Father Cotton a Jesuit, Text 1

Father Cotton a Jesuit · Text 1

p. 37THREE SCORE and foure Demands, propounded to the Ieſuites of the COVRT.

1. WHether the Doctrine of the Goſpell be ſufficient to ſaluation: alſo whether the Goſpell be wholy contayned in the new Teſtament: or if there be but a part thereof, where we may finde the reſt.

2 When the **The Prohibition is to be ſeene in the Index of Bookes prohibited by the Councell of Trent, printed at Cologne by Goſuin Cholin, by authoritie from Pius the 4 and Clement the 8.Prohibition, in theſe dayes made to the Lay-people, that they ſhall not reade the holy Scripture without eſpeciall permiſſion, did firſt beginne.

3 Whether in the holy Scripture there be eyther example or commandement to pray vntounto Saints: wee aske not whether they pray for the faithfull that are vponupon earth, but whether the faithfull that are vponupon earth ought to pray vntounto them, and where God commandeth it.

4 Sith wee ſhould offend the King, if at his hands wee ſhould craue any gift through the merits of ſome other ſubiect of his: how dare they in the Romiſh p. 38Church ſpeake vntounto God in ſuch manner as they dare not ſpeake to man for feare of offending him, in crauing at Gods hand ſaluation through the merits of Saints, **Quorum meritis precibuſ que regamus.as the Prieſt doth in his Maſſe.

5 What aſſurance hauehave wee that the bleſſed Virgin Mary was in body rapt vp into Heauen, and there crowned Queene of Heauen? For ſith ſhee is ſo protrayted in all your Churches, and the people ſo taught, there ought to be ſome very aſſured teſtimonie of the ſame.

6 Whether the Saints in Paradiſe hauehave their diſtinct charges. One ouer France, as S. Deniſe: another ouer Spaine, as S. Iames: another ouer Women with childe, as S. Margaret: another ouer Hunters, as S. Euſtace, &c. Who gaue them thoſe offices: alſo when this opinion firſt beganne.

Innoc. 3. lib. 3. de miſt. Miſſae, cap. 9. Neceſſarium nobis eſt in via Sanctorum ſuffragium.7 Whether praying vntounto Saints be neceſſary to ſaluation: alſo, whether by praying vntounto GOD onelyonly through Ieſus Chriſt, we cannot be ſaued.

8 Whether God hath commanded to pray in ſuch a tongue, as euen he that prayeth doth not vnderſtand: and when this cuſtome beganne.

9 Whether throughout the holy Scripture we hauehave eyther commaundement or example to hauehave in Temples the Image of God, or of the Trinitie, repreſented in ſtone or in painting. Alſo whereas God in the 4. of Deuteronomy, verſ. 15. & 16. prohibiteth the repreſenting of him in any grauen ſimilitude or Image, be it of male or female: whether hee hath ſince changed this ordinance: or if hee hauehave not changed it, wherefore doth the Romiſh Church diſpence therewith.

10 Whether in the holy Scripture there be eyther Commandement or example, that we ought to kneele before the Images of Saints, to kiſſe, cloathe, light, or ſence them, &c.

p. 3911 Whether we ought to adore the Croſſe with like adoration as God; as Thomas in his 3. Part. queſt. 25. and Cardinall Caietane vponupon the ſame place, and many other Doctors of the Romiſh Church doe teach. Alſo, when the Prieſt ſpeaking to the Wood, ſaith, Aue lignum triumphale, I ſalute thee triumphant Wood, whether this Wood vnderſtandeth what he ſaith: if they anſwere that they doe it in the honour of Ieſus Chriſt, yet ought the Wood whereto they ſpeake in the honour of Ieſus Chriſt, to vnderſtand what is ſaid vntounto it; conſidering alſo, that to ſpeake to the Wood of the of the Kings Chayre in honour of the King, is rather a mockage then an honour to the King: and indeede where did God euer command it?

12 Whether Ieſus Chriſt hath not paid enough to exempt ſoules out of the fire of Purgatorie: and if he hath paid enough, why ſhould any man pay againe that which is alreadie fully paid? Why ſhould they againe ſatisfie Gods iuſtice for that wherein it is alreadie ſatsfied? what a preſumption is it, to teach that Ieſus Chriſt hath not ſatisfied for the paine due to ſinnes committed after Baptiſme, and ſo to impare the vertue of the death of our Sauiour? and in a matter of greateſt importance to forgoe a new Article of faith, without any teſtimonie of the holy Scripture?

13 Sith alſo, that Ieſus Chriſt is yet an Interceſſor and Mediator for thoſe ſoules which they ſay are yet in Purgatorie, why doe they not immediately come forth at his Interceſſion, but doe ſtill abide there, ſome hundreds or thouſands of yeeres, as appeareth by the Pardons for fiue or ſixe hundred thouſand yeeres granted by the Pope.

14 Againe, inaſmuch as other Orders of Fryers are at this time of ſmall eſteeme in regard of the Ieſuites, how comes it to paſſe, that in priuiledges of the Ieſuites p. 40are inferiour to the Carmelites,The Carmelites hauehave publiſhed certaine Theſes containing this priuiledge: and Caheir in his Booke entituled The furnace of the Reuerberate, maintayneth this priuiledge. Alſo, the Carmelite Doctors hauehave to the end of the Booke ſet and ſubſigned their approbation. and to the Fraternitie of Minorites or Franciſcans? For, the Popes hauehave granted to the Carmelites this priuiledge, That they ſhall remaine no longer in Purgatory but vntill the next Saturday after their deceaſe. And the Fraternitie of the Franciſcans hauehave alſo this priuiledge that they may fetch a ſoule out of Purgatory **Pope Sextus the 5. in the yeere 1586. the 7. of May granted to the Fraternitie of the Cordelies this Priuiledge inſerted into the Booke of Indulgences, conferred to that Fraternitie, printed at Paris by Iohn le Bouc. vponupon Mount S. Hillary, at the ſigne of Diligence, in the yeere 1597.by ſaying fiue Paters; and as many Auees vponupon the Saturday before Palme-Sunday: how, I ſay commeth it to paſſe that the Ieſuites hauehave no ſuch priuiledge?

15 In as much as the Church of Rome doth hold that Purgatorie ſhall continue no longer but vntill the day of Iudgement, whereof it followeth that none of the faithfull that ſhall then liue, ſhall goe into Purgatory: we demand how it commeth, that Gods Iuſtice requireth of them no ſatisfaction by Purgatory, and yet it is now ſaid that they goe into Purgatorie to ſatisfie Gods Iuſtice? Is it not an heauie misfortune that a man dying at this day, and going into Purgatorie, there to be tormented certaine hundreds of yeeres, was not borne in that latter age? for then albeit he had merited tenne times more puniſhment, yet ſhould he hauehave beene exempt from the fire of Purgatory.

16 Againe, in as much as in the Romane Church they hold that Infants dying ſoone after Baptiſme doe goe ſtraight into Paradiſe, what is the reaſon that Prieſts doe take money to pray and to ſay Maſſes for them; and what benefit doe theſe Infants reape by the the ſame?

17 Againe, let them tell vsus whether in the holy Scripture there be any Commandement that wee ſhall eate no fleſh vponupon Fridayes or Saturdayes, conſidering that euen the ordinarie day wherein Ieſus Chriſt eate the Paſſeouer, was the Friday, and that Saint Paul willeth vsus, 1 Cor. 10. that if wee be inuited to the houſes p. 41of Infidels, wee ſhould eate of all that is ſet before vsus without enquiring for conſcience ſake.

18 Let them alſo ſhew vsus where God forbiddeth Biſhops or Prieſts to marry: alſo whether when Saint Paul writ to Timothie, ſaying,1 Tim. 3 v. 2.1 Tim 3:2 Let the Biſhop be vnreproueable, the Husband of one onelyonly Wife, the law of ſingle life were already eſtabliſhed.

19 VVhere Ieſus Chriſt commanded to ſacrifice a propitiatorie Sacrifice for the quicke and for the dead. And becauſe their Prieſts vocation is, that they are eſtabliſhed to ſacrifice Ieſus Chriſt, where is their paſſe or warrant? or where did God eſtabliſh them Sacrificers? conſidering that Ieſus Chriſt gaue not this qualitie to his Diſciples, and that the new Teſtament doth not in any place tearme the Paſtors of the Church Sacrificers?

20 Whether Ieſus Chriſt or his Apoſtles did euer miniſter the Supper without Communicants: alſo who inſtituted the firſt priuate Maſſes: likewiſe, the Maſſes for Corne, for Heards, for finding things loſt, &c.

21 How it commeth to paſſe that the Maſſes for Obits and anniuerſaries are not founded but for thoſe that hauehave giuen to the Church: and that the foure Orders of begging Fryers are not preſent at the deaths or Funerals of the needie or poore Artificers.

22 Let them tell vsus whether the Prieſt in his Maſſe breaketh the ſame things that Ieſus Chriſt brake in his Supper: for the Euangeliſts doe teſtifie that our Lord made his breaking before the words, which they tearme Conſecrating, whereof it followeth that he brake but bread, but the Prieſt at this day breaketh, after the conſecration, and which is worſe, ſaith that in breaking he doth ſacrifice: which is as much as euidently to ſay that Ieſus Chriſt ſacrificed bread becauſe hee brake it before conſecration.

p. 42Can. Poenitentialis 39 in calce Decreti. Quando mus comedit vel corredit corpus Chriſti &c. 2. de conſecrat Si quis. Vide ibidem Gloſſam. Tum Cautelas Miſſae & Thomam. 3. queſt. 8 Art. 3.23 Alſo becauſe eueryevery reproch that befell to Ieſus Chriſt during his infirmitie, befell him for our Saluation: wee demand what this reproch wherein the Doctors, Canons, and Cauteles of the Romiſh Church doe ſay, that the bodie of the Lord is ſometimes deuoured by Mice and Rats, and ſometime by Wormes, euen now that he is in his glory, doth helpe our ſaluation?

24 Wherefore, ſith the Apoſtles adored not that which Ieſus Chriſt gaue them in the Euchariſt: alſo, that whereas Ieſus ſpake not of ſacrifice, neyther made any eleuation of the Hoaſt, hauing communicated to all that were preſent, and ſpoken in a language that all vnderſtood: the Prieſt at this day doth eueryevery thing contrarie.

25 Alſo, in as much as the bodie of Ieſus Chriſt, when he celebrated the Euchariſt was frayle, paſſible, and mortall: but that this bodie which the Apoſtles receiued of him, was impaſſible, and could ſuffer nothing, according to the doctrine of our Aduerſaries, let them tell vsus whether this opinion be receiueable, which giueth to Ieſus Chriſt at one time two bodies of contrary nature, or at the leaſt one bodie contrarie to it ſelfe.

26 Sith alſo, that ſoone after that the Apoſtles had receiued the Sacrament into their ſtomackes, Ieſus Chriſt ſweate drops of bloud, was apprehended, buffeted, &c. wee demand whether this bodie of Ieſus Chriſt, which was in the Apoſtles ſtomackes ſweat any droppes of bloud, eyther was by the Souldiers apprehended and buffeted: for, if he ſweat, was apprehended and buffeted vnderunder the formes, and in the ſtomackes of the Apoſtles, hee was alreadie paſſible vnderunder them; yea, and wee muſt alſo place vnderunder the ſame formes, the Souldiers that buffeted him: but if vnderunder p. 43thoſe formes hee ſweat not, neyther was apprehended nor buffeted, then was there at the ſelfe ſame time one Ieſus Chriſt ſuffering, and one Ieſus Chriſt not ſuffering: and conſequently which was not our Sauiour. For it was by his ſufferings that he was our Sauiour.

27 How doth this ſaying of the Church of Rome agree:Pope Innocent. 3. lib. 4. de Miſter. Miſſae. cap. 11. Eſt enim hic color & ſapor: quantitas & qualitas, cum nihil altervtro ſit coloratum & ſapidum, quantum aut quale. Stella. Faſcicuius. Tempor. Na…ler, Genebrard. 4. Auenturus, lib. 7. Pag. 598 Platinam Clem. 5. That betweene the Prieſts hands there is roundneſſe, and nothing round: colour, and not coloured: quantity, and nothing that hath quantitie? And indeede if the Conſecrated Hoſt be round, and this Hoſt be the body of Ieſus Chriſt, it followeth in good Sylogiſme, that ſome body of Ieſus Chriſt is round. But if the Concluſion be falſe, ſo muſt alſo one of the propoſitions be. Wee therefore demand which of the two it is.

28 Alſo when Victor the third was poyſoned in a Challice: and Henry the ſeauenth, Emperour, in an Hoſt, we demand what it was that was poyſoned: Saying that it was Bread and Wine, you deny the Tranſubſtantiation: Saying, it was the body of Ieſus Chriſt that was poyſoned, you doe prophane it: Saying, that it was the accidents, the colour and meaſures that were impoyſoned, it were not onelyonly to mocke at it, but alſo to make the accidents Subiects of the ſubſtance: And all this miracle is onelyonly to kill a Pope and a good Emperour.

29 Sith alſo the Church of Rome doth hold, that the body of the Lord is fully whole in eueryevery part of the conſecrate Hoſt: doth ſhe not by conſequent ſay,This is repreſented at Paris in the fore-front of the Church of Billettes. that the point of the holy Pen-knife that pricked the Hoſt, where-out ſprang drops of bloud, pricked Ieſus Chriſt in all parts of his body? For, that Ieſus Chriſt glorified can yet receiue wounds, is but a ſmall matter in regard of beleeuing that a Pen-knife could at one onelyonly blow hit in 10. thouſand places of one ſelfe-body.

p. 4430 Wee alſo demand, ſith the Church of Rome doth hold that it is no conſecration, vnleſſe the Prieſt hauehave an intent to conſecrate, how the people that is there to adore the Hoſt, may know whether the Prieſt had an intent to conſecrate, or to doe as the Church of Rome doth, for feare of Idolatrie in adoring the Bread that is not conſecrated?

Quod libetica, queſtio ſuppoſito ſecundo Concilium Conſtantienſe excuſat ſimplices adorantes hoſtiam non conſecratā ſi ſic adorent. Ad…te ſi tu es …31 Alſo whether the aduice of Pope Adrian, ſupported by the Councell of Conſtance, ought heerein to be followed, which willeth not that they ſhould adore the Hoſt ſimply, but conditionally, in ſaying to himſelfe: I doe adore thee, if thou be Chriſt, for that is to adore at all aduentures.

32 Againe, if Ieſus Chriſt after the Euchariſt had reſerued ſome Hoſts (for hee might, and it is not credible, but that if a loafe broken into ſo many pieces, there yet remayned ſome crummes) vvee demand therefore whether theſe reſerued Hoſts were alſo crucified the next day: or elſe whether Ieſus Chriſt at one and the ſame time were ſuffering vponupon the Croſſe, and not ſuffering vnderunder the formes: on the Croſſe in one place, and without the Croſſe in another: dead in the Sepulchre, and aliue in the Pixe: for if hee had beene crucified in the Pixe, they muſt alſo hauehave layde in the ſame Pixe, the Croſſe, the Souldiers, the Speare, and the Crowne, &c. Now if this Croſſe be not vnderunder the Hoſt, and yet Ieſus Chriſt is there crucified, it followeth that he ſhall be there crucified without a Croſſe, and ſmitten without a ſtroke.

33 Whether in the ſixt Chapter of Iohn, in theſe words, If you drinke not my bloud, you ſhall hauehave no life, the Euchariſt be ſpoken of. For if it be not there ſpoken of, how commeth it that the Doctors of the Romiſh Church doe alleadge this Chapter and this verſe for their realtie and corporall eating? but if it be there p. 45ſpoken of, why doe they depriue the people of life by taking away the Cup? It is to no purpoſe heere to alleadge the concomitance, for he that taketh the bloud in the Hoſt drinketh not: now Ieſus Chriſt ſaith expreſly, that if wee drinke not his bloud, wee ſhall not hauehave life.

34 Againe, in as much as it is manifeſt impietie to oppoſe our ſelues againſt Gods ordinance, vvee demaund how the Councell of Conſtance can excuſe it ſelfe: which in the 13. Seſſion confeſſeth,Quod licet Chriſtus poſt coenam inſtituerit & ſuis diſcipulis adminiſtrauerit ſub vtra que ſpecie panis & vini hoc venerabile Sacramentum, tamen hoc non obſtante &c. that Ieſus Chriſt inſtituted and adminiſtred the Sacrament vnderunder both kindes: and that in the Primitue Church the faithfull receiued both kindes: and yet neuertheleſſe complayneth, that in ſome parts of the world ſome did raſhly preſume that the Chriſtian people ought to receiue the Sacrament vnderunder both kindes. That is to ſay, that it is raſhneſſe to deſire to imitate Ieſus Chriſt. And it ſaith, that **Ca… in nonnullis mundi partibus quidam temerarie praeſumant populum Chriſtianum debere Sacramentum Euchariſtiae ſub vtra que ſpecie ſuſcipere, conſuetudo rationabiliter introducta habenda eſt pro lege pertinanter aſſerentes, oppoſitum tanquam heretici arcendi ſunt & grauiter puniendi, Inuocato etiam auxilio brachij ſecularis.the cuſtome to deliuer it vnderunder but one kinde, being by reaſon brought in, ought to be holden for a Law: It alſo declareth all ſuch as ſhall contradict it to be Heretickes, and grieuouſly puniſhable, but by the Secular power. Doe they not heere confeſſe, that the Goſpell and the Primitiue Church, are oppoſite to the Church of Rome at this day? and preſume to be wiſer then Ieſus Chriſt, and ranke him among Heretickes and men puniſhable?

35 Whether the Popes pretended power to giuegive and to take away Kingdomes, and to diſpence vvith Subiects for their Oath of Alleageance, be by Diuine right, or whether it be but an humane order or pollicie onelyonly.

36 Wee alſo demand, whether the Pardons that the Pope giueth vponupon condition to commit ſome notable wickedneſſe, be auaileable: as when in the yeeres 1588. and 1589. he granted ſeauen yeeres of Pardon p. 46to all that would ioyne with the holy Vnion, and band themſelues againſt their Prince, yet hee a Catholicke Romane.

37 Wherefore the people are ſo forward in going to the Iubile at Rome, to purchaſe the great Pardons, conſidering that at all times they may obtayne full pardon, and ſixe or ſeauen hundred thouſand yeeres of Indulgences to ſpare.

38 If a man, needing but tenne thouſand yeeres of Pardon, purchaſeth an hundred thouſand, what ſhall become of the foureſcore and tenne thouſand that remaine? for this cauſe there are at **This is to be ſeene in the Booke of Romane Indulgences, printed at Rome, Anno. 1570. by Giulio Ac…lto nelia Chie … di Pietro in Vaticano la prima Dominica della quinquageſima vie Indulgentia plenaria & ottodieci milla anni & tante quarentene.Rome ſome Churches, where a man may in one day purchaſe full pardon for all ſinne, and eighteene or twentie thouſand yeeres of Pardons ouer-plus: what ſhall become of this ſurpluſſage and ouer-plus of Indulgences, beſides the full remiſſion? Doth the Pope pardon the payne of future ſinnes, and giuegive Indulgences of prouiſion?

39 Aboue all the reſt, ſith the Pope vaunteth himſelfe to hauehave in the Treaſurie of the Church all the ſufferings and ſuper-aboundant labours of the Saints, Monkes and Martyrs which hee conuerteth into payment, for the puniſhment due to others, diſtributing them by his Indulgences; wee demand: 1. Who laid vp theſe ſufferings of the Saints in the Popes Treaſurie? 2. When began this diſtribution? 3. How ſhall wee be aſſured that God will receiue them in payment for vsus? 4. And wherefore receiue other payments, conſidering that the death of Chriſt Ieſus is a payment ſufficient? 5. Doth Ieſus Chriſt giuegive to any man power to pay a debt alreadie fully acquitted? 6. Hath the Pope alſo in the Treaſurie of the Church, the paines and labours of Noah, of Abraham, of Iacob, &c. 7. And vponupon what conſideration did not the high Prieſts vnderunder the Law diſtribute them to the faithfull p. 47in their dayes? or why neither Ieſus Chriſt, nor his Apoſtles, neyther their Diſciples in all the firſt ages after Ieſus Chriſt neuer diſtributed any Indulgences to the dead? 9. Neyther celebrated any Iubile. 10. Neyther eſtabliſhed any priuiledged Altars, where-vponupon whoſoeuer can procure the ſaying of certayne Maſſes, ſhall fetch one ſoule which ſo euer he will out of Purgatorie. 11. Neyther granted Bulls to free any ſoules out of purgatorie? 12. Neyther tyed Remiſſion of ſinnes to a certaine place, where the Pardons are laid vp. 13. Neyther gaue out hallowed graines, or Agnus Dei, ſeruing for the remiſſion of ſinnes. Is all this now done, becauſe the Popes are more full of Inuentions then the Apoſtles? or that God is now more liberall then heretofore?

40 Whether the Pope hath power to giuegive to ſome a higher degree of glory in heauen then to other ſome? If he hauehave this power wee demand where, or when God gaue it him? If he hauehave it not, why doth he attribute it to himſelfe,In retributione iuſtorum ſalutis aeternae pollicemur augmentum. as Innocent the third in his Bull Ad liberandam, which is in the end of the Counſell of Lateran, where he pomiſeth an augmentation or encreaſe of glory to thoſe that will goe to the holy warre: but to ſuch as will not goe in perſon, but ſend a man at their owne charge, he giueth them no more but Remiſſion of all their ſinnes. As likewiſe the laſt Councell of Lateran, in the ninth and tenth Seſſions, attributeth to Leo the tenth, that he hath all power in heauen and in earth: as alſo doth the Booke of ſacred Ceremonies, lib. 1. Sect. 7. cap. 6.

41 Whether the Pope and Church of Rome can at this day make any Articles of faith:Certum eſt non eſſe in manu Eccleſiae aut Papa ſtatuere articulos fidei. If they can, where is the authoritie that God hath giuen them? If they cannot, wherefore did Leo the tenth in the Bull Exurge Domine, ioyned to the laſt Councell of Lateran, p. 48inſert this among the Hereſies of Luther, That he ſaid, that the Pope and Church of Rome can make no Articles of faith?

Seſſ 4 & 6.42 Whether the ſecond Councell of Nice ſpake well in ſaying, that Images were equiualent with the Goſpell, and that we muſt worſhip them. Alſo that we may paint Angels, becauſe they be corporall: that a Temple without Images is nought worth: and that of all Hereſies it is the greateſt to be an enemie to Images.

43 Whether the ſixe and ſeauen Councels, condemning Pope Honorius of Hereſie, and the Councell of Conſtance condemning Pope Iohn, the 23. for denying heauen and Hel, and teaching that the ſoules are mortall; did beleeue that the Pope cannot erre in faith: It skilleth not whether theſe Councels were well or ill enformed: onelyonly wee demaund whether they did beleeue that the Pope cannot erre in faith, as they teach at this day.

44 1. When the Pope began to weare three Crownes. 2.Diſt. 6. Can. Satis eſt. In the Gloſſe of the Clementin. Cum inter Dominus Deus noſter, &c. 1. Booke of ſacred Ceremonies. Sect. 7 c. 6 Councell of Lateran Seſſ. 1. & 3. & 9. & 10. As lately againſt the Venitian Common-wealth. To preach no more. 3. To be called God vponupon earth, and the Diuine Maieſtie. 4. And King and Prince of all the earth. 5. To diſpence with oathes and vowes made vntounto God. 6. To permit marriages within the degrees prohibited by the word of God, as of the firſt with the ſecond degree. 7. Not to drinke the Wine out of the Challice, but to ſucke it out with a Reed. 8. To be adored. 9. To put whom hee liſt into the ranke of Saints, appointing them their feaſts, &c.

45 Whether the Popes Excommunications, caſt out againſt a whole eſtate for pecuniary matters, and ciuill pretenſions, are of any force: and whether they that die in ſuch eſtate, during their Excommunication, be for euer damned. Alſo what is the meaning of thoſe words ſpoken to Saint Peter, kill and eate: p. 49and whether the ſame be alſo ſpoken to the Pope.

46 For how much were the voyces of the Cardinals bought in the election of a new Pope, in the firſt age after Ieſus Chriſt? Alſo whether a Prince that hath ſpent three or foure hundred thouſand Crownes to procure a fauourable Pope, may preſume that all this corruption and theſe mercenary ſuffrages, were guided by the Spirit of God: or whether a Pope thus purchaſed cannot erre in faith?

47 To what a rate are the taxes of abſolutions and diſpenſations of the Chancerie and Penitentiarie of Rome now raiſed. For we hauehave the Taxe printed at Paris, by authority of the Court, in the yeere 1520. when all this Marchandiſe was farre better cheape:Abſolutio pro eo qui matrem, ſororem, &c iut commatrem carnaliter cognouit, groſ 5. Sed hic tantum pro qualificatis & huiuſmodi gratiae non conceduntur pauperibus. for hee that had laine with his Mother, or with his Goſſip, paid for his Letters of Abſolution fiue groſſes. He that had ſlaine his Father or Mother ſeauen groſſes: and he that had falſified the Apoſtolical Letters eighteene groſſes. And a Prieſt that had cut off his owne priuities ſeauenteene groſſes: But now they pay all in Duccats of the Chamber. And the diſpenſations for the neereſt degrees in marriage are not granted but to people of calling, and ſuch as are of abilitie: as the ſame Taxe doth ſet it downe, fol. 23.

48 Whether is it greater offence in a Prieſt to be married, or to commit whoredome ſecretly, and which of the two ſhould we moſt miſlike?

49 VponUpon what ſinnes doth the Prieſt impoſe greateſt penance, vponupon the blaſpheamer of God, or vponupon him that miſcalleth the Pope? vponupon the Adulterer or vponupon him that eateth fleſh vponupon Good-Friday? And what is the reaſon that eueryevery Biſhop may abſolue ſinnes committed againſt the Law of God: but treſpaſſes committed againſt the Papall Sea, as hindering ſuch as goe to Rome for Pardons; or intruſion p. 50into a benefice, are matters paſt the Biſhops reach, and reſerued to his Holineſſe. Hath the Popes authoritie now gotten the vpper hand of the Law of God?

Sac. Cerem. lib. 1. Sect. 2. cap. 3. Dicitur ad Marmoream ſedem quae Stercorata appellatur. And ſoone after, Sunt duae ſedes P…rphyretice perforatae & ibi ſedet Pontife….50 VVhereof grew the Cuſtome, practiſed euen to this time, vponupon the day of the Popes Coronation, to make him ſit on a hollow Chayre [called the Chayre of Eaſement] and vvhen ceaſed the cuſtome of handling his Holineſſe priuities vponupon that day?

51 Whether the Pope did well in eſtabliſhing the publicke Stewes at Rome, whereinto the Prelates repayre openly and with all liberty?

52 Where remayned the ſoules of the Fathers of the old Teſtament from Chriſts Reſurrection vntill his Aſcenſion?

53 And ſith the Church of Rome placeth the Infants Limbe vnderunder the earth, where ſhall it be when the earth ſhall hauehave no more being?

54 VVhether wee muſt keepe faith giuen to Heretikes?

Sect. de oratione p. 483.55 Whether it be well done to ſay, Our Father which art in Heauen, before the Image of a Saint, as now adayes they doe: and the Catechiſme of the Tridentine Councell, doth allow it.

56 Againe, in that there were diuers Popes at one time, and that the ſtrongeſt bare it away: how can they proue that the ſtrongeſt was the moſt lawfull? for if he were not ſo, then their ſucceſſion muſt hauehave beene often interrupted: and thoſe that followed were the Succeſſors of vſurping Popes, being choſen by Cardinals, created by the Pope that went before, vvho being no lawfull Pope, had no iuſt authoritie to create Cardinals.

57 Sith Ieſus Chriſt ſpeaking of the time that ſhall p. 51goe before the Iudgements ſaith that then there ſhall be no Faith vponupon earth: we demand whether then the Church of Rome ſhall be pure in the Faith, and ſhall not erre in any point, but ſhall yeeld a viſible luſtre.

57 Againe, ſith the Pope may, whether by Iuriſdiction (as ſome doe hold) or in manner of ſuffrage, fetch ſoules out of Purgatorie, why doth he not fetch them all out? wherefore doth hee permit Infants to linger many hundred yeeres in a burning fire, though hee be able to pull them out?

58 Whether it be to be found in the Word of God that the Biſhop may abſolue ſome certaine ſinnes which the Prieſt cannot abſolue: and whether there be any ſinnes which the Pope onelyonly may abſolue, and are tearmed Caſes reſerued: alſo when this cuſtome began.

59 Wee alſo demaund, vponupon what authoritie the Church of Rome is founded: and how we may be aſſured that there is one Church in the world, and that the Church of Rome is this true Church. For the proofe hereof, the Doctors of the Romiſh Church cannot produce any teſtimonie out of the holy Scripture. For, in as much as they ſay that it is the Church that giueth authoritie to the Scripture, it appeareth, that this Church cannot be founded vponupon the Scripture, and that the Scripture cannot conferre any authoritie vntounto it. The foundation and ſupport of a houſe cannot be founded vponupon the houſe.

60 Whether it ſtandeth with the Holineſſe of him that tearmeth himſelfe the Vicar of Ieſus Chriſt, to ſuffer the Iewes at Rome, which beleeue that Ieſus Chriſt was a ſeducer and deceiuer, and there to permit them the free exerciſe of their Religion; and yet to condemne to the fire thoſe that ſay there is no other Mediator but Ieſus Chriſt, neyther any other propitiatorie Sacrifice but his death.

p. 5261 Alſo, ſith in the Church of Rome there are many reliques euidently falſe and ridiculous: As at Saint Iohn Lateran in Rome, the fore-skinne of Ieſus Chriſt. At Court-Chiuernie neere Bloys, the breath of Ioſeph. At Burgos in Spaine, the hayre and nayles of a wodden Crucifixe, &c. Wee demand what marke they can giuegive vsus, whereby to diſcerne the true from the falſe, and what mooued theſe our Maſters thus to abuſe the poore people.

62 Whether wee may beleeue the Monkes which make their vaunts to doe more then God commaundeth: conſidering that God will be ſerued with all our heart and all our ſtrength: is there any man that can do more then that which he doth with all his ſtrength?

63 Againe, in as much as the Pope permitteth no man to preach, without his vocation from him, eyther mediately or immediately: Wee would gladly know, whether for the reprouing of the Popes abuſes, it be requiſite to be authorized by the Pope himſelfe: alſo whether we may hope that euer the Pope will giuegive any man charge to reproue him.

64 How doth this opinion of the Church of Rome, that Infidels and Heathen doe worke meritorie deeds, which they tearme merits of Congruitie, agree with this of Saint Paul, Rom. 24. v. 23. That all that is not of faith is ſinne: Be there, in the iudgement of the Church of Rome, meritory ſinnes? Can people, deſtitute of the Spirit of God, doe any good worke, conſidering that the Apoſtle Saint Paul witneſſeth, that our ſelues cannot ſo much as thinke a good thought: and that it is God that worketh within vsus both the will and the deede at his good pleaſure, 2 Cor. 3. Phil. 2.13.

FINIS.