IT will not seeme strange to those whose mindes God hath illightened with the know­ledge of Christian truth, that I a Spaniard and a Monke, trai­ned vp and grounded in the er­rours of Poperie, and some­time a most sharpe and vehement prosecutor and maintainer of them; should now imbrace and professe the true religion, sith the sacred Scripture informes them that there is no respect of persons with God: Acts 10. Notwithstanding it will be a very hard taske for any to vndertake to perswade such as are enemies to this truth, that it was the finger of God that wrought this worke of my conuersion: for sith they with the vttermost of their indeauour, teach and maintaine, [Page 2]that the reformed religion is most odious and execra­ble to his diuine Maiestie, without all doubt they will neuer ascribe and giue vnto him the glory of my con­uersion hereunto; for God tempts not, nor solicits any man to perpetrate any euill: yet neuerthe­lesse, to the intent that I may farther establish, and build vp in Christ such Christians as are truely cal­led, and re-call such Catholikes (falsly so called,) as wander from the truth; I haue thought good to pro­duce and publish some of the motiues and reasons that preuailed with me, to the vtter abandoning and re­nouncing of Poperie, which hee that shall but seri­ously and aduisedly weigh and consider, vnlesse hee wilfully be blinder then a Mole, I doubt not but hee will freely and ingeniously acknowledge this truth, that it was onely a tender regard of my soules health that induced me to shake hands with Poperie: But o­mitting these circumstances, as not so pertinent, ile now buckle my selfe to the matter in hand.

A Principle, and an especiall motiue exciting mee to abandon Poperie, was their celebrating of diuine seruice in an vnknowne tongue: For, as Saint Paul teacheth vs, hee that speakes in an vnknowne tongue, speakes not vnto men but vnto God: 1 Cor. 14. Therefore when we speake vnto men, it is requisite and necessary wee expresse our conceits in such notions and language as they best vnderstand vnto whom we speake: But the Papists setting light by Saint Pauls Doctrine, teach and exhort the rude and barbarous people in Lat­tine, which tongue they vnderstand not, as it is ap­parant to any that shall be pleased to peruse their Masse for the dead, where the sub-Deacon sings after [Page 3]this manner, Fratres ecce mysterium vobis dico: Brethren, behold I tell you a mysterie; hee pretends he speakes vnto his Brethren, but he speakes a noto­rious vntruth, because according to the determinati­on of the Apostle in the place before cited, hee that speakes in an vnknowne tongue, speakes not vnto men, but vnto God. I may presse this reason yet further, because the Priest before the preface, saith (orate & me fratres) Brethren pray for me: the Papists them­selues will not denie that these words are directed to the common people, and therefore neither can they gaine-say that they most shamefully oppugne the Apo­stles Cannon in the rpractise; for, intending & directing their speech vnto their Brethren, they speake vnto them in an vnknowne tongue: but the very simple, and illiterate people daily reproues, and sufficiently discouers this their grosse errour, in that immediately after the deliuery of these words (orate & me fratres) all of them in their assemblies for Masse, irreuerently sit still and chat vntill the Priest begins seruice, as if in stead of Brethren pray for me, hee had said vnto them, Brethren sit ye still and discourse together: And it is worth the noting, that whilst they thus talke, the Priest mumbles to himselfe certaine short Ori­sons which they tearme secret prayers, with a very soft and low voyce, and afterwards lifts vp his voyce and saies, per omnia saecula saeculorum; from generati­on to generation, and the common people they an­swere Amen: Now if it should so happen, as it is very credible it hath, especially when as the Moores in­habited Spaine, amongst whom there were very ma­ny Priests, that in outward shew seemed to professe [Page 4]and countenance Poperie, but indeed were Mahumi­tans in heart, if I say it should so fall out (which God forbid) that one of these saying Masse, instead of these short Orisons, should in his prayers vtter blasphemy against, Christ, and afterwards should say aloud, per omnia saecula saeculorum, should not the vulgar people in replying Amen, euen ioyne with him in that his most execrable prayer? Wherefore it behoues them to remember that of the Apostle, to him that blesseth onely with the spirit. How shall hee that oc­cupieth the roome of the vnlearned, say Amen at the giuing of thankes, sith he vnderstands not what thou sayest? This their absurd errour is yet more appa­rant in their Nunnes, whilst they both at Mattens and Euensong, sing and rehearse certaine Homilies of Pope Gregories venerable Beades, of Thomas Aqui­nas in Latine, whereof they vnderstand, no not a syllable; I would faine know of them, to whom those excellent Sermons are rehearsed, to God, hee needs them not; to the people, they are aboue their spheare and capacitie: What will the Papists reply hereunto, or what can they say to this ensuing argument?

All those that deliuer words that are not intelligi­ble, doe but beate the ayre.

All the Prayers and Sermons of the whole Corab­ble of Romish Priests are of this nature.

So the whole rabble of Romish Priests in their Prayers and Sermons, doe but as it were beate the ayre.

The proposition is, Saint Pauls experience proues the assumption, therefore certainely no man will ex­cept against the conclusion, vnlesse some barbarous [Page 5]and illiterate rusticke not versed in his Moodes and Figures.

A second motiue inforcing me to forsake Poperie, was their doctrine of humane satisfactions, because it is most iniurious and derogatorie to the meritori­ous and al-sufficient sufferings & satisfactions of our blessed Lord and Sauiour, and directly thwarts and crosseth the whole streame and current of the sacred Scriptures: By that one oblation of himselfe, once of­fered, Heb. 10. as the Author to the Hebrewes hath it, he hath perfected for euer those that are sanctified; and hee e­uidently and plainely teacheth elsewhere, that we are perfect and compleat in him: but that which in eue­ry respect is perfect, needes not ought to make it more absolute.

Neither will I passe ouer in silence that I haue of­tentimes-ruminated with my self; viz. that this their doctrine of humane satisfaction, vtterly ouerthrowes their Indulgences and Masses, together with their Churches treasurie as they so call it: for the bolste­rers and maintainers of this opinion teach, that of ne­cessitie, satisfaction must be made to the diuine iustice of Almightie God, euen to the vtmost farthing, and hereupon they would faine ground their Purgatorie, where insufferable flames of fire are prouided, and attend for all that depart this life, according to their doctrine, from whence there is no redemption vntill Gods wrath be fully appeased by their condigne pu­nishments. On this foundation I erect this edifice; If of necessitie satisfaction must be made to the iustice of Almighty God in deserued punishments, euen to the vttermost farthing, then it is impossible to shunne or [Page 6]auoide these, but of necessitie they must be vnder­gone, euen to the vttermost farthing: If this inference be true, that we must needs satisfie the iustice of God in condigne punishments, to the vttermost farthing, how then can Masses, Indulgences, and the merits of Saints haue any vertue in them to extinguish the flames of Purgatorie? But the very truth is, howsoe­uer the Papists denie in words that there is a necessi­tie imposed on vs to suffer condigne punishments as well in this life, as the next, for our demerits; yet they make it good in their practises: For, according to the Cannons of the Church of Rome, all those pe­nances imposed by a confessor on petenciaries, may be exchanged and conuerted into pecuniarie mulcts, yea, as Tolet: in his summes auerres, these penances may be deferred and put ouer heare, to be vndergone in Purgatorie; yea, they may purchase their deliue­rance from thence also for money: For, although a man deserue to remaine in that same fiery furnace vn­till the day of the Lord, that last generall Audit, yet at one only Masse said at any allowed and priuiledged Altar (which may be purchased for two or at the most three groates) hath power and vertue enough to set the prisoner at libertie, and to transport and carry him into heauen: yea, in that instant, when he is rendring vp his body, as due debt to nature, ha­uing a pasport which they call, bulla cruciata, which is sold in Spaine for two groates, any petty Priest hath power not onely to absolue him from the guilt, but a so to free him from the punishment he hath deser­ued: What are become then of Popish satisfactions, when the most hainous offender may be discharged [Page 7]and acquitted for two groates? Where wee may note by the way, how that euer in the Church of Rome, retribution is not made to any to his workes as he hath done in this life (as the tenour of the Scripture runnes) but according to his estate in the goods of this life: For, put the case that it should so fall out, that two men of equall merit and desert (to speak in their owne language) so that if they were waighed in the ballance of the Sanctuary, they would euenly poise, should in one instant of time surrender vp their interest and title in this life, and both of them should be adiudged to remaine in the fire of Purga­tory vntill doomes-day; if so in the behalfe of one of them, one onely Masse be celebrated at a priuiledged and allowed Altar, his partner that cannot be so be­friended as to haue one saide for him, hee poore soule must lie still by it there to receiue the recom­pence of his sinnes, without the least hope of remis­sion, vntill the generall Iayle-deliuery; whereas the former is forthwith loosed from his Fetters, and carryed by Angels into Abrahams bosome, alwayes prouided, the Priest haue his money for the Masse, for otherwise it hath not any vertue at all.

A third motiue perswading me to abandon Po­pery, was their Doctrine of Transubstantiation, affir­ming that the Bread and Wine in the Sacrament is really conuerted and transubstantiated into the very Body and Bloud of Christ: First, because it is not grounded on the Word of God, as in a manner Thomas Auio, sometimes a Cardinall in the Church of Rome, the Popes Legate and President at one of their Councels ingeniously acknowledgeth [Page 8]in these words, Caictan super 3. partem. S. Thomae in quaest. 75. & art. 50. Alterum autem quod Euangelium non explicauit ab ecclesia expresse accepimus scilicet conuersionem panis in corpus Christi: but the other point is not plainely set downe in the Gospell, but wee haue receiued it by tradition, expresly from the Church, to wit, the conuersion of the bread in the Sacrament into the very body of Christ. Iohannes Douns-Scotus fauours this opinion; Super l. 4. sen­tent. quaest. 11. Fides, saith he, de hoc Sacramento est propter solam ecclesiae determina­tionem: The ground of our beliefe concerning this Sacrament, is onely the sentence and determination of the Church. Occanus and Durandus de Sancto Porciano, who was sometimes the Popes Penitentia­rius Priest, the Bishop of Melda, and Prior generall of the order of Preachers, all concurre herein in their iudgements, as also some of the learnedst Do­ctors of the Romish Church adhere vnto them. Secondly, also it implies a contradiction, that the bo­dy of Christ should be at one and the same instant of time both in heauen and in the consecrated hoast, which these reasons I shal now produce, seeme to me impregnably to proue.

First, The Heauens containe our Lord and Sa­uiour. Christs body is in heauen circumscriptiue­ly, therefore he cannot be in any place without the heauen. The Antecedent needes no proofe, the in­ference is thus strengthened, because as Thomas A­quinas, Bonauentura, Capreolus, teach, to whose opinion Vasquez also subscribes concerning the de­finition of circumscription, Apud Suarem. tom. 3. part. 3. viz. Circumscribi loco est corpus ita esse in hoc loco vt non sit extra illum: To be circumscribed in place, is for a body to be so in his place that it cannot bee without his place; [Page 9]Therefore it is impossible that the Body of Christ should be circumscribed or contained in hea­uen, and be also without the heauen. The antecedent is acknowledged of all Thomists, and is a principle in philosophy; onely the Iesuites exccept against it, who had rather oppugne and euen wage warre with truth it selfe, then not humour the Pope: but sith there is no contending with such as deny principles, I haue done with those glosing parasites of Antichrist, and come to the Thomists, who that they may not fall into the danger of the Inquisition, inuent cer­taine shifts to auoide the consequence, affirming that circumscription or circumscriptiue being in place, doth imply a denyall of any other circumscription or circumscriptiue being in place, Circumscripti­on in one place, doth as well exclude definitiue be­ing in any o­ther place at the same time, as a circum­scriptiue being; for that that is circumscri­bed in a place, can no way be without that place nor defi­nitiuely nor circumscrip­tiuely, as the Schooles speake. but not of a defini­tion or definitiue being in place; and therefore that Christ may be in heauen circumscriptiuely, and yet in the hoast definitiuely. But thus I reply, this an­swere is altogether groundlesse: for what reason can be giuen, why one circumscriptiue being in place, should bee more repugnant to another circum­scriptiue being in place, then to a definitiue? And therefore this answere of the Thomists, as Suarez saith, is a very poore shift, and cousen German to a petitio principij, or begging the poynt in question; Nay its a harder thing to conceiue how a body should be in one place definitiuely, in another cir­cumscriptiuely at the same time, then to be in two places circumscriptiuely, because to be definitiuely in place, is a manner of existence in place, no way agree­ing to a body.

Secondly, it implies a contradiction, that the bo­dy [Page 10]should be distant and seuered from it selfe; But should it be in many places at once, it must needes be seuered and distant from it selfe; Therefore it cannot possibly exist in many places at once. The propositi­on is infallible, because distance necessarily implies a distinction, but no body is distinguished from it selfe; The assumption is thus strengthened, The di­stance of bodies is taken from the distance of the places wherein they exist; therefore if the places are distant wherein Christs body exists, Christs body necessarily must needs be distant from it self. Neither could I euer admit or approue of the answere of the Papists hereunto, viz. that indeed the body of Christ is not distant or seuered from it selfe, but onely that it hath distant vbities or different being in place, from the which the body is not simply deno­minated distant, but onely it is said as it exists in the place to be distant from it selfe, as being existant else­where: For, who perceiues not apparantly that this answere of them is a meare illusion and cauill? As for example, Peter is not distant from Iohn, but as Iohn exists in another place, and yet neuerthelesse he is ab­solutely and simply said to be distant from him; Nay, he cannot be distant and seuered from him, but one­ly in this consideration, as Iohn exists in another place, and existing or hauing his being elsewhere, he cannot but be distant from Iohn; neither can Christs body haue distant vbities or a different being in place and not be distant from it selfe.

Thirdly, if Christs body should in one instant of time be both in heauen & in the consecrated Hoast, then it might be questionlesse in innumerable places [Page 11]at once, and so by consequence should be infinite. All of them grant the first consequence, but denie the se­cond; because, as they define immensitie, it is, prae­sentiam naturâ suâ constituentem rem in omnibus spa­tijs possibilibus, &c. A present setting or placing a thing of its owne nature in all possible places: But admitting Christs body should be placed or set in all such places, yet it hath not this propertie from its essence. But to wound them with their own weapon, I retort their answere backe vpon them. Immensitie is a present setting or placing a thing of its owne na­ture, in all possible places; Therfore onely that thing that is infinite may be in all possible places; The in­ference is euident, because the proper passion of any thing cannot agree to any other thing, vnlesse the thing it selfe also agree thereunto; therefore if Immen­sitie be repugnant to the nature of a body, it must also be repugnant to it to be in innumerable places at once.

Moreouer, that which they affirme, viz. that a body is not to be accounted infinite, although it be set or exist in infinite places, because it hath not this from its owne nature, is very ridiculous. For, thus I argue, that if God therefore cannot possibly be con­tained in any bounds, because by reason of his great­nesse and immensitie he is euery where, and in euery thing most inwardly present; therefore by the selfe same reason it followes, that neither may a body be present in all places, because it is his nature to be cir­cumscribed and contained within the limits of place, because as Gods infinite greatnesse makes him vnca­pable of circumscription, so likewise the finite nature [Page 12]of a body, makes it vncapable of vbiquitie.

To conclude, this was alwaies my faith, that the Bread in the Sacrament, after consecration, remaines still pure Bread; for I my selfe haue seene wormes in­gendered in the consecrated hoast, which could not haue beene if the substance of bread after the deliue­rie of the words of benediction vanished away: for then there would not be any pre-existent matter, For euery sub­stantiall forme necessarily re­quires some substantiall matter pre-ex­istent, out of which by the vertue of the agent, the forme is edu­ced. out of which the formes of wormes might be drawne. Neither like I that answere of the Papists hereunto, who affirme that God miraculously supplies there the first matter; for Christs existencie in the hoast, is most pleasing and acceptable vnto him, as they teach: wherefore then would he by working miraculously aboue nature, leauing the accidents, flye into hea­uen? and especially sith the accidents of bread haue no contrarie to expell and expose them to corrupti­on. Besides, all men know that there are many vest­ments amongst the Papists, that for many generati­ons, (if it be not impietie to beleeue them) are preser­ued incorrupted, and that onely because they haue touched the bodies of some of the Saints: what pro­bable reason then can they render why the body of Christ should not exempt these accidents from cor­ruption, with which hee is actually couered? This argument is further vrged and pressed, because the ingendering of these vermine, redounds to the disho­nour of Christ, and the condemnation of the faith­full; for all that enter into the Church, adore and doe obeisance to the consecrated hoast included in the Pyxe; which if it should be transubstantiated into wormes, they should attribute diuine worship vnto [Page 13]them. From hence then we may infallibly conclude, that this Doctrine, concerning the carnall and corpo­rall presence of Christ in the Eucharist, which Pa­pists so stifly maintaine, is a meere figment of their owne braine. Neither euer would it enter into my minde, that our blessed Lord and Sauiour should by working miraculously aboue the ordinarie course of nature, administer matter for the generation of worms (no second cause requiring their production) & there­by cause that those accidents hauing no cause to cor­rupt them, should yet be corrupted; neither haue we reason to beleeue, that Christ for no cause should re­linquish a place so gratefull and beloued of him, as they say; and so depriue the faithfull of his healthfull and louing presence, especially sith hee must needes foresee, that his absence must needes be manifest and apparant detriment to the faithfull.

I haue also obserued very many places in the anci­ent Fathers, expresly crossing and oppugning this Doctrine of Transubstantiation, some whereof I will here produce. In the first place, Saint Augustine, (in whose name, the Order of which sometime I was, much glorieth) confutes this errour, saying, Contra Adim. cap. 12. Non dubi­tauit dicere, hoc est corpus meum, cum signum da­ret corporis sui: He doubted not to say, This is my body, when he deliuered onely, the signe of his body: and in another place, Sicutergo secundùm quēdam mo­dum sacramentum corporis Christi, corpus Christi est; sacramentum sanguinis Christi, sanguis Christi est: ita sacramentum fidei fides est: Ep. 22. ad Boni­facium. Therefore euen as the sacrament of Christs body is after a sort (or after a kinde of manner) his body; and the sacrament of his [Page 14]bloud, is his bloud, euen so the sacrament of faith, is faith: Saint Austen vseth the like speech of both. From which place I collect this Argument; The sacrament of faith is not transubstantiated into faith, therefore neither is the symbole of Christs body, conuerted into his body: and Tertullian in his booke against Marcion, in the 19. Chap. saith, Panem suum corpus appellat, vt iam inde eum corporis sui fi­guram pani dedisse intelligas: He cals Bread his bo­dy, that from thence thou mightest vnderstand that he gaue the figure of his body to the bread, (that is, made bread a figure of his body;) and Gelasius in his Booke of two natures, Tamen, inquit, esse non desinit substantia vel natura panis et vini, et certe imago et si­militudo corporis et sanguinis Christi in mysteriorum actione celebrantur: yet saith he, the substance, or the essence of the bread cease not to be, and truely the image and similitude of the body and bloud of Christ are celebrated in the action of the mysteries in the sacrament.

Moreouer, I abandoned and renounced Poperie, for that it commands praier and inuocation of Saints, that hath neither promise, nor precept, nor president in the sacred Scriptures for its warrant and allow­ance, for we ought to be assured and perswaded in our consciences by some testimonies from the word of God (the rule and square of our actions) that Al­mighty God will be pleased to heare and accept of our prayers, through him, and for his sake, in whose name they are tendred vnto him, because that praier that is not of faith, is not pleasing or acceptable to him; but we haue no such promise concerning any of the Saints, but onely concerning that holy and [Page 15]iust one, Iesus Christ the righteous: Ioh. 16. ver. 23. Whatsoeuer yee shall aske the Father in my name, he will giue it you. Neither yet is there any precept extant in sacred writ, inioyning vs any such duty, but we are excited & com­manded to flye vnto Christ, by prayer, in time of di­stresse, according vnto that, Come vnto me al ye that are wearie and heauie laden, and I wil ease you: Math. 11. Neither can any examples be produced out of the Booke of God, whose practise might at the least seeme to fauour or countenance this Doctrine concerning the inuocati­on of Saints; there are very many places that expres­ly teach, or necessarily imply, that wee owe the de­uout affection of our mindes onely to God. Their comparison drawne from the manner and fashion in Princes Courts, is not of any moment; For, should the King constitute and appoint one onely Master of Requests, doubtlesse he would neuer admit or grant any suits preferred vnto him by any other; sith then our blessed Lord and Sauiour is appointed by his Fa­ther to be our onely Mediator and Intercessor, why then haue we recourse to any other? why relye we vpon, and preferre a most doubtfull and incertaine course, to a most certaine and infallible meanes? How are we assured that the Saints heare and vnderstand our grieuances? and admit they doe, that God ap­proues and accepts of our petitions tendred vnto him in this sort; nay, wee are certainely assured, and ex­presly taught the contrarie, for our Lord and Saui­our saith of himselfe, I am the way, the truth, Ioh. 14. ver. 6. and the life, no man commeth vnto the Father but by mee; If it be his pleasure that wee should vse no other meanes vnto the Father but himselfe, doubtlesse it is [Page 16]not his will that wee should vse the mediation of Saints. Aug. tract. 22. super Ioan. This was Austens opinion when as he said in the person of Christ, Non est quò eas nisi ad me; non est quà eas nisi per me: Thou hast no whither to goe but to me, no way but by mee: Hereunto also Saint Ambrose assents, saying, Sedtamen Domine tu solus inuocandus es; But thou O Lord, onely art to be called vpon. Moreouer, I detested this their inuocati­on of Saints, because they not onely pray vnto them, but equalize and ranke them in an equall degree of honour with Christ; I charge them not falsly, the thing it selfe is too apparant; for when as not onely the vulgar sort, but euen their learned Rabbins haue poynted out, and as it were giuen in commission, es­peciall charges of administration and gouernement to euery seuerall Saint: Christ is not once thought of; they all imagine Christ to be more hard, and the Saints of a more benigne disposition, and easier to be intreated: and had rather trust to, and throw them­selues into the armes of their mercy, then relye and depend on him for helpe; and leauing Christ, they flye vnto the Saints, they apprehend and apply vnto themselues the merits of the Saints for the pardon of their sinnes. And in the Romish Breuiarie, euery where God is intreated that hee would be pleased to bring men into his Kingdome in heauen, and that for the merits of his Saints; as it is apparant in this Col­lect, appointed for the feast of Saint Martha: Almighty and most mercifull God, whose Sonne vouchsafed to be feasted in the house of blessed Mar­tha; grant wee beseech thee for her merits that so friendly and louingly entertained him, wee may be [Page 17]mercifully receiued and entertained in thy Kingdome of glory. There are many such curtaild Prayers in their forenamed Breuiarie, which euidently declare, that the Papists make their Saints not onely their In­tercessors, but also their Reconcilers and pacifiers of Gods wrath: and Gabriell, the interpreter of the Cannon of the Masse, blusheth not to affirme that we ought euen by the prescription and appointment of God himselfe, to flye vnto the Saints for succour, that we may through their prayers and merits obtaine saluation: Hereunto Pope Innocent the third assents, saying, Necessarium nobis esse in viâ sanctorum suf­fragium: Whilst we are yet in the way to our Coun­try, we need the suffrages of the Saints: and Thomas Aquinas peremptorily affirmes, 1.2. quest. 178. art. 1. opera miraculosa quae fiunt à Sanctis non solum intercedendo pro nobis ad deum praestari abillis, sed etiam cum imperio et pote­state orta ex quâdam virtute ipsis à deo communica­ta; that is, That the miracles that are done by the Saints, are performed not onely by praying for vs to God, but with a kinde of command and power, ari­sing from a kinde of vertue communicated to them from God: And in a certaine Spanish Booke, compo­sed by a Doctor of Diuinitie, and a Monke, of the or­der of Saint Marie de Mercede, and approued of by the Archbishop of Valentia, and of the Iudge of Sancta Cruciata, and committed to the Presse with license from the Deputy of the kingdome of Valentia; the title whereof is, Breue historia de la orden de la Mer­ced; the Author thereof affirmes, that the hope of our saluation is fastened with to Ankers, viz. Christ, and the Virgin Mary, and that none but may feare to [Page 18]be reiected of God, if he be not cloathed with the me­rits of Mary; but I had rather deliuer it in his owne words, Quiso dios estribasse el bien del hombre en dor ancoras esto es en Christo y en Maria benditissima, su Madre, Porque Como no avia elhombre por si solo sin el apoyo y arrimo delos nurecimientos desta esclarecida reyna de recelar le auia de desechar dios? To this pur­pose I might alledge that same most detestable Pi­cture which represents Austen betweene Christ and Mary; turning towards Mary, hee is made to speake these words, I sucke out of these Teats, looking to­wards Christ, these, I am fed of these words, where­vnto is added in the midst, Earradius in concord. in e­uang. tom. 1. l. 8. cap. 11. I know not whether to turne me, and that of Barradius the Iesuite, who de­mands of Christ, wherefore ascending into heauen, he would not take his Mother along with him? and he himselfe answeres himselfe thus, peraduenture O Lord, thy heauenly Courtiers would be at a stand whe­ther first to greet and entertaine thee their Lord, or her their Lady: and that the cursed and bitter fruits of their inuocation of Saints, may be the better perceiued and discerned, In lib. hisp. supra allegato, fol. 180. let vs heare the Papists themselues in one breath, inuocating Mary and blas­pheming God.