YouriSeſſ. 11. To. 4. Conc. Edit. Binniana, pag. 639. pope Leo 10. affirmed in the Councell of Lateran, that Chriſt ordained Peter and Peters ſucceſſors to be his Vicars; who by the teſtimonie of the booke of Kings, muſt needes be ſo obeyed, that he who obeys them not, muſt dye 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.

YourkLib. 1. de Parg. cap. 3. Cardinall Bellarmine (to returne to him againe) in way of prooving Purgatorie, alledgeth theſe as the words of the Prophet Eſa, 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 ardoris & iudicij. Why (I pray you) did he change the word abluerit into purgabit, and the word lauerit into emundabit, and the word ardoris into combuſtionis? was it not for that the words abluerit and laverit and ardoris, ſuite not ſo well with fire, which you maintaine to be found in Purgatorie; as the words purgabit, emundabit and Combuſtionis doe? or what elſe was the cauſe that he varied from his Text? And how can you excuſe him from periurie?

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

Againe, thismLib. 2. de Iuſtif. 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. Cùm apparuit benignitas & humanit as Saluatoris noſtri Dei, non ex operibus quae fecimus nos, ſed ſecundùm ſuam miſericerdiam ſaluos nos fecit, &c. When the bountifulneſſe and louelove of God our Saviour appeared, not by the workes which we had done, but according to his mercy hee ſaved vsus, &c. Yet the Apoſtle ſaith not barely, Not by the works which wee had done; but, Not by the works of righteouſnes which we had done: excluding our good works, our inherent righteouſneſſe from iuſtification. And your Cardinall vnrighteouſly leaues out the word righteouſneſſe.

Your Vicar generall to the Archbiſhop of Bononia, calledaDe maieſſate militantis Eccleſ. l. 1. de Patriarch &c. par. 1. cap. 8. p. 227. edit. Vinet. 16 … 2. Iſidorus Moſconius, to proue that all Biſhops owe extraordinarie obedience to your Pope, alledgeth theſe as the words of Cyprian, lib. 4. Epiſt. 9. Epiſcopi, vtì qui Apoſtolicae ordinationi ſubiacent, etiamei hanc reuerentiam debent, vt ſingulis annis Apoſtolorum liminibus ſeſe repraeſentent: Biſhops as perſons ſubiect to Apoſtolicall Ordination, owe this reverence to the Pope, that every yeare they viſit Rome. But I cannot finde this in any edition of Cyprian.

bDe Tradit. part. 3. tit. de cultis Sanct. fol. 197.Biſhop Pereſius, and the cAntidagma Co'on. tit. de Invocat. ſanct. fol. 36. b.Praebendaries of Colen, to proue Invocation of Saints, alledge theſe as the words of S. Auſtin, de Ciuitate Dei, lib. 22. Hoc vſu ab initio traditum tenemus, vt extra orationes quae in altari fiunt, etiam Deo dilectos ſanctos, contemplatione …vnionis & communionis, quam cum Chriſto & nobiſcum habent, cum timore & deuotione erga Deum compellemus, at que vt pro nobis intercedant invocemus. But I cannot find this in any Edition of S. Auſtin.

YourdLib. 2. ſ…nt. d. 11 a. Peter Lombard to proue that every man hath a good Angell to protect him, and an evill. Angell to tempt him, alledgeth theſe as the words of Gregory, Quòd quiſque bonum Angelum ſibi ad cuſtodiam deputatum, & vnum malum ad exercitium habet. But I can finde no ſuch words in any Gregories workes, not in Naztau…, not in Nyſſenus, not in Gregorie the Great.

YoureTa. 2. de Satraemen. cap. 83. Wildenſis diſputing about Tranſubſtantiation, alledgeth theſe as the words offLib 2. de corp… re & ſanguius Domint. Auſtin, Nec credendum eſt quòd ſubſtantia panit vel vint remanent, ſed panis in corpus Chriſti, & vinum in ſanguinem convertitur, … qualitatibus panis & vtni remanentibus: Neither muſt wee beleeue that the ſubſtance of bread and winer emaineth, but the bread is turned into the bodie of Chriſt, and the wine into his blood, the qualities of bread and wine remaining onelyonly. But I can neither find ſuch words, nor any ſuch Treatiſe among S. Auſtins workes.

The ſamegTo. 2. de Sacra. cap. 22. waldenſis proſecuting the ſame argument, alledgeth theſe as the words of Eeda in a Treatiſe de myſterijs Miſſ…e: Ibi forma panis videtur, vbi ſubſtantia panis non eſt: There the forme of bread appeareth, where the ſubſtance of bread is not. But I can neither finde theſe words, nor any ſuch Treatiſe among Bedaes workes.

Yourhlib. 1 de Purg cap. 6. Cardinall Bellarmine, for proofe of Purgatorie, alledgeth theſe words of S. Auſtin, de Civitate Dei, lib. 21. cap. 24. Talei conſtat ante iudicij diem per poenas temporales, quas eorum ſpiritus patinntur, purgatos, aterni ignis ſupplicijs non tradendos: It is 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 everlaſting fire▪ But there are no ſuch words to be found in the printed copre at Fr…b…rge Ann. 1494. nor in that of Antwerp, 1576, nor in that of Paris 1586. nor in that of Baſil. 1596. nor in any written copie that I can heare of, either in the Vniuerſitie Libratie at Oxford, or elſewhere.

YourmPro…miall Annot before the Bible tranſla…ed by them into Engliſh, printed 1609. Dowiſts to proue Tobith Iudith, &c. Canonicall, alledge Council. Florent: Inſtruct. Armen. Decret. 7. But there is no ſuch Decree to be found in any Edition of the Councels.

nLib. de Ro. Pon…. part. 1. cap. 1. pag 23.Iſiedorus Moſconius the Vicar generall ſpoken of before, to ſet out the greatneſſe of his Pope, tels vsus in ſober ſadneſſe, that in Gonc. Nic and, tempore Conſtant. mag. fuit terminatum, quòd ſoli Rom. Pont. nomen Pater patium competeret, & Papa nomen alijs non con…t…ir…: It was decreed in the Councell of Nice, in the dayes of Conſtantine the great, that the title Father of Fathers, ſhould be given to the Biſhop of Rome only, and that no man ſhould be called Pope but he. Yet there is no ſuch Decree to be found in any Edition of the Councels.

The ſameoIbid. pag. 23. Monſieur, handling the ſame Argument, tels vsus▪ that In Concil. Africae legitur, quòd to nomine Principis Sacerdotum ſolumm, aò 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.

YourpOpuſcul. contra cr…tes G… c…ram. S. The of Aquin, to proue that your Pope hath an vniuerſall Soveraigntie over the whole Church of Chriſt, affirmes, that in the Councell of Chalcedon it was decreed thus, si quis Epiſcopus pradicatur infom…s, liberum habeat poteſtatem appellandi ad … Epiſcop… …ntiqu…e Rome, quia habr…us … loco Dei ſit ius diſcernendi Epiſcopi triminati inf… miam, ſecundum claues à Domino ſibi d…tas: If any Biſhop be defamed, let him appeale freely to the Biſhop of Rome, becauſe we hauehave Peter for a father of refuge, and hee 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.

ThisqIn 4. ſent. d. 24. Act. 2. q. 3. Saint of yours, to proue that one Biſhop is ſubiect to another Biſhop, etiam iure di…in…, by Gods law, alledgeth theſe as the words of one of the Councels kept at Conſtantinople, Veneramur ſecundùm Scripturas &c. ſanctiſsimum antiquae Romae Epiſcopum primum eſſe & maximum Epiſcopor…m: Wee define, 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.

YourrLib. 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, tells vsus that Ipſi ſententiam definitiuam proferunt in Dioſcorum nomine Papae & totius Concilij Act. 3. his verbis, Sanctiſsimu… …c beatiſsimus Papa caput vniverſalis Eccleſiae▪ Leo, per nos Legatos ſuos ſanct a Synodo conſentiente, Petri Apoſtoli praeditus dignitate, qui Eccleſiae fundamentum, & petra fidei, & coeleſtis regni Ianitor nuncupatur, Epiſcopali dignitate Dioſcorum nudauit, & ab omni ſacerdotali opere fecit extorrem. They in the name of the Pope and the Councell, delivered the definitiue ſentence againſt Dioſcorus, even in theſe words, Action 3. The moſt holy and bleſſed Pope Leo head of the vniverſall Church, by vsus his Legats, with the conſent of the holy Councel, being endowed with Saints Peters power, (who is called the foundation of the Church, and rocke of faith, the Porter of heaven gates,) hath depoſed Dioſcorus from his Biſhoppricke, and reſtrained him from all prieſtly functions. Yet there is no ſuch definitiue ſentence to be ſeene in any action of the Councel of Chalcedone, wherein Leo is called Head of the Vniverſall Church, or ſaid to bee indowed with Saint Peters power; or wherein Peter himſelfe is called the foundation of the Church, or Porter of heaven gate.

Cardinall Bellarmine alledgeth the Councell of Chalcedon, to prouealib. 2 de Rom. Pont Cap. 13. the Popes Monarchy in generall: and in particular he alledgeth it, to proue,blib. 2. de Conc. Cap. 16. That the Pope is head of the whole Church; and, cCap 17.aboue generall Councells, &c. Yet hee himſelfe knew well enough,dLib. 2 de Rom. Pont. Cap. 18. That the Councell made a Canon, for the advancing of the Biſhop of Conſtantinople, contrary to the Popes liking: and that the Biſhops thereat would not revoke it, though his Legates laboured it earneſtly; yea, and he himſelfe alſo. Now I deſire to know, whether it be credible, that Bellarmine could indeede bee perſwaded, that that Councell held the Biſhop of Rome to be an abſo…ute Monarch, the head of the whole Church, a… boue generall Councells, &c. which ſtood at defiance with the Pope: paſſing a Canon, contrary to his liking? and maintaining it againſt him, notwithſtanding all that he could doe to repeale it. In my conſcience, Bellarmine contrary to his conſcience, alledged the Councell of Chalcedon wittingly falſly, for the Popes ſupremacie.

The ſame Cardinall alledgeth Cyprian to proue, eLib. 2 de Rom. Pont. Cap. 16.the Popes Monarchy: and thatfLib 1. de Conc. Cap. …1. he is Iudge of all Controverſies: andgLib. 4. de Not. Eccleſiae, Cap, 10. that the whole brotherhood of Chriſtians is to yeeld obedience to him: and that the ancient Fathers held it alway a note of the true Church to liue in friendſhip with him: andhLib. 4. de Rom. Pont. Cap. 4. that the Church of Rome cannot erre. Yet he himſelfe knew well enough, thatiLib. 2. de Conc. though Cornelius Biſhop of Rome with a Synod of all the Italian Biſhops decreed:k Lib. 4 de Rom. Pout. Cup. 7. That ſuch as had beene baptized by Heretikes, ſhould not be rebaptized: and that Pope Stephen decreed the ſame afterward: requiring the obſervation of it vponupon paine of excommunication: yet Cyprian held the contrary, and defended his opinion ſtiffely, charging Stephen with errour, pernicious errour therein; giving him many diſgracefull words, ſuch as, proud fellow, and peeviſh; making no reckning of his threatnings, nor yeelding to him ſo much as an hayre breadth. Now I deſire to know, how Bellarmine could thinke it probable, that hee who tooke vp his Pope ſo roundly, and vilified him ſo bluntly, & eſteemed of him ſo lightly, could be perſwaded, that the Pope was abſolute Monarch, an infallible Iudge of all Controverſies: ſuch a one, to whom all Chriſtians ſhould cap and crouch: and with whom they ſhould liue in louelove. And if the Church of Rome could not erre, I am more then halfe affraid, that Bellarmine knew his teſtimonies to bee wreſted: that in fighting againſt vsus, he fought againſt his owne conſcience likewiſe.

It is acknowledged by Papiſts, thatlSuarez. in 3. part. Tho. q. 59. Art. 6▪ ſect. 6. Qui opinantur animas hominum non iudicari in morte, nec praemium, nec poenam recipi, ſed reſervari in abditis locis vſque ad iudiciū vniverſale; conſequentrer dicunt, eas non purgari donec facta eſt generalis reſurrectio. They who are of opinion, that the ſoules of men receiue not iudgement of good, or evill, at the time of their death; but are reſerved in hidden places to the day of doome: muſt by neceſſary conſequent be of opinion, that ſuch ſoules are not purged before the day of doome: and by a ſecond conſequent, they cannot hold popiſh purgatorie. Yet Cardinall Bellarmine, whomLib. 1. de ſanct. beatit. Cap. 1. knew well enough, that Tertullian was one of them who held, that all the ſoules of the iuſt are ſequeſted in a by-place till the day of doome, where they neither ſee God, nor enioy bleſſedneſſe: nLib. 1. de purg. Cap. 6.alledgeth Tertullian for proofe of popiſh purgatorie: and though heoLib. 1. de ſanct. beatit. cap. 1. & 5. knew likewiſe that Lactantius was one of them who thought, that the ſoules both of iuſt and vniuſt are in one place till the day of doome: yetpLib. 1. de Purgat. cap 6. hee alledgeth him alſo for proofe of his popiſh purgatorie: Yea he alledgeth Origen for his purgatorie,qIbid. though he himſelferLib. 2. de Purgat. cap. 1. knew, that Origens purgatorie was for good and bad; out of which the bad, as well as the good, ſhould paſſe in tract of time into heaven: whereas bad men goe not to popiſh purgatorie, but to hell directly, out of which there is no redemption. Now I would gladly know whether in theſe allegations Bellarmines hand and heart went together: or diſagreed rather, as harpe and harrow.

Seeing by the Church is meant the whole companie of faithfull peoople: I deſire to know, why the Papiſts in their common talkeſEccleſia ſignificat principaliter Congregationem vniverſalem fidelium, et inde dicitur Catholica: i. vniverſalis, nomen tamen iſtud vulgaris vſus reſtrinxit ad▪ Clerum. Gerſon 3. parte operum de Relig. profectione. did appropriate it vntounto the Clergie onelyonly: And ſeeing in their common talke they did appropriate it vntounto their Clergie onelyonly, I deſire to know, whytR…em Annot. marg. Eph. 5. 23. they ſhould be angrie with William Tyndall▪ for that in his tranſlation of the Bible, he tranſlated the Latine word Eccleſia, not Church, but Congregation? They having beguiled the people, and brought them into ignorance of the word, making them to vnderſtand by it, nothing but the ſhaven-flocke: was there not reaſonuSee Tindill in his Anſwere to Sir Tho. Mores Dialogues, Anno 1530. that he ſhould avoid that word, and vſe another equivalent to it?

By Scripture, any man profeſſing Chriſtian Religion, may be accounted Religious. And why then doe you Papiſts appropriate the name Religious to your votaries onelyonly?xAlciat. Comment. in Cod. Iuſtin. de ſumma Trinitat et fide Cathol. Why are not you aſhamed to ſay, Per ſummum abuſum quilibet Chriſtianus dicitur Religioſus: It is a great abuſe to call every Chriſtian by the name Religious?

Seeing the word ſpirituall, is given in Scripture to all who hauehave the Spirit of God, as namely, 1 Cor. 15. & 3. 1. why hauehave you popiſh Prieſts appropriated that vntounto your ſelues,? Why ſhould you onelyonly, and not the reſt of Gods people, be called ſpirituall men?

Seeing Lands and Living are expreſſely called by the Apoſtle carnall things: as namely, 1 Cor. 9. 11. & Rom. 15. 17. How comes it to paſſe, that the Lands and Livings belonging to Monkes and Friers, are ordinarily called ſpirituall things?

You hauehave a new Gameſter, who hathyAnno 162…, lately ſet vsus out a^z diminitiue book,xin 32. with this inſcription: The Gagge of the new Goſpell, containing a briefe abridgement of the errours of the Proteſtants of our times, with their refutation by expreſſe texts of their owne Engliſh Bible: with this Motto ſubſcribed, By thine owne mouth I iudge thee noughty ſervant, Luke 19. 22. Now the firſt errour where withall this youth chargeth vsus, is: That we maintaine, the Scriptures are eaſie to be vnderſtood. And yet hee himſelfe in his preface to the Catholike Reader,Pag. 7. would make his Reader beleeue, That our condemnation i… ſo expreſſely ſet downe in our owne Bibles, and is ſo cleare to all the world, that nothing more needes thereto, but onelyonly that he know to reade, and to hauehave his eyes in his head at the opening of our Bible. Which argues plainly, that even in his opinion, The Scriptures are eaſie to be vnderſtood: otherwiſe, beſides knowledge to reade, and the having of his eyes in his head when he readeth, it were requiſite he ſhould hauehave his wits about him▪ And may I not therefore ſay to him, Thou art in excuſable ê m…n, whoſoever thou art that iudgeſt, Rom. 2. 1.for in that thou iudgeſt another, thou iudgeſt thy ſelfe, for thou that iudgeſt doeſt the ſame things? Let him cleare himſelfe, or rather confeſſe his foolerie in this, and ere long I will doe him the favour to ſet before his eyes his fopperie in the reſt.

FINIS.

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